OpenLLM-France/wikimedia huggingface dataset:
# The Indian Springs

published in: The New England Magazine / Volume 22, Issue 4. June 1897.
I KNOW a shady hollow 'neath the pines, Rich floored with velvet moss and trailing vines, Where grouping ferns grow lusty, tall, and green, With sipping from the bowl o'er which they lean; And crimson berries on the margin cling, Like drops of blood about the Indian spring.
On this same spot these many years ago A graceful figure knelt and, bending low, Wrist-deep in moss, one hand curved to a cup, The water to her scarlet lips dipped up. A heron's wing drooped from her dusky hair, Which draped her rich-hued cheeks and shoulders bare.
Swift, stealthy footsteps took her by surprise; She started, flushed, and met his eager eyes,— A noble figure, young and lithe and tall, With one proud eagle feather crowning all. A pause, a word, and lo! the heron's wing Brushed with the eagle's there above the spring.
Two cruel eyes gleamed from the piny shade, Fixed on the bended heads of man and maid; Sudden, a gray goose feather with a twang Of hate and envy from the darkness sprang. One shrilling cry—the heron wing was fled; Low lay the eagle plume; the spring ran red.
The years have gone; new mosses veil the ground, New ferns, new vines:—but here the spring I found, And here the gray goose shalt its story told,— A heart of flint 'neath moss and years of mold And vines to which the blood-red berries cling, I found an arrow by the Indian spring.
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
# The Indianapolis News/1911/05/31

See the scan index for this issue.
Articles
* Harroun Only One Sure of His Place
* The Great Race
# The Indianapolis News/1911/05/30

See the scan index for this issue.
Articles
* Crowd of 100,000 at the Speedway
* Train and Trolley Bear in Thousands
* One Dead and Many Injured
* Harroun is in Lead at 300
# The Indian Song of Songs (tr. Arnold)/The Indian Song of Songs/Sarga the Eleventh

SARGA THE ELEVENTH.
RADHIKAMILANE SANANDADAMODARO.
THE UNION OF RADHA AND KRISHNA.
THE END OF THE INDIAN SONG OF SONGS.
# The Indianapolis News

The Indianapolis News was an evening newspaper published for 130 years, beginning December 7, 1869, and ending on October 1, 1999. At one time it had the largest circulation in the state of Indiana, and was the oldest Indianapolis newspaper in existence. Warning: template has been deprecated.
Content exists for this periodical, though at this stage it is not specifically organised beyond a basic hierarchy.
The pages listed below are an automatically generated listing.
Special:PrefixIndex/The Indianapolis News/

## By date

| May 1911 | Page | 1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28 | 29 | 30 | 31 |
| May 1911 | Scan | 1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28 | 29 | 30 | 31 |
# The Indian Drum
## Little, Brown and Company

* The Indian Drum, the original print from October 1917
* The Indian Drum (external scan), a 1918 reprint

## Grosset & Dunlap

* The Indian Drum (external scan), a version published by Grosset & Dunlap, with the frontispiece included
* The Indian Drum (external scan), another version published by Grosset & Dunlap, with the frontispiece apparently omitted (possibly by mistake of the publisher or the scanner)

## Other

* The Indian Drum (external scan), a 1917 facsimile of a Little, Brown and Company reprint from October 1917 (the same month it was originally printed), published in Canada by Thomas Allen
# The Indian Drum (1917)/Advertisement

By the authors of "The Indian Drum"
By WILLIAM MacHARG and Edwin Balmer
Illustrations by Wilson C. Dexter. 12mo. Cloth. $1.35 net.
For mystery, unqualified, absorbing mystery, let me commend "The Blind Man's Eyes." Here you go galloping along page after page, hand in hand with the most baffling situations, prying with all your wits to get at the bottom of them, but in vain, until in mercy the joint authors take you into their confidence in the last three chapters. It is easy to say that the book is going to be a big sale, and it is worth it, for it is immense entertainment and well constructed.—St. Louis Republic.
"The Blind Man's Eyes" is as nearly perfect a detective story as may be imagined in so far as a well-joined and baffling, but logically developed plot is concerned. No matter how astute the reader may be, it is scarcely possible he will anticipate the solution.—Los Angeles Times.
As for the mystery itself—that is for the reader to pluck out of the book's heart—and very likely at one reading, so engrossing is the tale.—Philadelphia North American.
LITTLE, BROWN & CO., Publishers
34 Beacon Street, Boston
# The Indian Drum (1917)

