OpenLLM-France/wikimedia huggingface dataset:
# The Complete Poems of Paul Laurence Dunbar/Keep A Song Up On De Way

KEEP A SONG UP ON DE WAY
Oh, de clouds is mighty heavy An' de rain is mighty thick;  Keep a song up on de way. An' de waters is a rumblin' On de boulders in de crick,  Keep a song up on de way. Fu' a bird ercross de road Is a-singin' lak he knowed Dat we people did n't daih Fu' to try de rainy aih  Wid a song up on de way.
What's de use o' gittin' mopy, Case de weather ain' de bes'!  Keep a song up on de way. W'en de rain is fallin' ha'des', Dey 's de longes' times to res'  Keep a song up on de way. Dough de plough 's a-stan'in' still Dey 'll be watah fu' de mill, Rain mus' come ez well ez sun 'Fo' de weathah's wo'k is done,  Keep a song up on de way.
W'y hit's nice to hyeah de showahs Fallin' down ermong de trees:  Keep a song up on de way. Ef de birds don' bothah 'bout it, But go singin' lak dey please,  Keep a song up on de way. You don' s'pose I's gwine to see Dem ah fowls do mo' dan me? No, suh, I 'll des chase dis frown, An' aldough de rain fall down,  Keep a song up on de way.
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
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# The Bhagavad Gita (Arnold translation)

* related portals: Hinduism.
* sister projects: Wikipedia article.
The Bhagavad Gītā (Sanskrit: भगवद्गीता, IPA: [ˈbʱəɡəʋəd̪ ɡiːˈt̪aː], "Song of God"), also more simply known as Gita, is a Sanatana Dharma or Hindu scripture produced from the colloquy given by Sri Krishna to Arjuna during the Kurukshetra War. Its philosophies and insights are intended to reach beyond the scope of religion and to humanity as a whole. The context of the Gita is a conversation between Lord Krishna and the Pandava prince Arjuna taking place on the battlefield before the start of the Kurukshetra War. Responding to Arjuna's confusion and moral dilemma about fighting his own cousins, Lord Krishna explains to Arjuna his duties as a warrior and prince, and elaborates on different Yogic and Vedantic philosophies, with examples and analogies.Warning: template has been deprecated.
* Chapter 1 (Of the Distress of Arjuna)
* Chapter 2 (Of Doctrines)
* Chapter 3 (Virtue in Work)
* Chapter 4 (Of the Religion of Knowledge)
* Chapter 5 (Of Religion by Renouncing Fruit of Works)
* Chapter 6 (Of Religion of Self-Restraint)
* Chapter 7 (Of Religion by Discernment)
* Chapter 8 (Of Religion by Devotion to the One Supreme God)
* Chapter 9 (Of Religion by the Kingly Knowledge and the Kingly Mystery)
* Chapter 10 (Of Religion by the Heavenly Perfections)
* Chapter 11 (Of the Manifesting of the One and Manifold)
* Chapter 12 (Of the Religion of Faith)
* Chapter 13 (Of Religion by Separation of Matter and Spirit)
* Chapter 14 (Of Religion by Separation from the Qualities)
* Chapter 15 (Of Religion by Attaining the Supreme)
* Chapter 16 (Of the Separatenes of the Divine and the Undivine)
* Chapter 17 (Of Religion by the Threefold Kinds of Faith)
* Chapter 18 (Of Religion by Deliverance and Renunciation)

## See also

* भगवद्गीता, the original text in Sanskrit

## External links

* http://librivox.org/bhagavad-gita-by-sir-edwin-arnold/
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
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# The Bhagavad Gita

English-language translations of भगवद्गीता include:
* The Bhagavad Gita, translated by Edwin Arnold
* The Bhagavad Gîtâ, translated by Annie Wood Besant
    4th edition (1922) with parallel text in Devanagari script
# The Bhagavad Gita (Arnold translation)/Chapter 12

