OpenLLM-France/wikimedia huggingface dataset:
# The Complete Poetical Works of John Greenleaf Whittier/The Over-Heart

THE OVER-HEART
For of Him, and through Him, and to Him are all things: to whom be glory forever!—Romans xi. 36.
Above, below, in sky and sod, In leaf and spar, in star and man, Well might the wise Athenian scan The geometric signs of God, The measured order of His plan.
And India’s mystics sang aright, Of the One Life pervading all,— One Being’s tidal rise and fall In soul and form, in sound and sight,— Eternal outflow and recall.
God is: and man in guilt and fear The central fact of Nature owns; Kneels, trembling, by his altar stones, And darkly dreams the ghastly smear Of blood appeases and atones.
Guilt shapes the Terror: deep within The human heart the secret lies Of all the hideous deities; And, painted on a ground of sin, The fabled gods of torment rise!
And what is He? The ripe grain nods, The sweet dews fall, the sweet flowers blow; But darker signs His presence show: The earthquake and the storm are God’s, And good and evil interflow.
O hearts of love! O souls that turn Like sunflowers to the pure and best! To you the truth is manifest: For they the mind of Christ discern Who lean like John upon His breast!
In him of whom the sibyl told, For whom the prophet’s harp was toned, Whose need the sage and magian owned, The loving heart of God behold, The hope for which the ages groaned!
Fade, pomp of dreadful imagery Wherewith mankind have deified Their hate, and selfishness, and pride! Let the scared dreamer wake to see The Christ of Nazareth at his side!
What doth that holy Guide require? No rite of pain, nor gift of blood, But man a kindly brotherhood, Looking, where duty is desire, To Him, the beautiful and good.
Gone be the faithlessness of fear, And let the pitying heaven’s sweet rain Wash out the altar’s bloody stain; The law of Hatred disappear, The law of Love alone remain.
How fall the idols false and grim! And lo! their hideous wreck above The emblems of the Lamb and Dove! Man turns from God, not God from him; And guilt, in suffering, whispers Love!
The world sits at the feet of Christ, Unknowing, blind, and unconsoled; It yet shall touch His garment’s fold, And feel the heavenly Alchemist Transform its very dust to gold.
The theme befitting angel tongues Beyond a mortal’s scope has grown. O heart of mine! with reverence own The fulness which to it belongs, And trust the unknown for the known.
# The Complete Works of Swami Vivekananda/Volume 7/Inspired Talks/Monday, July 15

(RECORDED BY MISS S. E. WALDO, A DISCIPLE)
MONDAY, July 15, 1895.
Where there is polyandry, as in Tibet, women are physically stronger than the men. When the English go there, these women carry large men up the mountains.
In Malabar, although of course polyandry does not obtain there, the women lead in everything. Exceptional cleanliness is apparent everywhere and there is the greatest impetus to learning. When I myself was in that country, I met many women who spoke good Sanskrit, while in the rest of India not one woman in a million can speak it. Mastery elevates, and servitude debases. Malabar has never been conquered either by the Portuguese or by the Mussulmans.
The Dravidians were a non-Aryan race of Central Asia who preceded the Aryans, and those of Southern India were the most civilised. Women with them stood higher than men. They subsequently divided, some going to Egypt, others to Babylonia, and the rest remaining in India.
# The Complete Works of Swami Vivekananda/Volume 7/Inspired Talks/Monday, July 8