THE INDIAN DRUM
As Constance started away, Spearman suddenly drew her back to him and kissed her. Frontispiece.
CONTENTS
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 1959, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 64 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 Inner Life, v. I/Fifth Section/VII

THE FOCUS OF CONSCIOUSNESS
The consciousness in man can only be focussed in one vehicle at a time, though he may be simultaneously conscious through the others in a vaguer way. If you will hold up a finger in front of your face you will find that you can so focus your eyes as to see the finger perfectly. At the same time you will see the wall and furniture behind the finger, but not perfectly, because they are out of focus. In a moment you can change the focus of your eyes so that you will see the wall and the furniture perfectly; in that case you will still see the finger, but will see it only dimly, because it in turn is now out of focus.
Precisely in the same way if a man who has developed astral and mental consciousness focusses himself in the physical brain as in ordinary life, he will see perfectly the physical bodies of his friends, and will at the same time see their astral and mental bodies, but only somewhat dimly. In far less than a moment he can change that focus so that he will see the astral quite fully and perfectly. In that case he will still see the mental and physical bodies, but not in full detail. The same thing is true of the mental sight and of the sight of higher planes.
You ask how it is possible for an entity functioning on the astral plane to be aware of a physical accident or to hear a physical cry. It would not be the physical cry that he would hear; physical sounds assuredly produce an effect upon the astral plane, though I do not think that we should be quite correct in calling that result sound. Any cry which had in it strong feeling or emotion would produce a strong effect upon the astral plane, and would convey exactly the same idea there as here. In the case of an accident the rush of emotion caused by the pain or the fright would flame out like a great light, and could not fail to attract the attention of a seer if he were anywhere near. A case in which this very thing occurred is related in Invisible Helpers — a case in which a boy fell over a cliff; and was supported and comforted by Cyril until physical help could be brought.
# The Inner Life, v. I/Fifth Section/XII

SOMNAMBULISM
You ask what is the cause of sleep-walking. I have never had the opportunity of observing a case of somnambulism, so I am unable to speak from direct knowledge; but from reading accounts of such cases I should imagine that the phenomena may be produced by several widely different causes. There are instances in which it appears that the ego is able to act more directly upon his physical body during the absence of the intermediate mental and astral vehicles — instances in which a man during his sleep is able to write poetry or to paint pictures which would be far beyond his powers when awake.
There are other cases in which it is obvious that the dim consciousness inherent in the physical body is working uncontrolled by the man himself, so that it performs quite meaningless acts, or carries out to some extent the idea which was dominant in the mind before falling asleep. To this class belong the stories of servants who have risen in the middle of the night to light the fire, of ostlers who have harnessed horses in their sleep, and so on.
Again, there are cases in which some outside intelligence, whether incarnate or discarnate, has seized upon the body of a sleeping man and used it for his own ends. This would be most likely to happen with a person who is what is called mediumistic — that is to say, whose principles are more loosely joined together than usual, and therefore more readily separable; but oddly enough there seems to be a type of somnambulism which is due to a directly opposite condition, when the principles fit more tightly than usual, so that when the man would naturally visit some neighboring spot in his astral body, he takes the physical body along with him as well, because he is not wholly dissociated from it. Somnambulism is probably also connected with the whole complex problem of the various layers of consciousness in man, which under perfectly normal circumstances are unable to manifest themselves.
# The Inner Life, v. I/First Section

FIRST SECTION
THE GREAT ONES AND THE WAY TO THEM
# The Inner Life, v. I/Fifth Section/XIII

