OpenLLM-France/wikimedia huggingface dataset:
# The Complete Works of Swami Vivekananda/Volume 5/Epistles - First Series/XCI Friend

XCI
The Math, Alambazar (?), 14th June, 1899.
My Dear Friend,
I want your Highness in that fashion as I am here, you need most of friendship and love just now.
I wrote you a letter a few weeks ago but could not get news of yours. Hope you are in splendid health now. I am starting for England again on the 20th this month.
I hope also to benefit somewhat by this sea-voyage.
May you be protected from all dangers and may all blessings ever attend you!
I am yours in the Lord, Vivekananda.
PS. To Jagamohan my love and good-bye.
# The Complete Angler

Originally published in 1653, Izaak Walton continued to add to The Compleat Angler for a quarter of a century. It was dedicated to John Offley, his most honoured friend. There was a second edition in 1655, a third in 1661 (identical with that of 1664), a fourth in 1668 and a fifth in 1676. In this last edition the thirteen chapters of the original have grown to twenty-one. A second part was also added by his loving friend and brother angler Charles Cotton.
* The Complete Angler, 1st edition (1653)
* The Complete Angler, 5th edition (1653-1676)
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 Angler, 5th edition

Originally published in 1653, Izaak Walton continued to add to The Compleat Angler for a quarter of a century. It was dedicated to John Offley, his most honoured friend. There was a second edition in 1655, a third in 1661 (identical with that of 1664), a fourth in 1668 and a fifth in 1676. In this last edition the thirteen chapters of the original have grown to twenty-one. A second part was also added by his loving friend and brother angler Charles Cotton.
    Warning: template has been deprecated.
This work presented here is the 5th edition.
IZAAK WALTON
THE COMPLEAT ANGLER

## Contents

* Preface directed to John Offley
* Epistle to the reader
The first day:
* Chapter I: A Conference betwixt an Angler, a Falconer, and a Hunter, each commending his Recreation
The second and third day:
* Chapter II:On the Otter and the Chub
The third day, continued:
* Chapter III: How to fish for, and to dress, the Chavender of Chub
* Chapter IV: On the Nature and Breeding of the Trout, and how to fish for him
The third and fourth day:
* Chapter V: On the Trout
The fourth day, continued:
* Chapter VI: The Umber or Grayling
* Chapter VII: The Salmon
* Chapter VIII: On the Luce or Pike
* Chapter IX: On the Carp
* Chapter X: On the Bream
* Chapter XI: On the Tench
* Chapter XII: On the Perch
* Chapter XIII: Of the Eel, and other Fish that want Scales
* Chapter XIV: Of the Barbel
* Chapter XV: Of the Gudgeon, the Ruffe, and the Bleak
The fourth and fifth day:
* Chapter XVI: Is of nothing, or of nothing worth
The fifth day, continued:
* Chapter XVII: Of Roack and Dace
* Chapter XVIII: Of the Minnow, or Penk; Loach, Bull-Head, or Miller's- Thumb: and the Stickle-bag
* Chapter IXX: Of Rivers, and some Observations of Fish
* Chapter XX: Of Fish-Ponds
* Chapter XXI
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 Compleat Linguist

An eight issue magazine/series running between 1719 and 1722
* The Compleat Linguist/Issue 1: August 1719 (transcription project)
    A Grammar of the Spanish Tongue
* The Compleat Linguist/Issue 2: September 1719
* The Compleat Linguist/Issue 3: October 1719
* The Compleat Linguist/Issue 4: November-December 1719
* The Compleat Linguist/Issue 5: January-February 1720
* The Compleat Linguist/Issue 6: March-May 1720
* The Compleat Linguist/Issue 7: 1721
* The Compleat Linguist/Issue 8: 1722
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 Compleat Country Dancing-Master/Book 1/Dance 74