(RECORDED BY MISS S. E. WALDO, A DISCIPLE)
MONDAY, July 8, 1895.
There is no place for reasoning in Madhva's explanation, it is all taken from the revelation in the Vedas.
Ramanuja says, the Vedas are the holiest study. Let the sons of the three upper castes get the Sutra (The holy thread.) and at eight, ten, or eleven years of age begin the study, which means going to a Guru and learning the Vedas word for word, with perfect intonation and pronunciation.
Japa is repeating the Holy Name; through this the devotee rises to the Infinite. This boat of sacrifice and ceremonies is very frail, we need more than that to know Brahman, which alone is freedom. Liberty is nothing more than destruction of ignorance, and that can only go when we know Brahman. It is not necessary to go through all these ceremonials to reach the meaning of the Vedanta. Repeating Om is enough.
Seeing difference is the cause of all misery, and ignorance is the cause of seeing difference. That is why ceremonials are not needed, because they increase the idea of inequality; you practice them to get rid of something or to obtain something.
Brahman is without action, Atman is Brahman, and we are Atman; knowledge like this takes off all error. It must be heard, apprehended intellectually, and lastly realised. Cogitating is applying reason and establishing this knowledge in ourselves by reason. Realising is making it a part of our lives by constant thinking of it. This constant thought or Dhyana is as oil that pours in one unbroken line from vessel to vessel; Dhyana rolls the mind in this thought day and night and so helps us to attain to liberation. Think always "Soham, Soham"; this is almost as good as liberation. Say it day and night; realisation will come as the result of this continuous cogitation. This absolute and continuous remembrance of the Lord is what is meant by Bhakti.
This Bhakti is indirectly helped by all good works. Good thoughts and good works create less differentiation than bad ones; so indirectly they lead to freedom. Work, but give up the results to the Lord. Knowledge alone can make us perfect. He who follows the God of Truth with devotion, to him the God of Truth reveals Himself. . . . We are lamps, and our burning is what we call "life". When the supply of oxygen gives out, then the lamp must go out. All we can do is to keep the lamp clean. Life is a product, a compound, and as such must resolve itself into its elements.
# The Complete Works of Swami Vivekananda/Volume 7/Inspired Talks/Saturday, July 13

(RECORDED BY MISS S. E. WALDO, A DISCIPLE)
SATURDAY, July 13th, 1895.
Everything we know is a compound, and all sense-knowledge comes through analysis. To think that mind is a simple, single, or independent is dualism. Philosophy is not got by studying books; the more you read books, the more muddled becomes the mind. The idea of unthinking philosophers was that the mind was a simple, and this led them to believe in free-will. Psychology, the analysis of the mind, shows the mind to be a compound, and every compound must be held together by some outside force; so the will is bound by the combination of outside forces. Man cannot even will to eat unless he is hungry. Will is subject to desire. But we are free; everyone feels it.
The agnostic says this idea is a delusion. Then, how do you prove the world? Its only proof is that we all see it and feel it; so just as much we all feel freedom. If universal consensus affirms this world, then it must be accepted as affirming freedom; but freedom is not of the will as it is. The constitutional belief of man in freedom is the basis of all reasoning. Freedom is of the will as it was before it became bound. The very idea of free-will shows every moment man's struggle against bondage. The free can be only one, the Unconditioned, the Infinite, the Unlimited. Freedom in man is now a memory, an attempt towards freedom.
Everything in the universe is struggling to complete a circle, to return to its source, to return to its only real Source, Atman. The search for happiness is a struggle to find the balance, to restore the equilibrium. Morality is the struggle of the bound will to get free and is the proof that we have come from perfection. . . .
The idea of duty is the midday sun of misery scorching the very soul. "O king, drink this one drop of nectar and be happy." ("I am not the doer", this is the nectar.)
Let there be action without reaction; action is pleasant, all misery is reaction. The child puts its hand in the flame, that is pleasure; but when its system reacts, then comes the pain of burning. When we can stop that reaction, then we have nothing to fear. Control the brain and do not let it read the record; be the witness and do not react, only thus can you be happy. The happiest moments we ever know are when we entirely forget ourselves. Work of your own free will, not from duty. We have no duty. This world is just a gymnasium in which we play; our life is an eternal holiday.
The whole secret of existence is to have no fear. Never fear what will become of you, depend on no one. Only the moment you reject all help are you free. The full sponge can absorb no more.
Even fighting in self-defence is wrong, though it is higher than fighting in aggression. There is no "righteous" indignation, because indignation comes from not recognising sameness in all things.
# The Cycle Industry

PITMAN'S COMMON COMMODITIES AND INDUSTRIES
THE
CYCLE INDUSTRY
ITS ORIGIN, HISTORY AND LATEST DEVELOPMENTS
BY
W. F. GREW
LONDON SIR ISAAC PITMAN & SONS, LTD.
PARKER STREET, KINGSWAY, W.C.2
BATH, MELBOURNE, TORONTO, NEW YORK
1921
PREFACE
The manufacture of bicycles can be truly described as one of the most important industries of the country. The bicycle is also a common commodity, and it is for these two reasons that this book was undertaken. An attempt has been made in the following pages to give a brief outline of the history of the manufacture of bicycles in this and other countries from the introduction of the velocipede to the present day mechanically propelled machine, the motor cycle.
The author has endeavoured to describe some of the more important processes of manufacture and to embody with those descriptions particulars of the numerous other trades on which the cycle manufacturer is dependent.
In conclusion, the writer would like to thank those who have so kindly provided him with illustrations of the machines they make. His thanks are also due to Messrs. Bell & Sons for their kind permission to reproduce illustrations of by-gone models from the late Mr. H. Hewitt Griffin's book, Cycling. At the same time he wishes to make the fullest acknowledgments to all who have in any way assisted him with information in any form.
W. F. G.
CONTENTS
ILLUSTRATIONS
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 1949, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 74 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 Cutters' Practical Guide (1902)

