OpenLLM-France/wikimedia huggingface dataset:
# The Teeth of the Tiger

The original book contains an Advertisement.
THE TEETH OF THE TIGER
The Teeth of the Tiger
BY MAURICE LEBLANC
TRANSLATED BY ALEXANDER TEIXEIRA DE MATTOS
ILLUSTRATED WITH SCENES FROM THE PHOTOPLAY—PARAMOUNT ARTCRAFT PICTURE—FEATURING DAVID POWELL
NEW YORK GROSSET & DUNLAP PUBLISHERS
A scene from the photoplay—The Teeth of the Tiger.
Copyright, 1914, by The Ridgway Co.
Copyright, 1914, by Maurice Leblanc
All rights reserved, including that of translation into foreign languages, including the Scandinavian
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.
# The Teams (Lawson)

* information about this edition.
* sister projects: Wikipedia article, Wikidata item.
A cloud of dust on the long, white road,  And the teams go creeping on Inch by inch with the weary load; And by the power of the green-hide goad  The distant goal is won.
With eyes half-shut to the blinding dust,  And necks to the yokes bent low, The beasts are pulling as bullocks must; And the shining tires might almost rust  While the spokes are turning slow.
With face half-hid by a broad-rimmed hat,  That shades from the heat's white waves, And shouldered whip, with its green-hide plait, The driver plods with a gait like that  Of his weary, patient slaves.
He wipes his brow, for the day is hot,  And spits to the left with spite; He shouts at 'Bally', and flicks at 'Scot', And raises dust from the back of 'Spot',  And spits to the dusty right.
He'll sometimes pause as a thing of form  In front of a settler's door, And ask for a drink, and remark "It's warm," Or say "There's signs of a thunderstorm;"  But he seldom utters more.
The rains are heavy on roads like these  And, fronting his lonely home, For weeks together the settler sees The teams bogged down to the axletrees,  Or ploughing the sodden loam.
And then, when the roads are at their worst,  The bushman's children hear The cruel blows of the whips reversed While bullocks pull as their hearts would burst,  And bellow with pain and fear.
And thus with little joy or rest  Are the long, long journeys done;
And thus 'tis a thankless life at the best! — Is distance fought in the mighty West,  And the lonely battles won.
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 Russian Review/Volume 1/April 1916/Sowing

Sowing.
By Maximilian Voloshin.
Translated by A. Yarmolinski.
'Tis not the tiller
That steataing furrows drives
In chilly glades when autumn wanes;
And in her wounds the Earth
Rejoices not;
'Tis not the plow
That left these gaping traces on the glebe.
Not heavy seeds of golden wheat,
Nor Spring's sweet showers
That fecundate Earth's ever-virgin womb,
But steel and brass,
And living flesh and seething blood
The evil Sower has sown
In handfuls generous,
On days of Wrath and Falsehood.
The ears of Hate
And snakes of chaff
Will spring from out the fields
Of joyless victories,
Where Mother-Earth
Was angered by her cruel sons.
# The Russian Review/Volume 1/April 1916/John Damaskin

John Damaskin.
By Count Alexis Tolstoy.
Translated by P. Leonov.
I bless ye woods, with verdure streaming,
Ye dells, fields, hills, and waters free,
And thee I bless, O Liberty,
And thee, O sky, with azure gleaming.
My staff so trusty bless I, fetching,
And this, my bag, companion true,
This field from end to end outstretching,
The sun's bright beam, the night's dark hue;
This lonely path, which now I'm treading,
A beggar, coming from afar,
Each blade of grass, in fields outspreading,
And in the sky each twinkling star.
Oh, if within myself enfolding
All life, my soul I merged with you,
O friends, in warm embraces holding,—
And foes, e'en mischievous and scolding,—
And all of Nature with you, too!
# The Religion of God/Who is paradise for?