Arjuna. Lord! of the men who serve Thee — true in heart — As God revealed; and of the men who serve, Worshipping Thee Unrevealed, Unbodied, Far, Which take the better way of faith and life? Krishna. Whoever serve Me — as I show Myself — Constantly true, in full devotion fixed, Those hold I very holy. But who serve — Worshipping Me The One, The Invisible, The Unrevealed, Unnamed, Unthinkable, Uttermost, All-pervading, Highest, Sure — Who thus adore Me, mastering their sense, Of one set mind to all, glad in all good, These blessed souls come unto Me. Yet, hard The travail is for such as bend their minds To reach th' Unmanifest. That viewless path Shall scarce be trod by man bearing the flesh! But whereso any doeth all his deeds Renouncing self for Me, full of Me, fixed To serve only the Highest, night and day Musing on Me — him will I swiftly lift Forth from life's ocean of distress and death, Whose soul clings fast to Me. Cling thou to Me! Clasp Me with heart and mind! so shalt thou dwell Surely with Me on high. But if thy thought Droops from such height; if thou be'st weak to set Body and soul upon Me constantly, Despair not! give Me lower service! I seek To reach Me, worshipping with steadfast will; And, if thou canst not worship steadfastly, Work for Me, toil in works pleasing to Me! For he that laboureth right for love of Me Shall finally attain! But, if in this Thy faint heart fails, bring Me thy failure! find Refuge in Me! let fruits of labour go, Renouncing hope for Me, with lowliest heart, So shalt thou come; for, though to know is more Than diligence, yet worship better is Than knowing, and renouncing better still. Near to renunciation — very near — Dwelleth Eternal Peace!
Who hateth nought Of all which lives, living himself benign, Compassionate, from arrogance exempt, Exempt from love of self, unchangeable By good or ill; patient, contented, firm In faith, mastering himself, true to his word, Seeking Me, heart and soul; vowed unto Me, — That man I love! Who troubleth not his kind, And is not troubled by them; clear of wrath, Living too high for gladness, grief, or fear, That man I love! Who, dwelling quiet-eyed, Stainless, serene, well-balanced, unperplexed, Working with Me, yet from all works detached, That man I love! Who, fixed in faith on Me, Dotes upon none, scorns none; rejoices not, And grieves not, letting good or evil hap Light when it will, and when it will depart, That man I love! Who, unto friend and foe Keeping an equal heart, with equal mind Bears shame and glory; with an equal peace Takes heat and cold, pleasure and pain; abides Quit of desires, hears praise or calumny In passionless restraint, unmoved by each; Linked by no ties to earth, steadfast in Me, That man I love! But most of all I love Those happy ones to whom 'tis life to live In single fervid faith and love unseeing, Drinking the blessed Amrit of my Being!
HERE ENDETH CHAPTER XII OF THE BHAGAVAD-GITA, Entitled "Bhaktiyog," Or "The Book of the Religion of Faith."
# The Complete Poetical Works of Percy Bysshe Shelley (ed. Hutchinson, 1914)/With a Guitar, to Jane

WITH A GUITAR, TO JANE
[Published by Medwin, The Athenæum, Oct. 20, 1832; Frazer's Magazine, Jan. 1833. There is a copy amongst the Trelawny MSS.]
* ↑ 12 Of more than ever] Of love that never 1833.
* ↑ 46 woods Trelawny MS., 1839, 2nd ed.; winds 1832, 1833, 1839, 1st ed.
* ↑ 58 this Trelawny MS., 1839, 2nd ed.; that 1832, 1833, 1839, lst ed.
* ↑ 61 thine own Trelawny MS., 1839, 2nd ed.; its own 1832. 1833, 1839, 1st ed.
* ↑ 76 on Trelawny MS., 1839, 2nd ed.; in 1832, 1833, 1839, 1st ed.
* ↑ 90 Jane Trelawny MS.; friend 1832, 1833, edd. 1839.
# The Complete Poetical Works of Percy Bysshe Shelley (ed. Hutchinson, 1914)/Wedded Souls

FRAGMENT: WEDDED SOULS
[Published by Dr. Garnett, Relics of Shelley, 1862.]
# The Complete Poetical Works of Percy Bysshe Shelley (ed. Hutchinson, 1914)/Translations

TRANSLATIONS
[Of the Translations that follow a few were published by Shelley himself, others by Mrs. Shelley in the Posthumous Poems, 1824, or the Poetical Works, 1839, and the remainder by Medwin (1834, 1847), Garnett (1862), Rossetti (1870), Forman (1876) and Locock (1903) from the MS. originals. Shelley's Translations fall between the years 1818 and 1822.]
# The Complete Poetical Works of Percy Bysshe Shelley (ed. Hutchinson, 1914)/To ——. ‘I fear thy kisses, gentle maiden’