* Part 1 - Juvenile Garments
* Part 2 - Body Coats
* Part 3 - Trousers, Breeches, & Knickers
* Part 4 - Livery Garments in all their varieties
* Part 5 - Overcoats
* Part 6 - Ladies
* Part 7 - Defects, Remedies, Trying on.
* Part 8 - Economical Cutting.
* Part 9 - Lounges, Reefers, Norfolk, Sporting & Patrol Jackets
* Part 10 - Waistcoats for Gentlemen, Ladies, Military & Naval Officers, Livery Servants, etc., etc.
* Part 11 - Shirts, Undergarments, Collars, Cuffs, Aprons, and Speciality Clothing for Various Occupations.
* Part 12 - Clerical Dress.
* Part 13 - British Military Uniforms
This work is in the public domain in the United States because it was published before January 1, 1929.
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 Booke of Thenseygnementes and Techynge that the Knyght of the Towre made to his Doughters/Chapter 90

HOW CATHONET EXPOSED HIS AUENTURE OR HAP.
OW haue ye herd how it is happed to me by cause i dyd not byleue the counceylle of my Fader, whiche was so trewe and wyse a man. To me therfore is come almost a grete euylie." And notwithstondynge thus sayd Cathonet to themperour, "Syre, I rendre and discharge me of your offyce, and from hensforth I shalle not be enpeched of hit." And he therof was discharged with grete payne. Neuertheles he wasfreteyned for to be mayster of the grete counceill of Rome, and in especiall of the grete fayttes and dedes. And themperour made hym to haue grete prouffitees, and gaf hym grete yeftes, and loued hym aboue al other, and regned moche holyly in the loue of god and of the peple. And therfore, my fayre doughters, this is here a good ensample how ye ought to kepe the counceyll of your lord, and not telle it to no body what someuer it be, for ofte comen therof many euyls; and for to be secrete, and specially in suche thyng that is deffended, may not come sauf only good. And in lyke wyse as the shafte is departed fro the bowe must take her flyght. and cours, and neuer cometh ageyne to the bowe tyll it haue smyte somme thynge, soo is the word whiche yssued oute of the mouthe lyke it, for after that he is put out of the mouth it may neuer be put in to the mouthe ageyne, but that it shal be herd, be it good or euylle. Wherfor we ought wel to haue in our memorye the sayenges and auctorytees of the wyse Salamon, whiche sayth that men must thynke on the wordes twyes or thryes or they be putt oute of the mouthe. And thus ought to doo al wyse folke, for ouer many grete euyls haue ben done and engendered for to haue discouered the counceyll and suche thynges as haue ben sayd there in counceylle. Therfore I pray yow, fayre doughters, that ye wylle haue this ensample in your memory and neuer forgete ​it. For all good and worship may therof come to yow, and hit is a vertue the whiche escheweth grete hate and grete enuye, and many euyls also. For many one I knowe whiche haue loste moche of theyr goodes & suffred many grete euyls for to haue spoke to lyghtely of other, and for to haue reported suche wordes as they herd saye, of the whiche they had nought to doo at al. For none soo wyse is that may knowe what to hym is to come, and full of naturel wytte be they whiche kepe them self fro recordynge of ony wordes. For he whiche wythsayeth them that blameth other, as wel in ryght as in wronge, he doth but wel; and for to hold and kepe secretely the dommage and euylle of other may come but good, as hit is reherced in the booke of my two sonnes, and also in an Euangely.
Here fynysshed the booke whiche the knyght of the Toure made to the enseygnement and techyng of his doughters, translated oute of Frenssh in to our maternall Englysshe tongue by me, William Caxton, whiche book was ended & fynysshed the fyrst day of Iuyn, the yere of oure lord mcccclxxxiii, And enprynted at westmynstre the last day of Ianyuer the fyrst yere of the regne of kynge Rychard the thyrd.
# The Booke of Thenseygnementes and Techynge that the Knyght of the Towre made to his Doughters/Chapter 88