Some people who are eternally destined to go to hell attempt to be worthy of paradise by practicing worship and good deeds, but they are rejected in the end, like Satan because stinginess, arrogance and envy is their inheritance. There is a Prophetic statement to the effect that one who has even the tiniest amount of stinginess, envy and arrogance cannot go to paradise. People of paradise, even if they are not worshippers are recognized. Such people are soft-hearted and sincere, free from desire and envy and generous. If such people do engage in worship, they can attain a very exalted status and it is for such people that God creates opportunities and excuses for their salvation. There are others in between who have a continuous record of their good and bad deeds.
Further there are those who are special to God, it is these souls that loved God at the beginning of time. Such souls are not concerned with paradise or hell and they renounce everything for the love of God. With the discipline of heart-meditation and the grace of God they illuminate their souls and achieve the Vision and Sight of God. The highest paradise, Firdos is reserved for such people.
It is regarding these people that a Prophetic statement declares:
* The Religion of God
* An introduction to this book · Man from beginning to end · The origin of man in the world · The spiritual entity Nafs (self or ego) · The spiritual entity Qalb · The Human Soul · The spiritual entity Sirri · The spiritual entity Khaffi · The spiritual entity Akhfa · The spiritual entity Anna · The word Allah · The method of producing light · Who is paradise for? · An explanation · Who is Piety for? · Destiny · The third category of the souls · Think for a moment to which Adam do you belong? · There is a difference between the angels and the Archangels · In the study of spirituality the spiritual entity Qalb is of great importance · The Religion of God · The Religion of the Souls · Some sayings of His Holiness Gohar Shahi · Imam Mehdi will reform all religions · The straight path (illuminated) · A friend of God · A revolutionary message from Gohar Shahi to all of humanity · Important note · Taryaak-e-Qalb · A few experiences of loving souls ·
* Edit this index
# The Religion of God/The spiritual entity Sirri

Prophecy and knowledge relating to this was granted to the Prophet Moses
This spiritual entity is to the left of the centre of the chest. This is also awakened and illuminated by the meditation and one-pointed concentration on it with the Name of God, Ya Hayy, Ya Qayyum. Its colour is white and in the dream state or by spiritual separation from the physical body “transcendental meditation” it can journey to the realm of the secrets. Now there are three spiritual entities meditating within a person and its status is higher than the other two.
* The Religion of God
* An introduction to this book · Man from beginning to end · The origin of man in the world · The spiritual entity Nafs (self or ego) · The spiritual entity Qalb · The Human Soul · The spiritual entity Sirri · The spiritual entity Khaffi · The spiritual entity Akhfa · The spiritual entity Anna · The word Allah · The method of producing light · Who is paradise for? · An explanation · Who is Piety for? · Destiny · The third category of the souls · Think for a moment to which Adam do you belong? · There is a difference between the angels and the Archangels · In the study of spirituality the spiritual entity Qalb is of great importance · The Religion of God · The Religion of the Souls · Some sayings of His Holiness Gohar Shahi · Imam Mehdi will reform all religions · The straight path (illuminated) · A friend of God · A revolutionary message from Gohar Shahi to all of humanity · Important note · Taryaak-e-Qalb · A few experiences of loving souls ·
* Edit this index
# The Religion of God/Who is Piety for?

Such people are materialistic. This level of belief is based on what is heard and such people base their belief of knowledge. Their faith rests on what they hear from others and they are susceptible to being misguided. These people are not provided for on the basis of what they believe but only on the basis of effort, whether they provide for themselves by either lawful or unlawful means.
Such people even though they have renounced the world continue to live amongst the people. Their sense of direction and heart is towards God. Such people are often shown celestial visions. Their station is that of sight and vision (belief is based on what they see and witness). They are also people who are provided for on the basis of their lawful efforts, they will be affected adversely if their provision is obtained by unlawful means.
Their station is that of arriving at the truth. In other words they have been exalted and have been awarded some status by God. They come within the Grace and Mercy of God. They are known as those who have completely abandoned the world and even whilst living amongst people they refrain from both lawful and unlawful enterprise. If these people were to go and sit in the jungle, God would provide for them in the jungle. This is the station of Piety. Although beginners talk about piety and abstinence they do not succeed in it.
* The Religion of God
* An introduction to this book · Man from beginning to end · The origin of man in the world · The spiritual entity Nafs (self or ego) · The spiritual entity Qalb · The Human Soul · The spiritual entity Sirri · The spiritual entity Khaffi · The spiritual entity Akhfa · The spiritual entity Anna · The word Allah · The method of producing light · Who is paradise for? · An explanation · Who is Piety for? · Destiny · The third category of the souls · Think for a moment to which Adam do you belong? · There is a difference between the angels and the Archangels · In the study of spirituality the spiritual entity Qalb is of great importance · The Religion of God · The Religion of the Souls · Some sayings of His Holiness Gohar Shahi · Imam Mehdi will reform all religions · The straight path (illuminated) · A friend of God · A revolutionary message from Gohar Shahi to all of humanity · Important note · Taryaak-e-Qalb · A few experiences of loving souls ·
* Edit this index
# The Thaw

