OpenLLM-France/wikimedia huggingface dataset:
# On the Vital Principle/Book 3/Prelude to Chapter 8

This chapter is a brief summary of the principal theories and arguments which have been alluded to, and it adds but little for comment. The opening paragraphs are rendered less definite than might be wished for, by the recurring particle πως and by the substitution of ὄντα for πράγματα, although the distinction between them is not very apparent. It had just been said that “knowledge, in act, is identical with what is known,” and here the same is predicated of Vital Principle, although with a qualifying addition; and the meaning, in either case, is dependent upon Aristotle's two sovereign conditions. It may be understood how the intellect as well as the sentient faculty can be regarded as identical with their subjects, in the way that a sentient organ, by reception of the form without the matter, may be said to be identified with the coloured or sonorous object; but it is not obvious how this can apply to faculty or sense in ​potentiality, unless, indeed, as they are in abeyance, without perception that is, so objects, not being perceived, are without properties.
Having thus summarily recounted whatever has been said upon the Vital Principle, let us repeat that it is, in some sense, all things which are; for things are the subjects either of sentient perception or of thought, and knowledge is, in some sense, things known, as sensation is things sensually perceived. But let us inquire how this is to be understood—Knowledge, then, like sensation is divided, when in potentiality, into things in potentiality, when in reality, into things in reality; and the sentient and the cogitative faculties of Vital Principle are, when in potentiality, identical with thoughts and objects of perception, in potentiality. But the question here must necessarily refer either to things or the forms of things; but the things themselves they cannot be, as it is not a stone but the form of a stone which is in the Vital Principle. Thus, the Vital Principle is, as it were, a hand, for as a hand is the instrument of instruments, so the mind is the form of forms, and sensation the form of things sensually perceived. Since there is, seemingly, nothing
# On the Vital Principle/Book 3/Prelude to Chapter 5

This chapter assumes the existence of a generic matter, as well as something which is to give to it reality, and thus it seems to admit of formative conditions other than those assigned to Vital Principle; the mind too, although said to be immaterial, is likened to a material agent. Aristotle elsewhere, somewhat in conformity with this, says, "even granting that all things may be from one, or more than one primal element, and that the self-same matter may be the source of all beings, yet there is a peculiar matter for each genus, as pituita is the primal matter for sweet and oily, as the matter of bile is for bitter and analogous qualities." An early commentator observes, "matter is the receptacle and subject of forms, without having in itself either figure, quality, magnitude, or place; nevertheless, it is not a mere name, but truly exists as the basis of qualities. Matter ​exists potentially, bodies actually, with their peculiar character; and matter cannot be separated from form and real existence."
Since, throughout all nature, there is a matter for each genus of entities (that which all belonging to that genus are in potentiality), and a something which is causative and constitutive from its making things what they are, as art impresses its forms upon matter, so those same distinctions must, of necessity, co-exist in the vital principle. Such also is the mind, from its faculty, on the one hand, of becoming all things, and, on the other, of creating all things, as if it were a virtuality like light; for light, in a certain sense, makes colours, being in potentiality, to become colours in reality; and the mind here meant is separate, impassive and homogeneous, being essentially an energizing influence.
That which acts is ever, in fact, more influential than that which is acted upon, as the causative principle is than the matter. Now, knowledge in activity is identical with the subject; but knowledge in potentiality pre-exists in the individual; and yet, strictly
# Our New Zealand Cousins

