OpenLLM-France/wikimedia huggingface dataset:
# The Cloud of Unknowing/Chapter 52

​HERE BEGINNETH THE TWO AND FIFTIETH CHAPTER
How these young presumptuous disciples misunderstand this word "in" and of the deceits that follow thereon.
AND on this manner is this madness wrought that I speak of. They read and hear well said that they should leave outward working with their wits, and work inwards: and because that they know not which is inward working, therefore they work wrong. For they turn their bodily wits inwards to their body against the course of nature; and strain them, as they would see inwards with their bodily eyes and hear inwards with their ears, and so forth of all their wits, smelling, tasting, and feeling inwards. And thus they reverse them against the course of nature, and with this curiosity ​they travail their imagination so indiscreetly, that at the last they turn their brain in their heads, and then as fast the devil hath power for to feign some false light or sounds, sweet smells in their noses, wonderful tastes in their mouths; and many quaint heats and burnings in their bodily breasts or in their bowels, in their backs and in their reins and in their members.
And yet in this fantasy them think that they have a restful remembrance of their God without any letting of vain thoughts; and surely so have they in manner, for they be so filled in falsehood that vanity may not provoke them. And why? Because he, that same fiend that should minister vain thoughts to them an they were in good way—he, that same, is the chief worker of this work. And wit thou right well, that him list not to let himself. The remembrance of God will he not put from them, for fear that he should be had in suspect.
# The Cloud of Unknowing/Chapter 49

HERE BEGINNETH THE NINE AND FORTIETH CHAPTER
The substance of all perfection is nought else but a good will; and how that all sounds and comfort and sweetness that may befall in this life be to it but as it were accidents.
AND therefore I pray thee, lean listily to this meek stirring of love in thine heart, and follow thereafter: for it will be thy guide in this life and bring thee to bliss in the tother. It is the substance of all good living, and without it no good work may be begun nor ended. It is nought else but a good and an according will unto God, and a manner of well-pleasedness and a gladness that thou feelest in thy will of all that He doth.
Such a good will is the substance of all perfection. All sweetness and comforts, bodily or ghostly, be to this but as it were accidents, be they never so holy; and they do but hang on this good will. Accidents I call them, for they may be had and lacked without breaking asunder of it. I mean in this life, but it is not so in the bliss of heaven; for there shall they be oned with the substance without departing, as shall the body in the which they work with the soul. So that the substance of them here is but a good ghostly will. And surely I trow that he that feeleth the perfection of this will, as it may be had here, there may no sweetness nor no comfort fall to any man in this life, that he is not as fain and as glad to lack it at God's will, as to feel it and have it.
# The Cloud of Unknowing/Chapter 5

​HERE BEGINNETH THE FIFTH CHAPTER
That in the time of this work all the creatures that ever have been, be now, or ever shall be, and all the works of those same creatures, should be hid under the cloud of forgetting.
AND if ever thou shalt come to this cloud and dwell and work therein as I bid thee, thee behoveth as this cloud of unknowing is above thee, betwixt thee and thy God, right so put a cloud of forgetting beneath thee; betwixt thee and all the creatures that ever be made. Thee thinketh, peradventure, that thou art full far from God because that this cloud of unknowing is betwixt thee and thy God: but surely, an it be well conceived, thou art well further from Him when thou hast no cloud of forgetting betwixt thee and all the ​creatures that ever be made. As oft as I say, all the creatures that ever be made, as oft I mean not only the creatures themselves, but also all the works and the conditions of the same creatures. I take out not one creature, whether they be bodily creatures or ghostly, nor yet any condition or work of any creature, whether they be good or evil: but shortly to say, all should be hid under the cloud of forgetting in this case.
For although it be full profitable sometime to think of certain conditions and deeds of some certain special creatures, nevertheless yet in this work it profiteth little or nought. For why? Memory or thinking of any creature that ever God made, or of any of their deeds either, it is a manner of ghostly light: for the eye of thy soul is opened on it and even fixed thereupon, as the eye of a shooter is upon the prick that he shooteth to. And one thing I tell thee, that all thing that thou thinketh ​upon, it is above thee for the time, and betwixt thee and thy God: and insomuch thou art the further from God, that aught is in thy mind but only God.
Yea! and, if it be courteous and seemly to say, in this work it profiteth little or nought to think of the kindness or the worthiness of God, nor on our Lady, nor on the saints or angels in heaven, nor yet on the joys in heaven: that is to say, with a special beholding to them, as thou wouldest by that beholding feed and increase thy purpose. I trow that on nowise it should help in this case and in this work. For although it be good to think upon the kindness of God, and to love Him and praise Him for it, yet it is far better to think upon the naked being of Him, and to love Him and praise Him for Himself.
# The Cloud of Unknowing/Chapter 50