"I saw the civil sun drying earth's tears"
* "The Thaw" in Poems of Nature (1895)
* "The Thaw" in The Writings of Henry David Thoreau (1906) Vol. 5
* "The Thaw" in The Writings of Henry David Thoreau (1906) Vol. 7
# The Thankless Lady

IT is May, and the moon leans down at night  Over a blossomy land ; Leans from her window a lady white,  With her cheek upon her hand.
"Oh, why in the blue so misty, moon ?  Why so dull in the sky ? Thou look'st like one that is ready to swoon  Because her tear-well is dry.
"Enough, enough of longing and wail !  Oh, bird, I pray thee, be glad ! Sing to me once, dear nightingale,  The old song, merry mad.
"Hold, hold with thy blossoming, colourless, cold,  Apple-tree white as woe ! Blossom yet once with the blossom of old,  Let the roses shine through the snow !"
The moon and the blossoms they gloomily gleam,  The bird will not be glad : The dead never speak when the mournful dream,  They are too weak and sad.
Listened she listless till night grew late,  Bound by a weary spell ; Then clanked the latch of the garden-gate  And a wondrous thing befell :
Out burst the gladness, up dawned the love,  In the song, in the waiting show ; Grew silver the moon in the sky above,  Blushed rosy the blossom below.
But the merry bird, nor the silvery moon,  Nor the blossoms that flushed the night Had one poor thanks for the granted boon :  The lady forgot them quite !
# The Test (Emerson)

I hung my verses in the wind
* The Test in May-day and other pieces (1867)
* The Test in Poems (Household Edition, 1904)
# The Testimony

From "the "In Lighter Vein" section of The Century Magazine, Feb 1906.
The Testimony
It has been demonstrated that docking a horse's tail is a painless operation. Daily paper.
Then up stepped Reggie Toodlekins, the celebrated whip,
Who 's tooled the good coach Tally-ho on many a summer trip;
He bowed before the jury and he smiled upon the judge, And when they asked, "Does docking hurt?" he answered them, "Oh, fudge!
"I 've driven sixteen hundred steeds and every one was docked,—
Indeed, had they been otherwise, e'en they would have been shocked,—
And I assure you—'pon my word, I 'll gladly swear to it—
I never felt the slightest pain, not e'en a tiny bit!"
Then up rose Pauline Vandergold, the sporting heiress maid.
Who gazed upon the jury with a blue eye unafraid.
"Does docking hurt?" She giggled then. "Excuse me if I smile,
But really that 's the funniest thing I 've heard in quite a while.
"I 've thirty horses in my stalls, O Mr. Lawyer-man,
And banged is every tail of them from Jessie V. to Dan;
And though I 've lived among them since 'way back in '93,
Not one of all my equine pets has e'er complained to me."
Then up spake Mike O'Shaughnessy, a fresh-faced stable-boy—
A corner he in freckles, with a brogue without alloy.
"Doos dockin' hur-ur-rt? Will, Oi din-naw!" he added with a cough;
"Oi niver hod a tail mesilf, so no wan 's cut it off.
"If Oi'd your job, your honor, judge, a-sittin' in the chair,
And yours, O jury gintlemin, a-frownin' over there,
Wid such a ca-ase for sittlemint, Oi rather t'ink moi course
Would be to l'ave dood witnisses, an' go an' ashk the horse."
John Kendrick Bangs.
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 Scarlet Pimpernel

* related portals: Adventure, Thriller.
* sister projects: Wikipedia article, Commons category, quotes, Wikidata item.
The Scarlet Pimpernel is the name of a chivalrous Englishman, in the time of the Terrors in France, who, with his band of gentlemen, rescues aristocrats before they can be killed by the violent government in revolutionary France. He is known by his symbol, a simple flower, the scarlet pimpernel (Anagallis arvensis).

