OpenLLM-France/wikimedia huggingface dataset:
# The Botanical Register

The Botanical Register, subsequently known as Edwards's Botanical Register, was an illustrated horticultural magazine that ran from 1815 to 1847. It was started by the botanical illustrator Sydenham Edwards. Edwards edited five volumes in five years before his death in 1819. After Edwards' death, editorial duties passed to the publisher, James Ridgeway, who issued a further nine volumes between 1820 and 1828. In 1829, John Lindley was appointed editor, and he adopted the title Edwards's Botanical Register. A further nineteen volumes were issued before the magazine was discontinued in 1847. Warning: template has been deprecated.
* Volume 1 (1815, containing Plates 1 to 90) IA
* Volume 2 (1816, containing Plates 91 to 177) IA
* Volume 3 (1817, containing Plates 178 to 263) IA
* Volume 4 (1818, containing Plates 264 to 349) IA
* Volume 5 (1819, containing Plates 350 to 435) IA
* Volume 6 (1820, containing Plates 436 to 520) IA
* Volume 7 (1821, containing Plates 521 to 605) IA
* Volume 8 (1822, containing Plates 606 to 689) IA
* Volume 9 (1823, containing Plates 690 to 777) IA
* Volume 10 (1824, containing Plates 778 to 867) IA
* Volume 11 (1825, containing Plates 868 to 955) IA
* Volume 12 (1826, containing Plates 956 to 1043) IA
* Volume 13 (1827, containing Plates 1044 to 1130) IA
* Volume 14 (1828, containing Plates 1131 to 1216) IA
For Volumes 15 to 33, see Edwards's Botanical Register.
# The Botanical Magazine/Volume 2/70

The 70th species documented in The Botanical Magazine (1790). Latin: Mesembryanthemum Barbatum.
<poem>
[70] Mesembryanthemum Barbatum. Bearded Fig-Marigold.
Class and Order.
Icosandria Polygynia.
Generic Character.
Cal. 5-fidus. Petala numerosa, linearia. Caps. carnosa, infera, polysperma..
MESEMBRYANTHEMUM barbatum, foliis subovatis papulosis distinctis, apice barbatis. Lin. Syst. Vegetab. p. 469.
MESEMBRYANTHEMUM radiatum, ramulis prolixis recumbentibus. Dillen. Hort. Elth. 245. t. 190. f. 234.
N$^o$70
The leaves of this species have small hairs, issuing like rays from their points, whence its name of barbatum; there are two others figured by Dillenius, whose leaves have a great similarity of structure, and which are considered by Linnæus as varieties of this species; our plant is the Stellatum of Miller's Dict. ed. 6. 4to.
Like most of this tribe it inhabits the Cape, flowers in July, and is readily propagated by cuttings.
# The Complete Works of Swami Vivekananda/Volume 7/Epistles - Third Series
## Epistles - Third Series

* Note
* I Sir
* II Sir
* III Sir
* IV Sir
* V Gupta
* VI Sir
* VII Atul Babu
* VIII Adhyapakji
* IX Adhyapakji
* X Adhyapakji
* XI Mrs. Tannatt Woods
* XII Adhyapakji
* XIII Mrs. Woods
* XIV Sister
* XV Brother
* XVI Professor
* XVII Sister
* XVIII Sister
* XIX Adhyapakji
* XX Adhyapakji
* XXI Adhyapakji
* XXII Adhyapakji
* XXIII Mr. Bhattacharya
* XXIV Kali
* XXV Brother Shivananda
* XXVI Brahmananda
* XXVII Alasinga
* XXVIII Brother
* XXIX Dear—
* XXX Rakhal
* XXXI Alasinga
* XXXII Dear
* XXXIII Sister
* XXXIV Shashi
* XXXV Adhyapakji
* XXXVI Miss Noble
* XXXVII Friend and Brother
* XXXVIII Sharat Chandra Chakravarti
* XXXIX Mrs. Bull
* XL Shuddhananda
* XLI Miss Noble
* XLII Miss Noble
* XLIII Madam
* XLIV Sturdy
* XLV Mrs. Leggett
* XLVI Mother
* XLVII Margot
* XLVIII Mother
* IL Mother
* L Mother
* LI Mr. Leggett
* LII Aunt Roxy
* LIII Alberta
# The Complete Works of Swami Vivekananda/Volume 7/Epistles - Third Series/III Sir