​HERE BEGINNETH THE FIFTIETH CHAPTER
Which is chaste love; and how in some creatures such sensible comforts be but seldom, and in some right oft.
AND hereby mayest thou see that we should direct all our beholding unto this meek stirring of love in our will. And in all other sweetness and comforts, bodily or ghostly, be they never so liking nor so holy, if it be courteous and seemly to say, we should have a manner of recklessness. If they come, welcome them: but lean not too much on them for fear of feebleness, for it will take full much of thy powers to bide any long time in such sweet feelings and weepings. And peradventure thou mayest be stirred for to love God for them, and that shalt thou feel by this: if thou grumble overmuch ​when they be away. And if it be thus, thy love is not yet neither chaste nor perfect. For a love that is chaste and perfect, though it suffer that the body be fed and comforted in the presence of such sweet feelings and weepings, nevertheless yet it is not grumbling, but full well pleased for to lack them at God's will. And yet it is not commonly without such comforts in some creatures, and in some other creatures such sweetness and comforts be but seldom.
And all this is after the disposition and the ordinance of God, all after the profit and the needfulness of diverse creatures. For some creatures be so weak and so tender in spirit, that unless they were somewhat comforted by feeling of such sweetness, they might on nowise abide nor bear the diversity of temptations and tribulations that they suffer and be travailed with in this life of their bodily and ghostly enemies. And some there be that they be so weak in body that they ​may do no great penance to cleanse them with. And these creatures will our Lord cleanse full graciously in spirit by such sweet feelings and weepings. And also on the tother part there be some creatures so strong in spirit, that they can pick them comfort enough within in their souls, in offering up of this reverent and this meek stirring of love and accordance of will, that them needeth not much to be fed with such sweet comforts in bodily feelings. Which of these be holier or more dear with God, one than another, God wots and I not.
# The Cloud of Unknowing/Chapter 51

​HERE BEGINNETH THE ONE AND FIFTIETH CHAPTER
That men should have great wanness so that they understand not bodily a thing that is meant ghostly; and specially it is good to be wary in understanding of this word "in" and of this word "up."
AND therefore lean meekly to this blind stirring of love in thine heart. I mean not in thy bodily heart, but in thy ghostly heart, the which is thy will. And be well wary that thou conceive not bodily that that is said ghostly. For truly I tell thee, that bodily and fleshly conceits of them that have curious and imaginative wits be cause of much error.
Ensample of this mayest thou see, by that that I bid thee hide thy desire from God in that that in thee is. For peradventure an I had bidden thee ​shew thy desire unto God, thou shouldest have conceived it more bodily than thou dost now, when I bid thee hide it. For thou wottest well, that all that thing that is wilfully hidden, it is cast into the deepness of spirit. And thus me thinketh that it needeth greatly to have much wariness in understanding of words that be spoken to ghostly intent, so that thou conceive them not bodily but ghostly, as they be meant: and specially it is good to be wary with this word in, and this word up. For in misconceiving of these two words hangeth much error, and much deceit in them that purpose them to be ghostly workers, as me thinketh. Somewhat wot I by the proof, and somewhat by hearsay; and of these deceits list me tell thee a little as me thinketh.
A young disciple in God's school new turned from the world, the same weeneth that for a little time that he hath given him to penance and to prayer, taken by counsel in confes​sion, that he be therefore able to take upon him ghostly working of the which he heareth men speak or read about him, or peradventure readeth himself. And therefore when they read or hear spoken of ghostly working—and specially of this word, "how a man shall draw all his wit within himself," or "how he shall climb above himself"—as fast for blindness in soul, and for fleshliness and curiosity of natural wit, they misunderstand these words, and ween, because they find in them a natural covetyse to hid things, that they be therefore called to that work by grace. Insomuch, that if counsel will not accord that they shall work in this work, as soon they feel a manner of grumbling against their counsel, and think—yea and peradventure say to such other as they be—that they can find no man that can wit what they mean fully. And therefore as fast, for boldness and presumption of their curious wit, they leave meek prayer and penance over ​soon; and set them, they ween, to a full ghostly work within in their soul. The which work, an it be truly conceived, is neither bodily working nor ghostly working; and shortly to say, it is a working against nature, and the devil is the chief worker thereof. And it is the readiest way to death of body and of soul, for it is madness and no wisdom, and leadeth a man even to madness. And yet they ween not thus: for they purpose them in this work to think on nought but on God.
# The Cloud of Unknowing/Chapter 56

