OpenLLM-France/wikimedia huggingface dataset:
# The Book of Scottish Song/The setting Sun

The setting Sun.
[Written for a Country Rocking by James Stirrat.—Here first printed.]
The setting sun in gowden light, The cloudless moon wi' sil'er ray, The star o' e'ening beaming bright Fu' bonnie, blythsome charms display. But bonnier blinks frae maiden eyes, This happy place and time endear, Outshine the lights that deck the skies, And make a starry heaven here.
Let titled rank in grandeur's glare To waltzes sweep the painted ha', Simplicity's a stranger there, And happiness beyond their ca'. But here in hamely pleasure's ring, Wi' smiles frae artless beauty crown'd, We taste a bliss that ne'er can spring Frae fashion's vain illusive round.
The song, the dance, ilk bosom cheers, And a' in harmless daffin' join; Even age throws aff his load of years, And shakes his foot to "auld langsyne." O lang may canty glee abound, And happy love our pastime bless, And lang may ilka year bring round A rocking glorious as this.
# The Book of Scottish Song/The simmer morn

The simmer morn.
[J. Mitchell.—Air, "Green grows the rashes."]
Bright shines the simmer's morn, Bright shines the simmer's morn; Come let us view the flowery fields, And hail wi' joy the waving coin.
Let those who think that pleasure lies Within the magic glasses, O, Come view with me the glorious skies, And own themselves but asses, O. Bright shines, &c.
Will dissipation's feeble gait Wi' health's elastic step compare? Will aching heads ne'er learn to hate The haunts, where lurks the demon care? Bright shines, &c.
Refreshing is the morning air, The night is damp and dreary, O; The fool who would the two compare, May sleep till he is weary, O. Bright shines, &c.
Then let us seek the flowery dells, Where health is in attendance, O, And from the pure, the crystal rills, Drink to sweet independence, O. Bright shines, &c.
The tavern's roar, then, let us shun, If health or wealth we prize them, O; The poor man's fortune is begun, When he learns to despise them, O. Bright shines, &c.
# The Book of Scottish Song/The silken-snooded lassie

The silken-snooded lassie.
["The snood or riband, with which a Scottish lass braided her hair, had an emblematical signification, and applied to her maiden character. It was exchanged for the curch, toy, or coif, when she passed, by marriage, into the matron state. But if the damsel was so unfortunate as to lose pretensions to the name of maiden, without gaining a right to that of matron, she was neither permitted to use the snood, nor advanced to the graver dignity of the curch. In old Scottish songs there occur many sly allusions to such misfortune, as in the old words to the popular tune of 'O'er the muir amang the heather.'"—Note by Sir Walter Scott to the Lady of the Lake.]
Coming through the broom at e'en, And coming through the broom sae dreary, The lassie lost her silken snood, Which cost her many a blirt and blear e'e.
Fair her hair, and brent her brow, And bonnie blue her een when near ye; The mair I prie'd her bonnie mou', The mair I wish'd her for my dearie.
The broom was lang, the lassie gay, And O but I was unco cheerie; The snood was tint, a well a day! For mirth was turn'd to blirt and blear e'e.
I press'd her hand, she sigh'd, I woo'd, And spier'd, What gars ye sob, my dearie? Quoth she, I've lost my silken snood; And never mair can look sae cheerie.
I said, Ne'er mind the silken snood Nae langer mourn, nor look sae dreary; I'll buy you ane that's twice as good; If you'll consent to be my dearie. ​Quoth she. If you will aye be mine, ^ Nae mair the snood shall make me dreary: I vow'd, I seal'd, and bless the time, That in the broom I met my dearie.
# The Book of Scottish Song/The old Scotch air

The old Scotch air.
My mother sang a plaintive song, Which winter nights beguiled; And as its echo died along, She wept, and yet she smiled. I clasped my infant hands, and crept Close to her parent knee, And then I'd weep because she wept, Yet wondered why 't might be.
My child, she said, I hear her yet, Her kind eye bent on mine; Thou'rt young, and dost perchance forget That native land of thine, That lies beneath the polar ray, Far on the dark blue sea— A land of heath and mountain grey, But far from you and me.
I was a little child, like you, When first I heard that strain, And oft I dream of fountains blue, And it comes back again; And with it comes a broken font Of tears, I deemed was dry; Old faces, voices, come as wont, And will not pass me by.
Your father, boy, loved that sweet trill— He said I sung it well; And why I weep to hear it still, Fond memory can tell. You were an infant when he left His home for hostile shore— The sword your father's life bereft— I never saw him more. ​I heard my mother sing that song, And then I left our hall; Ere I returned again, 'twas long, But death had reft me all. The wallflower hung on turret strong, The moss on ruin grey, And all who sung or heard that song Were gone—were wede away.
I heard a stranger sing that air— A little fair-haired child, With sunny brow that knew no care, With joyous eye and mild; She warbled snatches of that strain, And laughed right joyously; In after years she may retain Its memory, like me.
# The Book of Scottish Song/The secret lover

