OpenLLM-France/wikimedia huggingface dataset:
# Abbay of Holyroodhouse, 26th September 1745

Abbay of Holyroodhouse, 26th September 1745.
ALL those who are willing to take Arms for Our Service as Volunteers, and to concur under Our Command, whether on Foot or Horseback, to the Deliverance of their Country, are hereby ordered to repair this Day at Two in the Afternoon to the Great Hall of this Our Palace of Holyroodhouse, there to have their Names enrolled.
CHARLES P. R.
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
# Abbess

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* "Abbess," in Catholic Encyclopedia, (ed.) by Charles G. Herbermann and others, New York: The Encyclopaedia Press (1913)
* "abbess," in A Dictionary of the English Language, by Samuel Johnson (1755)
* "Abbess," in Encyclopædia Britannica (11th ed., 1911)
# Abbazia

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* "Abbazia," in Collier's New Encyclopedia, New York: P. F. Collier & Son Co. (1921)
* "Abbazia," in Encyclopædia Britannica (11th ed., 1911)
# Abbeville

* Search for titles containing or beginning with: "Abbeville."
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* "Abbeville (South Carolina)," in Collier's New Encyclopedia, New York: P. F. Collier & Son Co. (1921)
* "Abbeville (France)," in Collier's New Encyclopedia, New York: P. F. Collier & Son Co. (1921)
* "Abbeville," in Encyclopædia Britannica (11th ed., 1911)
# Abbot

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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.
* "Abbot," in Catholic Encyclopedia, (ed.) by Charles G. Herbermann and others, New York: The Encyclopaedia Press (1913)
* "Abbot," in Collier's New Encyclopedia, New York: P. F. Collier & Son Co. (1921)
* "abbot," in A Dictionary of the English Language, by Samuel Johnson (1755)
* "Abbot," in Encyclopædia Britannica (11th ed., 1911)
# Abbotsford

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* “The Abbotsford” by Morrison Waite
* "Abbotsford," in Collier's New Encyclopedia, New York: P. F. Collier & Son Co. (1921)
* "Abbotsford," in Encyclopædia Britannica (11th ed., 1911)
* "Abbotsford," in The New Student's Reference Work, Chicago: F.E. Compton and Co. (1914)
* "Abbotsford," in The Nuttall Encyclopædia, (ed.) by James Wood, London: Frederick Warne and Co., Ltd. (1907)
# Abbotsford and Newstead Abbey

* Abbotsford
* Newstead Abbey
* Arrival at the Abbey
* Abbey Garden
* Plough Monday
* Old Servants
* Superstitions of the Abbey
* Annesley Hall
* The Lake
* Robin Hood and Sherwood Forest
* Rook Cell
* Little White Lady
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
# Abbot v. Pinchin

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
ABBOT verʃus PINCHIN.
T
# A Remembrance of some English Poets

Published in Poems in divers humors (1598).
* "A Remembrance of Some English Poets" in The Complete Poems of Richard Barnfield (ed.) by Alexander B. Grosart (1876).
* "A Remembrance of some English Poets" in Barnfield's Poems (ed.) by Edward Arber (1878).
# A Reminiscence of Cricket

