OpenLLM-France/wikimedia huggingface dataset:
# The Kural or the Maxims of Tiruvalluvar/Chapter 60

CHAPTER 60
ENERGY
591. Those that possess energy are alone to be called rich: as to those that possess it not, do they really possess what they own?
592. Energy is the veritable possession of a man : for wealth endureth not for ever and will depart from him one day.
593. Behold the men that hold in their hands the resource called energy : they will never despair, saying, Alas, we are ruined !
594. Behold the man who remitteth not ever from his activity : Good Fortune inquireth the way to his home.
595. The water with which a plant is watered is the measure of the luxuriance of its flower : even so, the spirit of a man is the measure of his fortunes.
​596. Let all thy purposes be grand : for then even if they fail, their glory will tarnish never.
597. Men of spirit flinch not before a defeat: the elephant planteth his legs only more firmly when he is hit by the deep-piercing arrow.
598. Behold the men that are wanting in energy : the glory of an exhaustless liberality can never be theirs.
599. What availeth his size and his sharp tapering tusks? The heart of the elephant sinketh when he seeth the tiger spring.
600. Exuberance of spirit, that alone is strength: those that have it not are mere stocks : their human bodies alone make the difference.
# The Kural or the Maxims of Tiruvalluvar/Chapter 66

CHAPTER 66
PURITY OF ACTION
651. Alliances bring success unto a man : but purity of action fulfilleth his every desire.
652. Always turn thy face away from those deeds that bring not glory as well as profit.
653. Those that desire to rise in the world, let them abjure all action that can tarnish their glory.
654. Behold the men who see things in their right proportions: even when fallen on evil days they stoop not to action that is dishonourable and mean.
655. Let not a man do those things which make him cry afterwards, what is it that I have done ? and if he hath done any such thing, it is good for him if he doth it not once again.
​656. Let not a man do those things that good men condemn, even to save the mother that bore him from starvation.
657. The indigence of the worthy is better far than wealth that is amassed by dishonourable means.
658. Behold the men that shun not those things that are forbidden by good morals: they will come to grief even if they succeed in their designs.
659. All that is wrong in the midst of tears will depart also accompanied by weepings: but that which is acquired by righteous ways, even if lost in the middle, increaseth in the latter end.
660. To try to lay by wealth by means of guile is like trying to preserve water in a pot of clay that is not baked.
# The Kural or the Maxims of Tiruvalluvar/Chapter 59

CHAPTER 59
THE SERVICE OF INTELLIGENCE
581. Let the prince understand that Political Science and his Intelligence Corps are the eyes wherewith he seeth.
582. It is the duty of the prince to learn betimes everything that befalleth every man and every day.
583. Behold the prince that learneth not the happenings about him by means of scouts and spies : conquests are not for him.
584. The prince shalt set spies to watch closely the officers of the realm, his own kindred, and his enemies.
585. Behold the man who can wear an unsuspicious appearance, who will not know confusion before any man, and who can guard his secrets from ever leaking out : he is the proper man for the work of Intelligence.
​586. Spies and scouts shall disguise themselves as ascetics and holy men, and their investigation shall be thorough : and whatever is done them, they shall not let out their secrets.
587. Behold the man who can draw out secrets from others and whose information is ever unconfused and clear: he is the man for the work of intelligence.
588. Even the information that hath been obtained by a spy shall be tested by that of another.
589. See that no spy knoweth the others engaged in the same work : when three reports agree, thou mayest give credence to them.
590. Reward not openly thy officers of Intelligence: for if thou do, thou merely lettest out thy own secret.
# The Kural or the Maxims of Tiruvalluvar/Chapter 6