TO ———
[Published by Mrs. Shelley, Posthumous Poems, 1824.]
# The Complete Poetical Works of Percy Bysshe Shelley (ed. Hutchinson, 1914)/To ——. 'One word is too often profaned'

TO ———
[Published by Mrs. Shelley, Posthumous Poems, 1824.]
# The Complete Poetical Works of Percy Bysshe Shelley (ed. Hutchinson, 1914)/Variation of the Song of the Moon

VARIATION OF THE SONG OF THE MOON
[Published by Mrs. Shelley, P. W, 1839, 1st ed.]
(Prometheus Unbound, Act iv.)
# The Complete Poetical Works of Percy Bysshe Shelley (ed. Hutchinson, 1914)/Wine of the Fairies

FRAGMENT: WINE OF THE FAIRIES
[Published by Mrs. Shelley, P. W, 1839, 1st ed.]
# The Complete Poetical Works of Percy Bysshe Shelley (ed. Hutchinson, 1914)/‘A gentle story of two lovers young’

FRAGMENT: 'A GENTLE STORY OF TWO LOVERS YOUNG'
[Published by Mrs. Shelley, P. W, 1839, 2nd ed.]
# The Complete Poetical Works of Percy Bysshe Shelley (ed. Hutchinson, 1914)/To ——. 'When passion's trance is overpast'

TO ———
[Published by Mrs. Shelley, Posthumous Poems, 1824. There is a Boscombe MS.]
# The Charm School

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 1942, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 81 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
Layout 4
THE
CHARM SCHOOL
By
ALICE DUER MILLER
Author of Come Out of the Kitchen Ladies Must Live etc.
Illustrated
Harper & Brothers Publishers
New York and London
The Charm School
Copyright 1919, by Harper & Brothers
Printed in the United States of America
Published September, 1919 M—T
A lovely little face turned up to him with the look of a worshiper to a saint.
When I'm an old, withered woman like Miss Curtis," she answered, "I shall love you just as I do to-night."
THE CHARM SCHOOL
ILLUSTRATIONS
* Chapter I
* Chapter II
* Chapter III
* Chapter IV
* Chapter V
* Chapter VI
* Chapter VII
# The Charmed Life

Collected in Fear and Other Stories
On the day when death will knock at thy door, what wilt thou offer him? Oh, I will set before my guest the full vessel of my life—I will never let him go with empty hands. —Rabindranath Tagore

## Contents

* Chapter I: The Meeting
* Chapter II: The Call
* Chapter III: A Fools Heart
* Chapter IV: Depths
* Chapter V: Nerves
* Chapter VI: Out and In
* Chapter VII: The Miracle
* Chapter VIII: Brahman Truth
# The Book of the Thousand Nights and One Night/Story of the Chief of the Boulac Police

Second-level story, contained in El Melik en Nasir and the Three Masters of Police
STORY OF THE CHIEF OF THE BOULAC POLICE.
I was once in debt to the amount of three hundred thousand dinars, and being distressed thereby, I sold what was behind me and what was before me and all I could lay my hands on, Night cccxliv.but could raise no more than a hundred thousand dinars and abode in great perplexity. One night, as I sat at home, in this state of mind, there came a knocking at the gate; so I said to one of my servants, “See who is at the door.” He went out and returned, pale and trembling in every nerve; so I said to him, “What ails thee?” “There is a man at the door, seeking thee,” answered he. “He is half naked, clad in skins, with a sword and a knife in his girdle, and with him are a company of the same fashion.” So I took my sword and going out to see who these were, found them as the boy had reported and said to them, “What is your business?” “We are thieves,” answered they, “and have made great purchase to-night and appointed it to thy use, that thou mayst pay therewith the debts that oppress thee and free thyself from thy distress.” “Where is it?” asked I; and they brought me a great chest, full of vessels of gold and silver; which when I saw, I rejoiced and said in myself, “It were ungenerous to let them go away empty-handed.”
​So I took the hundred thousand dinars I had by me and gave it to them, thanking them; and they took it and went their way, under cover of the night. But, on the morrow, when I examined the contents of the chest, I found them gilded brass and pewter, worth five hundred dirhems at the most; and this was grievous to me, for I had lost what money I had, and trouble was added to my trouble.’
Return to El Melik en Nasir and the Three Masters of Police.
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.
# The Book of the Thousand Nights and One Night/Story of the Chief of the Old Cairo Police