* information about this edition.
* sister projects: Wikidata item.
Songs of the Road (1922, edition of Doyle's collected poems with added texts)
ONCE in my heyday of cricket,
Oh, day I shall ever recall!
I captured that glorious wicket.
The greatest, the grandest of all.
Before me he stands like a vision,
Bearded and burly and brown,
A smile of good-humoured derision
As he waits for the first to come down.
A statue from Thebes or from Cnossus,
A Hercules shrouded in white,
Assyrian Bull-like Colossus,
He stands in his might.
With the beard of a Goth or a Vandal,
His bat hanging ready and free.
His great hairy hands on the handle
And his menacing eyes upon me.
And I—I had tricks for the rabbits.
The feeble of mind or of eye,
I could see all the duffer's bad habits
And guess where his ruin might lie.
The capture of such might elate one,
But it seemed like some horrible jest
That I should serve tosh to the great one,
Who had broken the hearts of the best.
Well, here goes! Good Lord, what a rotter!
Such a sitter as never was dreamt.
It was clay in the hands of the Potter,
But he tapped it with gentle contempt.
The second was better—a leetle,
It was low, but was nearly long hop.
As the housemaid comes down on the beetle,
So down came the bat with a chop.
He was sizing me up with some wonder,
My broken-kneed action and ways,
I could see the grim menace from under
The striped peak that shaded his gaze.
The third was a gift—or it looked it,
A foot off the wicket or so,
His huge figure swooped as he hooked it.
His great body swung to the blow.
Still when my dreams are night-marish
I picture that terrible smite.
It was meant for a neighbouring parish
Or any old place out of sight.
But—yes, there's a but to the story—
The blade swished a trifle too low,
Oh wonder! and vision of glory! It was up like a shaft from a bow.
Up, up, like the towering game bird,
Up, up, to a speck in the blue,
And then coming down like the same bird
Dead straight on the line that it flew.
Good Lord, was it mine! Such a soarer
Would call for a pair of safe hands; None safer than Derbyshire Storer— And there, face uplifted, he stands.
Wicket-keep Storer, the knowing.
Wary and steady of nerve,
Watching it falling and growing.
Marking the pace and the curve.
I stood with my two eyes fixed on it.
Paralysed—helpless—inert.
There was "plunk" as the gloves shut upon it.
And he cuddled it up to his shirt.
Out, beyond question or wrangle!
Homeward he lurched to his lunch,
His bat was tucked up at an angle.
His great shoulders curved to a hunch.
Walking he rumbled and grumbled,
Scolding himself, and not me.
One glove was off, and he fumbled
Twisting the other hand free.
Did I give Storer the credit,
The thanks he so splendidly earned?
It was mere empty talk if I said it,
For Grace was already returned.
# A Reflection (Kate Chopin)

Some people are born with a vital and responsive energy. It not only enables them to keep abreast of the times; it qualifies them to furnish in their own personality a good bit of the motive power to the mad pace. They are fortunate beings. They do not need to apprehend the significance of things. They do not grow weary nor miss step, nor do they fall out of rank and sink by the wayside to be left contemplating the moving procession.
Ah! that moving procession that has left me by the road-side! Its fantastic colors are more brilliant and beautiful than the sun on the undulating waters. What matter if souls and bodies are failing beneath the feet of the ever-pressing multitude! It moves with the majestic rhythm of the spheres. Its discordant clashes sweep upward in one harmonious tone that blends with the music of other worlds--to complete God's orchestra.
It is greater than the stars--that moving procession of human energy; greater than the palpitating earth and the things growing thereon. Oh! I could weep at being left by the wayside; left with the grass and the clouds and a few dumb animals. True, I feel at home in the society of these symbols of life's immutability. In the procession I should feel the crushing feet, the clashing discords, the ruthless hands and stifling breath. I could not hear the rhythm of the march.
Salve! ye dumb hearts. Let us be still and wait by the roadside.
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
# A Record of the Buddhist Religion as practised in India and the Malay Archipelago/Names of the Books which are referred to in I-tsing's Works

Names of the Books which are referred to in I-tsing's Works, but not found in the India Office Collection.
1. 西方記 Si-fang-chi. The 'Record of the West,' i. e. India.
See p. 49, note 2, above, and folio 25$^b$, vol. i, Nan-hai-ki-kwei-nei-fa-kwhan (sic), No. 1492 (India Office copy).
2. 西方十德傳 Si-fang-shih-teh-ch'uan. The 'Lives of the Ten Virtuous Men of the West.'
See P. 181 above, and folio 11$^b$, vol. iv, of Nan-hai-ki-kwei-nei-fa-kwhan (sic), No. 1492 (India Office copy).
3. 中方錄 Chung-fang-lu. The 'Record of the Madhyadesa.'
See Chavannes, Memoirs of the Eminent Priests who visited India during the Tang Dynasty, by I-tsing, p. 88; and folio 18$^a$, vol. i, of Ta-than-si-yu-kin-fa-kao-san-kwhan (sic), No. 1491 (India Office copy).
All the above seem to have been I-tsing's own works. They may be found in some of the Buddhist libraries of China, Korea, or Japan.
# A Voyage to Lilliput

