OpenLLM-France/wikimedia huggingface dataset:
# The Complete Works of Swami Vivekananda/Volume 8/Notes Of Class Talks And Lectures/The Divine Incarnation Or Avatara

Jesus Christ was God -- the Personal God become man. He has manifested Himself many times in different forms and these alone are what you can worship. God in His absolute nature is not to be worshipped. Worshipping such God would be nonsense. We have to worship Jesus Christ, the human manifestation, as God. You cannot worship anything higher than the manifestation of God. The sooner you give up the worship of God separate from Christ, the better for you. Think of the Jehovah you manufacture and of the beautiful Christ. Any time you attempt to make a God beyond Christ, you murder the whole thing. God alone can worship God. It is not given to man, and any attempt to worship Him beyond His ordinary manifestations will be dangerous to mankind. Keep close to Christ if you want salvation; He is higher than any God you can imagine. If you think that Christ was a man, do not worship Him; but as soon as you can realise that He is God, worship Him. Those who say He was a man and then worship Him commit blasphemy; there is no half - way house for you; you must take the whole strength of it. "He that hath seen the Son hath seen the Father", and without seeing the Son, you cannot see the Father. It would be only tall talk and frothy philosophy and dreams and speculations. But if you want to have a hold on spiritual life, cling close to God as manifest in Christ.
Philosophically speaking, there was no such human being living as Christ or Buddha; we saw God through them. In the Koran, Mohammed again and again repeats that Christ was never crucified, it was a semblance; no one could crucify Christ.
The lowest state of philosophical religion is dualism; the highest form is the Triune state. Nature and the human soul are interpenetrated by God, and this we see as the Trinity of God, nature, and soul. At the same time you catch a glimpse that all these three are products of the One. Just as this body is the covering of the soul, so this is, as it were, the body of God. As I am the soul of nature, so is God the soul of my soul. You are the centre through which you see all nature in which you are. This nature, soul, and God make one individual being, the universe. Therefore they are a unity; yet at the same time they are separate. Then there is another sort of Trinity which is much like the Christian Trinity. God is absolute. We cannot see God in His absolute nature, we can only speak of that as "not this, not this". Yet we can get certain qualities as the nearest approach to God. First is existence, second is knowledge, third is bliss -- very much corresponding to your Father, Son, and Holy Ghost. Father is the existence out of which everything comes; Son is that knowledge. It is in Christ that God will be manifest. God was everywhere, in all beings, before Christ; but in Christ we became conscious of Him. This is God. The third is bliss, the Holy Spirit. As soon as you get this knowledge, you get bliss. As soon as you begin to have Christ within you, you have bliss; and that unifies the three.
# The Complete Works of Swami Vivekananda/Volume 8/Notes Of Class Talks And Lectures/The Worship Of The Divine Mother

From the tribal or clan - god, man arrives, in every religion, at the sum, the God of gods.
Confucius alone has expressed the one eternal idea of ethics. "Manu Deva" was transformed into Ahriman. In India, the mythological expression was suppressed; but the idea remained. In an old Veda is found the Mantra, "I am the empress of all that lives, the power in everything."
Mother - worship is a distinct philosophy in itself. Power is the first of our ideas. It impinges upon man at every step; power felt within is the soul; without, nature. And the battle between the two makes human life. All that we know or feel is but the resultant of these two forces. Man saw that the sun shines on the good and evil alike. Here was a new idea of God, as the Universal Power behind all -- the Mother - idea was born.
Activity, according to Sankhya, belongs to Prakriti, to nature, not to Purusha or soul. Of all feminine types in India, the mother is pre - eminent. The mother stands by her child through everything. Wife and children may desert a man, but his mother never! Mother, again, is the impartial energy of the universe, because of the colourless love that asks not, desires not, cares not for the evil in her child, but loves him the more. And today Mother - worship is the worship of all the highest classes amongst the Hindus.
The goal can only be described as something not yet attained. Here, there is no goal. This world is all alike the play of Mother. But we forget this. Even misery can be enjoyed when there is no selfishness, when we have become the witness of our own lives. The thinker of this philosophy has been struck by the idea that one power is behind all phenomena. In our thought of God, there is human limitation, personality: with Shakti comes the idea of One Universal Power. "I stretch the bow of Rudra when He desires to kill", says Shakti. The Upanisads did not develop this thought; for Vedanta does not care for the God - idea. But in the Gita comes the significant saying to Arjuna, "I am the real, and I am the unreal. I bring good, and I bring evil."
Again the idea slept. Later came the new philosophy. This universe is a composite fact of good and evil; and one Power must be manifesting through both. "A lame one - legged universe makes only a lame one - legged God." And this, in the end, lands us in want of sympathy and makes us brutal. The ethics built upon such a concept is an ethics of brutality. The saint hates the sinner, and the sinner struggles against the saint. Yet even this leads onward. For finally the wicked self - sufficient mind will die, crushed under repeated blows; and then we shall awake and know the Mother.
Eternal, unquestioning self - surrender to Mother alone can give us peace. Love Her for Herself, without fear or favour. Love Her because you are Her child. See Her in all, good and bad alike. Then alone will come "Sameness" and Bliss Eternal that is Mother Herself when we realise Her thus. Until then, misery will pursue us. Only resting in Mother are we safe.
# The Complete Works of Swami Vivekananda/Volume 8/Notes Of Class Talks And Lectures/The Laws Of Life And Death