Second-level story, contained in El Melik en Nasir and the Three Masters of Police
STORY OF THE CHIEF OF THE OLD CAIRO POLICE.
I once had ten thieves hanged, each on his own gibbet, and set guards to watch them and hinder the folk from taking them down. Next morning, when I came to look at them, I found two bodies hanging from one gibbet and said to the guards, “Who did this, and where is the tenth gibbet?” But they denied all knowledge of it, and I was about to beat them, when they said, “Know, O Amir, that we fell asleep last night, and when we awoke, we found one of the bodies gone, gibbet and all, whereat we were alarmed, fearing thy wrath. But, presently, up came a peasant, jogging along on his ass; so we laid hands on him and killing him, hung his body upon this gibbet, in the stead of the missing thief.’
When I heard this, I marvelled and said to them, “Had he aught with him?” “He had a pair of saddle-bags on the ass,” answered they. “What was in them?” asked I and they said, “We know not.” Quoth I, “Bring them hither.” So they brought them to me and I bade open ​them, when, behold, therein was the body of a murdered man, cut in pieces. When I saw this, I marvelled and said in myself, “Glory be to God! The cause of the hanging of this peasant was no other but his crime against this murdered man; and the Lord is no unjust dealer with [His] servants.”’
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.
# The Book of the Thousand Nights and One Night/Story of the Chief of the Police of New Cairo

Second-level story, contained in El Melik en Nasir and the Three Masters of Police
STORY OF THE CHIEF OF THE POLICE OF NEW CAIRO.
There were once, in this city, two men apt to bear witness in matters of blood and wounds; but they were both given to wine and women and debauchery; nor, do what I would, could I succeed in bringing them to account. So I charged the vintners and confectioners and fruiterers and chandlers and bagnio-keepers to acquaint me of these two, when ever they should anywhere be engaged in drinking or debauchery, whether together or apart, and that, if they or either of them bought of them aught for the purpose of carousal, they should not conceal it from me. And they replied, “We hear and obey.”
​One night, a man came to me and said, “O my lord, know that the two witnesses are in such a house in such a street, engaged in sore wickedness.” So I disguised myself and went out, accompanied by none but my page, to the street in question. When I came to the house, I knocked at the door, whereupon a slave-girl came out and opened to me, saying, “Who art thou?” I made her no answer, but entered and saw the two witnesses and the master of the house sitting, and lewd women with them, and great plenty of wine before them. When they saw me, they rose to receive me, without showing the least alarm, and made much of me, seating me in the place of honour and saying to me, “Welcome for an illustrious guest and a pleasant cup-companion!”
Presently, the master of the house went out and returning after awhile with three hundred dinars, said to me, without the least fear, “O my lord, it is, we know, in thy power both to disgrace and punish us; but this will bring thee nothing but weariness. So thou wouldst do better to take this money and protect us; for God the Most High is named the Protector and loveth those of His servants who protect each other; and thou shalt have thy reward in the world to come.” The money tempted me and I said in myself, “I will take the money and protect them this once; but, if ever again I have them in my power, I will take my wreak of them.”
So I took the money and went away; but, next day, one of the Cadi’s serjeants came to me and cited me before the court. I accompanied him thither, knowing not the meaning of the summons; and when I came into the Cadi’s presence, I saw the two witnesses and the master of the house sitting by him. The latter rose and sued me for three hundred dinars, nor was it in my power to deny the debt; for he produced a written obligation and the two others testified against me that I owed the amount. ​Their evidence satisfied the Cadi and he ordered me to pay the money; nor did I leave the Court till they had of me the three hundred dinars. So I went away, in the utmost wrath and confusion, vowing vengeance against them and repenting that I had not punished them.’
Return to El Melik en Nasir and the Three Masters of Police.
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.
# The Complete Poetical Works of John Greenleaf Whittier/The Moral Warfare

THE MORAL WARFARE
When Freedom, on her natal day, Within her war-rocked cradle lay, An iron race around her stood, Baptized her infant brow in blood; And, through the storm which round her swept, Their constant ward and watching kept.
Then, where our quiet herds repose, The roar of baleful battle rose, And brethren of a common tongue To mortal strife as tigers sprung, And every gift on Freedom’s shrine Was man for beast, and blood for wine!
Our fathers to their graves have gone; Their strife is past, their triumph won; But sterner trials wait the race Which rises in their honored place; A moral warfare with the crime And folly of an evil time.
So let it be. In God’s own might We gird us for the coming fight, And, strong in Him whose cause is ours In conflict with unholy powers, We grasp the weapons He has given,— The Light, and Truth, and Love of Heaven.
# The Complete Poetical Works of John Greenleaf Whittier/The Minister's Daughter