* "A Voyage to Lilliput" in The Works of the Rev. Jonathan Swift vol. 6 (1726)
* "A Voyage to Lilliput" in The Blue Fairy Book (1889)
# A Voyage to Terra Australis

* related portals: Australia.
* sister projects: Commons category.
* Volume 1
* Volume 2
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
# Against Love

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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.
* "Against Love" by Robert Herrick
* "Against Love" by Katherine Philips
# Against Unworthy Praise (Yeats)

* Against Unworthy Praise, from The Green Helmet and Other Poems (1912)
* Against Unworthy Praise, from Responsibilities (1916)
# Against Verres

Translated in 1903
In 70 BC Cicero, who had served as quaestor in Sicily five years previously, was commissioned by the Sicilians to prosecute the island's former governor, Gaius Verres, for corruption. First off, Cicero had to fight for the right to deliver the prosecution instead of Quintus Caecilius Niger—a client of Verres who would likely have neutered the case against him. Verres was defended by the eminent orator Quintus Hortensius who intended to use tact to delay the trial until an upcoming public holiday in the hope of securing a more sympathetic judge. Cicero prevented this by delivering a quick and damning summary of his evidence rather than making use of the lengthy speeches he had drafted. Hortensius was unable to make a defence, Verres went into exile rather than wait for the verdict, and Cicero later published the speeches he was to deliver in five books.
* Divination against Quintus Caecilius
* First pleading against Verres
* Second pleading against Verres (never delivered)
** Book 1: Concerning his conduct in the City Praetorship
** Book 2: Concerning his manner of deciding cases as a judge while in Sicily
** Book 3: On the court relating to corn
** Book 4: About the statues
** Book 5: The speech on the punishments
# Against Love (Philips)

Hence, Cupid with your cheating Toies, Your real Griefs, and painted Joies, Your Pleasure which itself destroies. Love like men in Feavers burn and rave, And only what will injure them do crave, Men's weakness makes Love so severe, They give him power by their fear, And make Shackles which they wear. Who to another does his heart submit, Makes his own Idols and then worships it. Him whose heart is all his own, Peace and liberty does crown, He apprehends no killing frown. He feels no raptures, which are joies diseas'd, And is not much transported, but still pleas'd.
# Against Organization