A spoken word version of this edition is available at LibriVox
OUR NEW ZEALAND COUSINS.
LONDON: PRINTED BY GILBERT AND RIVINGTON, LIMITED, ST. JOHN'S HOUSE, CLERKENWELL ROAD.
OUR NEW ZEALAND
COUSINS
BY
The Hon. JAMES INGLIS
("Maori"),
MINISTER OF PUBLIC INSTRUCTION IN THE NEW SOUTH WALES LEGISLATIVE ASSEMBLY; AUTHOR OF "SPORT AND WORK ON THE NEPAUL FRONTIER," "OUR AUSTRALIAN COUSINS," ETC., ETC.
London:
SAMPSON LOW, MARSTON, SEARLE, AND RIVINGTON
CROWN BUILDINGS, 188, FLEET STREET
1887
[All rights reserved]
PREFACE.
The first chapter of this book explains the circumstances under which I undertook the work, and renders a long preface unnecessary.
Being originally written for the Sydney Press, my descriptions, penned as we journeyed, have all the drawbacks incident to hasty composition; but I have had so many, and so gratifying requests, to have the letters published in book form, by friends, whose good opinion is dear to me, that I feel it would be prudish to refuse. Frankly confessing my shortcomings therefore, I throw myself once more on the merciful consideration of my critics.
Allusions and comparisons, will be found scattered at intervals through the book, which are more peculiarly applicable to Australians, than to the wider circle of readers at home; but as, I believe, such references may be found to incidentally illusrate phases of Colonial life, and circumstance, I have deemed it on the whole better to retain them.
Mindful of former criticism, I have honestly tried to "prune my style," and curb my natural exuberance of expression; but alas! I am conscious ​that I have yet much to learn, and that there is great room for improvement in these and other respects.
However, if the reader will accept my pages, as a homely unpretending record of a very delightful trip, through "The Wonderland of the South Pacific," I hope my comments on what we witnessed, and my revelation of the change and progress, effected by twenty years of colonization, may prove both interesting and instructive.
I have tried to describe simply and truthfully what I saw, and what I thought. My most earnest hope is, that what I have written may enkindle in the hearts of our kinsmen in the dear old mother land, who may read this book, a livelier, deeper, and kindlier interest in the fortunes of their loyal and loving Cousins, of Australia and New Zealand.
J.I.
Craigo, Strathfield, Sydney, N.S.W. May, 1886.
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
# Page v. Rogers

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
211 U.S. 575
Page v. Rogers
Argued: December 3, 4, 1908. --- Decided: January 4, 1909
Messrs. Frank Spurlock, E. J. Page, Louis L. Waters, and Foster Brown for appellants.
Messrs. J. B. Sizer, George D. Lancaster, and Robert Pritchard for appellee.
Mr. Justice Moody 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
# Page v. United States (127 U.S. 67)

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
127 U.S. 67
Page v. United States
Allan Rutherford, for appellant.
Atty. Gen. Garland and Heber J. May, for appellee.
BLATCHFORD, J.

## 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
# Page v. United States

* Search for titles containing or beginning with: "Page v. United States."
* sister projects: Wikidata item.
This is a disambiguation page. It lists works that share the same title. If an article link referred you here, please consider editing it to point directly to the intended page.
* Page v. United States (127 U.S. 67)
* Page v. United States (359 U.S. 116)
See also United States v. Page.
# Page v. Burnstine

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
102 U.S. 664
Page v. Burnstine
APPEAL from the Supreme Court of the District of Columbia.
The facts are stated in the opinion of the court.
Mr. William F. Mattingly, for the appellant.
Mr. Enoch Totten, contra.
MR. JUSTICE HARLAN 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
# Page v. Arkansas Natural Gas Corporation

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
286 U.S. 269
Page v. Arkansas Natural Gas Corporation
Argued: April 25, 26, 1932. --- Decided: May 16, 1932
Messrs. Yandell Boatner and Frank J. Looney, both of Shreveport, La., for petitioner.
Mr. John W. Davis, of New York City, 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
# Nicene and Post-Nicene Fathers: Series II/Volume X/Works/On the Duties of the Clergy/Book II/Chapter 19

Chapter XIX.
Many are won by justice and benevolence and courtesy, but all this must be sincere.
95. It is plain, then, that equity strengthens empires, and injustice destroys them. How could wickedness hold fast a kingdom when it cannot even rule over a single family? There is need, therefore, of the greatest kindness, so that we may preserve not only the government of affairs in general, but also the rights of individuals. Benevolence is of the greatest value; for it seeks to embrace all in its favours, to bind them to itself by fulfilling duties, and to pledge them to itself by its charm.
96. We have also said that courtesy of speech has great effect in winning favour. But we want it to be sincere and sensible, without flattery, lest flattery should disgrace the simplicity and purity of our address. We ought to be a pattern to others not only in act but also in word, in purity, and in faith. What we wish to be thought, such let us be; and let us show openly such feelings as we have within us. Let us not say an unjust word in our heart that we think can be hid in silence, for He hears things said in secret Who made things secret, and knows the secrets of the heart, and has implanted feelings within. Therefore as though under the eyes of the Judge let us consider all we do as set forth in the light, that it may be manifest to all.

