OpenLLM-France/wikimedia huggingface dataset:
# The Complete Poems of Paul Laurence Dunbar/Love

LOVE
A life was mine full of the close concern  Of many-voiced affairs. The world sped fast;  Behind me, ever rolled a pregnant past. A present came equipped with lore to learn. Art, science, letters, in their turn,  Each one allured me with its treasures vast;  And I staked all for wisdom, till at last Thou cam'st and taught my soul anew to yearn.  I had not dreamed that I could turn away From all that men with brush and pen had wrought;  But ever since that memorable day When to my heart the truth of love was brought,  I have been wholly yielded to its sway, And had no room for any other thought.
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 Complete Poems of Paul Laurence Dunbar/Love's Apotheosis

LOVE'S APOTHEOSIS Love me. I care not what the circling years  To me may do. If, but in spite of time and tears,  You prove but true.
Love me—albeit grief shall dim mine eyes,  And tears bedew, I shall not e'en complain, for then my skies  Shall still be blue.
Love me, and though the winter snow shall pile,  And leave me chill, Thy passion's warmth shall make for me, meanwhile,  A sun-kissed hill.
And when the days have lengthened into years,  And I grow old, Oh, spite of pains and griefs and cares and fears,  Grow thou not cold.
Then hand and hand we shall pass up the hill,  I say not down; That twain go up, of love, who 've loved their fill,—  To gain love's crown.
Love me, and let my life take up thine own,  As sun the dew. Come, sit, my queen, for in my heart a throne  Awaits for you!
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 Complete Poems of Paul Laurence Dunbar/Love's Humility

LOVE'S HUMILITY As some rapt gazer on the lowly earth,  Looks up to radiant planets, ranging far, So I, whose soul doth know thy wondrous worth  Look longing up to thee as to a star.
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 Complete Poems of Paul Laurence Dunbar/Love's Pictures

LOVE'S PICTURES
Like the blush upon the rose  When the wooing south wind speaks,  Kissing soft its petals,  Are thy cheeks.
 Tender, soft, beseeching, true,  Like the stars that deck the skies  Through the ether sparkling,  Are thine eyes.
 Like the song of happy birds,  When the woods with spring rejoice,  In their blithe awak'ning,  Is thy voice.
 Like soft threads of clustered silk  O'er thy face so pure and fair,  Sweet in its profusion,  Is thy hair.
 Like a fair but fragile vase,  Triumph of the carver's art,  Graceful formed and slender,--  Thus thou art.
 Ah, thy cheek, thine eyes, thy voice,  And thy hair's delightful wave  Make me, I'll confess it,  Thy poor slave!
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 Complete Poems of Paul Laurence Dunbar/Love-Song

LOVE-SONG
If Death should claim me for her own to-day,  And softly I should falter from your side, Oh, tell me, loved one, would my memory stay,  And would my image in your heart abide? Or should I be as some forgotten dream,  That lives its little space, then fades entire? Should Time send o'er you its relentless stream,  To cool your heart, and quench for aye love's fire?
I would not for the world, love, give you pain,  Or ever compass what would cause you grief; And, oh, how well I know that tears are vain!  But love is sweet, my dear, and life is brief; So if some day before you I should go  Beyond the sound and sight of song and sea, 'T would give my spirit stronger wings to know  That you remembered still and wept for me.
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 Complete Poems of Paul Laurence Dunbar/Longing

LONGING If you could sit with me beside the sea to-day, And whisper with me sweetest dreamings o'er and o'er; I think I should not find the clouds so dim and gray, And not so loud the waves complaining at the shore.
If you could sit with me upon the shore to-day, And hold my hand in yours as in the days of old, I think I should not mind the chill baptismal spray, Nor find my hand and heart and all the world so cold.
If you could walk with me upon the strand to-day, And tell me that my longing love had won your own, I think all my sad thoughts would then be put away, And I could give back laughter for the Ocean's moan!
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 Candle