THE PHYSICAL BODY
Physical immortality is not a possibility, for that which has a beginning must also have an end, and birth, growth, decay and death are the rules of the physical universe. No reasonable being could desire to retain the same body continuously; it is precisely as though a small child should wish to wear the same suit of clothes during the whole of his life. As man evolves, his successive vehicles will become purer and nobler, and better fitted to meet the needs of his increasing capacity, so that even if a man could keep the same body he would check his growth by doing so, just as the child's growth would be checked by always wearing something of iron rigidity which was much too tight for him.
At the same time it is our duty to take the best possible care of our bodies and to improve them as much as we can. Never ill-treat the physical body. Take care of it as you would of a valuable horse, giving it enough rest and food, and keeping it scrupulously clean. It can do only a certain amount of work; for example, a very strong body might walk a hundred miles without resting but it could not walk a thousand. In meditation put it into a comfortable position and then forget about it. You cannot forget it if it is uncomfortable, as it would constantly call you back.
What should you eat? Well, so long as you avoid alcohol and corpse-eating it probably does not matter very much. Certain vegetables are coarser than others, and therefore when there is a choice it is as well to abstain from them. Among those I should class onions, mushrooms and cabbages. Rice is very pure food, but wheat, barley and oats give more nutriment in the same amount. I consider eggs undesirable, though I should unhesitatingly take them if no other food was to be had.
There is no sort of question that vegetarianism is better in every way than the devouring of flesh. It furnishes more real nutriment, diminishes the liability to disease, gives greater strength, and does not stimulate the lower nature. The vegetarian diet makes it far easier for a man to develop his higher qualities. It is known that our Masters make a single physical body last much longer than an ordinary man can do, by living always in accordance with hygienic laws and absolute freedom from worry. In that respect we should all try to copy them as nearly as we can, but to endeavour to retain the same body indefinitely has always been a mark of those who follow the selfish path.
There are various undesirable means by which such men have prolonged physical life — sometimes by vampirism, merely depleting the vitality of others, and sometimes by the complete transference to themselves of a succession of other human lives. But it is hardly necessary to warn Theosophists against proceedings of this nature. It is obvious that a person adopting such a plan would be one who is not evolving; and even if he succeeded he would only be as it were patching and enlarging an old coat, but with all his efforts it would remain an old coat still.
# The Indian Emperor

{{scans available|1=Google Books
The Indian Emperour, or the Conquest of Mexico by the Spaniards, being the Sequel of The Indian Queen is an English Restoration era stage play, a heroic drama written by John Dryden that was first performed in the Spring of 1665. The play has been considered a defining work in the sub-genre of heroic drama, in which "rhymed heroic tragedy comes into full being." As its subtitle indicates, the play deals with the Spanish conquest of the Aztec Empire under Hernán Cortés.
       Warning: template has been deprecated.
* Connection of The Indian Emperor to The Indian Queen
* Prologue
* Dramatis Personæ
* Act I
** Scene I—A pleasant Indian country
** Scene II—A Temple
* Act II
** Scene I—The Magicians Cave
** Scene II
** Scene III—Changes to the Indian country
** Scene IV
* Act III
** Scene I—A Chamber Royal
** Scene II—A camp
** Scene III
** Scene IV—Mexico
* Act IV
** Scene I—A prison
** Scene II—Chamber-royal
** Scene III
** Scene IV—A prison
* Act V
** Scene I—A chamber royal, an Indian hammock discovered in it
** Scene II—A prison
* Epilogue
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 Indian Emperor/Act I/Scene I