### CONTENTS

CHAPTER
* Paris: September 1792
* Dover"The Fisherman's Rest"
* The Refugees
* The League of the Scarlet Pimpernel
* Marguerite
* An Exquisite of '92
* The Secret Orchard
* The Accredited Agent
* The Outrage
* In the Opera Box
* Lord Grenville's Ball
* The Scrap of Paper
* Either—Or?
* One O'Clock Precisely!
* Doubt
* Richmond
* Farewell
* The Mysterious Device
* The Scarlet Pimpernel
* The Friend
* Suspense
* Calais
* Hope
* The Death-Trap
* The Eagle and the Fox
* The Jew
* On the Track
* The Père Blanchard's Hut
* Trapped
* The Schooner
* The Escape
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 1947, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 76 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 Tribes of Burma/Kamis and Mros

The Kamis and Mros.
The Kamis and Mros have been dealt with here separately from the other Chin tribes, partly because they have for the past forty years formed the subject of independent observation, partly because they possess several marked ​characteristics (e.g., the fact that the women do not have their faces tattooed) which differentiate them from their Chin cognates in the south and east. The great bulk of them are found only in the Northern Arakan and Akyab Districts, though there are a few in the Chittagong Hill Tracts, who have been described by Dalton, Riebeck, Lewin and others, In 1901 the aggregate of the Kamis was 25,000 and that of the Mros between 12,000 and 13,000. The two tribes were first dealt with in detail in 1872 by Mr. R. F. St. John, whose report was embodied almost verbatim in the British Burma Gazetteer in 1879. Two years later further descriptions of their ways appeared in Major Hughes' "Hill Tracts of Arakan," but it was not till 1897, when Captain Rigby reported on the 1896-97 operations in the Chin Hills that anything more was added to our knowledge of the habits and customs of these hill-folk. The Kamis ami Mros have been classified as Central Chins, but it still remains to be decided whether they are more closely connected with the Ymdus or the Chins of the Chin Hills proper, or whether they can claim a joint ancestry with the Lushais. All we can say of them is that they came, like all the other Chins, originally from the north and established themselves on the western edge of the Chin country in the basin of the Kaladan, where, descending into the valleys and coming in contact with the Arakanese they have developed along lines different from those followed by the remoter hill dwellers in the east. For bibliographical table, see page 63.
# The Tribes of Burma/Lisaws

The Lisaws
Like the Marus, their neighbours, the Lisaws or Lisus (the Yawyins of the Bhamo and Myitkyina Districts) are found far afield, namely, in the Ruby Mines District and in the Shan States as well as on the edge of the Kachin area further north. Their real home is however, the Salween valley ​from 26° to 27'30° N, latitude, north-east of the Maru country. This statement is made on the authority of the late Mr. G, Litton, who has probably seen more of the pure Lisaws than any other recent observer. The Lisaws are essentially a Sal ween tribe. In Burma they are seldom met with at any great distance from that river, and those that have been found on the Mekong live where the valleys of the Mekong and the Salweeri are only separated by a narrow watershed. Mr. Litton finds an undoubted connection between the tall raw-boned Lisaws and theLolos, which appears to be borne out by the observations of Prince Henri of Orleans, who has seen the Lisaws in their northernmost home. The physical type is quite distinct from that of the more effeminate looking people to the west, and though the linguistic connection of the Lisaws with the Mar us, Khun-nongs and the like is undoubted, it is clear that their development along different lines is of very long standing. The great bulk of the Lisaws live outside the limits of Burma. The few scattered communities that were residing in the regularly enumerated areas of the Province at the time of the 1901 Census totalled 1,427 only, most of whom were counted in the Shan States and the Ruby Mines District. Any Lisaws that belonged in 1901 to the Myitkyina District were dealt with in the "estimated" areas. Particulars regarding the tribe will be found in the bibliographical note at page 79. Their dress consists ordinarily of long tunics of blue hempen cloth, with occasionally red cuffs, and blue gaiters. On the borders of the Myitkyina District some local influence (possibly Lashi) has introduced a patch-work coat. Beads and cowries are common adornments among the women, and earrings are much worn. The men frequently wear a pigtail.
# The Tribes of Burma/Hybrid Chin