* Search for titles containing or beginning with: "The Candle."
* sister projects: Wikidata item.
This is a disambiguation page. It lists works that share the same title. If an article link referred you here, please consider editing it to point directly to the intended page.
* The Candle, a short story by Leo Tolstoy
* The Candle, a poem by Katherine Mansfield.
# The Candy Country
### Contents

* The Candy Country
* How They Ran Away
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 Cannery Boat

The Cannery Boat
The
Cannery
Boat
By
Takiji Kobayashi
and other
Japanese
short stories
New York International Publishers
First Published in 1933
Made and printed in Great Britain by Tonbridge Printers Ltd. Peach Hall Works Tonbridge Kent
Contents
Publisher’s Note
The virile proletarian literary movement in Japan has, for some years now, had connection with other countries, notably China, U.S.S.R. and Germany. But this is the first representation of it in English. The stories are translated by various hands and give a clear view of its notable character. The movement has had to fight not only against disruptive ideological enemies in the same field, but also against bitter Government oppres- sion, witnessed in the extreme case by the death of Takiji Kobayashi, recorded at the end of this volume. Readers will find a full account of the growth of the move- ment in Literature of the World Revolution, No. 1, 1931, p. 83.
This work is in the public domain in the United States because it was legally published within the United States (or the United Nations Headquarters in New York subject to Section 7 of the United States Headquarters Agreement) between 1929 and 1977 (inclusive) without a copyright notice.
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 Candle (Tolstoy)

English-language translations of Свечка include:
* "A Candle" in Iván Ilyitch and Other Stories (1887) translated by Nathan Haskell Dole
* "The Candle" in Life Is Worth Living and Other Stories (1892) translated by Adolphus Norraikow
* "The Candle: Or How The Good Muzhik Overcame The Evil Overseer" in Tales from Tolstoi (1901) translated by R. Nisbet Bain
* "The Candle" in The Complete Works of Count Tolstoy (1904) (transcription project) translated by Leo Wiener
# The Complete Works of Swami Vivekananda/Volume 6/Writings: Prose and Poems(Original and Translated)/On the Sea's Bosom

ON THE SEA'S BOSOM
(Swami Vivekananda composed this poem in Bengali during his return from his second trip to the West. At the time of writing it, he was probably crossing
In blue sky floats a multitude of clouds— White, black, of snaky shades and thicknesses; An orange sun, about to say farewell, Touches the massed cloud-shapes with streaks of red.
The wind blows as it lists, a hurricane Now carving shapes, now breaking them apart: Fancies, colours, forms, inert creations— A myriad scenes, though real, yet fantastic.
There light clouds spread, heaping up spun cotton; See next a huge snake, then a strong lion; Again, behold a couple locked in love. All vanish, at last, in the vapoury sky.
Below, the sea sings a varied music, But not grand, O India, nor ennobling: Thy waters, widely praised, murmur serene In soothing cadence, without a harsh roar.
# The Complete Works of Swami Vivekananda/Volume 6/Writings: Prose and Poems(Original and Translated)/The Cup

THE CUP
This is your cup-the cup assigned
       to you from the beginning.
Nay, My child, I know how much
       of that dark drink is your own brew
Of fault and passion, ages long ago, In the deep years of yesterday, I know.
This is your road-a painful road and drear. I made the stones that never give you rest. I set your friend in pleasant ways and clear, And he shall come like you, unto My breast. But you, My child, must travel here.
This is your task. It has no joy nor grace, But it is not meant for any other hand, And in My universe hath measured place, Take it. I do not bid you understand. I bid you close your eyes to see My face.
# The Complete Works of Swami Vivekananda/Volume 7/Conversations And Dialogues
## Conversations And Dialogues
### From the Diary of a Disciple (Shri Sharat Chandra Chakravarty, B.A.)