The secret lover.
[James Parker.—Here first printed.]
O! could'st thou for a moment look Within this heart o' mine; An' there peruse, as in a book, Ilk' feeling's secret sign; It couldna—wouldna but reveal Its deepest thought to thee; Then only—only could'st thou feel How dear thou art to me.
It ne'er could be by look or sigh Or word frae me exprest— The fond deep love that fervently Is throbbin' in my breast,— Although uncherish'd and unblest Wi' kindred flame in thine— Like angel holiness imprest Upon some earthly shrine.
# The Book of Scottish Song/The month of July

The month of July.
[Fragment from Herd's Collection.]
There gaed a fair maiden out to walk In a sweet morning of July; She was gay, bonnie, coy, and young, But met wi' a lad unruly.
He took her by the lily-white hand, And swore he loo'd her truly; The man forgot but the maid thought on; O it was in the month of July!
# The Book of Scottish Song/The rinaway bride

The rinaway bride.
[To a lively tune of the same name. The song is given in Yair's "Charmer," Edinburgh, 1751, and also in Herd's collection, 1776.]
A laddie and a lassie fair Lived in the south countrie; They ha'e coost their claes thegither, And wedded wad they be: On Tuesday to the bridal feast Cam fiddlers flocking free— But hey play up the rinaway bride, For she has ta'en the gee.
She had nae run a mile or mair, Till she 'gan to consider The angering of her father dear, The vexing of her mither; The slighting of the silly bridegroom, The warst of a' the three— Then hey play up the rinaway bride, For she has ta'en the gee.
Her father and her mither baith Ran after her wi' speed; And aye they ran and cried, How, Ann! Till they came to the Tweed: Saw ye a lass, a lovesome lass, That weel a queen might be? O that's the bride, the rinaway bride, The bride that's ta'en the gee. ​And when they came to Kelso town, They gaur'd the clap gang through;
Saw ye a lass wi' a hood and mantle, The face o't lined up wi' blue? The face o't lined up wi' blue, And the tail turn'd up wi' green; Saw ye a lass wi' a hood and mantle, Should ha'e been married on Tuesday 't e'en?
O at the saft and silly bridegroom The bridemaids a' were laughin'; When up there spake the bridegroom's man, Now what means a' this daffin'? For woman's love's a wilfu' thing, And fancy flies fu' free; Then hey play up the rinaway bride, For she has ta'en the gee.
# The Dial (Third Series)/Volume 75/Rain: St Augustine

RAIN: ST AUGUSTINE
BY ELIZABETH J. COATSWORTH
The rain is lisping at our blue umbrella,
Whispering against the silk.
The gardens smell of wet moss and ferns.
The little pools at our feet ruffle like pigeons in the breeze.
The streets are almost deserted. Everything is veiled,
And our fingers touch on the handle of the blue umbrella.
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 1986, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 37 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.
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# The Consolation of Philosophy (James)/Epilogue

Project Gutenberg
EPILOGUE.
Within a short time of writing 'The Consolation of Philosophy,' Boethius died by a cruel death. As to the manner of his death there is some uncertainty. According to one account, he was cut down by the swords of the soldiers before the very judgment-seat of Theodoric; according to another, a cord was first fastened round his forehead, and tightened till 'his eyes started'; he was then killed with a club.
Elliot Stock, Paternoster Row, London
# The Consolation of Philosophy (James)/Free Will and God's Foreknowledge