CHAPTER 6
THE BLESSINGS OF A GOOD HELPMATE
51. She is the good helpmate who possesseth every wifely virtue and spendeth not above her husband's means.
52. All other blessings turn to nought if the wife faileth in wifely virtues.
53. Where is indigence if the wife is worthy ? and where is riches is worth is not in her ?
54. What is there that is grander than woman, when she is strong in the strength of her chastity ?
55. Behold the woman who worshippeth not other Gods but worshippeth her husband even as she riseth from bed : the rain-cloud obeyeth her commands.
​56. She is the good housewife who guardeth her virtue and her reputation, and tendeth her husband with loving care.
57. Of what avail is close confinement? It is her own continence that is the best guardian of a woman's virtue.
58. Behold the woman who hath begotten a worthy son : her place is high in the world of the Gods
59. Behold the man whose home beareth not an honourable reputation: the proud lion-like walk in the sight of detractors is denied him
60. The chiefest blessing is an honourable home : and its crowning glory is worthy offspring.
# The Kural or the Maxims of Tiruvalluvar/Chapter 64

SECTION ii
THE MEMBERS OF THE BODY POLITIC
CHAPTER 64
THE COUNCILLOR OF STATE
631. Behold the man who judgeth aright the ways and means of achieving great enterprises and the proper season to commence them : he is the proper man for the Council.
632. Study, resolution, manly exertion, and loving attention to the welfare of the people, these four make along with the last the five qualifications of the Councillor.
633. He is the able minister who possesseth the capacity to disunite allies, to cherish and keep up existing friendships, and to reunite those who have become enemies.
634. Judgment in the choice of projects and the means of their execution, and positiveness in the expression of opinion are necessary qualities in the Councillor.
635. Behold the man who knoweth the law and aboundeth in instruction, is deliberate in his speech and always understandeth what is fit for each occasion : he is the Councillor for thee.
​636. What is there that is too subtle fo men who add knowledge of books unto natural intelligence ?
637. Even though thou art wise in thy knowledge of books, gather thou the wisdom of experience and act in accordance therewith.
638. The prince may be a fool and may thwart him at every step : but the duty of the Councillor is always to point to him what is just and proper.
639. Behold the minister that sitteth in the Council and plotteth the ruin of his prince: he is more dangerous than seven hundred million enemies.
640. The irresolute may even plan perfectly: but they will waver in the course of the execution and will never accomplish their designs.
# The Kural or the Maxims of Tiruvalluvar/Chapter 65

CHAPTER 65
ELOQUENCE
641. The blessing of the tongue is a blessing indeed : for it is a blessing apart and formeth not part of other blessings.
642. Death and life are in the power of the tongue : guard thou therefore against imprudence of speech.
643. Behold the speech that bindeth friends more closely and fascinateth even enemies: that alone is worthy of its name.
644. Weigh each circumstance aright and then speak the speech that is fit : for the increase of righteousness and profit there is no other thing of more worth to thee than it.
645. Speak thou the speech that cannot be silenced by any other speech.
​646. To speak so as to captivate one's own hearers and to seize the sense in the words of others, that is the part of the consummate statesman.
647. Behold the man who is eloquent of speech and knoweth neither confusion nor fear: it is impossible for any one to beat him in debate.
648. Behold the men whose speech is well ordered and couched in persuasive language: the world will be at their beck and call.
649. Verily they have a passion for much speaking who know not to say their mind in few and well chosen words.
650. Behold the men who cannot expound unto others the knowledge that they have acquired : they are like unto the flower that blossometh but giveth forth no fragrance.
# The Man Who Was Thursday/end matter

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SOPHY OF KRAVONIA. By Anthony Hope. With Sixteen Illustrations by Fred Pegram.
ZISKA: The Problem of a Wicked Soul. By Marie Corelli.
MY OWN FAIRY BOOK. By Andrew Lang. Illustrated
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# The Labyrinth of the World and the Paradise of the Heart (1901)/Chapter 31