74
Honour to the Presence, then to your We. Lead up all forward and back, that again.
The 1st Man and Wo. cast off into the 2d Cu. Place and meet, then go round each other Back to Back, and cast off into your Places, then do the same over again. ·
Then the two Men clap Hands with each other, and the two We. with each other, and then with your Wo. then the 1st cast off into the 2d Cu. Places, and clap Hands as before, then turn your own Wo. once round, and so to the End. :
# The Construction of the Wonderful Canon of Logarithms/Summary of Catalogue

SUMMARY of CATALOGUE.
A Plaine Discovery.
In English.
In Dutch.
Translation by “Michiel Panneel, Dienaer des Godelijcken vvorts tot Middelborch.”
In French.
Translation by Georges Thomson.
In German.
Translation of the First Treatise only by Leo de Dromna.
Translation of the First and Second Treatises by Wolffgang Mayer.
De Arte Logistica.
In Latin.
Rabdologiæ.
In Latin.
In Italian.
Translation by “Il Cavalier Marco Locatellio.”
In Dutch.
Translation by Adrian Vlack.
Works on Logarithms.
In Latin.
In English.
The Descriptio translated by Edward Wright.
Retranslated by Herschell Filipowski.
SUMMARY of APPENDIX.
# The Complete Works of Swami Vivekananda/Volume 5/Notes from Lectures and Discourses/The Goal and Methods of Realisation

THE GOAL AND METHODS OF REALISATION
The greatest misfortune to befall the world would be if all mankind were to recognise and accept but one religion, one universal form of worship, one standard of morality. This would be the death-blow to all religious and spiritual progress. Instead of trying to hasten this disastrous event by inducing persons, through good or evil methods, to conform to our own highest ideal of truth, we ought rather to endeavour to remove all obstacles which prevent men from developing in accordance with their own highest ideals, and thus make their attempt vain to establish one universal religion.
The ultimate goal of all mankind, the aim and end of all religions, is but one—re-union with God, or, what amounts to the same, with the divinity which is every man's true nature. But while the aim is one, the method of attaining may vary with the different temperaments of men.
Both the goal and the methods employed for reaching it are called Yoga, a word derived from the same Sanskrit root as the English "yoke", meaning "to join", to join us to our reality, God. There are various such Yogas, or methods of union—but the chief ones are—Karma-Yoga, Bhakti-Yoga, Râja-Yoga, and Jnâna-Yoga.
Every man must develop according to his own nature. As every science has its methods, so has every religion. The methods of attaining the end of religion are called Yoga by us, and the different forms of Yoga that we teach, are adapted to the different natures and temperaments of men. We classify them in the following way, under four heads:
    (1) Karma-Yoga—The manner in which a man realises his own divinity through works and duty.
    (2) Bhakti-Yoga—The realisation of the divinity through devotion to, and love of, a Personal God.
    (3) Raja-Yoga—The realisation of the divinity through the control of mind.
    (4) Jnana-Yoga—The realisation of a man's own divinity through knowledge.
These are all different roads leading to the same centre—God. Indeed, the varieties of religious belief are an advantage, since all faiths are good,so far as they encourage man to lead a religious life. The more sects there are, the more opportunities there are for making successful appeals to the divine instinct in all men.
# The Complete Works of Swami Vivekananda/Volume 5/Notes from Lectures and Discourses/The aim of Raja-Yoga

THE AIM OF RAJA-YOGA
Yoga has essentially to do with the meditative side of religion, rather than the ethical side, though, of necessity, a little of the latter has to be considered. Men and women are growing to desire more than mere revelation, so called. They want facts in their own consciousness. Only through experience can there be any reality in religion. Spiritual facts are to be gathered mostly from the superconscious state of mind. Let us put ourselves into the same condition as did those who claim to have had special experiences; then if we have similar experiences, they become facts for us. We can see all that another has seen; a thing that happened once can happen again, nay, must, under the same circumstances. Raja-Yoga teaches us how to reach the superconscious state. All the great religions recognise this state in some form; but in India, special attention is paid to this side of religion. In the beginning, some mechanical means may help us to acquire this state; but mechanical means alone can never accomplish much. Certain positions, certain modes of breathing, help to harmonise and concentrate the mind, but with these must go purity and strong desire for God, or realisation. The attempt to sit down and fix the mind on one idea and hold it there will prove to most people that there is some need for help to enable them to do this successfully. The mind has to be gradually and systematically brought under control. The will has to be strengthened by slow, continuous, and persevering drill. This is no child's play, no fad to be tried one day and discarded the next. It is a life's work; and the end to be attained is well worth all that it can cost us to reach it; being nothing less than the realisation of our absolute oneness with the Divine. Surely, with this end in view, and with the knowledge that we can certainly succeed, no price can be too great to pay.
# The Complete Works of Swami Vivekananda/Volume 5/Notes from Lectures and Discourses/On Language