THE MINISTER’S DAUGHTER
In the minister’s morning sermon He had told of the primal fall, And how thenceforth the wrath of God Rested on each and all.
And how of His will and pleasure, All souls, save a chosen few, Were doomed to the quenchless burning, And held in the way thereto.
Yet never by faith’s unreason A saintlier soul was tried, And never the harsh old lesson A tenderer heart belied.
And, after the painful service On that pleasant Sabbath day, He walked with his little daughter Through the apple-bloom of May.
Sweet in the fresh green meadows Sparrow and blackbird sung; Above him their tinted petals The blossoming orchards hung.
Around on the wonderful glory The minister looked and smiled; “How good is the Lord who gives us These gifts from His hand, my child!
“Behold in the bloom of apples And the violets in the sward A hint of the old, lost beauty Of the Garden of the Lord!”
Then up spake the little maiden, Treading on snow and pink: “O father! these pretty blossoms Are very wicked, I think.
“Had there been no Garden of Eden There never had been a fall; And if never a tree had blossomed God would have loved us all.”
“Hush, child!” the father answered, “By His decree man fell; His ways are in clouds and darkness, But He doeth all things well.
“And whether by His ordaining To us Cometh good or ill, Joy or pain, or light or shadow, We must fear and love Him still.”
“Oh, I fear Him!” said the daughter, “And I try to love Him, too; But I wish He was good and gentle, Kind and loving as you.”
The minister groaned in spirit As the tremulous lips of pain And wide, wet eyes uplifted Questioned his own in vain.
Bowing his head he pondered The words of the little one; Had he erred in his life-long teaching? Had he wrong to his Master done?
To what grim and dreadful idol Had he lent the holiest name? Did his own heart, loving and human, The God of his worship shame?
And lo! from the bloom and greenness, From the tender skies above, And the face of his little daughter, He read a lesson of love.
No more as the cloudy terror Of Sinai’s mount of law, But as Christ in the Syrian lilies The vision of God he saw.
And, as when, in the clefts of Horeb, Of old was His presence known, The dread Ineffable Glory Was Infinite Goodness alone.
Thereafter his hearers noted In his prayers a tenderer strain, And never the gospel of hatred Burned on his lips again.
And the scoffing tongue was prayerful, And the blinded eyes found sight, And hearts, as flint aforetime, Grew soft in his warmth and light.
# The Complete Poetical Works of John Greenleaf Whittier/The Mystic's Christmas

THE MYSTIC’S CHRISTMAS
“All hail!” the bells of Christmas rang, “All hail!” the monks at Christmas sang, The merry monks who kept with cheer The gladdest day of all their year.
But still apart, unmoved thereat, A pious elder brother sat Silent, in his accustomed place, With God’s sweet peace upon his face.
“Why sitt’st thou thus?” his brethren cried. “It is the blessed Christmas-tide; The Christmas lights are all aglow, The sacred lilies bud and blow.
“Above our heads the joy-bells ring, Without the happy children sing, And all God’s creatures hail the morn On which the holy Christ was born!
“Rejoice with us; no more rebuke Our gladness with thy quiet look.” The gray monk answered: “Keep, I pray, Even as ye list, the Lord’s birthday.
“Let heathen Yule fires flicker red Where thronged refectory feasts are spread; With mystery-play and masque and mime And wait-songs speed the holy time!
“The blindest faith may haply save; The Lord accepts the things we have; And reverence, howsoe’er it strays, May find at last the shining ways.
“They needs must grope who cannot see, The blade before the ear must be; As ye are feeling I have felt, And where ye dwell I too have dwelt.
“But now, beyond the things of sense, Beyond occasions and events, I know, through God’s exceeding grace, Release from form and time and place.
“I listen, from no mortal tongue, To hear the song the angels sung; And wait within myself to know The Christmas lilies bud and blow.
“The outward symbols disappear From him whose inward sight is clear; And small must be the choice of days To him who fills them all with praise!
“Keep while you need it, brothers mine, With honest zeal your Christmas sign, But judge not him who every morn Feels in his heart the Lord Christ born!”