OpenLLM-France/wikimedia huggingface dataset:
# Nearer, My God, to Thee

"Nearer, my God, to Thee" is a 19th century Christian hymn based loosely on Genesis 28:11-19, the story of Jacob's dream.
In the United Kingdom, the hymn is usually associated with the 1861 hymn tune Horbury by John Bacchus Dykes. In the rest of the world, the hymn is usually sung to the 1856 tune Bethany by Lowell Mason. British Methodists prefer the tune Propior Deo, written by Arthur Sullivan in 1872.
* "Nearer, my God, to Thee" in The Riverside song book, 1893
* "Nearer, My God, to Thee" in The Canadian Soldiers' Song Book, 1918
* "Nearer, My God, to Thee" in The Army and Navy Hymnal, 1920
* "Nearer my God to thee" (unsourced)
# Near and Far (Coates)

"The air is full of perfume and the promise of the spring"
* Coates, Florence Earle (1898), "Near and Far" in Lippincott's Monthly Magazine (April 1898).
* Coates, Florence Earle (1898), "Near and Far" in Poems.
* Coates, Florence Earle (1916), "Near and Far" in Poems I.

## Notes

* ↑ The image depicts Mayapples, and not "crumpled ferns."
* ↑ View this version at Google Books.
# Near Dover, September, 1802

Inland, within a hollow vale, I stood; And saw, while sea was calm and air was clear, The coast of France--the coast of France how near! Drawn almost into frightful neighbourhood. I shrunk; for verily the barrier flood Was like a lake, or river bright and fair, A span of waters; yet what power is there! What mightiness for evil and for good! Even so doth God protect us if we be Virtuous and wise. Winds blow, and waters roll,
Strength to the brave, and Power, and Deity; Yet in themselves are nothing! One decree Spake laws to 'them', and said that by the soul Only, the Nations shall be great and free.
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
# Modern Russian Poetry/"Now Dry Thy Eyes"

"NOW DRY THY EYES"
Now dry thy eyes, and shed no tears.
In heaven's straw-pale meadows veers
Aquarius, and earthward peers,
His emptied vessel overturning.
No storming snows, no clouds that creep
Across the sheer pure emerald steep,
Whence, thinly-drawn, a ray darts deep
As a keen lance with edges burning.
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# Modern Russian Poetry/"Oh, Thou, My Wizard Soul"

Written in 1855, first published in 1857.
"OH, THOU, MY WIZARD SOUL"
Oh, thou, my wizard soul, oh, heart
That whelming agony immerses,
The threshold of two universes
In cleaving these, tears thee apart.
And so two alien worlds are thine:
Thy day of morbid passionate living,
Thy sleep, vague revelations giving
Of spirits secret and divine.
Then let the tortured bosom beat
With fatal passion and vagary;
The soul is fain, even as Mary,
To cling forever to Christ's feet.
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# Modern Russian Poetry/"Oh, the Ricks"

"OH, THE RICKS"
Oh, the ricks, the ricks,
In the meadows lying,
The eye cannot count
You, for all its trying.
Oh, the ricks, the ricks,
In the green morasses,
What do you guard:
You heaped, heavy masses?
Pray, behold us, good sir:
We were once bright flowers;
But the sharp scythe falls
And the whole field cowers.
We were littered here,
All mown down and shattered,
On the meadowland
From each other scattered.
We have no defense:
Evil guests come clawing— And upon our crests
Perch the black crows, cawing.
On our heads they perch,
The starred heavens dimming.
Here the jackdaws flock,
Their foul hutches trimming.
Oh, thou eagle, hail!
Our far father flying,
Oh, thou fire-eyed, come,
Our bleak foes defying.
Oh, thou eagle, hail!
Lo, our groans grow stronger.
Let the evil crows
Blacken us no longer.
Oh, avenge us swift,
From the heavens swooping;
Punish their vile pride
Till their wings fall drooping:
Till the feathers fly;
Come, a bolt of thunder,
That the steppe's wild wind
Tear them all asunder.
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# Modern Russian Poetry/"Upon Green Hills"