III
(Translated from Bengali)
GHAZIPUR,
30th January, 1890.
REVERED SIR (Shri Balaram Bose),
I am now stopping with Satish Babu at Ghazipur. Of the few places I have recently visited, this is the healthiest. The water of Baidyanath is very bad — it leads to indigestion. Allahabad is very congested. The few days I passed at Varanasi, I suffered from fever day and night — the place is so malarious! Ghazipur has a very salubrious climate — specially the quarter I am living in. I have visited Pavhari Baba's house — there are high walls all round, and it is fashioned like an English bungalow. There is a garden inside and big rooms and chimneys, etc. He allows nobody to enter. If he is so inclined, he comes up to the door and speaks from inside — that is all. One day I went and waited and waited in the cold and had to return. I shall go to Varanasi on Sunday next. If the meeting with the Babaji takes place in the meantime, all right, otherwise I bid him good-bye. About Pramada Babu's place I shall write definitely from Varanasi. If Kali Bhattacharya is determined to come, let him do so after I leave for Varanasi on Sunday, but he should rather not. After a few days' stay at Varanasi, I shall start for Hrishikesh. Pramada Babu may accompany me. Please accept all of you my cordial greetings — and blessing to Fakir, Ram, Krishnamayi, etc.
Yours affectionately,
VIVEKANANDA.
PS. In my opinion, it will do you much good if you come and stay for some time at Ghazipur. Here Satish will be able to secure a bungalow for you, and there is a gentleman, Gagan Chandra Ray by name, who is the head of the Opium Office and is exceedingly courteous, philanthropic, and social — they will arrange for everything. The house-rent is fifteen to twenty rupees; rice is dear, and milk sells at sixteen to twenty seers a rupee; all other things are very cheap. Besides, under the care of these gentlemen, there is no chance of any difficulty. But it is slightly expensive — it will cost over forty to fifty rupees. Varanasi is horribly malarious. I have never lived in Pramada Babu's garden. He likes to have me always in his company. The garden is indeed very beautiful, richly laid out, spacious, and open. This time when I go, I shall live there and report to you.
# The Chace

'The Chace', a poem about hunting, was first published in 1735 in a quarto edition including an engraved frontispiece. This transcription is of an octavo edition (2nd?) published later the same year.
THE
CHACE.
A
POEM.
BY William Somervile, Esq;
LONDON,
Printed for G. Hawkins, and sold by T. Cooper at the Globe in Pater-Noster-Row.
MDCCXXXV.
* Preface
* To William Somervile, Esq; on his Poem call'd The Chace
* To the Author of The Chace
* The Chace. Book I.
* The Chace. Book II.
* The Chace. Book III.
* The Chace. Book IV.
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 Ch'un Ts'ew/Prolegomena/IV/ii

SECTION II. TRANSLATIONS AND OTHER FOREIGN WORKS.
I have not to add to the Works of this class mentioned in my former volumes.
Dr. Bretschneider of Peking having stated in the Chinese Recorder for December 1870, p. 173, that the Ch‘un Ts‘ëw had been translated into European languages, I made inquiry on the subject, to which that gentleman replied in the Recorder for July, 1871, pp. 51, 52. 'Some 40 years ago,' he says, 'Father Daniel, of the Russian Ecclesiastical Mission at Peking, translated the Ch‘un-ts‘iu into Russian; but, so far as I know, this translation has never been published. The manuscript exists still.' Besides this, parts of the Ch‘un-ts‘iu were translated into Russian, and published by other Russian Sinologues.’ I have not seen these translations. Dr. Bretschneider refers also to a translation of the first book of the Ch‘un Ts‘ëw by Bayer, with a Latin translation, which appeared in the ‘Commentaria Academiæ Petropolitanæ,' vol. 7; but neither have I met with this.
# The Chace/Book 1