Project Gutenberg
Book V.
Summary.
CH. I. Boethius asks if there is really any such thing as chance. Philosophy answers, in conformity with Aristotle's definition (Phys., II. iv.), that chance is merely relative to human purpose, and that what seems fortuitous really depends on a more subtle form of causation.—CH. II. Has man, then, any freedom, if the reign of law is thus absolute? Freedom of choice, replies Philosophy, is a necessary attribute of reason. Man has a measure of freedom, though a less perfect freedom than divine natures.—CH. III. But how can man's freedom be reconciled with God's absolute foreknowledge? If God's foreknowledge be certain, it seems to exclude the possibility of man's free will. But if man has no freedom of choice, it follows that rewards and punishments are unjust as well as useless; that merit and demerit are mere names; that God is the cause of men's wickednesses; that prayer is meaningless.—CH. IV. The explanation is that man's reasoning faculties are not adequate to the apprehension of the ways of God's foreknowledge. If we could know, as He knows, all that is most perplexing in this problem would be made plain. For knowledge depends not on the nature of the thing known, but on the faculty of the knower.—CH. V. Now, where our senses conflict with our reason, we defer the judgment of the lower faculty to the judgment of the higher. Our present perplexity arises from our viewing God's foreknowledge from the standpoint of human reason. We must try and rise to the higher standpoint of God's immediate intuition.—CH. VI. To understand this higher form of cognition, we must consider God's nature. God is eternal. Eternity is more than mere everlasting duration. Accordingly, His knowledge surveys past and future in the timelessness of an eternal present. His foreseeing is seeing. Yet this foreseeing does not in itself impose necessity, any more than our seeing things happen makes their happening necessary. We may, however, if we please, distinguish two necessities—one absolute, the other conditional on knowledge. In this conditional sense alone do the things which God foresees necessarily come to pass. But this kind of necessity affects not the nature of things. It leaves the reality of free will unimpaired, and the evils feared do not ensue. Our responsibility is great, since all that we do is done in the sight of all-seeing Providence.
# The Consolation of Philosophy (James)/His Despondency

Project Gutenberg
Book I.
Song II.
His Despondency
Alas! in what abyss his mind
Is plunged, how wildly tossed!
Still, still towards the outer night
She sinks, her true light lost,
As oft as, lashed tumultuously
By earth-born blasts, care's waves rise high.
Yet once he ranged the open heavens,
The sun's bright pathway tracked;
Watched how the cold moon waxed and waned;
Nor rested, till there lacked
To his wide ken no star that steers
Amid the maze of circling spheres.
The causes why the blusterous winds
Vex ocean's tranquil face,
Whose hand doth turn the stable globe,
Or why his even race
From out the ruddy east the sun
Unto the western waves doth run:
What is it tempers cunningly
The placid hours of spring,
So that it blossoms with the rose
For earth's engarlanding:
Who loads the year's maturer prime
With clustered grapes in autumn time:
All this he knew—thus ever strove
Deep Nature's lore to guess.
Now, reft of reason's light, he lies,
And bonds his neck oppress;
While by the heavy load constrained,
His eyes to this dull earth are chained.
II.
'But the time,' said she, 'calls rather for healing than for lamentation.' Then, with her eyes bent full upon me, 'Art thou that man,' she cries, 'who, erstwhile fed with the milk and reared upon the nourishment which is mine to give, had grown up to the full vigour of a manly spirit? And yet I had bestowed such armour on thee as would have proved an invincible defence, hadst thou not first cast it away. Dost thou know me? Why art thou silent? Is it shame or amazement that hath struck thee dumb? Would it were shame; but, as I see, a stupor hath seized upon thee.' Then, when she saw me not only answering nothing, but mute and utterly incapable of speech, she gently touched my breast with her hand, and said: 'There is no danger; these are the symptoms of lethargy, the usual sickness of deluded minds. For awhile he has forgotten himself; he will easily recover his memory, if only he first recognises me. And that he may do so, let me now wipe his eyes that are clouded with a mist of mortal things.' Thereat, with a fold of her robe, she dried my eyes all swimming with tears.
# The Consolation of Philosophy (James)/Good and Ill Fortune

Project Gutenberg
Book IV.
Summary.
CH. I. The mystery of the seeming moral confusion. Philosophy engages to make this plain, and to fulfil her former promise to the full.—CH. II. Accordingly, (a) she first expounds the paradox that the good alone have power, the bad are altogether powerless.—CH. III. (b) The righteous never lack their reward, nor the wicked their punishment.—CH. IV. (c) The wicked are more unhappy when they accomplish their desires than when they fail to attain them. (d) Evil-doers are more fortunate when they expiate their crimes by suffering punishment than when they escape unpunished. (e) The wrong-doer is more wretched than he who suffers injury.—CH. V. Boethius still cannot understand why the distribution of happiness and misery to the righteous and the wicked seems the result of chance. Philosophy replies that this only seems so because we do not understand the principles of God's moral governance.—CH. VI. The distinction of Fate and Providence. The apparent moral confusion is due to our ignorance of the secret counsels of God's providence. If we possessed the key, we should see how all things are guided to good.—CH. VII. Thus all fortune is good fortune; for it either rewards, disciplines, amends, or punishes, and so is either useful or just.
# The Consolation of Philosophy (James)/Love is Lord of all

