OpenLLM-France/wikimedia huggingface dataset:
# The Wheel of Fortune/Chapter 19

THE CHARKA IN THE GITA
In the last issue I have endeavoured to answer the objections raised by the Poet against spinning as a sacrament to be performed by all. I have done so in all humility and with the desire to convince the Poet and those who think like him. The reader will be interested in knowing, that my belief is derived largely from the Bhagavadgita. I have quoted the relevant verses in the article itself. I give below Edwin Arnold's rendering of the verses from his Song Celestial for the benefit of those who do not read Sanskrit.
Work is more excellent than idleness;
The body's life proceeds not, lacking work.
There is a task of holiness to do,
Unlike world-binding toil, which, bindeth not
The faithful soul; such earthly duty do ​Free from desire, and thou shalt well perform
Thy heavenly purpose. Spake Prajapati In the beginning, when all men were made,
And, with mankind, the sacrifice—Do this! Work! Sacrifice! Increase and multiply
With sacrifice! This shall be Kamadhuk, Your 'Cow of Plenty', giving back her milk
Of all abundance. Worship the gods thereby; The gods shall yield ye grace. Those meats ye crave
The gods will grant to Labour, when it pays Tithes in the altar-flame. But if one eats
Fruits of the earth, rendering to kindly heaven, No gift of toil, that thief steals from his world."
Who eat of food after their sacrifice Are quit of fault, but they that spread a feast ​All for themselves, eat sin and drink of sin. By food the living live; food comes of rain.
And rain comes by the pious sacrifice, And sacrifice is paid with tithes of toil;
Thus action is of Brahma, who is one, The Only, All—pervading; at all times
Present in sacrifice. He that abstains To help the rolling wheels of this great world,
Glutting his idle sense, lives a lost life, Shameful and vain.
Work here undoubtedly refers to physical labour, and work by way of sacrifice can only be work to be done by all for the common benefit. Such work—such sacrifice can only be spinning. I do not wish to suggest, that the author of the Divine Song had the spinning wheel in mind. He merely laid down a fundamental principle of conduct. And reading in and applying it to India I can only think of spinning as the fittest and most acceptable sacrificial body labour. I cannot imagine anything nobler or more national than that for say one hour ​in the day we should all do the labour that the poor must do, and thus identify ourselves with them and through them with all mankind. I cannot imagine better worship of God than that in His name I should labour for the poor even as they do. The spinning wheel, spells a more equitable distribution of the riches of the earth.
Y. I.—20th Oct. 1921.
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# The Wheel of Fortune/Chapter 23

THE SPINNING WHEEL
[On February 15, 1922, Mahatma Gandhi has addressed the following letter to Sir Daniel Hamilton from Bardoli on the Spinning Wheel.]
Dear Sir,
Mr. Hodge writes to me to say that you would like to have an hour's chat with me and he has suggested that I should open the ground which I gladly do. I will not take up your time by trying to interest you in any other activity of mine except the spinning wheel. Of all my outward activities, I do believe that the spinning wheel is of the most permanent and the most beneficial. I have abundant proof now to support my statement that the spinning wheel will solve the problem of economic distress in millions of India's homes, and it constitutes an effective insurance, against famines. ​You know the great Scientist Dr. P.C. Ray, but you may not know that he has also become an enthusiast on behalf of the spinning wheel. India does not need to be industrialized in the modern sense of the term. It has 7,50,000 villages scattered over a vast area 1,900 miles long, 1,50 miles broad. The people are rooted to the soil, and the vast majority are living a hand-to-mouth life. Whatever may be said to the contrary, having travelled throughout the length and breadth of the land with eyes open, and having mixed with millions, there can be no doubt that pauperism is growing. There is no doubt also that the millions are living in enforced idleness for at least 4 months in the year. Agriculture does not need revolutionary changes. The Indian peasant requires a supplementary industry. The most natural is the introduction of the spinning wheel, not the hand-loom. The latter cannot be introduced in every home, whereas the former can, and it used to be so even a century ago. It was driven out not by economic pressure but by force deliberately ​used as can be proved from authentic records. The restoration, therefore, of the spinning wheel solves the economic problem of India at a stroke. I know that you are a lover of India, that you are deeply interested in the economic, and moral up lift of my country. I know too that you have great influence. I would like to enlist it on behalf of the spinning wheel. It is the most effective force for introducing successful Co-Operative Societies. Without honest co-operation of the millions, the enterprise can never be successful, and as it is already proving a means of weaning thousands of women from a life of shame, it is as moral an instrument as it is economic.
I hope you will not allow yourself to be prejudiced by anything you might have heard about my strange views about machinery. I have nothing to say against the development of any other industry in India by means of machinery but I do say that to supply India with cloth manufactured either outside or inside through gigantic mills is an economic blunder of ​the first magnitude just as it would be to supply cheap bread through huge bakeries established in the chief centres in India and to destroy the family stove.
Yours faithfully,
M. K. GANDHI.
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# The Wheel of Fortune/Chapter 16