THE
CHACE.
A
POEM.
The Argument of the First Book.
The Subject proposed. Address to his Royal Highness the Prince. The Origin of Hunting. The rude and unpolish'd Manner of the first Hunters. Beasts at first hunted for Food and Sacrifice. The Grant made by God to Man of the Beasts, &c. The regular Manner of Hunting first brought into this Island by the Normans. The best Hounds and best Horses bred here. The Advantage of this Exercise to us, as Islanders. Address to Gentlemen of Estates. Situation of the Kennel and its several Courts. The Diversion and Employment of Hounds in the Kennel. The different Sorts of Hounds for each different Chace. Description of a perfect Hound. Of sizing and sorting of Hounds, the middle-sized Hound recommended. Of the large deep-mouth'd Hound for hunting the Stag and Otter. Of the Lime Hound; their Use on the Borders of England and Scotland. A Physical Account of Scents. Of good and bad scenting Days. A short Admonition to my Brethren of the Couples.
THE
CHACE.
A
POEM.
* ↑ Gen. chap. ix. ver. 3.
* ↑ Cacus, Virg. Æn. Lib. VIII.
# The Chace/Book 2

The Argument of the Second Book.
Of the Power of Instinct in Brutes. Two remarkable Instances in the Hunting of the Roebuck, and in the Hare going to Seat in the Morning. Of the Variety of Seats or Forms of the Hare, according to the Change of the Season, Weather or Wind. Description of the Hare-hunting in all its Parts, interspers'd with Rules to be observ'd by those who follow that Chace. Transition to the Asiatick Way of Hunting, particularly the magnificent Manner of the Great Mogul, and other Tartarian Princes, taken from Monsieur Bernier, and the History of Gengiskan the Great. Concludes with a Short Reproof of Tyrants and Oppressors of Mankind.
BOOK the Second.
# The Chace/Book 3

The Argument of the Third Book.
Of King Edgar and his imposing a Tribute of Wolves Heads upon the Kings of Wales: From hence a Transition to Fox-Hunting, which is described in all its Parts. Censure of an over-numerous Pack. Of the several Engines to destroy Foxes, and other Wild Beasts. The Steel-Trap described, and the Manner of using it. Description of the Pitfall for the Lion; and another for the Elephant. The ancient Way of Hunting the Tyger with a Mirror. The Arabian Manner of Hunting the Wild Boar. Description of the Royal Stag-Chace at Windsor Forest. Concludes with an Address to his Majesty, and an Eulogy upon Mercy.
BOOK the Third.
# The Cid's Funeral Procession

* The Cid's Funeral Procession, in The New Monthly Magazine, 1823, Volume 7.
* The Cid's Funeral Procession, in The Siege of Valencia; The Last Constantine: with Other Poems, 1823.
# The Church of God

Layout 2
SIX LECTURES
ON
FUNDAMENTAL TRUTHS
CONNECTED WITH
THE CHURCH OF GOD.
BY
W. KELLY.
LONDON: W. H. BROOM, 34, PATERNOSTER ROW;
G. MORRISH, 24, WARWICK LANE, PATERNOSTER ROW; E. CROCKER, 28, PENTON STREET, N.
1865.
TABLE OF CONTENTS
(not listed in original)
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 Cid's Death-bed

* The Cid's Death-bed, in The New Monthly Magazine, 1823, Volume 7.
* The Cid's Death-bed, in The Siege of Valencia; The Last Constantine: with Other Poems: Songs of the Cid, 1823.
# The Cid's Departure into Exile