Project Gutenberg
Book II.
VIII.
'But that thou mayst not think that I wage implacable warfare against Fortune, I own there is a time when the deceitful goddess serves men well—I mean when she reveals herself, uncovers her face, and confesses her true character. Perhaps thou dost not yet grasp my meaning. Strange is the thing I am trying to express, and for this cause I can scarce find words to make clear my thought. For truly I believe that Ill Fortune is of more use to men than Good Fortune. For Good Fortune, when she wears the guise of happiness, and most seems to caress, is always lying; Ill Fortune is always truthful, since, in changing, she shows her inconstancy. The one deceives, the other teaches; the one enchains the minds of those who enjoy her favour by the semblance of delusive good, the other delivers them by the knowledge of the frail nature of happiness. Accordingly, thou mayst see the one fickle, shifting as the breeze, and ever self-deceived; the other sober-minded, alert, and wary, by reason of the very discipline of adversity. Finally, Good Fortune, by her allurements, draws men far from the true good; Ill Fortune ofttimes draws men back to true good with grappling-irons. Again, should it be esteemed a trifling boon, thinkest thou, that this cruel, this odious Fortune hath discovered to thee the hearts of thy faithful friends—that other hid from thee alike the faces of the true friends and of the false, but in departing she hath taken away her friends, and left thee thine? What price wouldst thou not have given for this service in the fulness of thy prosperity when thou seemedst to thyself fortunate? Cease, then, to seek the wealth thou hast lost, since in true friends thou hast found the most precious of all riches.'
Song VIII.
Love is Lord of all
Why are Nature's changes bound
To a fixed and ordered round?
What to leaguèd peace hath bent
Every warring element?
Wherefore doth the rosy morn
Rise on Phœbus' car upborne?
Why should Phœbe rule the night,
Led by Hesper's guiding light?
What the power that doth restrain
In his place the restless main,
That within fixed bounds he keeps,
Nor o'er earth in deluge sweeps?
Love it is that holds the chains,
Love o'er sea and earth that reigns;
Love—whom else but sovereign Love?—
Love, high lord in heaven above!
Yet should he his care remit,
All that now so close is knit
In sweet love and holy peace,
Would no more from conflict cease,
But with strife's rude shock and jar
All the world's fair fabric mar.
Tribes and nations Love unites
By just treaty's sacred rites;
Wedlock's bonds he sanctifies
By affection's softest ties.
Love appointeth, as is due,
Faithful laws to comrades true—
Love, all-sovereign Love!—oh, then,
Ye are blest, ye sons of men,
If the love that rules the sky
In your hearts is throned on high!
# The Chieftain's Son

* The Chieftain's Son, in The Siege of Valencia; The Last Constantine: with Other Poems, 1823.
* The Chieftain's Son, in Poetical Remains of the Late Mrs Hemans, 1836.
# The Chignecto Isthmus and its First Settlers

Preface
Introduction
CHAPTER I.The Chignecto Isthmus
CHAPTER II.The New England Immigration, 1755-1770
CHAPTER III.The Yorkshire Immigration
CHAPTER IV.The Eddy Rebellion
CHAPTER V.The First Churches of the Isthmus
CHAPTER VI.The Truemans
CHAPTER VII.Extracts from Journal and Letters
CHAPTER VIII.Prospect Farm
CHAPTER IX.Families Connected by Marriage with the Second Generation of Truemans
CHAPTER X.The First Settlers of Cumberland
# The Chieftain's Daughter

Upon the barren sand  A single captive stood, Around him came, with bow and brand,  The red men of the wood. Like him of old, his doom he hears,  Rock-bound on ocean's rim:— The chieftain's daughter knelt in tears,  And breathed a prayer for him.
Above his head in air,  The savage war-club swung, The frantic girl, in wild despair,  Her arms about him flung. Then shook the warriors of the shade,  Like leaves on aspen limb, Subdued by that heroic maid,  Who breathed a prayer for him.
"Unbind him!" gasp'd the chief,  "Obey your king's decree!" He kiss'd away her tears of grief,  And set the captive free. 'Tis ever thus, when in life's storm,  Hope's start to man grows dim, An angel kneels in woman form,  And breathes a prayer for him.
# The Dictionary of Australasian Biography/Brown, Henry Yorke Lyell