Written in 1916, first published in 1918.
"UPON GREEN HILLS"
Upon green hills wild droves of horses blow
The golden bloom off of the days that go.
From the high hillocks to the blue-ing bay
Falls the sheer pitch of heavy manes that sway.
They toss their heads above the still lagoon
Caught with a silver bridle by the moon.
Snorting in fear of their own shadow, they,
To screen it with their manes, await the day.
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# Modern Russian Poetry/"Oh, Cover"

Written on December 3, 1894, published in 1895.
Oh, cover thy pale feet!
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# Modern Russian Poetry/"Purple Autumn"

"PURPLE AUTUMN"
Purple Autumn unloosened her tresses and flung them
On the heavens and over the dew-heavy fields.
She came as a guest to the old, silent house,
Singeing the grasses with red;
Through the garden she moved,— Up the balcony; scarcely she touched
The fragile old rails.
She pushed the door-panel softly,
Softly she entered the room,
Sprinkling the rugs with her sun-yellow dust,
Dropped a red leaf upon the piano . . .
Ever after that hour, we heard her unceasing, her tireless rustling, Rustle and stir and soft whisper.
And our hands suddenly met
With no new words, new and forever false.
As though we had hung a wreath of red roses
On a black, wrought-iron door
Leading into a vault
Where lay the rotting body
Of a beloved dream.
Autumnal days were upon us,
Days of inscrutable longing;
We were treading the stairs
Of autumnal passion.
In my heart a wound,
Like the lamp of an ikon,
Burned and would not be quenched.
The cup of autumnal poison
We pressed to our lips.
By the serpentine garden path Autumn had led us
To crepuscular lilies
Upon the pale, sand-humbled pond.
And over the lilied waters and in the roses of evening,
We loved, more superstitiously.
And through the dark night,
On the languorous bed,
At the feet of my love,
I loved death anew.
The minutes rang tinkling like crystals
At the brink of an autumn grave:
Autumn and Death drunkenly clinked their glasses.
I pressed my thirsty lips
To the feet the ikon-lamp burnished,
I drank the cup of love.
Burned by the fires of sins,
Stretched on the cross of lusts,
Shamed, being needlessly faithless,
I drank the cup of love.
In the hour of ineffable dalliance
I sensed the whisper
Of autumn pain, of autumn passion.
And kisses like keen needles
Burned and pierced,
Weaving a wreath of thorns.
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# Modern Russian Poetry/"Radiant Ranks of Seraphim"

"RADIANT RANKS OF SERAPHIM"
Radiant ranks of seraphim Stir the air about our bed. With their windy wings and dim Our hot cheeks are comforted.
Low the circling seraphs bend, And we tremble and rejoice At hosannas that ascend, Winged with their unearthly voice.
Cloudy luminous faces hover, And the wing-swept candles wane. And our fiery breasts they cover As with hidden holy rain.
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# Modern Russian Poetry/"Savage, Nomad Hordes"

"SAVAGE, NOMAD HORDES"
Savage, nomad hordes
Of Asia
Poured fire out of the vats!
Razin's execution is avenged,
And Pugachov's pain
Whose beard was torn away.
Hooves
Have broken
The scruff of the earth,
Cold with centuries,
And the supernal sky, like a stocking
With a hole in its heel
Has been taken out of the laundry-trough
Wholly clean.
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# Modern Russian Poetry/"Still Was the Evening"

"STILL WAS THE EVENING"
Still was the evening of the ball,
The summer ball, with dancers wending
Where ancient linden shadows fall
Upon the river steeply bending;
Where in the trees the breezes breathe
And willows droop like drowsy dreamers;
Where it seemed beautiful to wreathe
The lanterns and the colored streamers.
A languorous waltz of slow retreatings,
A waltz that singing hardly sounded;
And many faces, many meetings,
Soft clouds like women's shoulders rounded.
The river looked a sculptured stream,
Serenely the whole heaven holding,— A fluent and enchanted dream
Of joyous miracles unfolding.
A crimson mantle, golden-bright,
Upon the clouds the sun was flinging;
The dream-swept waltz was drowned in light,
And calling through the dusk and singing.
A languorous waltz beside the river,
And many meetings, many faces,
And near cheeks' warmth, and lovely quiver
Where eyelash with curved eyelash laces.
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# Modern Russian Poetry/"The Capitals Are Rocked with Thunder"