* The Cid's Departure into Exile, in The Literary Gazette, 1822.
* The Cid's Departure into Exile, in The Siege of Valencia; The Last Constantine: with Other Poems: Songs of the Cid, 1823.
# The Complete Poetical Works of Percy Bysshe Shelley (ed. Hutchinson, 1914)/Rain

FRAGMENT: RAIN
[Published by Mrs. Shelley, P. W, 1839, 2nd ed.]
# The Complete Poetical Works of Percy Bysshe Shelley (ed. Hutchinson, 1914)/Peter Bell the Third/Note by Mrs. Shelley

NOTE ON PETER BELL THE THIRD, BY MRS. SHELLEY
In this new edition I have added Peter Bell the Third. A critique on Wordsworth's Peter Bell reached us at Leghorn, which amused Shelley exceedingly, and suggested this poem.
I need scarcely observe that nothing personal to the author of Peter Bell is intended in this poem. No man ever admired Wordsworth's poetry more;—he read it perpetually, and taught others to appreciate its beauties. This poem is, like all others written by Shelley, ideal. He conceived the idealism of a poet—a man of lofty and creative ​genius—quitting the glorious calling of discovering and announcing the beautiful and good, to support and propagate ignorant prejudices and pernicious errors; imparting to the unenlightened, not that ardour for truth and spirit of toleration which Shelley looked on as the sources of the moral improvement and happiness of mankind, but false and injurious opinions, that evil was good, and that ignorance and force were the best allies of purity and virtue. His idea was that a man gifted, even as transcendently as the author of Peter Bell, with the highest qualities of genius, must, if he fostered such errors, be infected with dulness. This poem was written as a warning—not as a narration of the reality. He was unacquainted personally with Wordsworth, or with Coleridge (to whom he alludes in the fifth part of the poem), and therefore, I repeat, his poem is purely ideal;—it contains something of criticism on the compositions of those great poets, but nothing injurious to the men themselves.
No poem contains more of Shelley's peculiar views with regard to the errors into which many of the wisest have fallen, and the pernicious effects of certain opinions on society. Much of it is beautifully written: and, though, like the burlesque drama of Swellfoot, it must be looked on as a plaything, it has so much merit and poetry—so much of himself in it—that it cannot fail to interest greatly, and by right belongs to the world for whose instruction and benefit it was written.
# The Complete Poetical Works of Percy Bysshe Shelley (ed. Hutchinson, 1914)/Remembrance

REMEMBRANCE
[Published by Mrs. Shelley, Posthumous Poems, 1824, where it is entitled A Lament. Three MS. copies are extant: The Trelawny MS. (Remembrance), the Harvard MS. (Song) and the Houghton MS.—the last written by Shelley on a flyleaf of a copy of Adonais.]
* ↑ Remembrance—5-7 So edd. 1824, 1839, Trelawny MS., Harvard MS.; As the wood when leaves are shed, As the night when sleep is fled, As the heart when joy is dead Houghton MS.
* ↑ 13 So edd. 1824, 1839, Harvard MS., Houghton MS.; My heart to-day desires to-morrow Trelawny MS.
* ↑ 20 So edd. 1824, 1839, Harvard MS., Houghton MS.; Sadder flowers find for me Trelawny MS.
* ↑ 24 one hope, one fear] a hope, a fear Trelawny MS.
# The Complete Poetical Works of Percy Bysshe Shelley (ed. Hutchinson, 1914)/Postscript in Second Edition of 1839