## Footnotes

* ↑ Cic. de Off. II. 12, § 43.
# Nicene and Post-Nicene Fathers: Series II/Volume X/Works/On the Duties of the Clergy/Book II/Chapter 22

Chapter XXII.
We must observe a right standard between too great mildness and excessive harshness. They who endeavour to creep into the hearts of others by a false show of mildness gain nothing substantial or lasting. This the example of Absalom plainly enough shows.
112. Moreover, due measure befits even our words and instructions, that it may not seem as though there was either too great mildness or too much harshness. Many prefer to be too mild, so as to appear to be good. But it is certain that nothing feigned or false can bear the form of true virtue; nay, it cannot even last. At first it flourishes, then, as time goes on, like a floweret it fades and passes away, but what is true and sincere has a deep root.
113. To prove by examples our assertion that what is feigned cannot last, but flourishing just for a time quickly fails, we will take one example of pretence and falsehood from that family, from which we have already drawn so many examples to show their growth in virtue.
114. Absalom was King David’s son, known for his beauty, of splendid appearance and in the heyday of youth; so that no other such man as he was found in Israel. He was without a blemish from the sole of his foot to the crown of his head. He had for himself a chariot and horses and fifty men to run before him. He rose at early dawn and stood before the gate in the way, and whoever he knew to be seeking the judgment of the king, he called to himself, saying: “From what city art thou?” And he answered: “I thy servant am of one of the tribes of Israel.” And Absalom answered: “Thy words are good and right. Is there none given thee by the king to hear thee? Who will make me a judge? And whosoever will come unto me, that hath need of judgment, I will give him justice.” With such words he cajoled them. And when they came to make obeisance to him, stretching forth his hand he took hold of them and kissed them. So he turned the hearts of all to himself. For flattery of this sort quickly finds its way to touch the very depths of the heart.
115. Those spoilt and ambitious men chose what for a time seemed an honour to them, and was pleasing and enjoyable. But whilst that delay took place, which the prophet, being prudent above all, thought ought to intervene, they could no longer hold out or bear it. Then David having no doubt about the victory commended his son to those who went out to fight, so that they should spare him. He would not engage in the battle himself lest he should seem to be taking up arms against one who was still his son, though attempting to destroy his father.
116. It is clear, then, that those things are lasting and sound, which are true and grow out of a sincere and not a false heart. Those, however, which are brought about by pretence and adulation can never last for long.

## Footnotes

* ↑ Cic. de Off. II. 12, § 43.
* ↑ 2 Sam. [2 Kings] xiv. 25.
* ↑ 2 Sam. [2 Kings] xv. 1–6.
* ↑ Hushai is probably meant by this, who advised Absalom to delay his attack on the king.
* ↑ 2 Sam. [2 Kings] xviii. 5.
# Nicene and Post-Nicene Fathers: Series II/Volume X/Works/On the Duties of the Clergy/Book II/Chapter 18

Chapter XVIII.
We learn from the fact of the separation of the ten tribes from King Rehoboam what harm bad counsellors can do.
93. Justice, then, especially graces men that are set over any office; on the other hand, injustice fails them and fights against them. Scripture itself gives us an example, where it says, that when the people of Israel, after the death of Solomon, had asked his son Rehoboam to free their neck from their cruel yoke, and to lighten the harshness of his father’s rule, he, despising the counsel of the old men, gave the following answer at the suggestion of the young men: “He would add a burden to the yoke of his father, and change their lighter toils for harder.”
94. Angered by this answer, the people said: “We have no portion in David, nor inheritance in the son of Jesse. Return to your tents, O Israel. For we will not have this man for a prince or a leader over us.” So, forsaken and deserted by the people, he could keep with him scarce two of the ten tribes for David’s sake.