ON LANGUAGE
Simplicity is the secret. My ideal of language is my Master's language, most colloquial and yet most expressive. It must express the thought which is intended to be conveyed.
The attempt to make the Bengali language perfect in so short a time will make it cut and dried. Properly speaking, it has no verbs. Michael Madhusudan Dutt attempted to remedy this in poetry. The greatest poet in Bengal was Kavikankana. The best prose in Sanskrit is Patanjali's Mahâbhâshya. There the language is vigorous. The language of Hitopadesha is not bad, but the language of Kâdambari is an example of degradation.
The Bengali language must be modelled not after the Sanskrit, but rather after the Pâli, which has a strong resemblance to it. In coining or translating technical terms in Bengali, one must, however, use all Sanskrit words for them, and an attempt should be made to coin new words. For this purpose, if a collection is made from a Sanskrit dictionary of all those technical terms, then it ill help greatly the constitution of the Bengali language.
# The Complete Works of Swami Vivekananda/Volume 5/Notes from Lectures and Discourses/The Cause of Illusion

THE CAUSE OF ILLUSION
The question — what is the cause of Mâyâ (illusion)? — has been asked for the last three thousand years; and the only answer is: when the world is able to formulate a logical question, we shall answer it. The question is contradictory. Our position is that the Absolute has become this relative only apparently, that the Unconditioned has become the conditioned only in Maya. By the very admission of the Unconditioned, we admit that the Absolute cannot be acted upon by anything else. It is uncaused, which means that nothing outside Itself can act upon It. First of all, if It is unconditioned, It cannot have been acted upon by anything else. In the Unconditioned there cannot be time, space, or causation. That granted your question will be: "What caused that which cannot be caused by anything to be changed into this?" Your question is only possible in the conditioned. But you take it out of the conditioned, and want to ask it in the Unconditioned. Only when the Unconditioned becomes conditioned, and space, time, and causation come in, can the question be asked. We can only say ignorance makes the illusion. The question is impossible. Nothing can have worked on the Absolute. There was no cause. Not that we do not know, or that we are ignorant; but It is above knowledge, and cannot be brought down to the plane of knowledge. We can use the words, "I do not know" in two senses. In one way, they mean that we are lower than knowledge, and in the other way, that the thing is above knowledge. The X-rays have become known now. The very causes of these are disputed, but we are sure that we shall know them. Here we can say we do not know about the X-rays. But about the Absolute we cannot know. In the case of the X-rays we do not know, although they are within the range of knowledge; only we do not know them yet. But, in the other case, It is so much beyond knowledge that It ceases to be a matter of knowing. "By what means can the Knower be known?" You are always yourself and cannot objectify yourself. This was one of the arguments used by our philosophers to prove immortality. If I try to think I am lying dead, what have I to imagine? That I am standing and looking down at myself, at some dead body. So that I cannot objectify myself.
# The Complete Works of Swami Vivekananda/Volume 5/Notes from Lectures and Discourses/The Sannyasin