Swami Vivekananda delivered a lecture last evening on the subject, "The Laws of Life and Death". The Swami said: "How to get rid of this birth and death -- not how to go to heaven, but how one can stop going to heaven -- this is the object of the search of the Hindu."
The Swami went on to say that nothing stands isolated -- everything is a part of the never - ending procession of cause and effect. If there are higher beings than man, they also must obey the laws. Life can only spring from life, thought from thought, matter from matter. A universe cannot be created out of matter. It has existed for ever. If human beings came into the world fresh from the hands of nature, they would come without impressions; but we do not come in that way, which shows that we are not created afresh. If human souls are created out of nothing, what is to prevent them from going back into nothing? If we are to live all the time in the future, we must have lived all the time in the past.
It is the belief of the Hindu that the soul is neither mind nor body. What is it which remains stable -- which can say, "I am I"? Not the body, for it is always changing; and not the mind, which changes more rapidly than the body, which never has the same thoughts for even a few minutes. There must be an identity which does not change -- something which is to man what the banks are to the river -- the banks which do not change and without whose immobility we would not be conscious of the constantly moving stream. Behind the body, behind the mind, there must be something, viz the soul, which unifies the man. Mind is merely the fine instrument through which the soul -- the master -- acts on the body. In India we say a man has given up his body, while you say, a man gives up his ghost. The Hindus believe that a man is a soul and has a body, while Western people believe he is a body and possesses a soul.
Death overtakes everything which is complex. The soul is a single element, not composed of anything else, and therefore it cannot die. By its very nature the soul must be immortal. Body, mind, and soul turn upon the wheel of law -- none can escape. No more can we transcend the law than can the stars, than can the sun -- it is all a universe of law. The law of Karma is that every action must be followed sooner or later by an effect. The Egyptian seed which was taken from the hand of a mummy after 5000 years and sprang into life when planted is the type of the never - ending influence of human acts. Action can never die without producing action. Now, if our acts can only produce their appropriate effects on this plane of existence, it follows that we must all come back to round out the circle of causes and effects. This is the doctrine of reincarnation. We are the slaves of law, the slaves of conduct, the slaves of thirst, the slaves of desire, the slaves of a thousand things. Only by escaping from life can we escape from slavery to freedom. God is the only one who is free. God and freedom are one and the same.
# The Complete Works of Swami Vivekananda/Volume 8/Notes Of Class Talks And Lectures/The Love Of God--I

An audience that filled the auditorium of the Third Unitarian Church at Laflin and Monroe streets heard Swami Vivekananda preach yesterday morning. The subject of his sermon was the love of God, and his treatment of the theme was eloquent and unique. He said that God was worshipped in all parts of the world, but by different names and in different ways. It is natural for men, he said, to worship the grand and the beautiful, and that religion was a portion of their nature. The need of God was felt by all, and His love prompted them to deeds of charity, mercy, and justice. All men loved God because He was love itself. The speaker had heard since coming to Chicago a great deal about the brotherhood of man. He believed that a still stronger tie connected them, in that all are the offsprings of the love of God. The brotherhood of man was the logical sequence of God as the Father of all. The speaker said he had travelled in the forests of India and slept in caves, and from his observation of nature he had drawn the belief that there was something above the natural law that kept men from wrong, and that, he concluded, was the love of God. If God had spoken to Christ, Mohammed, and the Rishis of the Vedas, why did He not speak also to him, one of his children? "Indeed, he does speak to me", the Swami continued, "and to all His children. We see Him all around us and are impressed continually by the boundlessness of His love, and from that love we draw the inspiration for our well - being and well - doing."
# The Coming of Bill/Book II