​HERE BEGINNETH THE SIX AND FIFTIETH CHAPTER
How they be deceived that lean more to the curiosity of natural wit, and of clergy learned in the school of men, than to the common doctrine and counsel of Holy Church.
SOME there be, that although they be not deceived with this error as it is set here, yet for pride and curiosity of natural wit and letterly cunning leave the common doctrine and the counsel of Holy Church. And these with all their favourers lean over much to their own knowing: and for they were never grounded in meek blind feeling and virtuous living, therefore they merit to have a false feeling, feigned and wrought by the ghostly enemy. Insomuch, that at the last they burst up and blaspheme all the saints, sacra​ments, statutes, and ordinances of Holy Church. Fleshly living men of the world, the which think the statutes of Holy Church over hard to be amended by, they lean to these heretics full soon and full lightly, and stalwartly maintain them, and all because them think that they lead them a softer way than is ordained of Holy Church.
Now truly I trow, that who that will not go the strait way to heaven, that they shall go the soft way to hell. Each man prove by himself, for I trow that all such heretics, and all their favourers, an they might clearly be seen as they shall on the last day, should be seen full soon cumbered in great and horrible sins of the world in their foul flesh, privily, without their open presumption in maintaining of error: so that they be full properly called Antichrist's disciples. For it is said of them, that for all their false fairness openly, yet they should be full foul lechers privily.
# The Cloud of Unknowing/Chapter 54

​HERE BEGINNETH THE FOUR AND FIFTIETH CHAPTER
How that by virtue of this work a man is governed full wisely, and made full seemly as well in body as in soul.
WHOSO had this work, it should govern them full seemly, as well in body as in soul: and make them full favourable unto each man or woman that looked upon them. Insomuch, that the worst favoured man or woman that liveth in this life, an they might come by grace to work in this work, their favour should suddenly and graciously be changed: that each good man that them saw, should be fain and joyful to have them in company, and full much they should think that they were pleased in spirit and holpen by grace unto God in their presence. ​And therefore get this gift whoso by grace get may: for whoso hath it verily, he shall well con govern himself by the virtue thereof, and all that longeth unto him. He should well give discretion, if need were, of all natures and all dispositions. He should well con make himself like unto all that with him communed, whether they were accustomed sinners or none, without sin in himself: in wondering of all that him saw, and in drawing of others by help of grace to the work of that same spirit that he worketh in himself.
His cheer and his words should be full of ghostly wisdom, full of fire, and of fruit spoken in sober soothfastness without any falsehood, far from any feigning or piping of hypocrites. For some there be that with all their might, inner and outer, imagineth in their speaking how they may stuff them and underprop them on each side from falling, with many meek piping words and gestures of devotion: more look​ing after for to seem holy in sight of men, than for to be so in the sight of God and His angels. For why, these folk will more weigh, and more sorrow make for an unordained gesture or unseemly or unfitting word spoken before men, than they will for a thousand vain thoughts and stinking stirrings of sin wilfully drawn upon them, or recklessly used in the sight of God and the saints and the angels in heaven. Ah, Lord God! where there be any pride within, there such meek piping words be so plenteous without. I grant well, that it is fitting and seemly to them that be meek within, for to shew meek and seemly words and gestures without, according to that meekness that is within in the heart. But I say not that they shall then be snewed in broken nor in piping voices, against the plain disposition of their nature that speak them. For why, if they be true, then be they spoken in soothfastness, and in wholeness of voice and of their spirit that ​speak them. And if he that hath a plain and an open boisterous voice by nature speak them poorly and pipingly—I mean but if he be sick in his body, or else that it be betwixt him and his God or his confessor—then it is a very token of hypocrisy. I mean either young hypocrisy or old.
And what shall I more say of these venomous deceits? Truly I trow, unless they have grace to leave off such piping hypocrisy, that betwixt that privy pride in their hearts within and such meek words without, the silly soul may full soon sink into sorrow.
# Alumni Oxonienses: the Members of the University of Oxford, 1715-1886/Staples, Thomas (2)

From volume 4 of the work.
​Staples, Thomas, s. Thomas, of New Sarum, Wilts, pleb. Oriel Coll., matric. 8 May, 1733, aged 18; B.A. 16 Feb., 1736-7.
# Alumni Oxonienses: the Members of the University of Oxford, 1715-1886/Stapleton, Henry James

From volume 4 of the work.
​Stapleton, Henry James, s. Thomas, of St. James's, London, arm. Christ Church, matric. 28 Oct., 1796, aged 19; B.A. 1800.
# Alumni Oxonienses: the Members of the University of Oxford, 1715-1886/Stapleton, (Sir) Thomas (Bart.)