THE DUTY OF SPINNING
[Speaking at a monster meeting of students held in Mirzapur Park, Calcutta, Mahatma Gandhi appealed to them to withdraw from educational institutions. In the course of that speech he spoke on the duty of spinning, which portion is printed here.]
Our education has been the most deficient in two things. Those who framed our education code neglected the training of the body and the soul. You are receiving the education of the soul but the very fact of non-co-operation for non-co-operation is nothing less and nothing more than withdrawing from participation in the evil that this Government is doing and continuing to do. And if we are withdrawing from evil conscientiously, deliberately, it means that we are walking with our face towards God. That completes or begins ​the soul training. But seeing that our bodily education has been neglected, and seeing that India has become enslaved because India forgot the spinning wheels and because India sold herself for a mess of pottage, I am not afraid to place before you, the young men of Bengal, the spinning wheel for adoption. And let a training in spinning and production of as much yarn as you can ever do constitute your main purpose and your main training during this year of probation. Let your ordinary education commence after Swaraj is established, but let every young man, and every girl, of Bengal consider it to be their sacred duty to devote all their time and energy to spinning. I have drawn attention to the parallel, that presents itself before us, from the war.Y. I.—2nd Feb. 1921.
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# The Wheel of Fortune/Chapter 2

SWADESHI
THE WHEEL OF FORTUNE
BOYCOTT OF GOODS
vs.
NON-CO-OPERATION PROGRAMME
Mr. Kasturi Ranga Aiyangar was pleased to answer my argument in favour of the details of the first stage of non-co-operation that I had the honour of explaining at the great Madras Beach meeting. He expressed his dissent from all but the renunciation of titles. He suggested boycott of foreign goods in the place of the other items. Even at the risk of repeating arguments familiar to the readers of "Young India", I must deal with the question of boycott which has now received the imprimatur of so able a publicist as Mr. Kasturi Ranga Aiyangar. ​ In the first place, boycott of British goods has been conceived as a punishment and can have no place in non-co-operation which is conceived in a spirit of self-sacrifice and is a matter of sacred duty.
Secondly, any measure of punishment must be swift, certain and adequate for the effect intended to be produced. Resorted to by individuals, therefore, boycott is ineffectual, for, it can give no satisfaction unless it is productive of effect, whereas every act of non-co-operation is its own satisfaction.
Thirdly, boycott of British goods is thoroughly unpractical, for, it involves sacrifice of their millions by millionaires. It is in my opinion infinitely more difficult for a merchant to sacrifice his millions than, for a lawyer to suspend his practice or for a title-holder to give up his title or for a parent to sacrifice, if need be, the literary instruction; of his children. Add to this the important fact that merchants have only lately begun to interest themselves in politics. They are therefore yet timid and cautious. But the class, to ​which the first stage of non-co-operation is intended to appeal, is the political class which has devoted years to politics and is not, mentally unprepared for communal sacrifice.
Boycott of British goods to be effective must be taken up by the whole country at once or not at all. It is like a siege. You can carry out a siege only when you have the requisite men and instruments of destruction. One man scratching a wall with his finger nails may hurt his fingers but will produce no effect upon the walls. One title-holder giving up his title has the supreme satisfaction of having washed his hands clean of the guilt of the donor and is unaffected by the refusal of his fellows to give up theirs. The motive Of boycott being punitive lacks the inherent practicability of non-co-operation. The spirit of punishment is a sign of weakness. A strengthening of that spirit will retard the process of regeneration. The spirit of sacrifice is a determination to rid ourselves of our weakness. It is therefore an invigorating and purifying process and is ​therefore also calculated to do good both to us and to those who evoke the spirit of sacrifice in us. Above all, if India has a mission of her own, she will not fulfil it by copying the doubtful example of the West and making even her sacrifice materialistically utilitarian instead of offering a sacrifice spotless and pleasing, even in the sight of God.
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# The Wheel of Fortune/Chapter 21