* I
* II
* III
* IV
* V
* VI
* VII
* VIII
* IX
* X
* XI
* XII
* XIII
* XIV
* XV
* XVI
* XVII
* XVIII
* XIX
* XX
* XXI
* XXII
* XXIII
* XXIV
* XXV
* XXVI
* XXVII
* XXVIII
* XXIX

### Shri Priya Nath Sinha

* XXX
* XXXI

### Miscellaneous

* Vengeance Of History (Mrs. Wright )
* XXXII
* Religion, Civilisation, And Miracles (The Appeal-Avalanche )
* XXXIII
* Religious Harmony (The Detroit Free Press, February 14, 1894)
* XXXIV
* Fallen Women (The Detroit Tribune, March 17, 1894)
* XXXV
# The Complete Works of Swami Vivekananda/Volume 6/Writings: Prose and Poems(Original and Translated)/My Play is Done

MY PLAY IS DONE
(Written in the Spring of 1895 in New York)
Ever rising, ever falling with the waves of time,
          still rolling on I go
From fleeting scene to scene ephemeral,
          with life's currents' ebb and flow.
Oh! I am sick of this unending force;
          these shows they please no more.
This ever running, never reaching,
          nor e'en a distant glimpse of shore!
From life to life I'm waiting at the gates,
          alas, they open not.
Dim are my eyes with vain attempt
          to catch one ray long sought.
On little life's high, narrow bridge
          I stand and see below
The struggling, crying, laughing throng.
          For what? No one can know.
In front yon gates stand frowning dark,
          and say: "No farther way,
This is the limit; tempt not Fate,
          bear it as best you may;
Go, mix with them and drink this cup
          and be as mad as they.
Who dares to know but comes to grief;
          stop then, and with them stay."
Alas for me. I cannot rest.
          This floating bubble, earth—
Its hollow form, its hollow name,
          its hollow death and birth—
For me is nothing. How I long
          to get beyond the crust
Of name and form! Ah! ope the gates;
          to me they open must.
Open the gates of light, O Mother, to me Thy tired son. I long, oh, long to return home!
          Mother, my play is done.
You sent me out in the dark to play,
          and wore a frightful mask;
Then hope departed, terror came,
          and play became a task.
Tossed to and fro, from wave to wave
          in this seething, surging sea
Of passions strong and sorrows deep,
          grief is, and joy to be,
Where life is living death, alas! and death—
          who knows but 'tis
Another start, another round of this old wheel
          of grief and bliss?
Where children dream bright, golden dreams,
          too soon to find them dust,
And aye look back to hope long lost
          and life a mass of rust!
Too late, the knowledge age cloth gain;
          scarce from the wheel we're gone
When fresh, young lives put their strength
          to the wheel, which thus goes on
From day to day and year to year.
          'Tis but delusion's toy,
False hope its motor; desire, nave;
          its spokes are grief and joy.
I go adrift and know not whither.
          Save me from this fire!
Rescue me, merciful Mother,
          from floating with desire!
Turn not to me Thy awful face,
          'tis more than I can bear.
Be merciful and kind to me,
          to chide my faults forbear.
Take me, O Mother, to those shores
          where strifes for ever cease;
Beyond all sorrows, beyond tears,
          beyond e'en earthly bliss;
Whose glory neither sun, nor moon,
          nor stars that twinkle bright,
Nor flash of lightning can express.
          They but reflect its light.
Let never more delusive dreams
          veil off Thy face from me.
My play is done, O Mother,
          break my chains and make me free!
# The Complete Works of Swami Vivekananda/Volume 6/Writings: Prose and Poems(Original and Translated)/The Hymn of Creation

THE HYMN OF CREATION
(A translation of the Nâsadiya-Sukta, Rig-Veda, X. 129.)
Existence was not then, nor non-existence, The world was not, the sky beyond was neither. What covered the mist? Of whom was that? What was in the depths of darkness thick?
Death was not then, nor immortality, The night was neither separate from day, But motionless did That vibrate Alone, with Its own glory one — Beyond That nothing did exist.
At first in darkness hidden darkness lay, Undistinguished as one mass of water, Then That which lay in void thus covered A glory did put forth by Tapah!
First desire rose, the primal seed of mind, (The sages have seen all this in their hearts Sifting existence from non-existence.) Its rays above, below and sideways spread.
Creative then became the glory, With self-sustaining principle below. And Creative Energy above.
Who knew the way? Who there declared Whence this arose? Projection whence? For after this projection came the gods. Who therefore knew indeed, came out this whence?
This projection whence arose, Whether held or whether not, He the ruler in the supreme sky, of this He, O Sharman! knows, or knows not  He perchance!
# The Complete Works of Swami Vivekananda/Volume 6/Writings: Prose and Poems(Original and Translated)/Shiva's Demon

