OpenLLM-France/wikimedia huggingface dataset:
# Three Books of Occult Philosophy/Book 1/Chapter 46

​ ​the vertue of the male. In like manner we see, that the crampfish being touched afar off with a long pole, doth presently stupify the hand of him that toucheth it. And if any shall touch the sea Hare with his hand or stick, doth presently run out of his wits. Also if the fish called Stella, as they say, being fastned with the blood of a Fox and a brass nail to a gate, evill medicines can do no hurt. Also it is said, that if a woman take a needle, and beray it with dung, and then wrap it up in earth, in which the carkass of a man was buryed, and shall carry it about her in a cloth which was used at the funerall, that no man shall be able to ly with her as long as she hath it about her. Now by these examples we see, how by certain alligations of certain things, as also suspensions, or by a simple contact, or the continuation of any thread, we may be able to receive some vertues thereby. It is necessary that we know the certain rule of alligation, and suspension, and the manner which the Art requires, viz. that they be done under a certain, and sutable constellation, and that they be done with wyer, or silken threads, with hair, or sinews of certain animals. And things that are to be wrapped up must be done in the leaves of hearbs, or the skins of animals, or fine cloths, and the like, according to the sutableness of things: as if you would procure the solary vertue of any thing, this being wrapped up in bay leaves, or the skin of a Lion, hang it about thy neck with a golden thread, or a silken thread of a yallow colour, whilest the Sun rules in the heaven: so thou shalt be endued with the Solary vertue of that thing. But if thou dost desire the vertue of any Saturnine thing, thou shalt in like maner take that thing whilest Saturn raignes, and wrap it up in the skin of an Ass, or in a cloth used at a funerall, especially if thou desirest it for sadness, and with a black thread hang it about thy neck. In like manner we must conceive of the rest.
# Three Books of Occult Philosophy/Book 1/Chapter 4

CHAP. IV.
Of a three-fold consideration of the Elements.
There are then, as we have said, four Elements, without the perfect knowledge whereof we can effect nothing in Magick. Now each of them is three-fold, that so the number of four may make up the number of twelve; and by passing by the number of seven into the number of ten, there may be a progress to the supream Unity, upon which all vertue and wonderfull operation depends. Of the first Order are the pure Elements, which are neither compounded nor changed, nor admit of mixtion, but are incorruptible, and not of which, but through which the vertues of all naturall things are brought forth into act. No man is able to declare their vertues, ​because they can do all things upon all things. He which is ignorant of these, shall never be able to bring to pass any wonderfull matter. Of the second Order are Elements that are compounded, changeable, and impure, yet such as may by art be reduced to their pure simplicity, whose vertue, when they are thus reduced to their simplicity, doth above all things perfect all occult, and common operations of nature: and these are the foundation of the whole naturall Magick. Of the third Order are those Elements, which originally and of themselves are not Elements, but are twice compounded, various, and changeable one into the other. They are the infallible Medium, and therefore are called the middle nature, or Soul of the middle nature: Very few there are that understand the deep mysteries thereof. In them is, by means of certain numbers, degrees, and orders, the perfection of every effect in what thing soever, whether Naturall, Celestiall, or Supercelestiall; they are full of wonders, and mysteries, and are operative, as in Magick Naturall, so Divine: For from these, through them, proceed the bindings, loosings, and transmutations of all things, the knowing and foretelling of things to come, also the driving forth of evill, and the gaining of good spirits. Let no man therefore, without these three sorts of Elements, and the knowledge thereof, be confident that he is able to work any thing in the occult Sciences of Magick, and Nature. But whosoever shall know how to reduce those of one Order, into those of another, impure into pure, compounded into simple, and shall know how to understand distinctly the nature, vertue, and power of them in number, degrees, and order, without dividing the substance, he shall easily attain to the knowledge, and perfect operation of all Naturall things, and Celestiall secrets.
# Three Books of Occult Philosophy/Book 1/Chapter 44