We cannot conceive that anarchists establish points to follow systemically as fixed dogmas. Because, even if a uniformity of views on the general lines of tactics to follow is assumed, these tactics are carried out in a hundred different forms of applications, with a thousand varying particulars.
Therefore, we don’t want tactical programs, and consequently we don’t want organization. Having established the aim, the goal to which we hold, we leave every anarchist free to choose from the means that his sense, his education, his temperament, his fighting spirit suggest to him as best. We don’t form fixed programs and we don’t form small or great parties. But we come together spontaneously, and not with permanent criteria, according to momentary affinities for a specific purpose, and we constantly change these groups as soon as the purpose for which we had associated ceases to be, and other aims and needs arise and develop in us and push us to seek new collaborators, people who think as we do in the specific circumstance.
When any of us no longer preoccupies himself with creating a fictitious movement of individual sympathizers and those weak of conscience, but rather creates an active ferment of ideas that makes one think, like blows from a whip, he often hears his friends respond that for many years they have been accustomed to another method of struggle, or that he is an individualist, or a pure theoretician of anarchism.
It is not true that we are individualists if one tries to define this word in terms of isolating elements, shunning any association within the social community, and supposing that the individual could be sufficient to himself. But ourselves supporting the development of the free initiatives of the individual, where is the anarchist that does not want to be guilty of this kind of individualism? If the anarchist is one who aspires to emancipation from every form of moral and material authority, how could he not agree that the affirmation of one’s individuality, free from all obligations and external authoritarian influence, is utterly benevolent, is the surest indication of anarchist consciousness? Nor are we pure theoreticians because we believe in the efficacy of the idea, more than in that if the individual. How are actions decided, if not through thought? Now, producing and sustaining a movement of ideas is, for us, the most effective means for determining the flow of anarchist actions, both in practical struggle and in the struggle for the realization of the ideal.
We do not oppose the organizers. They will continue, if they like, in their tactic. If, as I think, it will not do any great good, it will not do any great harm either. But it seems to me that they have writhed throwing their cry of alarm and blacklisting us either as savages or as theoretical dreamers.
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
# Against Profane Dealing with Holy Matrimony: In Regard of a Man and His Wife's Sister/front matter

AGAINST
PROFANE DEALING
WITH
HOLY MATRIMONY,
IN REGARD OF
A MAN AND HIS WIFE'S SISTER:
A TRACT
FOR ALL
ENGLISH CHURCHMEN AND CHURCHWOMEN.
BY THE
REV. JOHN KEBLE, M.A.
VICAR OF HURSLEY.
If God had laid all open, certainly Man would have been the encloser: but since now God hath impaled us, on the contrary Man breaks the fence, and every ground will plough. O what were man, might he himself misplace! Sure, to be cross, he would shift feet and face.
George Herbert.
OXFORD,
JOHN HENRY PARKER;
AND 377, STRAND, LONDON.
1849.
BAXTER, PRINTER, OXFORD.
# Against Odds

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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.
* Against Odds (1915), a novel by William Heyliger
* Against Odds (1894), a novel by Lawrence L. Lynch
* Against Odds (1917), an autobiography by K. Elizabeth Sihler
# A Treatise on Painting/Chapter 215

Chap. CCXV.—In what Part the Reflexes have more or less Brightness.
The reflected lights will be more or less apparent or bright, in proportion as they are seen against a darker or fainter ground; because if the ground be darker than the reflex, then this reflex will appear stronger on account of the great difference of colour. But, on the contrary, if this reflexion has behind it a ground lighter than itself, it will appear dark, in comparison to the brightness which is close to it, and therefore it will be hardly perceptible.
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# A Treatise on Painting/Chapter 219

Chap. CCXIX.—Of the Termination of Reflexes on their Grounds.
The termination of a reflected light on a ground lighter than that reflex, will not be perceivable; but if such a reflex terminates upon a ground darker than itself, it will be plainly seen; and the more so in proportion as that ground is darker, and vice versa.
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# A Treatise on Painting/Chapter 212

Chap. CCXII.—Of the different Effects of White, according to the Difference of Back-grounds.
Any thing white will appear whiter, by being opposed to a dark ground; and, on the contrary, darker upon a light ground. This we learn from observing snow as it falls; while it is descending it appears darker against the sky, than when we see it against an open window, which (owing to the darkness of the inside of the house) makes it appear very white. Observe also, that snow appears to fall very quick and in a great quantity when near the eye; but when at some distance, it seems to come down slowly, and in a smaller quantity.
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# A Treatise on Painting/Chapter 217

Chap. CCXVII.—Where Reflexes are to be most apparent.
Of all reflected lights, that is to be the most apparent, bold, and precise, which detaches from the darkest ground; and, on the contrary, that which is upon a lighter ground will be less apparent. And this proceeds from the contraste of shades, by which the faintest makes the dark ones appear still darker; so in contrasted lights, the brightest cause the others to appear less bright than they really are.
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# A Treatise on Painting/Chapter 22