"THE CAPITALS ARE ROCKED WITH THUNDER"
The capitals are rocked with thunder
Of orators in wordy feuds.
But in the depths of Russia, yonder,
An age-old awful silence broods.
Only the wind in wayside willows,
Coming and going, does not cease;
And corn-stalks touch in curving billows
The earth that cherishes and pillows,
Through endless fields of changeless peace.
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# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/The Enchiridion/Argument

The Enchiridion.
Argument.
Laurentius having asked Augustin to furnish him with a handbook of Christian doctrine, containing in brief compass answers to several questions which he had proposed, Augustin shows him that these questions can be fully answered by any one who knows the proper objects of faith, hope, and love. He then proceeds, in the first part of the work (Chap. ix.—cxiii.), to expound the objects of faith, taking as his text the Apostles’ Creed; and in the course of this exposition, besides refuting divers heresies, he throws out many observations on the conduct of life. The second part of the work (Chap. cxiv.—cxvi.) treats of the objects of hope, and consists of a very brief exposition of the several petitions in the Lord’s Prayer. The third and concluding part (Chap. cxvii.-cxxii.) treats of the objects of love, showing the pre-eminence of this grace in the gospel system, that it is the end of the commandment and the fulfilling of the law, and that God himself is love.
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/The Enchiridion/Chapter 10

Chapter 10.—The Supremely Good Creator Made All Things Good.
By the Trinity, thus supremely and equally and unchangeably good, all things were created; and these are not supremely and equally and unchangeably good, but yet they are good, even taken separately. Taken as a whole, however, they are very good, because their ensemble constitutes the universe in all its wonderful order and beauty.
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/The Enchiridion/Chapter 100

Chapter 100.—The Will of God is Never Defeated, Though Much is Done that is Contrary to His Will.
These are the great works of the Lord, sought out according to all His pleasure, and so wisely sought out, that when the intelligent creation, both angelic and human, sinned, doing not His will but their own, He used the very will of the creature which was working in opposition to the Creator’s will as an instrument for carrying out His will, the supremely Good thus turning to good account even what is evil, to the condemnation of those whom in His justice He has predestined to punishment, and to the salvation of those whom in His mercy He has predestined to grace. For, as far as relates to their own consciousness, these creatures did what God wished not to be done: but in view of God’s omnipotence, they could in no wise effect their purpose. For in the very fact that they acted in opposition to His will, His will concerning them was fulfilled. And hence it is that “the works of the Lord are great, sought out according to all His pleasure,” because in a way unspeakably strange and wonderful, even what is done in opposition to His will does not defeat His will. For it would not be done did He not permit it (and of course His permission is not unwilling, but willing); nor would a Good Being permit evil to be done only that in His omnipotence He can turn evil into good.

## Footnotes

* ↑ Ps. cxi. 2 (LXX.): “The works of the Lord are great, sought out of all them that have pleasure therein.” (A.V.)
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/The Enchiridion/Chapter 101

Chapter 101.—The Will of God, Which is Always Good, is Sometimes Fulfilled Through the Evil Will of Man.
Sometimes, however, a man in the goodness of his will desires something that God does not desire, even though God’s will is also good, nay, much more fully and more surely good (for His will never can be evil): for example, if a good son is anxious that his father should live, when it is God’s good will that he should die. Again, it is possible for a man with evil will to desire what God wills in His goodness: for example, if a bad son wishes his father to die, when this is also the will of God. It is plain that the former wishes what God does not wish, and that the latter wishes what God does wish; and yet the filial love of the former is more in harmony with the good will of God, though its desire is different from God’s, than the want of filial affection of the latter, though its desire is the same as God’s. So necessary is it, in determining whether a man’s desire is one to be approved or disapproved, to consider what it is proper for man, and what it is proper for God, to desire, and what is in each case the real motive of the will. For God accomplishes some of His purposes, which of course are all good, through the evil desires of wicked men: for example, it was through the wicked designs of the Jews, working out the good purpose of the Father, that Christ was slain and this event was so truly good, that when the Apostle Peter expressed his unwillingness that it should take place, he was designated Satan by Him who had come to be slain. How good seemed the intentions of the pious believers who were unwilling that Paul should go up to Jerusalem lest the evils which Agabus had foretold should there befall him! And yet it was God’s purpose that he should suffer these evils for preaching the faith of Christ, and thereby become a witness for Christ. And this purpose of His, which was good, God did not fulfill through the good counsels of the Christians, but through the evil counsels of the Jews; so that those who opposed His purpose were more truly His servants than those who were the willing instruments of its accomplishment.