​ ​them all with the brain of a Fox, or Weesel, and the blood of a Pie.
Besides, to Saturne are appropriated for fumes all odoriferous roots, as Pepper-wort root, &c. and the Frankincense tree: to Jupiter odoriferous fruits, as Nutmegs, Cloves: to Mars all odoriferous wood, as Sanders, Cypress, Lignum-balsaim, and Lignum-aloes: to the Sun, all Gums, Frankincense, Mastick, Benjamin, Storax, Laudanum, Amber-gryse, and Musk; to Venus Flowers, as Roses, Violets, Saffron, and such like: to Mercury all Pils of Wood and fruit, as Cinnamon, Lignum Cassia, Mace, Citron pill, and Bayberries, and whatsoever seeds are odoriferous; to the Moon the leaves of all Vegetables, as the leaf Indum, the leaves of the Myrtle, and Bay-tree. Know also, that according to the opinion of the Magicians, in every good matter, as love, good will, and the like, there must be a good fume, odoriferous, and pretious; and in every evill matter, as hatred, anger, misery, and the like, there must be a stinking fume, that is of no worth. The twelve Signes also of the Zodiack have their proper fumes, as Aries hath Myrrh, Taurus, Pepper-wort, Gemini, Mastick; Cancer, Camphir, Leo, Frankincense, Virgo Sanders, Libra, Galbanum, Scorpio, Opoponax, Sagittarius, Lignum-aloes, Capricornus, Benjamin, Aquarius, Euphorbium, Pisces, red Storax. But Hermes describes the most powerfull fume to be, viz. that which is compounded of the seven Aromaticks, according to the powers of the seven Planets, for it receives from Saturne, Pepper-wort, from Jupiter, Nutmeg, from Mars, Lignum-aloes, from the Sun, Mastick, from Venus Saffron, from Mercury, Cinnamon, and from the Moon, the Myrtle.
# Three Books of Occult Philosophy/Book 1/Chapter 39

​ ​prayers, devout humiliation, and the like. Let no man therefore doubt that in like manner by some certain matters of the world, the Gods of the world may be raised by us, or at least the ministring spirits, or servants of these Gods, and as Mercurius saith, the airy spirits, not supercelestiall, much less higher. So we read that the antient Priests made statues, and images, foretelling things to come, and infused into them the spirits of the stars, which were not kept there by constraint in some certain matters, but rejoycing in them, viz. as acknowledging such kinds of matter to be sutable to them, they do alwaies and willingly abide in them, and speak, and do wonderfull things by them: no otherwise then evill spirits are wont to do, when they possess mens bodies.
WEE have spoken concerning the vertues, and wonderfull efficacy of naturall things. It remains now that we understand a thing of great wonderment: and it is a binding of men into love, or hatred, sickness or health, and such like. Also the binding of thieves, and robbers, that they cannot steale in any place; the binding of Merchants, that they cannot buy, or sell in any place; the binding of an army, that they cannot pass over any bound; the binding of ships, that no winds, though never so strong, shall be able to carry them out of the Haven. Also the binding of a mill, that it can by no force whatsoever be turned round: the binding of a Cisterne, or fountain, that the water cannot be drawn up out of them: The binding of the ground, that it cannot bring forth fruit: the binding of any place, that nothing can be built upon it: The binding of fire, that though it be never so strong, can burn no combustible thing that is put to it. Also the
# Three Books of Occult Philosophy/Book 1/Chapter 40

​ ​bindings of lightnings, and tempests, that they shall do no hurt. The binding of dogs, that they cannot bark. Also the binding of birds, and wild beasts, that they shall not be able to fly, or run away. And such like as these, which are scarce credible, yet often known by experience. Now there are such kind of bindings as these made by Sorceries, Collyries, Unguents, love potions, by binding to, and hanging up of things, by rings, by charmes, by strong imaginations, and passions, by images, and characters, by inchantments, and imprecations, by lights, by sound, by numbers, by words, and names, invocations, sacrifices, by swearing, conjuring, consecrations, devotions, and by divers superstitions, and observations, and such like.
The force of Sorceries is reported to be so great, that they are believed to be able to subvert, consume, and change all inferiour things, according Virgils Muse.
   Moeris for me these hearbs in Pontus chose, And curious drugs, for there great plenty grows; I many times, with these, have Moeris spide Chang'd to a wolfe, and in the woods to hide: From Sepulchres would souls departed charm, And Corn bear standing from anothers Farm.
Also in an other place, concerning the companions of Ulysses, whom
   The cruell Goddess Circe there invests With fierce aspects, and chang'd to savage beasts.
And a litle after,
   When love from
# The Truth about China and Japan/Document H