From volume 4 of the work.
​Stapleton, (Sir) Thomas (Bart.), s. William, of Grays, Oxon, baronet. St. Mary Hall, matric. 27 Feb., 1743-4, aged 17; created D.C.L. 3 July, 1754, of Grays, 5th baronet, M.P. Oxford 1759-68, died 1 Jan., 1781.
# Alumni Oxonienses: the Members of the University of Oxford, 1715-1886/Staples, Elfred

From volume 4 of the work.
​Staples, Elfred, s. John, of East Grinstead, Sussex, cler. Pembroke Coll., matric. 11 March, 1715-6, aged 17; bar.-at-law, Middle Temple, 1723, bencher 1750.
# Alumni Oxonienses: the Members of the University of Oxford, 1715-1886/Stapleton, Edward

From volume 4 of the work.
​Stapleton, Edward, 3s. Augustus Granville, of Plympton St. Mary, Devon, arm. Brasenose Coll., matric. 21 Jan., 1860, aged 20.
# Alumni Oxonienses: the Members of the University of Oxford, 1715-1886/Stapleton, George Howard

From volume 4 of the work.
​Stapleton, George Howard, s. John Charles, of St. James's, London, arm. Worcester Coll., matric. 1 July, 1816, aged 17; B.A. 1820.
# Alumni Oxonienses: the Members of the University of Oxford, 1715-1886/Staplehill, John

From volume 4 of the work.
​Staplehill, John, s. William, of Exeter (city), gent. Exeter Coll., matric. 14 March, 1714-5, aged 17.
# Alumni Oxonienses: the Members of the University of Oxford, 1715-1886/Staples, Thomas (1)

From volume 4 of the work.
​Staples, Thomas, B.A. Trinity Coll., Dublin, 1722. Incorp. from Christ Church 18 Nov., 1723, M.A. 1725 (? 2s. Sir Robert Staples, 2nd baronet and rector of Derryloran, died Aug., 1762).
# Alumni Oxonienses: the Members of the University of Oxford, 1715-1886/Stapleton, Ambrose

From volume 4 of the work.
​Stapleton, Ambrose, s. John, of Beer Ferris, Devon, gent. Exeter Coll., matric. 7 July, 1788, aged 17, B.A. 1792; M.A. from Queen's Coll., Cambridge, 1825, vicar of Budleigh, Devon, 1794, and rector of Halwill 1825, until his death 10 Nov., 1852.
# Alumni Oxonienses: the Members of the University of Oxford, 1715-1886/Stapleton, Eliot Henry

From volume 4 of the work.
​Stapleton, Eliot Henry, 3s. Francis Jervis, of Mereworth, Kent, baronet. Christ Church, matric. 7 June, 1854, aged 18; B.A. 1858, M.A, 1861, held various curacies 1860-85, curate of Seamer Yorks, 1873-6, vicar 1885.
# Alumni Oxonienses: the Members of the University of Oxford, 1715-1886/Waller, George Cleveland

From volume 4 of the work.
​Waller, George Cleveland, 1s. William, of Hingham, Norfolk, gent. Exeter Coll., matric. 24 Nov., 1857, aged 20; servitor Christ Church 1857-61, B.A. 1861, M.A. 1864.
# Alumni Oxonienses: the Members of the University of Oxford, 1715-1886/Waller, Harry

From volume 4 of the work.
​Waller, Harry, s. Edmund, of Fetcham, Surrey. arm. Christ Church, matric. 6 March, 1778, aged 18; B.C.L. 1787, of Hall Barn, Bucks, vicar of Winslow 1789, rector of Farmington, co. Gloucester, and Haselton-with-Emworth 1786, until his death in 1824.
# Alumni Oxonienses: the Members of the University of Oxford, 1715-1886/Waller, Joannes Deodatus (John Theodore)

From volume 4 of the work.
​Waller, Joannes Deodatus (John Theodore), 1s. Hendrick, of Amsterdam, arm. St. John's Coll., matric. 17 Jan., 1880, aged 17; B.A. 1884, M.A. 1886.
# Alumni Oxonienses: the Members of the University of Oxford, 1715-1886/Waller, Rev. Ernest Adolphus

From volume 4 of the work.
​Waller, Rev. Ernest Adolphus, 2s. Jonathan Wathen, of St. James's, London, baronet. Brasenose Coll., matric. 4 June, 1825, aged 17; B.A. 1829, M.A. 1832, of Tachbrook, co. Warwick, died 20 April, 1845, father of the next named.
# Alumni Oxonienses: the Members of the University of Oxford, 1715-1886/Waller, Richard Maunsell