THE
INDIAN EMPEROR.
ACT I.
SCENE I.—A pleasant Indian country.
Enter Cortez, Vasquez, Pizarro, with Spaniards and Indians in their party.
Cort. On what new happy climate are we thrown, So long kept secret, and so lately known;
As if our old world modestly withdrew,
And here in private had brought forth a new?
Vasq. Corn, wine, and oil, are wanting to this ground, In which our countries fruitfully abound;
As if this infant world, yet unarrayed,
Naked and bare in Nature's lap were laid.
No useful arts have yet found footing here,
But all untaught and savage does appear.
Cort. Wild and untaught are terms which we alone Invent, for fashions differing from our own ;
For all their customs are by nature wrought,
But we, by art, unteach what nature taught
Piz. In Spain, our springs, like old men's children, be Decayed and withered from the infancy:
No kindly showers fall on our barren earth,
To hatch the season in a timely birth :
Our summer such a russet livery wears,
As in a garment often dyed appears.
Cort. Here nature spreads her fruitful sweetness round, Breathes on the air, and broods upon the ground:
Here days and nights the only seasons be;
The sun no climate does so gladly see:
When forced from hence, to view our parts, he mourns, Takes little journeys, and makes quick returns.
Vasq. Methinks, we walk in dreams on Fairyland, Where golden ore lies mixt with common sand;
Each downfall of a flood, the mountains pour
From their rich bowels, rolls a silver shower.
Cort. Heaven from all ages wisely did provide
This wealth, and for the bravest nation hide,
Who, with four hundred foot and forty horse,
Dare boldly go a new-found world to force.
Piz. Our men, though valiant, we should find too few, But Indians join the Indians to subdue;
Traxallan, shook by Montezuma's powers,
Has, to resist his forces, called in ours.
Vasq. Rashly to arm against so great a king,
I hold not safe; nor is it just to bring A war without a fair defiance made.
Piz. Declare we first our quarrel; then invade.
Cort. Myself, my king's ambassador will go;
Speak, Indian guide, how far to Mexico ?
Ind. Your eyes can scarce so far a prospect make, As to discern the city on the lake;
But that broad causeway will direct your way,
And you may reach the town by noon of day.
Cort. Command a party of our Indians out,
With a strict charge, not to engage, but scout:
By noble ways we conquest will prepare;
First, offer peace, and, that refused, make war.
[Exeunt
# The Great Salvation/28

PROPOSITION 28.
The Seed in Whom the Abrahamic Promises Are to Be Fulfilled Is Christ
This is proved beyond a doubt by the words, Thy seed shall possess the gate of "his enemies." Who else but Christ can be represented by this singular pronoun His? No one else, for inspiration says:
Gal. 3:16 Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of ONE, And to thy seed, WHICH IS CHRIST.
Gal. 3:17 And this I say, that the covenant that was confirmed before (the law) of God in Christ ( typically in the offering of Isaac), the law which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect.
Gal 3:18 For if the inheritance be of the law, it is no more of promise; but God gave it to Abraham BY PROMISE.
Gal. 3:19 Wherefore then serveth the law? It was added (to the promises) because of transgressions, till the seed should come to whom the promise was made.
Gal 3:24 Wherefore the law was our schoolmaster to bring us to Christ.
You will remember that Paul, in declaring that while we are aliens from the commonwealth of Israel and strangers from the covenants of promise we are without hope (Eph. 2:12), speaks of covenants - plural. Now the covenant with Abraham we have seen provides for an everlasting inheritance of the earth by Christ and all who shall be worthy to share the inheritance with Him. The nations are to be given Him for His inheritance and the uttermost parts of the earth for His possession (Psa. 2:8) in order that He might bless all nations. How may all nations be blessed? May we not safely say, by the establishment of a kingdom that will insure righteousness, peace and good will universally. It is to this end that God has made a covenant with David.
# The Great Salvation/3

PROPOSITION 3.
We Must Believe in the True God
"Now he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him" (Heb. 11:6); and it is life eternal to know Thee the only true God, and Jesus Christ whom he has sent (John 17:3); and therefore it will not do to believe in any other God or in any other Christ, for that would be idolatry.
A TRIUNE GOD
Is what the religious world believes in, which is the same as to believe in a trinity of Gods, which, further is the same as to believe in three Gods; for they say that each is co-equal and co-eternal, and how can there be three co-equals and co-eternals unless there are three Gods? Reason, reader, you have a right to. God has invited you to reason, and it is only a false way out of a difficulty to say "it is irreverent to pry into these matters."
# The Great Salvation/29