(H)
ARTICLES FROM THE JAPANESE CONSTITUTION DEFINING THE AUTOCRACY OF THE JAPANESE GOVERNMENT
Note.—The following Articles from the Constitution of Japan give some idea of the autocratic and unrepresentative character of the Japanese Government and disclose the manner in which power is concentrated in the hands of a military and civil bureaucracy without Parliamentary checks.
This is particularly illustrated by Article 71—even the control of the purse being placed beyond the scope of the Diet, which is made powerless in the matter of supplies by the provision that Budgets can be automatically re-enacted from year to year.
The 'reforms' introduced in 1919 by the present Hara government do not touch these things: the franchise-qualification has merely been lowered from Yen 10 in direct taxes to Yen 3, which will increase the electorate from 1,460,000 to 2,860,000 voters and still leave great classes of educated men without the vote. Ordinary manhood suffrage, on the basis of the present population, would give Japan at least 13 million voters. Ten million men are therefore left without the vote. The increase of the number of constituencies from 381 to 464 is a step in the right direction; but the Koreans are entirely without representation nor has Formosa any voice at all—the three million Formosans being treated like the seventeen million Koreans as a conquered race.
Article 3. The Emperor is sacred and inviolable.
Article 4. The Emperor is the head of the Empire, combining in Himself the rights of sovereignty, and exercising them according to the provisions of the present Constitution.
Article 5. The Emperor exercises the legislative power with the consent of the Imperial Diet.
​Article 12. The Emperor determines the organization and peace standing of the Army and Navy.
Article 13. The Emperor declares war, makes peace, and concludes treaties.
Article 55. The respective Ministers of State shall give their advice to the Emperor, and be responsible for it.
Article 67. Those already fixed expenditures based by the Constitution upon the powers appertaining to the Emperor, and such expenditures as may have arisen by the effect of law, or that appertain to the legal obligations of the Government, shall be neither rejected nor reduced by the Imperial Diet, without the concurrence of the Government.
Article 68. In order to meet special requirements, the Government may ask the consent of the Imperial Diet to a certain amount of Continuing Expenditure Fund, for a previously fixed number of years.
Article 71. When the Imperial Diet has not voted on the Budget, or when the Budget has not been brought into actual existence, the Government shall carry out the Budget of the preceding year.
# The Truth about Marriage/Chapter1

CHAPTER I
MODERN ATTITUDE TOWARDS MARRIAGE
Marriages in our day are entered into very lightly by many people.
And by such people they are quickly dissolved if the marriage ceases to be pleasant to the married partners.
What about the institution of marriage which our ancestors—possibly we ourselves—considered a holy and sacred relationship to be dissolved only by death or infidelity?
Well, for many that idea is like an old piece of furniture belonging in the attic. The continuance of marriage is for them merely a matter of whim or caprice.
We live in another age. People dare question anything.
The world in our generation is trying to think out from new angles every human problem.
The present investigation of marriage is a part of the universal inquiry in this new age into the ​basic character of all things. We are no longer willing to accept tradition. Men with hammers enter boldly into the sacred precincts of any temple and break down any and all idols. This is an age of vandalism.
Rather it is an age of inquiry, for it is a new age, and everything hitherto accepted must be questioned. Everywhere men are investigating, not always in a spirit to know what is true, but because the old is being attacked, and the breaking of idols is an interesting pastime.
But the old is being overturned, and with many the hope is to be able to rebuild on better foundations.
Probably this latter idea is the spirit of the age, to rebuild a better and a saner world, one more rational and worthy. And it seems necessary to discard everything that does not measure up to new standards.
Yes, the sacred institution of marriage is being attacked, attacked boldly, ruthlessly even.
In the past traditional marriage was too strongly entrenched to talk of investigating it. The mere suggestion of such a thing was somewhat like entering a temple in the presence of priest and worshippers and profaning the altar. The intruder would have been tom limb from limb.
​And yet authority—even the authority of tradition in the matter of marriage—has been necessary. Standards are always necessary. Without the authority of church and state upholding tradition there would have been little order in the world.
But for the people who justly belong to the new age, who have thus accepted the scientific spirit, who want to know why they must do or not do the things that have always been done, the standard must inevitably be "Truth as authority, and not authority as truth."
It is in this spirit that we desire to investigate, and discover, if we can, the truth about marriage.
# The Truth about Marriage