CHAPTER XXXI
SOLOMON, WITH A LARGE MULTITUDE, COMES TO THE PALACE OF WISDOM
(Solomon comes forward, wishing to obtain Wisdom as his Spouse.)
Now when I prepare to listen to what was to befall here, a great noise and tumult arises, and as all looked round, I also did thus. And I see, entering the palace, one clothed in bright splendour, bearing a crown and a golden sceptre, and a huge company followed him. All were afeard, and the eyes of all—mine also—were turned to him. Then approaching nearer, he declared that he had thus been honoured by the highest God of gods, that he could behold the world more freely than all who had come before him or would come after him, and more than this, that he would take Wisdom, the ruler of the world, for wife; therefore had he sought her.
2. Then through Prudence, the chancellor of the queen, he received this reply, that Wisdom was the spouse of Christ Himself, and could not wed any other; but that if he Wished to find favour with her, this would not be refused to him. Then Solomon said: "Now will I strive to see what difference there is between wisdom and folly; for nothing pleaseth me that happens under the sun."
(The Pilgrim rejoices.)
3. Oh, how greatly I rejoiced, hearing that now at last—God be thanked!—I should obtain a guide and councillor different from those I had had before, one with whom I could dwell safely, with whose help I could examine everything, and whom, lastly, I could follow where he went. And I began to praise God within my mind.
(Solomon's Company.)
4. Now, Solomon had with him a vast company of servitors and friends, who came with him to behold Wisdom, this queen of the world. Among ​those around him there were honourable men of worthy habit, of whom I was told, on inquiring, that they were called patriarchs, prophets, apostles, confessors, and so forth. Further back amidst the crowd they showed me some of the philosophers—Socrates, Plato, Epictetus, Seneca, and others. They all sat down at both sides of the hall, and I did so also, with great expectation of what would befall.
# The Labyrinth of the World and the Paradise of the Heart (1901)/Chapter 36

CHAPTER XXXVI
THE PILGRIM DESIRES TO FLEE FROM THE WORLD
(The Pilgrim flees the World.)
Then, unable to behold such sights or to bear the sorrows of my heart any longer, I fled, wishing to seek refuge in some desert, or rather, were it but possible, to escape from the world. But my guides pursued me, overtook me, and asked me whither I intended to go. Wishing to reprove them by silence, I answered naught. But when they, not wishing to leave me, continued mischievously to pursue me, I said: "I see now that matters will not become better in the world. All my hopes are ended. Woe on me!" Then they: "Wilt thou not think better of it, after having seen what is the fate of those who cavil?" Then I answered: "Thousandfold do I prefer to die, rather than to be where such things befall, and to behold vice, lies, corruption, cruelty. Therefore is death to me more desirable than life. I shall set out and see what is the fate of the dead whom I see carried forth."
(Falsehood disappears.)
2. Impudence immediately granted my request, saying that it was well that I should see and understand such things also. The other dissuaded me, and endeavoured to stop me; but heeding him not, I tore myself away and proceeded on my way. Then he remained there and forsook me.
(The Pilgrim beholds the Dying and Dead.The Bottomless Abyss beyond the World.)
3. Looking now about me, I behold the ways of the dying, of whom there were many; and I see a mournful thing—to wit, that all gave up the ghost with horror, lamentation, fear and trembling, knowing not what would befall them and whither they would go. Although I was afeard, yet wishing ever to acquire more knowledge, I walked through the rows of the dead to the limits of the world and of light. Here, where others, shutting their eyes, blindly cast forth their dead, I threw off the glasses of Falsehood, rubbed my eyes, and leaned forward as far as I dared. And I behold awful darkness and gloom, of which the mind of man can find neither the end nor the ground; and there was here naught but worms, frogs, serpents, scorpions, rottenness, stench, the smell of brimstone and pitch that overwhelmed body and soul, generally unspeakable horror.
(The Pilgrim falls to the Ground terrified.)
4. Then my bowels quaked, my whole body trembled, and, terrified, I fell swooning to the ground, and cried mournfully: "Oh, most miserable, wretched, unhappy mankind! this, then, is your last glory! this the conclusion of your many splendid deeds! this the term of your learning and much wisdom over which you glory so greatly! this the rest and repose that you crave after countless labours and struggles! this the immortality for which you ever hope! Oh, that I had never been born, never passed through the gate of life! For after the many vanities of the world; nothing but darkness and horror are my part! O God, God, God! God, if Thou art a God, have mercy on wretched me!"
# The Labyrinth of the World and the Paradise of the Heart (1901)/Chapter 38