## Footnotes

* ↑ Matt. xvi. 21–23
* ↑ Acts xxi. 10–12
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/On the Profit of Believing/Translator's Preface

Retract. i. cap. 14. Moreover now at Hippo-Regius as Presbyter I wrote a book on the Profit of Believing, to a friend of mine who had been taken in by the Manichees, and whom I knew to be still held in that error, and to deride the Catholic school of Faith, in that men were bid believe, but not taught what was truth by a most certain method. In this book I said, &c. * * *. This book begins thus, “Si mihi Honorate, unum atque idem videretur esse.”
St. Augustin enumerates his book on the Profit of Believing first amongst those he wrote as Presbyter, to which order he was raised at Hippo about the beginning of the year 391. The person for whom he wrote had been led into error by himself, and appears to have been recovered from it, at least if he is the same who wrote to St. Augustin from Carthage about 412, proposing several questions, and to whom St. Augustin wrote his 140th Epistle. Cassiodorus calls him a Presbyter, though at that time he was not baptized. In Ep. 83, St. Augustin speaks of the death of another Honoratus, a Presbyter. Towards the end of his life he also wrote his 228th Epistle to a Bishop of Thabenna of the same name.—(Bened. Ed.)
The remarks in the Retractations are given in notes to the passages where they occur.
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/The Enchiridion/Chapter 1

Chapter 1.—The Author Desires the Gift of True Wisdom for Laurentius.
I Cannot express, my beloved son Laurentius, the delight with which I witness your progress in knowledge, and the earnest desire I have that you should be a wise man: not one of those of whom it is said, “Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world?” but one of those of whom it is said, “The multitude of the wise is the welfare of the world,” and such as the apostles wishes those to become, whom he tells, “I would have you wise unto that which is good, and simple concerning evil.” Now, just as no one can exist of himself, so no one can be wise of himself, but only by the enlightening influence of Him of whom it is written, “All wisdom cometh from the Lord.”

## Footnotes

* ↑ 1 Cor. i. 20
* ↑ Wisd. vi. 24. [Greek text, ver. 25: πλῆθος σοφῶν σωτηρία κόσμου.—P.S.]
* ↑ Rom. xvi. 19
* ↑ Ecclus. i. 1
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/The Enchiridion

The Enchiridion,
Addressed to Laurentius;
Being a Treatise on Faith, Hope and Love.
Translated by Professor J. F. Shaw, Londonderry.