## Footnotes

* ↑ Cic. de Off. II. 22, § 77.
* ↑ 1 [3] Kings xii. 4 ff.
* ↑ 1 [3] Kings xii. 16.
# Nicene and Post-Nicene Fathers: Series II/Volume X/Works/On the Duties of the Clergy/Book II/Chapter 23

Chapter XXIII.
The good faith of those who are easily bought over with money or flattery is a frail thing to trust to.
117. Who would suppose that those who are bought over to obedience by money, or those who are allured by adulation, would ever be faithful to them? For the former are ever ready to sell themselves, whilst the latter cannot put up with a hard rule. They are easily won with a little adulation, but if one reproves them by a word, they murmur against it, they give one up, they go away with hostile feelings, they forsake one in anger. They prefer to rule rather than to obey. They think that those whom they ought to have placed over them ought to be subject to themselves, as though indebted to them by their kindness.
118. What man is there that thinks those will be faithful to himself, whom he believes he will have to bind to himself by money or flattery? For he who takes thy money supposes that he is cheaply held, and looked down upon, unless the money is paid again and again. So he frequently expects his price; whilst the other, who is met with prayer and flattery, is always wanting to be asked.

## Footnotes

* ↑ Cic. de Off. II. 6, § 21.
# Our Land

* Search for titles containing or beginning with: "Our Land."
* sister projects: Wikipedia article, Wikidata item.
This is a disambiguation page. It lists works that share the same title. If an article link referred you here, please consider editing it to point directly to the intended page.
* Our Land, a song by Johan Ludvig Runeberg. ("Our land, our land, our Fatherland!")
* Our Land, a poem by Florence Earle Coates published in Harper's Monthly, April 1919. ("The gift of an idealist,")
# Our Lady of the Snows

* Search for titles containing or beginning with: "Our Lady of the Snows."
* sister projects: Wikidata item.
This is a disambiguation page. It lists works that share the same title. If an article link referred you here, please consider editing it to point directly to the intended page.
* Our Lady of the Snows, a poem by Rudyard Kipling
* Our Lady of the Snows, a poem by Robert Louis Stevenson
# Our Land (Coates)

Published in Harper's Magazine (April 1919).
Our Land
BY FLORENCE EARLE COATES
THE gift of an idealist, She came of vision, and the dream Of one who saw beyond vast waters gleam The light of a new world without a name: A gift of Life she came—. She, the renascence from Earth's ancient woe, With Raphael born and Michel Angelo.
Noiseless, the patient years went by, And only red-men cared to roam Her glorious streams, and call her mountains home. Then came to her, like pilgrims of the Grail Whose courage could not fail, Others, sad exiles, longing to be free— Seekers of God and human liberty!
A blessèd, blessèd Land! She gave Ideals, to mankind unknown, And toiling, taught a wondering world to own The dignity of toil, despised before: She opened a great Door; Enlarged the human mind, and made men see That he who shares his freedom is most free.
Oh, strong and beautiful and brave,— The Titan-Mother of the West,— Gathering in her arms and to her breast The hurt, unfriended, weary, and forlorn, Outcast, and alien-born! How should the unfriended poor beyond the seas Not yearn to her—the new Hesperides?. . .
Full garners were her toil's reward; But, laboring, alway she dreams. Mistake her not! Mid clouds her eagle screams, Emblem of liberty that nothing bars, And on her brow are stars— Stars whose pure radiance is not all of earth, Enkindled there where Justice had its birth.
Belovèd Land! Apart, she smiled! But, oh, more glorious to-day, Life's Larger Summons eager to obey, Her strength outpoured to succor and befriend A World, wide without end, She waits—how yearningly!—the hour to come When laurelled Peace shall lead her heroes home!
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 1927, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 96 years or less. This work may be in the public domain in countries and areas with longer native copyright terms that apply the rule of the shorter term to foreign works.
Public domainPublic domainfalsefalse
# Our Lady's Well