CHAPTER XXXVIII
THE PILGRIM RECEIVES CHRIST AS HIS GUEST
(Our Illumination cometh from on High.)
I now devise of this with myself, and wait what will further befall. And behold, a clear light appeared on high, and raising my eyes towards it, I see the window above me full of brightness, and from out of that brightness there appeared One, in aspect, indeed, similar to a man, but in His splendour truly God. His countenance shone exceedingly, yet could human eyes gaze at it, for it caused not terror; rather had it a loveliness such as I had never seen in the world. He then—kindness itself, friendliness itself—addressed me in these most sweet words:
(Wherein the Source of all Light and all Joy lieth.)
2. "Welcome, welcome, my son and dear brother." And having said these words, He embraced me, and kissed me kindly. There came forth from Him a most delightful odour, and I was seized by such unspeakable delight that tears flowed from my eyes, and I knew not how to ​respond to so unexpected a greeting. Only sighing deeply, I gazed at Him with meek eyes. Then He, seeing me overwhelmed with joy, spoke thus further to me: "Where, then, has thou been, my son? why hast thou tarried so long? by what path hast thou come? what hast thou sought in the world? Joy! where could thou seek it but in God; and where couldst thou seek God, but in His own temple; and what is the temple of the living God, but the living temple that He Himself has fashioned—thine own heart? I saw, my son, that thou wentest astray, but I would see it no longer. I have brought thee to thy own self. I have led thee into thyself. For here have I chosen my palace and my dwelling. If thou wishest here to dwell with me, thou wilt find here, what thou hast vainly sought on earth, rest, comfort, glory, and abundance of all things. This I promise thee, my son, that thou wilt not be deceived here as thou wert there in the world."
(The Pilgrim gives himself over entirely to Jesus.)
3. Hearing such speech, and understanding that He who spake was my Redeemer, Jesus Christ, of whom I had indeed heard somewhat in the world, but superficially only, I folded my hands, and then stretched them out, not, as in the world, with fear and doubt, but with full happiness and complete faith; then I said: "I am here, my Lord Jesus; take me to Thee. Thine I wish to be, and to remain for ever. Speak to Thy servant, and ​permit me to hear Thee; tell me what Thou desirest, and grant that I find pleasure in it; lay on me what burden Thou thinkest fit, and grant that I may bear it; employ me for whatever purpose Thou desirest, and grant me that I may not be found wanting; order me to act according to Thy will, and grant me grace to do so. Let me be nothing, that Thou mayest be everything."
# The Labyrinth of the World and the Paradise of the Heart (1901)/Chapter 3

CHAPTER III
FALSEHOOD JOINS THEM
Thus, whilst he talks with me, behold someone steals up to us, a man or a woman (for he was wondrously muffled up, and something that seemed like mist surrounded him). "Impudence," he said, "whither dost thou hurry with this man?" "I am leading him into the world," he replied. "He wishes to behold it."
2. "And why without me?" the other again said. "Thou knowest that it is thy duty to conduct the pilgrims, mine to show them where things are. For it is not the wish of Her Majesty the Queen that anyone who enters her kingdom should himself interpret what he hears and sees according to his pleasure, or cavil too much. Rather doth she wish that all things that exist and their purposes be told him, and that he should content himself with that."
Impudence answered: "As if anyone could be so insolent as not to remain with the others; but this one, meseems, will require a bit." "It is well; let us go forward." Then he joined us, and we went on.
(The Ways of Falsehood in the World.)
3. I, however, thought in my mind: "Would God that I had not been led here! These are deliberating about some bit for my mouth." And I say to this, my new companion: "Friend, take it not amiss; gladly would I know thy name also." He answered: "I am the interpreter of Wisdom, the queen of the world, and I have the duty to teach all how they can understand the things of the world. Therefore I place in the minds of all, old and young, noble and of mean birth, ignorant and learned, all that belongs to true, worldly wisdom, and I lead them to joy and merriment, for without me even kings, princes, and the proudest men would be in strange anxiety, and would spend their time on earth mournfully."
4. On this I said: "Fortunately has God granted me thee as a guide, dear friend, if this is true. For I have set out for the world for the purpose of seeking what is safest and most gratifying in it, and then relying on it. Having now in thee so trusty a councillor, I shall easily be able to choose well." "Do not doubt this," he said, "for though in our kingdom thou wilt find everything most finely ordered and most gay, yet is it ever true that some professions and trades have more convenience and freedom than others. Thou wilt be able to choose from everything that which thou wishest. I will explain to thee everything as it is." I said: "By what name do men call thee?" He answered: "My name is Falsehood."
# The Labyrinth of the World and the Paradise of the Heart (1901)/Chapter 37