THE TRUTH ABOUT MARRIAGE
THE TRUTH ABOUT MARRIAGE
By WALTER BROWN MURRAY
HAYNES LOS ANGELES 1931
Copyright 1931 By WALTER BROWN MURRAY
All rights reserved—no part of this book may be reproduced in any form without permission in writing from the author
CONTENTS
Two shall be born the whole world apart,
And speak in different tongues, and have no thought
Each of the other’s being, and no heed; And these o’er unknown seas to unknown lands Shall cross, escaping wrecks, defying death; And, all unconsciously, shape every act And send each wandering step to this one end— That, one day, out of darkness they shall meet And read life’s meaning in each others eyes.
—By Susan Marr Spalding
This work is in the public domain in the United States because it was legally published within the United States (or the United Nations Headquarters in New York subject to Section 7 of the United States Headquarters Agreement) before 1964, and copyright was not renewed.
* For Class A renewal records (books only) published between 1923 and 1963, check the Stanford University Copyright Renewal Database.
* For other renewal records of publications between 1922–1950, see the University of Pennsylvania copyright records.
* For all records since 1978, search the U.S. Copyright Office records.
Works published in 1931 could have had their copyright renewed in 1958 or 1959, i.e. between January 1st of the 27th year after publication or registration and December 31st of the 28th year. As this work's copyright was not renewed, it entered the public domain on January 1st, 1960.
The longest-living author of this work died in 1947, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 76 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.
It is imperative that contributors ascertain that there is no evidence of a copyright renewal before using this license. Failure to do so will result in the deletion of the work as a copyright violation.
Public domainPublic domainfalsefalse
# The Works of Sir John Suckling in prose and verse/'Tis now, since I sat down before

1
That foolish fort, a heart,
(Time strangely spent), a year and more,
And still I did my part,
2
Unto her lip did rise,
And did already understand
The language of her eyes;
3
My tongue was engineer:10 I thought to undermine the heart
By whispering in the ear.
4
Great cannon-oaths, and shot
A thousand thousand to the town;15 And still it yielded not.
5
By cutting off all kisses,
Praising and gazing on her face,
And all such little blisses.20
6
I drew all batteries in;
And brought myself to lie at length,
As if no siege had been.
7
And thought the place mine own,
The enemy lay quiet too,
And smil'd at all was done.
8
These hopes and this relief?30 A spy inform'd, Honour was there,
And did command in chief.
9
Let's lose no time, but leave her:
That giant upon air will live,35 And hold it out for ever.
10
As will no siege abide:
I hate a fool that starves her love.
Only to feed her pride.40
# The Works of Sir John Suckling in prose and verse/A Prologue of the Author's to a Masque at Witten

A PROLOGUE OF THE AUTHOR'S TO A MASQUE AT WITTEN
Expect not here a curious river fine:
Our wits are short of that—alas the time!
The neat refined language of the court
We know not; if we did, our country sport
Must not be too ambitious: 'tis for kings,5 Not for their subjects, to have such rare things.
Besides, though, I confess, Parnassus hardly,
Yet Helicon this summer-time is dry:
Our wits were at an ebb, or very low;
And, to say troth, I think they cannot flow.10 But yet a gracious influence from you
May alter nature in our brow-sick crew.
Have patience then, we pray, and sit awhile,
And, if a laugh be too much, lend a smile.
# The Works of Robert Louis Stevenson (Vailima ed.)/Volume 8/Underwoods/Book 3/The Last Sight