CHAPTER
* EMPTY-HANDED
* AN UNKNOWN PATH
* THE MISADVENTURE OF STEVE
* THE WIDENING GAP
* THE REAL THING
* THE OUTCASTS
* CUTTING THE TANGLED KNOT
* STEVE TO THE RESCUE
* AT ONE IN THE MORNING
* ACCEPTING THE GIFTS OF THE GODS
* MR. PENWAY ON THE GRILL
* DOLLS WITH SOULS
* PASTURES NEW
* THE SIXTY-FIRST STREET CYCLONE
* MRS. PORTER'S WATERLOO
* THE WHITE-HOPE LINK
# The Broken Road

The Broken Road is a 1907 adventure novel by British writer A.E.W. Mason.
* I: The Breaking of the Road
* II: Inside the Fort
* III: Linforth's Death
* IV: Luffe Looks Forward
* V: A Magazine Article
* VI: A Long Walk
* VII: In the Dauphine
* VIII: A String of Pearls
* IX: Luffe Is Remembered
* X: An Unanswered Question
* XI: At the Gate of Lahore
* XII: On the Polo-ground
* XIII: The Inviduous Bar
* XIV: In the Courtyard
* XV: A Question Answered
* XVI: Shere Ali Meets an Old Friend
* XVII: News from Mecca
* XVIII: Sybil Linforth's Loyalty
* XIX: A Gift Misunderstood
* XX: The Soldier and the Jew
* XXI: Shere Ali Is Claimed by Chiltistan
* XXII: The Casting of the Die
* XXIII: Shere Ali's Pilgrimage
* XXIV: News from Ajmere
* XXV: In the Rose Garden
* XXVI: The Breaking of the Pitcher
* XXVII: An Arrested Confession
* XXVIII: The Thief
* XXIX: Mrs. Oliver Rides through Peshawur
* XXX: The Needed Implement
* XXXI: An Old Tomb and a New Shrine
* XXXII: Surprises for Captain Phillips
* XXXIII: In the Residency
* XXXIV: One of the Little Wars
* XXXV: A Letter from Violet
* XXXVI: "The Little Less—"
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 1948, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 75 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 Broken Lute

* The Broken Lute, in Blackwood's Edinburgh Magazine Volume 23, 1828.
* The Broken Lute, in Poetical Remains of the Late Mrs Hemans, 1836.
# The Broken Cup

* "The Broken Cup" in Beauties of German Literature (1847) (external scan)
* "The Broken Pitcher" in Tales by Heinrich Zschokke (1889) (transcription project)
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.
# The Broken Heart's Appeal

From The Female Prose Writers of America: With Portraits, Biographical Notices, and Specimens of their Writings
the broken heart’s appeal.
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 Broken Heart (Donne)

He is stark mad, whoever says, That he hath been in love an hour, Yet not that love so soon decays, But that it can ten in less space devour; Who will believe me, if I swear That I have had the plague a year? Who would not laugh at me, if I should say I saw a flash of powder burn a day?
Ah, what a trifle is a heart, If once into love's hands it come! All other griefs allow a part To other griefs, and ask themselves but some; They come to us, but us love draws; He swallows us and never chaws; By him, as by chain'd shot, whole ranks do die; He is the tyrant pike, our hearts the fry.
If 'twere not so, what did become Of my heart when I first saw thee? I brought a heart into the room, But from the room I carried none with me. If it had gone to thee, I know Mine would have taught thine heart to show More pity unto me; but Love, alas! At one first blow did shiver it as glass.
Yet nothing can to nothing fall, Nor any place be empty quite; Therefore I think my breast hath all Those pieces still, though they be not unite; And now, as broken glasses show A hundred lesser faces, so My rags of heart can like, wish, and adore, But after one such love, can love no more.
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 Broken Chain

* The Broken Chain, The Keepsake, 1829.
* The Broken Chain, in Poetical Remains of the Late Mrs Hemans, 1836.
# The Complete Poetical Works of Percy Bysshe Shelley (ed. Hutchinson, 1914)/Hymn to Mercury, translated from the Greek of Homer