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​Brown, Henry Yorke Lyell, Government Geologist, South Australia, was Government Geologist of Western Australia, and was appointed to his present position in Dec. 1882.
# The Dictionary of Australasian Biography/Brownless, Anthony Colling

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​Brownless, Anthony Colling, C.M.G., LL.D., M.D., F.R.C.S., Chancellor of the University of Melbourne, is the only son of the late Anthony Brownless, of Paynetts House, and Bockingfold Manor, Goudhurst, Kent. After studying for the medical profession at St. Bartholomew's Hospital in London, and at the University of Liege, he was admitted M.R.C.S. of London in 1841, and M.D. of St. Andrews in 1846. Having practised for some years as a physician in London, Dr. Brownless arrived in Victoria in Dec. 1852, and was soon afterwards elected Physician to the Melbourne Benevolent Asylum, and in 1854 Physician to the Melbourne Hospital—a post which he held for twelve years, being appointed a Life Governor and Consulting Physician on his retirement. In June 1855 the Melbourne University gave him the diploma of M.D., this being the first occasion on which the degree was conferred by that University, in which Dr. Brownless founded the medical school, and of which he was annually elected Vice-Chancellor for twenty-nine years, from 1858 to 1887; when he was elected Chancellor, in succession to Dr. Moorhouse. Dr. Brownless holds the honorary degree of LL.D. of the Universities of St. Andrews and Melbourne, and in 1884 he was elected a Fellow of the Royal College of Surgeons of England. Dr. Brownless was made, a Knight of St. Gregory the Great by the late Pope in 1870, and a Knight Commander of the Order of Pius, conferring nobility, by Leo. XIII. in 1883. Dr. Brownless, who was created C.M.G. in May 1888, has ​been twice married: first, in 1842, to Ellen, daughter of the late William Hawker, M.D., of Charing, Kent, and Liége, Belgium, formerly surgeon in the Grenadier Guards, who died in 1846; and secondly, in 1852, to Anne Jane, eldest daughter of the late Captain William Hamilton, of Eden, co. Donegal, Ireland, an officer in the Rifle Brigade, who served with distinction in the Peninsular War.
# The Dictionary of Australasian Biography/Brown, Professor John McMillan

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​Brown, Professor John McMillan, M.A., was born in 1846, and educated at Irvine Academy and at Glasgow University, where he graduated M.A. in 1869. Having gained the Snell Exhibition in English Language, Literature, and History, Mr. Brown proceeded to Balliol College, Oxford, in 1870; but ill-health prevented him from completing his course, and in 1874, when Canterbury College, Christchurch, was founded in affiliation to the University of New Zealand, he was selected to fill the chair of Classics and English. In 1879 Mr. Brown resigned the chair of Classics, and became Professor of English and English History. In the same year he was a member of the Royal Commission on the state of higher education in New Zealand, and was appointed Fellow of the University Senate. He was one of the founders of the short-lived New Zealand Magazine in 1875. In 1886 Mr. Brown married Miss Helen Connon, one of the first lady graduates in Her Majesty's dominions.
# The Dictionary of Australasian Biography/Broughton, Vernon Delves

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​Broughton, Vernon Delves, son of the late Rev. Thomas Delves Broughton (grandson of the 6th baronet of this name, of Broughton, Staffordshire) by his marriage with Frances, daughter of Lewis Corkran, was born in Dec. 1834, at Bletchley in Buckinghamshire. He was educated at Marlborough School and at Magdalen College, Oxford. Having entered the Civil Service whilst still an undergraduate, he was employed in the Treasury from 1855 to 1877, acting in the interval as private secretary to Lord Lingen, when Secretary to the Treasury, and to Lord Sherbrooke when Chancellor of the Exchequer. In Nov. 1877 Mr. Broughton was appointed Deputy-Master of the Mint, and Chief Officer of the Melbourne Branch, a position which he retained till a short time before his death in 1886. Mr. Broughton married in 1861 Augusta, eldest daughter of George Arbuthnot, Auditor of the Civil List.
# The Dictionary of Australasian Biography/Brown, Sir William

Sir William Broun, 10th baronet
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​Brown, Sir William, Bart., eldest son of Sir William Brown, 9th baronet, of Coulston, Haddingtonshire, who resided in New South Wales, and died in 1882, when the present Sir William succeeded him as 10th baronet. The latter was born in Dec. 1848, and married, in 1871, Alice Jane, daughter of J. C. Peters, merchant, Hope House, Manby Beach, near Sydney. He resides at Tareela, Barraba, N.S.W.