XLIII
THE LAST SIGHT
ONCE more I saw him. In the lofty room, Where oft with lights and company his tongue Was trump to honest laughter, sate attired A something in his likeness.—"Look!" said one, Unkindly kind, "look up, it is your boy!" And the dread changeling gazed on me in vain.
# The Works of Sir John Suckling in prose and verse/A Candle

A CANDLE
There is a thing which in the light
Is seldom us'd; but in the night
It serves the maiden female crew,
The ladies, and the good-wives too.
They use to take it in their hand,5 And then it will uprightly stand;
And to a hole they it apply,
Where by its good-will it would die:
It spends, goes out, and still within
It leaves its moisture thick and thin.10
# The Works of Sir John Suckling in prose and verse/A Poem with the Answer

[A POEM WITH THE ANSWER]
Sir J. S.
1
Three whole days together;
And am like to love three more,
If it prove fair weather.
2
Ere he shall discover
In the whole wide world again
Such a constant lover.
3
Is due at all to me:10 Love with me had made no stays,
Had it any been but she.
4
And that very face,
There had been at least ere this15 A dozen dozen in her place.
Sir Toby Matthews
1
In troth, I needs must blame you:
Passion did your judgment wrong,
Or want of reason shame you.20
2
Shortly shall discover,
Y' are a subject fit for laughter,
And more fool than lover.
3
For your constant folly:
Since you doted three whole days,
Were you not melancholy?
4
And that very, very face,30 Puts each minute such as you
A dozen dozen to disgrace.
# The Works of Sir John Suckling in prose and verse

THE WORKS OF
SIR JOHN SUCKLING
IN PROSE AND VERSE
EDITED, WITH INTRODUCTION AND NOTES BY A. HAMILTON THOMPSON, M.A.
LONDON GEORGE ROUTLEDGE & SONS, LIMITED NEW YORK: E. P. DUTTON & CO. TORONTO: THE MUSSON BOOK COMPANY, LTD. 1910
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 1952, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 71 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
# The Works of Sir John Suckling in prose and verse/A Barber

A BARBER
I am a barber, and, I'd have you know,
A shaver too, sometimes no mad one though:
The reason why you see me now thus bare
Is 'cause I always trade against the hair.
But yet I keep a state; who comes to me,5 Whos'e'er he is, he must uncover'd be.
When I'm at work, I'm bound to find discourse,
To no great purpose, of great Sweden's force,
Of Witel, and the Burse, and what 'twill cost
To get that back which was this summer lost:10 So fall to praising of his Lordship's hair;
Ne'er so deform'd, I swear 'tis sans compare:
I tell him that the King's doth sit no fuller,
And yet his is not half so good a colour;
Then reach a pleasing glass, that's made to lie,15 Like to its master, most notoriously;
And, if he must his mistress see that day,
I with a powder send him strait away.
# The Works of Sir John Suckling in prose and verse/A Pedlar of Small-wares

A PEDLAR OF SMALL-WARES
A pedlar I am, that take great care
And mickle pains for to sell small-ware:
I had need do so, when women do buy,
That in small wares trade so unwillingly.
L. W.
A rare one 'tis indeed, for in it I
Can shew what all the world besides can't do,
A face like to your own, so fair, so true.
L. E.
Nature hath order'd there's no waist about ye:10 Pray, therefore, be but pleas'd to search my pack,
There's no ware that I have that you shall lack.
L. E.L. M.
I have those will enter, and that stiffly too:
It's time you choose, in troth; you will bemoan15 Too late your tarrying, when my pack's once gone.
L. B.L. A.
Whose ware perchance may better take your mind:
One cannot please ye all; the pedlar will draw back,
And wish against himself that you may have the knack.20