* Our Lady's Well, in The New Monthly Magazine Volume 8, 1823.
* Our Lady's Well, in The Forest Sanctuary, and Other Poems (Miscellaneous Pieces), 1825.
# Pastoral Poems (Breton); Selected Poetry (Wither); Pastoral Poetry (Browne)/"Those eyes that hold the hand of every heart"

Those eyes that hold the hand of every heart,
That hand that holds the heart of every eye,
That wit that goes beyond all Nature's art,
The sense too deep for Wisdom to descry:
That eye, that hand, that wit, that heavenly sense
Doth show my only mistress' excellence.
​O eyes that pierce into the purest heart!
O hands that hold the highest thoughts in thrall!
O wit that weighs the depth of all desert!
O sense that shews the secret sweet of all! The heaven of heavens with heavenly power preserve thee,
Love but thyself, and give me leave to serve thee.
To serve, to live to look upon those eyes,
To look, to live to kiss that heavenly hand,
To sound that wit that doth amaze the mind,
To know that sense, no sense can understand,
To understand that all the world may know,
Such wit, such sense, eyes, hands, there are no moe.
# Paste

Henry James conceived this story as a clever reversal of Guy de Maupassant's "The Necklace".Warning: template has been deprecated.
* 'Paste' in Frank Leslie's Popular Magazine 49 (2) (December): 175—189.
    — First publication in any form
* "Paste" in The Soft Side (London: Methuen & Co., 1900): 63–84.
    — First English book edition
* "Paste" in The Soft Side (New York: The Macmillan Company, 1900): 52–70.
    — First American book edition
* "Paste" in The Novels and Tales of Henry James 16 (New York: Scribner, 1907–09): 315–337.
    — The "New York Edition"; revised for publication by James; this is the last revised version published in James' lifetime.
* "Paste" in The Author of Beltraffio, The Middle Years, Greville Fane, and Other Tales (London: Macmillan, 1922): 279–298.
    — Volume 21 of The Novels and Stories of Henry James, the first posthumous collection of James' works; uses the New York Edition text.
# Pastoral Poems (Breton); Selected Poetry (Wither); Pastoral Poetry (Browne)/"Glide soft, ye Silver Floods"

"Glide soft, ye Silver Floods"
Glide soft, ye silver floods, And every spring: Within the shady woods Let no bird sing! Nor from the grove a turtle-dove Be seen to couple with her love; But silence on each dale and mountain dwell, Whilst Willy bids his friend and joy farewell.
But (of great Thetis' train) Ye mermaids fair, That on the shores do plain Your sea-green hair, As ye in trammels knit your locks, Weep ye; and so enforce the rocks In heavy murmurs through the broad shores tell How Willy bade his friend and joy farewell.
​Cease, cease, ye murd'ring winds, To move a wave; But if with troubled minds You seek his grave; Know 'tis as various as yourselves, Now in the deep, then on the shelves, His coffin toss'd by fish and surges fell, Whilst Willy weeps and bids all joy farewell.
Had he Arion-like Been judged to drown, He on his lute could strike So rare a sowne, A thousand dolphins would have come And jointly strive to bring him home. But he on shipboard died, by sickness fell, Since when his Willy bade all joy farewell.
Great Neptune, hear a swain! His coffin take, And with a golden chain For pity make It fast unto a rock near land! Where ev'ry calmy morn I'll stand, And ere one sheep out of my fold I tell, Sad Willy's pipe shall bid his friend farewell. From Britannia's Pastorals.
# Pastoral Care

* Search for titles containing or beginning with: "Pastoral Care."
* sister projects: Wikidata item.
This is a disambiguation page. It lists works that share the same title. If an article link referred you here, please consider editing it to point directly to the intended page.
* Regulae Pastoralis (6th cent.) by Pope Gregory I
* A Discourse Concerning the Pastoral Care (1692) by Bishop Gilbert Burnet