SHIVA'S DEMON
(This incomplete story was found among Swamiji's papers after he had passed away. It is printed as the last article in the Bengali book Bhâbbâr Kathâ.)
Baron K— lived in a district of Germany. Born in all aristocratic family, he inherited high rank, honour and wealth even in early youth; besides, he was highly cultured and endowed with many accomplishments. A good many charming, affluent, and young women of rank craved for his love. And which father or mother does not wish for a son-in-law of such parts, culture, handsomeness, social position, lineage, and youthful age? An aristocratic beauty had attracted Baron K— also, but the marriage was still far off. In spite of all rank and wealth, Baron K— had none to call his own, except a sister who was exquisitely beautiful and educated. The Baron had taken a vow that he would marry only after his sister had chosen her fiancé and the marriage celebrated with due éclat and rich dowries from him. She had been the apple of her parents' eyes. Baron K— did not want to enjoy a married life, before her wedding. Besides, the custom in this Western country is that the son does not live in his father's or in any relative's family after marriage; the couple live separately. It may be possible for the husband to live with his wife in his father-in-law's house but a wife will never live in her father-in-law's. So K— postponed his marriage till his sister's.
For some months K— had no news of his sister. Foregoing the life of ease, comfort, and happiness in a palace served by a big retinue, and snatching herself from the affection of her only brother, she had absconded. All search had been in vain. That brought K— untold sorrow. He had no more any relish for the pleasures of life; he was ever unhappy and dejected. His relatives now gave up all hope of the sister's return, and tried to make the Baron cheerful. They were very anxious about him, and his fiancee was ever full of apprehension.
It was the time of the Paris Exhibition. The élite of all countries assembled there. The art-treasures, and artistic products were brought to Paris from all quarters. Baron K—'s relatives advised him to go to Paris where his despondent heart would regain its normal health and buoyancy, once it was in contact with that active, invigorating current of joy. The Baron bowed down to their wishes and started for Paris with his friends.
# The Complete Works of Swami Vivekananda/Volume 6/Notes Of Class Talks And Lectures/The Design Theory

The idea that nature in all her orderly arrangements shows design on the part of the Creator of the universe is good as a kindergarten teaching to show the beauty, power, and glory of God, in order to lead children in religion up to a philosophical conception of God; but apart from that, it is not good, and perfectly illogical. As a philosophical idea, it is entirely without foundation, if God is taken to be omnipotent.
If nature shows the power of God in creating the universe, (then) to have a design in so doing also shows His weakness. If God is omnipotent, He needs no design, no scheme, to do anything. He has but to will it, and it is done. No question, no scheme, no plan, of God in nature.
The material universe is the result of the limited consciousness of man. When man becomes conscious of his divinity, all matter, all nature, as we know it, will cease to exist.
The material world, as such, has no place in the consciousness of the All-presence as a necessity of any end. If it had, God would be limited by the universe. To say that nature exists by His permission is not to say that it exists as a necessity for Him to make man perfect, or for any other reason.
It is a creation for man's necessity, not God's. There is no scheme of God in the plan of the universe. How could there be any if He is omnipotent? Why should He have need of a plan, or a scheme, or a reason to do anything? To say that He has is to limit Him and to rob Him of His character of omnipotence.
For instance, if you came to a very wide river, so wide that you could not get across it except by building a bridge, the very fact that you would have to build the bridge to get across the river would show your limitation, would show your weakness, even if the ability to build the bridge did show your strength. If you were not limited but could just fly or jump across, you would not be under the necessity of building a bridge; and to build the bridge just to exhibit your power to do so would show your weakness again by showing your vanity, more than it would show anything else.
Monism and dualism are essentially the same. The difference consists in the expression. As the dualists hold the Father and Son to be two, the monists hold them to be really one. Dualism is in nature, in manifestation, and monism is pure spirituality in the essence.
The idea of renunciation and sacrifice is in all religions as a means to reach God.
# The Complete Works of Swami Vivekananda/Volume 6/Notes Of Class Talks And Lectures/Religion And Science