HYMN TO MERCURY
TRANSLATED FROM THE GREEK OF HOMER
[Published by Mrs. Shelley, Posthumous Poems, 1824. This alone of the Translations is included in the Harvard MS. book. 'Fragments of the drafts of this and the other Hymns of Homer exist among the Boscombe MSS.' (Forman).]
* ↑ 13 cow-stealing] qy. cattle-stealing?
* ↑ 57 stony Boscombe MS., Harvard MS.; strong ed. 1824.
* ↑ 252 neighbouring] neighbour Harvard MS.
* ↑ 336 hurl Harvard MS., edd. 1839; haul ed. 1824.
* ↑ 402 Round] Roused ed. 1824 only.
* ↑ 488 wrath] ruth Harvard MS.
* ↑ 580 heifer-stealing] heifer-killing Harvard MS.
* ↑ 673 and like 1839, 1st ed.; as of ed. 1824, Harvard MS.
* ↑ 713 loving] living cj. Rossetti.
* ↑ 761 from Harvard MS.; of edd. 1824, 1839.
* ↑ 764 their love with joy Harvard MS.; them with love and joy, edd. 1824, 1839.
* ↑ 767 going] wandering Harvard MS.
# The Complete Poetical Works of Percy Bysshe Shelley (ed. Hutchinson, 1914)/Homer's Hymn to Venus

HOMER'S HYMN TO VENUS
[Published by Garnett, Relics of Shelley, 1862; dated 1818.]
[Vv. 1-55, with some omissions.]
# The Complete Poetical Works of Percy Bysshe Shelley (ed. Hutchinson, 1914)/Homer's Hymn to the Moon

HOMER'S HYMN TO THE MOON
[Published by Mrs. Shelley, P. W., 1839, 2nd ed.; dated 1818.]
# The Complete Poetical Works of Percy Bysshe Shelley (ed. Hutchinson, 1914)/Homer's Hymn to the Sun

HOMER'S HYMN TO THE SUN
[Published by Mrs. Shelley, P. W., 1839, 2nd ed.; dated 1818.]
# The Complete Poetical Works of Percy Bysshe Shelley (ed. Hutchinson, 1914)/Hymn to Intellectual Beauty

HYMN TO INTELLECTUAL BEAUTY
[Composed, probably, in Switzerland, in the summer of 1816. Published in Hunt's Examiner, January 19, 1817, and with Rosalind and Helen, 1819.]
* ↑ among 1819; amongst 1817.
* ↑ dost 1819; doth 1817.
* ↑ fear and dream 1819; care and pain Boscombe MS.
* ↑ 37-48 omitted Boscombe MS.
* ↑ art 1817; are 1819.
* ↑ or 1819; nor 1839.
# The Complete Poetical Works of Percy Bysshe Shelley (ed. Hutchinson, 1914)/Invocation to Misery

INVOCATION TO MISERY
[Published by Medwin, The Athenæum, Sept. 8, 1832. Reprinted (as Misery, a Fragment) by Mrs. Shelley, Poetical Works, 1839, 1st ed. Our text is that of 1839. A pencil copy of this poem is amongst the Shelley MSS. at the Bodleian Library. See Mr. C. D. Locock's Examination, &c, 1903, p. 38. The readings of this copy are indicated by the letter B. in the footnotes.]
i.
Shadow-vested Misery:
Coy, unwilling, silent bride,
Mourning in thy robe of pride,
Desolation—deified! 5
ii.
Sad as I may seem to thee,
I am happier far than thou,
Lady, whose imperial brow
Is endiademed with woe. 10
iii.
Like a sister and a brother Living in the same lone home, Many years—we must live some Hours or ages yet to come. 15
iv.
Let us make the best of it; If love can live when pleasure dies, We two will love, till in our eyes This heart's Hell seem Paradise. 20
v.
On the fresh grass newly mown, Where the Grasshopper doth sing Merrily—one joyous thing In a world of sorrowing! 25
vi.
And mine arm shall be thy pillow; Sounds and odours, sorrowful Because they once were sweet, shall lull Us to slumber, deep and dull. 30
vii.
With a love thou darest not utter. Thou art murmuring—thou art weeping— Is thine icy bosom leaping While my burning hearthes sleeping? 35
viii.
Round my neck thine arms enfold— They are soft, but chill and dead; And thy tears upon my head Burn like points of frozen lead. 40
ix.
Underneath the grave 'tis spread: In darkness may our love be hid, Oblivion be our coverlid— We may rest, and none forbid. 45
x.
Like two shadows into one; Till this dreadful transport may Like a vapour fade away, In the sleep that lasts alway. 50
xi.
That we are not those who weep; E'en as Pleasure dreams of thee, Life-deserting Misery, Thou mayst dream of her with me. 55
xii.
At the shadows of the earth, As dogs bay the moonlight clouds. Which, like spectres wrapped in shrouds, Pass o'er night in multitudes. 60
xiii.
Show like multitudinous Puppets passing from a scene; What but mockery can they mean, Where I am—where thou hast been? 65
* ↑ Invocation to Misery—i near B., 1839; by 1832.
* ↑ happier far] merrier yet B.
* ↑ Hours or] Years and 1832.
* ↑ best] most 1832.
* ↑ We two will] We will 1832.
* ↑ mine arm shall be thy B., 1839; thine arm shall be my 1832.
* ↑ represented by asterisks, 1832.
* ↑ Thou art murmuring, thou art weeping, Whilst my burning bosom's leaping 1832; Was thine icy bosom leaping While my burning heart was sleeping B.
* ↑ frozen 1832, 1839, B.; molten cj. Forman.
* ↑ be] is B.
* ↑ shadows] lovers 1832, B.
* ↑ which B., 1839; that 1832.
* ↑ Show] Are 1832, B.
* ↑ Puppets passing] Shadows shifting 1832; Shadows passing B.
* ↑ So B.; What but mockery may they mean? Where am I?—Where thou hast been 1832.
# The Complete Poetical Works of Percy Bysshe Shelley (ed. Hutchinson, 1914)/Homer's Hymn to the Earth: Mother of All