PROPOSITION 29.
God Covenanted With David to Establish a Universal, Glorious and Everlasting Kingdom on the Earth
II Sam. 7:12 And when thy days shall be fulfilled, and thou shall sleep with thy fathers, I will set up thy seed after thee which shell proceed out of thy bowels, and I will establish his kingdom.
II Sam. 7:13 He shall build an house for my name, and I will establish the throne of his kingdom for ever.
II Sam. 7:16 And thine house and thy kingdom shall be established for ever before thee; thy throne shall be established for ever.
II Sam. 23:3 The God of Israel said, the Rock of Israel spake to me, He that ruleth over men must be ruling in the fear of God.
II Sam. 23:4 And he shall be as the light of the morning, when the sun riseth, even a morning without clouds; as the tender grass springing out of the earth by clear shining after rain.
II Sam. 23:5 Although my house be not so with God; yet he hath made with me an everlasting covenant, ordered in all things and sure; and this is ALL MY SALVATION AND ALL MY DESIRE although he make it not to grow.
Psa. 132:11 The LORD hath sworn in truth unto David; he will not turn from it; of the fruit of thy body will I set upon thy throne.
Now these promises were not fulfilled in the days of David and Solomon. They remain yet to be fulfilled after the resurrection of David and all the faithful. This you will see by the fact that it was when David should "sleep with his fathers (II Sam. 7:12 ) that the promised king would be raised up; and yet it says, "Thy house and thy kingdom will I establish for ever before thee," or in thy presence (verse 16); so that it would be subsequent to David’s resurrection. In this light David understood it; for he says: But thou hast spoken also of thy servants, house for a great while to come (verse 19).
# The Great Salvation/25

PROPOSITION 25.
The Earth Is to Be the Everlasting Inheritance of the Righteous - Not Heaven
Gen. 1315 For all the land which thou seest, to thee will I give it and to thy seed for ever.
Rom. 4:13 For the promise that he (Abraham) should be the heir of the world was not to Abraham, or to his seed through the law, but (it was) through the righteousness of faith.
Psa. 37:9 For evil doers shall be cut off; but those that wait upon the LORD, they shall inherit the earth.
Verse 11 But the meek shall inherit the earth; and shall delight themselves in the abundance of peace.
Verse 22 For such as be blessed of him shall inherit the earth; and they that be cursed of him shall be cut off.
Verse 29 The righteous shall inherit the land and dwell therein for ever.
Verse 34 Wait on the LORD, and keep his way, and he shall exalt thee to inherit the /and; when the wicked are cut off thou shalt see it.
Psa. 115:10 The heaven, even the heavens are the Lord's; but the earth hath he given to the children of men.
Prov. 11:31 Behold the righteous shall be recompensed in the earth; much more tile wicked and the sinner.
Dan. 7:27 And the kingdom, and dominion, and the greatness of the kingdom under the whole heaven shall be given to the people of the saints of the Most High.
Matt. 5:5 Blessed are the meek; for they shall inherit the earth.
Rev. 5:9, 10 And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof; for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; and hast made us unto our God kings and priests; and we shall reign on the earth.
Now, dear reader, it is impossible for testimony to be clearer than this. Where is there room now for the theory that finds expression in the following fanciful words?
"Beyond the bounds of time and space, Look forward to that heavenly place, the saints secure abode."
How can heaven be the eternal abode of the righteous, when it is so positively said that the meek shall inherit the earth and dwell therein for ever? If good men go to heaven at death why did not David go there? If he did not go there why should we expect to go? He did not; for the Apostle Peter declares: "For David is not ascended into the heavens" (Acts 2:34); and it is said further, "And no man hath ascended into heaven, but he that came down from heaven" (John 3:13).
Now the everlasting inheritance in the earth, when God shall have blessed it and all nations upon it is the one gospel, which gospel was preached to Abraham: "And the Scripture foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed." Hence we may safely take another step.