Chap. XXII.—Observations on drawing Portraits.
The cartilage, which raises the nose in the middle of the face, varies in eight different ways. It is equally straight, equally concave, or equally convex, which is the first sort. Or, secondly, unequally straight, concave, or convex. Or, thirdly, straight in the upper part, and concave in the under. Or, fourthly, straight again in the upper part, and convex in those below. Or, fifthly, it may be concave and straight beneath. Or, sixthly, concave above, and convex below. Or, seventhly, it may be convex in the upper part, and straight in the lower. And in the eighth and last place, convex above, and concave beneath.
The uniting of the nose with the brows is in two ways, either it is straight or concave. The forehead has three different forms. It is straight, concave, or round. The first is divided into two parts, viz. it is either convex in the upper part, or in the lower, sometimes both; or else flat above and below.
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# A Treatise on Painting/Chapter 211

Chap. CCXI.—Of Objects placed on a light Ground, and why such a Practice is useful in Painting.
When a darkish body terminates upon a light ground, it will appear detached from that ground; because all opake bodies of a curved surface are not only dark on that side which receives no light, and consequently very different from the ground; but even that side of the curved surface which is enlightened, will not carry its principal light to the extremities, but have between the ground and the principal light a certain demi-tint, darker than either the ground or that light.
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# A Treatise on Painting/Chapter 213

Chap. CCXIII.—Of Reverberation.
Reverberations are produced by all bodies of a bright nature, that have a smooth and tolerably hard surface, which, repelling the light it receives, makes it rebound like a foot-ball against the first object opposed to it.
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# A Treatise on Painting/Chapter 214

Chap. CCXIV.—Where there cannot be any Reverberation of Light.
The surfaces of hard bodies are surrounded by various qualities of light and shadow. The lights are of two sorts; one is called original, the other derivative. The original light is that which comes from the sun, or the brightness of fire, or else from the air. The derivative is a reflected light. But to return to our definition, I say, there can be no reflexion on that side which is turned towards any dark body; such as roofs, either high or low, shrubs, grass, wood, either dry or green; because, though every individual part of those objects be turned towards the original light, and struck by it; yet the quantity of shadow which every one of these parts produces upon the others, is so great, that, upon the whole, the light, not forming a compact mass, loses its effect, so that those objects cannot reflect any light upon the opposite bodies.
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# A Treatise on Painting/Chapter 216

Chap. CCXVI.—Of the reflected Lights which surround the Shadows.
The reflected lights which strike upon the midst of shadows, will brighten up or lessen their obscurity in proportion to the strength of those lights, and their proximity to those shadows. Many painters neglect this observation, while others attend to and deduce their practice from it. This difference of opinion and practice divides the sentiments of artists, so that they blame each other for not thinking and acting as they themselves do. The best way is to steer a middle course, and not to admit of any reflected light, but when the cause of it is evident to every eye; and vice versa, if you introduce none at all, let it appear evident that there was no reasonable cause for it. In doing so, you will neither be to​tally blamed nor praised by the variety of opinion, which, if not proceeding from entire ignorance, will ensure to you the approbation of both parties.
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# A Treatise on Painting/Chapter 218

Chap. CCXVIII.—What Part of a Reflex is to be the lightest.
That part will be the brightest which receives the reflected light between angles the most nearly equal. For example, let N be the luminary, and A B the illuminated part of the object, reflecting the light over all the shady part of the concavity opposite to it. The light which reflects upon F will be placed between equal angles. But E at the base will not be reflected by equal angles, as it is evident that the angle E A B is more obtuse than the angle E B A. The angle A F B however, though it is between angles of less quality than the angle E, and has a common base B A, is between angles more nearly equal than E, therefore it will be lighter in F than ​in E; and it will also be brighter, because it is nearer to the part which gives them light. According to the 6th rule, which says, that part of the body is to be the lightest, which is nearest to the luminary.
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