HOW THEMPEROUR'S SONE CAME TO SAUE HIS MAYSTER CATHONET AND OF HIS ESCAPE.
ND whan the people perceyued and sawe the horses rennynge toward them, and sawe anone the sone of themperour, whiche cryed, "Touche not, neyther ley hand on my mayster's body, for i am alyue," they were gretely merueylled. The child anone lyght of his hors and wente and vnbonde his mayster, & sore wepyng kyssed hym ful tendirly & said, "Ha a, my swete frend & maister! Who hath this purchaced & so grete a lesyng foūde & contryued vpon you, the which my lord my fader hath so lyghtely by leued?" And thenne he embraced & kyssed hym ageyne, & al the people, whiche was gretely merueylied, as they sawe the pyte & good nature of the child, thaked & mercyed god with al theyr hertes of the delyuerauce of Cathonet. The child made his mayster to be sette on horsbak, & ledde hym thurgh the stretes of Rome by the raynes of his brydell tyll they came in to the palais where themperour his fader was. And whanne themperour and his wyf knewe for certayne the comynge of theyr sone, they wente and met hym with grete. Ioye, and as they sawe hym ledynge his mayster Cathonet by the raynes they were gretely merueylled, & held them ashamed and vergoynous toward Cathonet, and cam to hym, and eche of them kyssed hym, and made to hym the grettest ioye and chere and the grettest honoure that they couthe, and excused them toward hym of this dede. Thenne sayd the child to his fader themperour, "Ha, my lord! Wylle ye vse of so hasty lustyce withoute makynge of none enqueste vpon the dede or faytte? For a man of so hyghe estate as ye be shold & out to be more blamed therfore than another of lower degre or estate, for hadde ye maade hym to be dampned and destroyed withoute cause, it had be grate ​pyte and grete dommage. And certaynly neuer after I shold haue had Ioye in my herte, for yf I can ony good, it cometh of hym." Themperour ansuerd, "Fayr sone, hit was euylle done of vs, and in this we haue gretely offended and gete shame, but the loue that we haue in the, and the trust that we haue in thyn preferre ment, toke reason fro vs, and bestourned our wytte." Thenne spake Cathonet and sayd to themperour, "Syre, merueylle yow not of this thynge. I shalle now telle vnto yow why al this was sayd. My fader, whiche in his tyme was a ryght wyse man and a trewe, and borne in this land, shewed to me many good enseygnementes, yf I had be so wyse to haue had them euer stylle in memorye. And yet as he was seke in his bedde, and nyghe at his last ende, he callyd me to hym, as he whiche moche desyred that I myght lerne and knowe som good, and prayd me that I wold wel kepe in my memorye thre enseygnements emonge al other that he before that hadde taught to me, the whiche I wylle now recorde and declare them, to thende that they may be ensample in tyme to come to euery man, as to hym to whome they have happed and that done the contrarye.
# The Booke of Thenseygnementes and Techynge that the Knyght of the Towre made to his Doughters/Chapter 89

HOW CATHONET TOLD THEMPEROUR OF THE LORE OF HIS FADER, AND OF HIS ESCAPE.
HE fyrst enseygnement that he taught me was thys: that if euer god gaf me chaunce and good ynough, that I shold thanke hym moche of hit, and haue in me suffysaunce, and not coueyte ne aske more of god. And by cause I shold haue suffysaunce, he commaunded and charged me that neuer I shold put my self in subiection of none offyce vnde my souerayne lord, for yf I dyd so by couetyse of more good, somme enuyous, by somme fals repporte, shold make me to lese my good and my self also; and that hit was a peryllous thynge to serue ony prynce or grete lord of lyght and hasty wylle, for many one ther ben whiche enquereth them not yf the repporte to them made is trewe or not, wherfor the commaundements of suche hasty lordes ben straunge and peryllous, as ye now haue sene how this ensample is to me, whiche al most hath be shamefulle & greuable. And yf I had byleued the counceyll of my fader, I had neuer falle in suche perylle. For thanked be god, I had of erthely goodes ynough, and more than I haue deseruyd to god, and myght wel haue deported my self of takynge of thoffyce. The second enseygnement was, that I neuer shold respyte ne saue to no man his lyf, whiche had deserued to deye, and in especiall a theef or an homycyde, whiche were custommed to theftes and murdre of folke; and that yf i dyd, I shold euer be partener of alle suche ewylle dedes that they myght doo afterward. And this commaundement I haue enfrayned and broken, for this daye haue I sene hym whiche I haue respyted hym fro the shamefulle dethe, that offred and presented hym self for to be the hangman of my body. Lytell reward he offred to me. The thyrd enseygneiment was, that I shold essaye my wyf or euer I shold discouere to her ony grete counceylle, for therin is to grete paryll. Neuer​theles ther ben some that can wel kepe secretely what men saye to them, and in the whiche men fynd good counceylle and comforte, and other also whiche that can no thynge kepe in secrete. And thenne as I me bethought how I had broken and done ageynst the ii enseygnementes of my fader, I thought and sayd in my self that I shold preue and essaye the thyrd. Wher fore that other daye as I was a bedde wyth my wyf, I awaked her, and for to essaye her wylle, I sayd to her that I had slayne the sone of themperour, and that his herte confyted in spyeces I had made themperour and his wyf to ete hit, and that for the loue of whiche she loued me she shold kepe this in secrete soo that none myght neuer knowe no thynge of hit. Now have I proued and essayed how she hath kepte secretely my counceylle, as euery one maye now see and knowe. But I gyue me not to grete merueylle therof, for hit is not of newe how that a woman can not kepe secretely that whiche men sayen to her in counceylle.
# The Booke of Thenseygnementes and Techynge that the Knyght of the Towre made to his Doughters/Instructions to the Binder