THE POTENCY OF THE SPINNING WHEEL
No amount of human ingenuity can manage to distribute water over the whole land, as a shower of rain can. No irrigation department, no rules of precedence, no inspection and no water-cess. Everything is done with an ease and a gentleness that by their very perfection evade notice. The spinning-wheel, too, has got the same power of distributing work and wealth in millions of houses in the simplest way imaginable. Those of us who do not know what it is to earn a livelihood by the sweat of one's brow; may consider the three annas a day as a pittance beneath the consideration of any man. They do not know that even in these days of high prices, there are districts in India where even three annas a day would be a boon to the poor. But we must not consider the ​question of the spinning-wheel merely from the point of individual earnings. The spinning-wheel is a force in national regeneration. If we wish for real Swaraj, we must achieve economic independence. Boycott of foreign cloth is its negative aspect. For this we must produce cloth sufficient to clothe the country. This can only be done by hand-spinning. All the mills that we have got, will not be able together to cope with the situation. If all rush for the thin mill-made cloth, it will rise in price beyond the capacity of the poor, and the experience of 1907-08 will be repeated. Moreover, the cloth best suited for the three seasons of India is Khadi. Those who have used Khadi during this summer, have come to realise, that after the soft clean touch of Khadi it is impossible to use sticky Malmal or twills. Khadi can enable its wearer to withstand the cold of an average winter as even wool cannot. The climate of India demands that clothes be washed as often as possible. Only Khadi can stand this constant wash. Khadi was once the dress of the ​nation at large. One must see to believe how venerable the old Patels and Deshmukhs looked when dressed in home-spun Khadi. There are instances of whole villages taking a legitimate pride in the fact that they had to import nothing but salt in the whole round of the six seasons. With such conditions, there could be no drain, no exploitation and therefore no Para-raj. A little village could make terms with the rulers of the land consistent with its self-respect, dignity and independence. Is our love of luxury so inveterate, that we cannot control it even for the sake of Swaraj? Y.I—6th July 1921.
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# The Wheel of Fortune/Chapter 15

THE DUTY OF SPINNING
In "The Secret of Swaraj" I have endeavoured to show what home spinning means for our country. In any curriculum of the future, spinning must be a compulsory subject. Just as we cannot live without breathing and without eating, so is it impossible for us to attain economic independence and banish pauperism from this ancient land without reviving home-spinning. I hold the spinning wheel to be as much a necessity in every household as the hearth. No other scheme that can be devised will ever solve the problem of the deepening poverty of the people.
How then can spinning be introduced in every home? I have already suggested the introduction of spinning and systematic production of yarn in every national school Once our boys and girls have learnt the art they can easily carry it to their homes. ​But this requires organisation. A spinning wheel must be worked for twelve hours per day. A practised spinner can spin two tolas and a half per hour. The price that is being paid at present is on an average four annas per forty tolas or one pound of yarn i.e., one pice per hour. Each wheel therefore should give three annas per day. A strong one costs seven rupees. Working, therefore, at the rate of twelve hours per day it can pay for itself in less than 38 days. I have given enough figures to work upon. Any one working at them will find the results to be startling.
If every school introduced spinning, it would revolutionize our ideas of financing education. We can work a school for six hours per day and give free education to the pupils. Supposing a boy works at the wheel for four hours daily, he will produce every day 10 tolas of yarn and thus earn for his school one anna per day. Suppose further that he maufactures very little during the first month, and that the school works only twenty six days in the month. He can earn after the first month Rs. 1-10 ​per month. A class of thirty boys would yield, after the first month, an income of Rs. 48-12 per month.
I have said nothing about literary training. It can be given during the two hours out of the six. It is easy to see that every school can be made self supporting without much effort and the nation can engage experienced teachers for its schools.
The chief difficulty in working out the scheme is the spinning wheel. We require thousands of wheels if the art becomes popular. Fortunately, every village carpenter can easily construct the machine. It is a serious mistake to order them from the Ashram or any other place. The beauty of spinning is that it is incredibly simple, easily learnt, and can be cheaply introduced in every village.
The course suggested by me is intended only for this year of purification and probation. When normal times are reached and Swaraj is established one hour only may be given to spinning and the rest to literary training. Y. I.—2 Feb. 1921.
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# The complete poetical works and letters of John Keats/Fragments