HOMER'S HYMN TO THE EARTH: MOTHER OF ALL
[Published by Mrs. Shelley, P. W., 1839, 2nd ed.; dated 1818.]
# The Complete Poetical Works of Percy Bysshe Shelley (ed. Hutchinson, 1914)/Hymn of Apollo

HYMN OF APOLLO
[Published by Mrs. Shelley, Posthumous Poems, 1824. There is a fair draft amongst the Shelley MSS. at the Bodleian. See Mr. C.D. Locock's Examination, &c., 1903, p. 25.]
* ↑ 32 itself divine] it is divine B.
* ↑ 34 is B.; are 1824.
* ↑ 36 its cj. Rossetti, 1870, B.; their 1824.
# The Complete Poetical Works of Percy Bysshe Shelley (ed. Hutchinson, 1914)/Hymn of Pan

HYMN OF PAN
# The Complete Poetical Works of Percy Bysshe Shelley (ed. Hutchinson, 1914)/Igniculus Desiderii

FRAGMENT: IGNIGULUS DESIDERII
[Published by Mrs. Shelley, P. W., 1839, 1st ed. This fragment is amongst the Shelley MSS. at the Bodleian. See Mr. C. D. Locock's Examination, &c., 1903, p. 63.]
* ↑ Igniculus, &c.—2 unsteady B.; uneasy 1839, 1st ed.
* ↑ 7, 8 then . . . . . Sick B.; wanting, 1839, 1st ed.
# The Dictionary of Australasian Biography/M'Lean, Hon. George

Layout 2
​M‘Lean, Hon. George, M.L.C. New Zealand, son of James M‘Lean and Jane (Procter) his wife, was born at Elgin, Scotland, on Sept. 10th, 1834. Having emigrated to Melbourne, Vict., in 1851, where he was connected with the Oriental Bank Corporation, he went to Otago, N.Z., in 1862, as manager of the Dunedin branch of the Bank of New Zealand, and was Provincial Treasurer in 1869. Mr. M‘Lean, who went largely into commercial pursuits, represented Waikonaiti in the New Zealand House of Representatives for a period of ten years, and was nominated to the Legislative Council in 1881. He was a member of the Vogel Ministry from July to Sept. 1876, as Commissioner of Customs; and when the Ministry was reconstructed, after the departure of Sir Julius Vogel to England, under Major Atkinson, Mr. M‘Lean was Postmaster-General from Sept. 1876 to Oct. 1877. Mr. M‘Lean ​who was married at Dunedin, N.Z., on March 10th, 1867, to Miss Isabel Holmes, was Commissioner of Trade and Customs in the short-lived Atkinson Government in 1884. He is chairman of the Colonial Bank of New Zealand and of the Union Steam Shipping Company of New Zealand, Limited, and took a prominent part in the settlement of the great maritime strike of 1890.