​INSTRUCTIONS TO THE BINDER.
The Plates are to be inserted in the following manner:
Frontispiece. I was in a gardyn under a shadowe as it were in thyssue of Aprylle.
To face page 36. How yonge maydens ought not to torne their heedes lyghtely here ne there.
To face page 64. Of the suster of Seynt Bernard whiche cam to see hym in grete araye.
To face page 92. Of the good knyght that had thre wyues, & of their lyues.
To face page 152. Of the good knyght whiche fought ageynst the fals knyghte for the pyte of a mayde.
To face page 184. The thre enseygnementes or lerninges whiche Cathon gaf to his sone.
Ballantyne Press London & Edinburgh
# The Booke of Thenseygnementes and Techynge that the Knyght of the Towre made to his Doughters/Chapter 87

HOW THEY WOLD HANGE CATHONET.
ATHONET was merueyllously loued in Rome of al maner of folke, as he that was wyse, humble, trewe, and curtoys. And whan the morow was come he sayd to one his grete frend, that at all auenture he shold make the hangmen of the towne to hyde them self secretely somwher tyll it were about the houre of tierce. And he dyd as he had prayd hym to doo. Cathonet thenne, aboute the houre of pryme, was conueyed to the galhows of alle the peple of Rome, whiche made grete sorowe for hym. And yet gretter sorowe had they made, but they wened veryly that he had done the dede of whiche he was accused, wherof they had grete merueylle, and sayd emonge them, "How may suche a wyse man haue be so sore tempted of the deuylle that he hath slayne themperour's sone? How may this be?" Of this faytte was grete talkynge amonge them. Somme byleued hit, and somme sayd it was not so. Neuertheles he was had to the galhows, and was asked after the hang man, but he coude not be found there, wherof hit befelle a grete merueylle, for he whiche Cathonet had respyted & saued fro dethe, as men led hym to be hanged, came forthe & sayd, "Lordes, the dede is fowle, dishonest, and vylaynous, and for the loue of themperour I offre my self to doo thoffyce, yf there be none other that wylle doo hit." Euery man loked thenne on hym & sayd, "Is not that he to whome Cathonet graunted his lyf, whanne he was newe putte in thoffyce of gouernour?" "Certaynly," sayd the other, "hit is he & none other, withoute fawte." Wherfore in token and signe of a grete merueyll they blessyd them with theyr handes, sayeng, "He is wel a foole that saueth and respyteth ony theef fro the galhows." Cathon thenne loked on hym and sayd, "Thou arte wel passyng redy. Remembryst not thow the tyme passed? But thus gone the merueylles ​of the world." And as soone as he had sayd these wordes, there was a grete nombre of men al on horsback, whiche made grete clamour and cryed, "Put not to dethe the trewe man Cathonet!"
# The Conquest of Mexico

* Volume 1
* Volume 2
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 Conquest of Mexico/Volume 1

* List of Illustrations
* Introduction
* Table of contents
* Note
* Preface
* Notes To Volume 1
THE CONQUEST OF MEXICO
By W. H. PRESCOTT
illustrated by KEITH HENDERSON
With an Introduction by T. A. JOYCE
volume one
LONDON CHATTO & WINDUS 1922