II. FRAGMENTS
The three fragments that follow are published in Life, Letters and Literary Remains, without date.
# The complete poetical works and letters of John Keats/Hymn to Apollo

HYMN TO APOLLO
God of the golden bow, And of the golden lyre, And of the golden hair, And of the golden fire, Charioteer Of the patient year, Where—where slept thine ire, When like a blank idiot I put on thy wreath, Thy laurel, thy glory, The light of thy story, Or was I a worm—too low crawling, for death? O Delphic Apollo!
The Thunderer grasp'd and grasp'd, The Thunderer frown'd and frown'd; The eagle's feathery mane For wrath became stiffen'd—the sound Of breeding thunder Went drowsily under, Muttering to be unbound. O why didst thou pity, and for a worm Why touch thy soft lute Till the thunder was mute, Why was not I crush'd—such a pitiful germ? O Delphic Apollo!
The Pleiades were up, Watching the silent air; The seeds and roots in the Earth Were swelling for summer fare; The Ocean, its neighbour, Was at its old labour, When, who—who did dare To tie, like a madman, thy plant round his brow, And grin and look proudly, And blaspheme so loudly, And live for that honour, to stoop to thee now? O Delphic Apollo!
# The complete poetical works and letters of John Keats/Faery Songs

FAERY SONGS
These two songs are given in Life, Letters and Literary Remains, but without date. It seems not inapt to place them near the Song of Four Fairies.
# The complete poetical works and letters of John Keats/Fragment of 'The Castle Builder'

III
Fragment of 'The Castle Builder'
To-night I 'll have my friar—let me think About my room—I 'll have it in the pink; It should be rich and sombre, and the moon, Just in its mid-life in the midst of June, Should look thro' four large windows and display Clear, but for gold-fish vases in the way, Their glassy diamonding on Turkish floor; The tapers keep aside, an hour and more, To see what else the moon alone can show; While the night-breeze doth softly let us know My terrace is well bower'd with oranges. Upon the floor the dullest spirit sees A guitar-ribband and a lady's glove Beside a crumple-leaved tale of love; A tambour-frame, with Venus sleeping there, All finish'd but some ringlets of her hair; A viol, bow-strings torn, cross-wise upon A glorious folio of Anacreon; A skull upon a mat of roses lying, Ink'd purple with a song concerning dying; An hour-glass on the turn, amid the trails Of passion-flower;—just in time there sails A cloud across the moon,—the lights bring in! And see what more my phantasy can win. It is a gorgeous room, but somewhat sad; The draperies are so, as tho' they had Been made for Cleopatra's winding-sheet; And opposite the stedfast eye doth meet A spacious looking-glass, upon whose face, In letters raven-sombre, you may trace Old 'Mene, Mene, Tekel Upharsin.' Greek busts and statuary have ever been Held, by the finest spirits, fitter far, Than vase grotesque and Siamesian jar; Therefore 't is sure a want of Attic taste That I should rather love a Gothic waste Of eyesight on cinque-coloured potter's clay, Than on the marble fairness of old Greece. My table-coverlits of Jason's fleece And black Numidian sheep-wool should be wrought, Gold, black, and heavy, from the Lama brought. My ebon sofas should delicious be With down from Leda's cygnet progeny. My pictures all Salvator's, save a few Of Titian's portraiture, and one, though new, Of Haydon's in its fresh magnificence. My wine—O good! 't is here at my desire, And I must sit to supper with my friar. ..........
# The complete poetical works and letters of John Keats/Fragment of an Ode to Maia