THE PARADISE OF THE HEART
CHAPTER XXXVII
THE PILGRIM FINDS HIS WAY HOME
(The First Conversion is the Work of God.)
Now, when I cease speaking, and am still shaking with fear, I hear above me a mysterious voice that said "Return!" And I lift my head to see who was calling; but I see nothing, not even my guide Searchall; for he, too, had now forsaken me.
2. And lo! now a voice again resounded "Return!" Then knowing not how to turn back, nor whither to go out of this darkness, I began to sorrow, when lo! the voice again called: "Return whence thou camest to the house of the heart, and then close the doors behind thee."
(The Second Conversion requires our own Endeavours also.)
(Description of Corrupt Nature.)
4. Then, looking around me by means of this dim, scant light, I see on the walls certain small pictures of, as it seemed, sometime pretty work; but the colours had faded, and some portions of the pictures had been hewn off, or broken off. Approaching them more closely, I see on them inscriptions such as Prudence, Meekness, Justice, Chastity, Temperance, and so forth. Then in the middle of the chamber I see divers broken and damaged ladders, and pincers and ropes, that had been damaged and scattered about; item, large ​wings with plucked plumes; lastly, clock-works with broken or bent cylinders, dents, and little columns; and all this was scattered about at random, here and there.
(Corrupt Nature cannot be mended by Worldly Wisdom.)
5. And I wondered what was the purpose of these implements, how and by whom they had been injured, and how they could be repaired. Now thinking of this and considering it, I could devise naught; but hope arose in me that He who by His call had led me to this chamber, whoever He might be, would again address me, and further instruct me. For that of which I had here seen but the beginning pleased me well, both because my little chamber had not the evil smell of the other places, through which I had passed in the world, and also because I found not here rustle and rush, noise and crash, unrest and reeling to and fro, tussling and violence (things of which the world is full). Here everything was quiet.
# The Lily of the Valley (Balzac, tr. Wormeley)/Dedication

    To Monsieur J. B. Nacquart,
    Member of the Royal Academy of Medicine.
    Dear Doctor—Here is one of the most carefully hewn stones in the second course of the foundation of a literary edifice which I have slowly and laboriously constructed. I wish to inscribe your name upon it, as much to thank the man whose science once saved me as to honor the friend of my daily life.
             De Balzac.
# The Limits of Evolution

Index page: The_Limits_of_Evolution_(1904).djvu
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
LIMITS OF EVOLUTION
AND OTHER ESSAYS
ILLUSTRATING THE METAPHYSICAL THEORY
OF PERSONAL IDEALISM
BY
G. H. HOWISON, LL.D.
MILLS PROFESSOR OF PHILOSOPHY IN THE UNIVERSITY
OF CALIFORNIA
ὡς πρὸς τὸν ἄνθρωπον, πολίτην ὄντα πόλεως τῆς ἀνωτάτης.
Marcus Aurelius: III, 11
Oh, to the bound of the waste, On, to the City of God.
Matthew Arnold, Rugby Chapel.
SECOND EDITION, REVISED AND ENLARGED
New York
THE MACMILLAN COMPANY
LONDON: MACMILLAN & CO., Ltd.
1904
All rights reserved
CONTENTS
Preface
Preface to the Second Edition
I. The Limits of Evolution
II. Modern Science and Pantheism
III. Later German Philosophy
IV. The Art-Principle as Represented in Poetry
V. The Right Relation of Reason to Religion
VI. Human Immortality: Its Positive Argument
VII. The Harmony of Determinism and Freedom
VIII. Appendices Explanatory and Defensive