POSTSCRIPT IN SECOND EDITION OF 1839
In revising this new edition, and carefully consulting Shelley’s scattered and confused papers, I found a few fragments which had hitherto escaped me, and was enabled to complete a few poems hitherto left unfinished. What at one time escapes the searching eye, dimmed by its own earnestness, becomes clear at a future period. By the aid of a friend, I also present some poems complete and correct which hitherto have been defaced by various mistakes and omissions. It was suggested that the poem To the Queen of my Heart was falsely attributed to Shelley. I certainly find no trace of it among his papers; and, as those of his intimate friends whom I have consulted never heard of it, I omit it.
Two poems are added of some length, Swellfoot the Tyrant and Peter Bell the Third. I have mentioned the circumstances under which they were written in the notes; and need only add that they are conceived in a very different spirit from Shelley’s usual compositions. They are specimens of the burlesque and fanciful; but, although they adopt a familiar style and homely imagery, there shine through the radiance of the poet’s imagination the earnest views and opinions of the politician and the moralist.
At my request the publisher has restored the omitted passages of Queen Mab. I now present this edition as a complete collection of my husband’s poetical works, and I do not foresee that I can hereafter add to or take away a word or line.
Putney, November 6, 1839.
# The Complete Poetical Works of Percy Bysshe Shelley (ed. Hutchinson, 1914)/Rome and Nature

FRAGMENT: ROME AND NATURE
[Published by Mrs. Shelley, P. W, 1839, 2nd ed.]
# The Complete Poetical Works of Percy Bysshe Shelley (ed. Hutchinson, 1914)/Satan broken loose

FRAGMENT: SATAN BROKEN LOOSE
[Published by Rossetti, Complete P. W. of P. B. S., 1870.]
# The Complete Works of Swami Vivekananda/Volume 2/Reports in American Newspapers/Less Doctrine and more Bread

LESS DOCTRINE AND MORE BREAD
(Baltimore American, October 15, 1894)
The Lyceum Theater was crowded last night at the first of a series of meetings by the Vrooman Brothers. The subject discussed was "Dynamic Religion".
Swami Vivekananda, the high priest [?] from India, was the last speaker. He spoke briefly, and was listened to with marked attention. His English and his mode of delivery were excellent. There is a foreign accent to his syllables, but not enough to prevent him from being plainly understood. He was dressed in the costume of his native country, which was decidedly picturesque. He said he could speak but briefly after the oratory that had preceded him, but he could add his endorsement to all that had been said. He had traveled a great deal, and preached to all kinds of people. He had found that the particular kind of doctrine preached made little difference. What is wanted is practical sort of work. If such ideas could not be carried out, he would lose his faith in humanity. The cry all over the world is "less doctrine and more bread". He thought the sending of missionaries to India all right; he had no objections to offer, but he thought it would be better to send fewer men and more money. So far as India was concerned, she had religious doctrine to spare. Living up to the doctrines was needed more than more doctrines. The people of India, as well as the people all over the world, had been taught to pray, but prayer with the lips was not enough; people should pray with their hearts. "A few people in the world," he said, "really try to do good. Others look on and applaud, and think that they themselves have done great good. Life is love, and when a man ceases to do good to others, he is dead spiritually."
On Sunday evening next Swami Vivekananda will make the address of the evening at the Lyceum.
(Sun, October 15, 1894)
Vivekananda sat on the stage last night with imperturbable stolidity until it came his turn to speak. Then his manner changed and he spoke with force and feeling. He followed the Vrooman brothers and said there was little to add to what had been said save his testimony as a "man from the Antipodes".
"We have doctrines enough," he continued. "What we want now is practical work as presented in these speeches. When asked about the missionaries sent to India I reply all right. But we want money more and men less. India has bushels full of doctrines and to spare. What is wanted is the means to carry them out.
"Prayer may be done in different ways. Prayer with the hands is yet higher than prayer with the lips and is more saving.
"All religions teach us to do good for our brothers. Doing good is nothing extraordinary — it is the only way to live. Everything in nature tends to expansion for life and contraction for death. It is the same in religion. Do good by helping others without ulterior motives. The moment this ceases contraction and death follow."
# The Complete Works of Swami Vivekananda/Volume 2/Reports in American Newspapers/Sects and Doctrines in India