FRAGMENT OF AN ODE TO MAIA
Copied in a letter to Reynolds, dated May 3, 1818, in which Keats says: 'With respect to the affections and Poetry you must know by a sympathy my thoughts that way, and I dare say these few lines will be but a ratification: I wrote them on May day—and intend to finish the ode all in good time;' a purpose apparently never accomplished.
Mother of Hermes! and still youthful Maia! May I sing to thee As thou wast hymned on the shores of Baiae? Or may I woo thee In earlier Sicilian? or thy smiles Seek as they once were sought, in Grecian isles, By bards who died content on pleasant sward, Leaving great verse unto a little clan? O, give me their old vigour, and unheard Save of the quiet Primrose, and the span Of heaven and few ears, Rounded by thee, my song should die away Content as theirs, Rich in the simple worship of a day.
# The complete poetical works and letters of John Keats/Extracts from an Opera

IV
Extracts from an Opera
First given in Life, Letters and Literary Remains, and there dated 1818. In that case, it is most likely that the verses formed a portion of some experiment going on to the autumn after Keats's return from his northern journey.
# The complete poetical works and letters of John Keats/Folly's Song

Folly's Song
When wedding fiddles are a-playing, Huzza for folly O! And when maidens go a-Maying, Huzza, etc. When a milk-pail is upset, Huzza, etc. And the clothes left in the wet, Huzza, etc. When the barrel 's set abroach, Huzza, etc. When Kate Eyebrow keeps a coach, Huzza, etc. When the pig is over-roasted, Huzza, etc. And the cheese is over-toasted. Huzza, etc. When Sir Snap is with his lawyer, Huzza, etc. And Miss Chip has kiss'd the sawyer; Huzza, etc. .........
# The complete poetical works and letters of John Keats/Fragment: 'Welcome Joy and welcome Sorrow'

The quote at the beginning of this piece is a version of some lines from Paradise Lost, Book 2, which read "Strive here for mastery, and to battle bring | Their embryon atoms: they around the flag⁠ | Of each his faction, in their several clans"
FRAGMENT
Under the flag Of each his faction, they to battle bring Their embryo atoms.
Milton.
Published in Life, Letters and Literary Remains, without date.
Welcome joy, and welcome sorrow, Lethe's weed and Hermes' feather; Come to-day, and come to-morrow, I do love you both together! I love to mark sad faces in fair weather; And hear a merry laugh amid the thunder; ​Fair and foul I love together. Meadows sweet where flames are under, And a giggle at a wonder; Visage sage at pantomime; Funeral, and steeple-chime; Infant playing with a skull; Morning fair, and shipwrecked hull; Nightshade with the woodbine kissing; Serpents in red roses hissing; Cleopatra regal-dress'd With the aspic at her breast; Dancing music, music sad, Both together, sane and mad; Muses bright, and muses pale; Sombre Saturn, Momus hale;— Laugh and sigh, and laugh again; Oh, the sweetness of the pain! Muses bright and muses pale, Bare your faces of the veil; Let me see; and let me write Of the day, and of the night— Both together:—let me slake All my thirst for sweet heart-ache! Let my bower be of yew, Interwreath'd with myrtles new; Pines and lime-trees full in bloom, And my couch a low grass-tomb.
# The Turtles of Tasman

* By the Turtles of the Tasman
* The Eternity of Forms
* Told in the Drooling Ward
* The Hobo and the Fairy
* The Prodigal Father
* The First Poet
* Finis
* The End of the Story
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 Turnip (Grimm/Taylor and Jardine)

* "The Turnip" in German Popular Stories (1823) (transcription project)
* "The Turnip" in Grimm's Goblins (1876)

## See also

* "The Man in the Bag" (1912), Taylor and Jardine translation, revised by Marian Edwardes
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.