From volume 4 of the work.
​Waller, Richard Maunsell, 4s. John, of Dublin, gent. Exeter Coll., matric. 15 Oct., 1864, aged 19; scholar 1863-7, B.A. 1867, entered Indian Civil Service 1865, assistant magistrate, Bengal, 1867, and collector of land revenue, etc. See Coll. Reg., 161.
# Alumni Oxonienses: the Members of the University of Oxford, 1715-1886/Waller, Robert (1)

From volume 4 of the work.
​Waller, Robert, s. — W., of Westminster, arm. Oriel Coll., matric. 11 June, 1751, aged 18 (possibly brother of Edmund, 1744, and M.P. Wycombe, 1761-90).
# Alumni Oxonienses: the Members of the University of Oxford, 1715-1886/Waller, Harry Edmund

From volume 4 of the work.
​Waller, Harry Edmund, 1s. Harry, of Farmington, co. Gloucester, arm. Brasenose Coll., matric. 14 Jan., 1822, aged 17; of Farmington, co. Gloucester, J.P., D.L. See Eton School Lists.
# Alumni Oxonienses: the Members of the University of Oxford, 1715-1886/Waller, Robert (2)

From volume 4 of the work.
​Waller, Robert, 2s. Harry Edmund, of Farmington, co. Gloucester, arm. Brasenose Coll., matric. 16 June, 1828, aged 18; B.A. 1832, M.A. 1835, rector of Bourton-on-the-Water, etc., co. Gloucester, 1836, until his death 25 Nov., 1871.
# Alumni Oxonienses: the Members of the University of Oxford, 1715-1886/Waller, John (1)

From volume 4 of the work.
​Waller, John, s. John, of Kirkby Stephen, Westmoreland, pleb. Queen's Coll., matric. 8 April, 1783, aged 17; B.A. 1786, M.A. 1790, headmaster Appleby Free Grammar School, rector of Sulhampstead-Abbotts and Sulhampstead-Bannister, Berks, 1808, until his death in 1822.
# Alumni Oxonienses: the Members of the University of Oxford, 1715-1886/Waller, John (2)

From volume 4 of the work.
​Waller, John, s. Charles, of Leith, Scotland, arm. Pembroke Coll., matric. 1 May, 1792, aged 19; B.A. 1796, his father of Wickham, Kent, in 1784. See St. Paul's School Reg., 184.
# The Buchan sangster

T H E
BUCHAN SANGSTER:
CONTAINING
BLOODY DUNDEE;
YOUR AIN FIRESIDE;
THE BLUE PEAT-REEK;
THE LOVE O' BARLEYBREE;
AND
THE HARE AMO' THE CORN.
PRINTED FOR THE BOOKSELLERS.
1871.
* Bloody Dundee
* Your Ain Fireside
* The Blue Peat-Reek
* The Love of Barleybree
* The Hare Amo' the Corn
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
# The Buchan sangster/The Love of Barleybree

THE LOVE OF BARLEYBREE.
Tune—"Aiken Drum."
There dwalls a man in our toun, In our toun, in our toun, There dwalls a man in our toun Wha lo'es the barleybree. Whan he gaes to the chainge-house, Wi' neibour chiels to hae a bouse, Oh, vow, but he is wondrous crouse Whan filled wi' barleybree!
But wae's me for his wife and weans, His wife an' weans, his wife an' weans, A broken head an' sair banes They a' maun sairly dree; His elbucks through his sleeves are seen, His taes are glowrin' through his sheen; While bloated cheeks and blawart een Spring frae the barleybree
​An' wae's me for his kail-pat, His kail-pat, his kail-pat, The lythe side anee had blobs o' fat, There's naething now but bree. He's out o' wark, he's out o' claes; The cauld begins his banes to craze; His credit's deen in ilka place, Through love o' barleybree.
An' wae's me for his bare house, His bare house, his bare house, There's nae a mealock for a mouse In's kist or almorie. The table, chairs, and steels hae fled; The claes hae slippit frae the bed; His raggit weans maun beg their bread Frae cauldrife charitie!
An' wae's me for his life o' sin, His life o' sin, his life o' sin, The drunkard's laugh and swearer's din Come hame wi' barleybree. He wales nae portion frae the Book; Nae psalm is sung frae ouk to ouk; A bendit knee, an upward look, His bairnies never see.
Then leave the dubs to deuks and swine, An' tak the pledge an' boldly sign, That peace and plenty may combine To bless your wife and weans. Then we sall sing, "In our toun, In our toun, in our toun, There's nae a man in our toun Wha lo'es the barleybree!"
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