Experience is the only source of knowledge. In the world, religion is the only source where there is no surety, because it is not taught as a science of experience. This should not be. There is always, however, a small group of men who teach religion from experience. They are called mystics, and these mystics in every religion speak the same tongue and teach the same truth. This is the real science of religion. As mathematics in every part of the world does not differ, so the mystics do not differ. They are all similarly constituted and similarly situated. Their experience is the same; and this becomes law.
In the church, religionists first learn a religion, then begin to practise it; they do not take experience as the basis of their belief. But the mystic starts out in search of truth, experiences it first, and then formulates his creed. The church takes the experience of others; the mystic has his own experience. The church goes from the outside in; the mystic goes from the inside out.
Religion deals with the truths of the metaphysical world just as chemistry and the other natural sciences deal with the truths of the physical world. The book one must read to learn chemistry is the book of nature. The book from which to learn religion is your own mind and heart. The sage is often ignorant of physical science, because he reads the wrong book—the book within; and the scientist is too often ignorant of religion, because he too reads the wrong book—the book without.
All science has its particular methods; so has the science of religion. It has more methods also, because it has more material to work upon. The human mind is not homogeneous like the external world. According to the different nature, there must be different methods. As some special sense predominates in a person—one person will see most, another will hear most—so there is a predominant mental sense; and through this gate must each reach his own mind. Yet through all minds runs a unity, and there is a science which may be applied to all. This science of religion is based on the analysis of the human soul. It has no creed.
No one form of religion will do for all. Each is a pearl on a string. We must be particular above all else to find individuality in each. No man is born to any religion; he has a religion in his own soul. Any system which seeks to destroy individuality is in the long run disastrous. Each life has a current running though it, and this current will eventually take it to God. The end and aim of all religions is to realise God. The greatest of all training is to worship God alone. If each man chose his own ideal and stuck to it, all religious controversy would vanish.
# The Complete Works of Swami Vivekananda/Volume 6/Notes Of Class Talks And Lectures/Religion Is Realisation

The greatest name man ever gave to God is Truth. Truth is the fruit of realisation; therefore seek it within the soul. Get away from all books and forms and let your soul see its Self. "We are deluded and maddened by books", Shri Krishna declares. Be beyond the dualities of nature. The moment you think creed and form and ceremony the "be-all" and "end-all", then you are in bondage. Take part in them to help others, but take care they do not become a bondage. Religion is one, but its application must be various. Let each one, therefore, give his message; but find not the defects in other religions. You must come out from all form if you would see the Light. Drink deep of the nectar of the knowledge of God. The man who realises, "I am He", though clad in rags, is happy. Go forth into the Eternal and come back with eternal energy. The slave goes out to search for truth; he comes back free.
# The Complete Works of Swami Vivekananda/Volume 6/Notes Of Class Talks And Lectures/On Jnana-Yoga

First, meditation should be of a negative nature. Think away everything. Analyse everything that comes in the mind by the sheer action of the will.
Next, assert what we really are—existence, knowledge, and bliss—being, knowing, and loving.
Meditation is the means of unification of the subject and object. Meditate:
Above, it is full of me; below, it is full of me; in the middle, it is full of me. I am in all beings, and all beings are in me. Om Tat Sat, I am It. I am existence above mind. I and the one spirit of the universe. I am neither pleasure nor pain.
The body drinks, eats, and so on. I am not the body. I am not mind. I am He.
I am the witness. I look on. When health comes I am the witness. When disease comes I am the witness.
I am Existence, Knowledge, Bliss.
I am the essence and nectar of knowledge. Through eternity I change not. I am calm, resplendent, and unchanging.