## Contents

* Introductory Notice
* Argument
* 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
* Chapter 27
* Chapter 28
* Chapter 29
* Chapter 30
* Chapter 31
* Chapter 32
* Chapter 33
* Chapter 34
* Chapter 35
* Chapter 36
* Chapter 37
* Chapter 38
* Chapter 39
* Chapter 40
* Chapter 41
* Chapter 42
* Chapter 43
* Chapter 44
* Chapter 45
* Chapter 46
* Chapter 47
* Chapter 48
* Chapter 49
* Chapter 50
* Chapter 51
* Chapter 52
* Chapter 53
* Chapter 54
* Chapter 55
* Chapter 56
* Chapter 57
* Chapter 58
* Chapter 59
* Chapter 60
* Chapter 61
* Chapter 62
* Chapter 63
* Chapter 64
* Chapter 65
* Chapter 66
* Chapter 67
* Chapter 68
* Chapter 69
* Chapter 70
* Chapter 71
* Chapter 72
* Chapter 73
* Chapter 74
* Chapter 75
* Chapter 76
* Chapter 77
* Chapter 78
* Chapter 79
* Chapter 80
* Chapter 81
* Chapter 82
* Chapter 83
* Chapter 84
* Chapter 85
* Chapter 86
* Chapter 87
* Chapter 88
* Chapter 89
* Chapter 90
* Chapter 91
* Chapter 92
* Chapter 93
* Chapter 94
* Chapter 95
* Chapter 96
* Chapter 97
* Chapter 98
* Chapter 99
* Chapter 100
* Chapter 101
* Chapter 102
* Chapter 103
* Chapter 104
* Chapter 105
* Chapter 106
* Chapter 107
* Chapter 108
* Chapter 109
* Chapter 110
* Chapter 111
* Chapter 112
* Chapter 113
* Chapter 114
* Chapter 115
* Chapter 116
* Chapter 117
* Chapter 118
* Chapter 119
* Chapter 120
* Chapter 121
* Chapter 122
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/The Enchiridion/Chapter 102

Chapter 102.—The Will of the Omnipotent God is Never Defeated, and is Never Evil.
But however strong may be the purposes either of angels or of men, whether of good or bad, whether these purposes fall in with the will of God or run counter to it, the will of the Omnipotent is never defeated; and His will never can be evil; because even when it inflicts evil it is just, and what is just is certainly not evil. The omnipotent God, then, whether in mercy He pitieth whom He will, or in judgment hardeneth whom He will, is never unjust in what He does, never does anything except of His own free-will, and never wills anything that He does not perform.
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/On the Profit of Believing/Section 8

8. For that both history of the Old Testament, and ætiology, and analogy are found in the New Testament, has been, as I think, sufficiently proved: it remains to show this of allegory. Our Redeemer Himself in the Gospel uses allegory out of the Old Testament. “This generation,” saith He, “seeketh a sign, and there shall not be given it save the sign of Jonas the prophet. For as Jonas was three days and three nights in the whale’s belly, so also shall the Son of Man be three days and three nights in the heart of the earth.” For why should I speak of the Apostle Paul, who in his first Epistle to the Corinthians shows that even the very history of the Exodus was an allegory of the future Christian People. “But I would not that ye should be ignorant, brethren, how that all our fathers were under the cloud, and all passed through the sea, and were all baptized into Moses, in the cloud, and in the sea, and did all eat the same spiritual meat, and did all drink the same spiritual drink; for they drank of the spiritual Rock that followed with them; and that Rock was Christ. But in the more part of them God was not well pleased: for they were overthrown in the wilderness. But these things were figures of us, that we be not lustful of evil things, as they also lusted. Neither let us worship idols, as certain of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as certain of them committed, and fell in one day three and twenty thousand men. Neither let us tempt Christ, as certain of them tempted, and perished of serpents. Neither murmur we, as certain of them murmured, and perished of the destroyer. But all these things happened unto them in a figure. But they were written for our admonition, upon whom the ends of the world have come.” There is also in the Apostle a certain allegory, which indeed greatly relates to the cause in hand, for this reason that they themselves are wont to bring it forward, and make a display of it in disputing. For the same Paul says to the Galatians, “For it is written, that Abraham had two sons, one of a bond-maid, and one of a free woman. But he who was of the bond-maid was born after the flesh: but he who was of the free woman, by promise: which things were spoken by way of allegory. For these are the two Testaments, one of Mount Sinai gendering unto bondage, which is Agar: for Sinai is a mount in Arabia, which bordereth upon that Jerusalem which now is, and is in bondage with her children. But that Jerusalem which is above is free, which is the mother of us all.”

## Footnotes

* ↑ Matt. xii. 39, 40
* ↑ Figuræ nostra τὐποι ἠμῶν Gr. in figura facta sunt nostri. Vulg.
* ↑ τύποι.
* ↑ 1 Cor. x. 1–11. (See R.R.)
* ↑ ἀλληγοροὐμενα Gr.
* ↑ Confinis
* ↑ Gal. iv. 22–26