SECTS AND DOCTRINES IN INDIA
(Harvard Crimson, May 17, 1894)
Swami Vivekananda, the Hindoo monk, gave an address last evening in Sever Hall under the auspices of the Harvard Religious Union. The address was very interesting, the clear and eloquent voice of the speaker, and his low, earnest delivery making his words singularly impressive.
There are various sects and doctrines in India, said Vivekananda, some of which accept the theory of a personal God, and others which believe that God and the universe are one; but whatever sect the Hindoo belongs to he does not say that his is the only right belief, and that all others must be wrong. He believes that there are many ways of coming to God; that a man who is truly religious rises above the petty quarrels of sects or creed. In India if a man believes that he is a spirit, a soul, and not a body, then he is said to have religion and not till then.
To become a monk in India it is necessary to lose all thought of the body; to look upon other human beings as souls. So monks can never marry. Two vows are taken when a man becomes a monk, poverty and chastity. He is not allowed to receive or possess any money whatever. The first ceremony to be performed on joining the order is to be burnt in effigy, which supposed to destroy once for all the old body, name and caste. The man then receives a new name, and is allowed to go forth and preach or travel, but must take no money for what he does.
# The Complete Works of Swami Vivekananda/Volume 2/Reports in American Newspapers/The Manners and Customs of India

THE MANNERS AND CUSTOMS OF INDIA
(Boston Herald, May 15, 1894)
Association Hall was crowded with ladies yesterday, to hear Swami Vivekananda, the Brahmin Monk talk about "The Religion of India" [actually "The Manners and Customs of India"], for the benefit of the ward 16 day nursery [actually, Tyler-street Day Nursery]. The Brahmin monk has become a fad in Boston, as he was in Chicago last year, and his earnest, honest, cultured manner has won many friends for him.
The Hindoo nation is not given to marriage, he said, not because we are women haters, but because our religion teaches us to worship women. The Hindoo is taught to see in every woman his mother, and no man wants to marry his mother. God is mother to us. We don't care anything about God in heaven; it is mother to us. We consider marriage a low vulgar state, and if a man does marry, it is because he needs a helpmate for religion.
You say we ill-treat our women. What nation in the world has not ill-treated its women? In Europe or America a man can marry a woman for money, and, after capturing her dollars, can kick her out. In India, on the contrary, when a woman marries for money, her children are considered slaves, according to our teaching, and when a rich man marries, his money passes into the hands of his wife, so that he would be scarcely likely to turn the keeper of his money out of doors.
You say we are heathens, we are uneducated, uncultivated, but we laugh in our sleeves at your want of refinement in telling us such things. With us, quality and birth make caste, not money. No amount of money can do anything for you in India. In caste the poorest is as good as the richest, and that is one of the most beautiful things about it.
Money has made warfare in the world, and caused Christians to trample on each other's necks. Jealousy, hatred and avariciousness are born of money-getters. Here it is all work, hustle and bustle. Caste saves a man from all this. It makes it possible for a man to live with less money, and it brings work to all. The man of caste has time to think of his soul; and that is what we want in the society of India.
The Brahmin is born to worship God, and the higher his caste, the greater his social restrictions are. Caste has kept us alive as a nation, and while it has many defects, it has many more advantages.
Mr. Vivekananda described the universities and colleges of India, both ancient and modern, notably the one at Benares, that has 20,000 students and professors.
When you judge my religion, he continued, you take it that yours is perfect and mine wrong; and when you criticise the society of India you suppose it to be uncultured just so far as it does not conform to your standard. That is nonsense.
In reference to the matter of education, the speaker said that the educated men of India become professors, while the less educated become priests.
# The Complete Works of Swami Vivekananda/Volume 2/Reports in American Newspapers/Note

NOTE
These reports from American newspapers have been given exactly as they were in the original. The wrong spellings of proper names, faulty punctuation and grammar have been left uncorrected. — Publisher.