Hybrid Chin Tribes: The Chaungthas, The Taungthas, The Saks.
Reference may here be made to a few scattered communities who, judging by their language, their characteristics, ​and their habitat are clearly the result of an admixture of the Chins with the Burmese and Arakanese plain dwellers in their vicinity. They are the Chaungthas, the Taungthas, and the Saks or Thets.
The Chaungthas (who have been described in the British Burma Gazetteer, Volume I, page 151, and in Hughes' " Hill Tracts of Arakan ") are found in the valley of the Kaladan in the Akyab and Northern Arakan Districts to the west of the Central Chin uplands. Whether they are Arakanese who have amalgamated with their Chin neighbours or a tribe of Chins which has adopted the dress, religion and speech of the Arakanese is doubtful, but it is clear that there are elements of both Chin and Arakanese in their composition. They numbered 1,349 in all in 1901.
The Taungthas of the Pakôkku District to the east of the Central Chin uplands are undoubtedly Chins who have adopted Buddhism and have absorbed some of the blood of the low-landers. They speak a Chin dialect, but their women have a dress of their own. It is neither Burmese nor Chin but is described as a white petticoat with a blue or dark coloured cotton shawl folded cross ways and tied round the body above the breasts with the corners hanging down over the petticoat to one side. The fullest description of the Taungthas published up to date will be found at page 723 of Part II, Volume II of the Upper Burma Gazetteer. The total of Taungthas returned at the 1901 Census was 5,704. Like the Chaungthas they are a quiet, law-abiding community. The term " Taungtha " has been applied to some of the Chin Hill tribes in Arakan, but there it simply means " hill dwellers."
The Saks or Thets of the Akyab District have practically disappeared, absorbed, presumably, for the most part, into ​the surrounding Arakanese population. There are very early references to the Saks in the annals of Burma and it is possible that at one time the term Sak was applied indiscriminately to all the Chins who occupied the hills to the west of Burma proper. Mr. Houghton infers from a comparison of a Sak with a Kadu vocabulary that the Saks were not Chins, but were related to the Kachins and Nagas, but the similarity may be accounted for by the fact that there is in all probability a faint Chin element in the Kadus, and, as, geographically, the Saks are much more likely to be of Chin than of Kachin or Naga stock, it seems advisable to treat them, till more definite data are available, as an Arakanese-Chin hybrid. In all only 230 persons returned themselves as Saks or Thets in the Akyab District in 1901. An attempt was made in 1901 to get some particulars about this community, but it was unsuccessful. The Saks seem likely to disappear altogether before long.
* ↑ History of operations in Northern Arakan and the Yawdwin Chin Hills. Captain G. C. Rigby, 1897, page 78.
* ↑ Vide British Burma Gazetteer, Volume I, page 236.
# The Tribes of Burma/Lahus

The Lahus
The test of vocabularies points to a very close connection between the Lisaws and the Lahus or Muhsos of the Eastern Shan States, and though the two tribes vary physically—the Lahus being a poorer, smaller type than the Lisaws—there can be no doubt, quite apart from the fact that they have characteristics, like the wearing of the pigtail and the habitual use of the cross-bow, in common, that they have a common origin. What outward differences there now are probably due to the degeneracy of the Lahus caused by their sojourn in the south. The northern limit of the Lahu country is marked approximately by the 24th parallel of latitude, which may also be taken as roughly indicating the sourthern limit of the Lisaws. The Lahus, however, appear to have come down from the north along the Mekong and not along the Sal ween, like the Lisaws, and their country lies well to the east as well as to the south of the Lisaw country. They are connected, no doubt, with the Mossos of the Upper Mekong, just as they are connected with the Lisaws, who are closely related to the Mossos, .but their separation from the common stock dates from a very remote period, and the similarity between "Mubso" and " Mosso" is possibly accidental. The Lahus extend southwards down to about 2o°N. latitude. The southernmost members of the tribe are found in the extreme north of Siam as well as in Tongking, where they have been studied by the French, The Kwis of the Shan States are one of the southernmost branches of the Lahus. Further north Prince Henri of Orleans found that the Lahus called were Lochai [Lahnhsi (?) ]. At the 1901 Census 15,774 persons were returned as Lahus or Muhsos and 2,882 as Kwis. All but three of these were ​enumerated in the Southern Shan States. The Lahus are best known for the resistance they have offered to the Chinese along the border and, latterly, for the readiness that they have exhibited to adopt Christianity. Some of the missionaries working among them would class them ethnically with the Karens, but for this there seems no justification. Their women's dress, the prinicipal item of which is a long-embroidered coat, is picturesque. For further details see the tabulated list at page 83.