THE SANNYASIN
In explanation of the term Sannyâsin, the Swami in the course of one of his lectures in Boston said:
When a man has fulfilled the duties and obligations of that stage of life in which he is born, and his aspirations lead him to seek a spiritual life and to abandon altogether the worldly pursuits of possession, fame, or power, when, by the growth of insight into the nature of the world, he sees its impermanence, its strife, its misery, and the paltry nature of its prizes, and turns away from all these — then he seeks the True, the Eternal Love, the Refuge. He makes complete renunciation (Sannyâsa) of all worldly position, property, and name, and wanders forth into the world to live a life of self-sacrifice and to persistently seek spiritual knowledge, striving to excel in love and compassion and to acquire lasting insight. Gaining these pearls of wisdom by years of meditation, discipline, and inquiry, he in his turn becomes a teacher and hands on to disciples, lay or professed, who may seek them from him, all that he can of wisdom and beneficence.
A Sannyasin cannot belong to any religion, for his is a life of independent thought, which draws from all religions; his is a life of realisation, not merely of theory or belief, much less of dogma.
# The Chrysanthemum

* Search for titles containing or beginning with: "The Chrysanthemum."
* 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 Chrysanthemum, a poem by Florence Earle Coates from Poems (1898). ("A rose-tree, all ablush with opening flowers,")
* The Chrysanthemum, a song by Scott Joplin.
# The Church's One Foundation (unsourced)

Written in 1866
The Church’s one foundation Is Jesus Christ her Lord, She is His new creation By water and the Word. From heaven He came and sought her To be His holy bride; With His own blood He bought her And for her life He died.
She is from every nation, Yet one o’er all the earth; Her charter of salvation, One Lord, one faith, one birth; One holy Name she blesses, Partakes one holy food, And to one hope she presses, With every grace endued.
The Church shall never perish! Her dear Lord to defend, To guide, sustain, and cherish, Is with her to the end: Though there be those who hate her, And false sons in her pale, Against both foe or traitor She ever shall prevail.
Though with a scornful wonder Men see her sore oppressed, By schisms rent asunder, By heresies distressed: Yet saints their watch are keeping, Their cry goes up, “How long?” And soon the night of weeping Shall be the morn of song!
’Mid toil and tribulation, And tumult of her war, She waits the consummation Of peace forevermore; Till, with the vision glorious, Her longing eyes are blest, And the great Church victorious Shall be the Church at rest.
Yet she on earth hath union With God the Three in One, And mystic sweet communion With those whose rest is won, With all her sons and daughters Who, by the Master’s hand Led through the deathly waters, Repose in Eden land.
O happy ones and holy! Lord, give us grace that we Like them, the meek and lowly, On high may dwell with Thee: There, past the border mountains, Where in sweet vales the Bride With Thee by living fountains Forever shall abide!
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 Chronicles of England, Scotland, and Ireland

Also known as the Holinshed's Chronicles the 1587 edition was William Shakespeare's primary reference work for most of his histories and many of his other plays, including Macbeth.
* The Chronicles of England, Scotland, and Ireland (London 1577)
* The Chronicles of England, Scotland, and Ireland (London 1587)
# The Church

1413 treatise of one of the first Church reformers. The opinions on the catholic church which Hus expressed in this work played an important role in his trial at Constance, where he was condemned to death and burned at the stake.
English-language translations of De Ecclesia include:
# The Church's One Foundation

* related portals: Hymns.
* sister projects: Wikipedia article, Commons category, Wikidata item.
"The Church's One Foundation" was written in 1866 as the ninth hymn in Stone's Lyra Fidelium; Twelve Hymns on the Twelve Articles of the Apostles' Creed. It is based on the ninth article of the Apostles' Creed, "The holy Catholic Church; The Communion of Saints".
This hymn was the inspiration for Rudyard Kipling's 1896 poem "Hymn before Action". It is usually sung to Samuel Sebastian Wesley's tune "Aurelia".
* "The Church's One Foundation" in The Army and Navy Hymnal, 1920.
* "The Church's One Foundation" (unsourced)
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 Chrysanthemum (Joplin)

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 Cloud of Unknowing/Chapter 32

​HERE BEGINNETH THE TWO AND THIRTIETH CHAPTER
Of two ghostly devices that be helpful to a ghostly beginner in the work of this book.
NEVERTHELESS, somewhat of this subtlety shall I tell thee as me think. Prove thou and do better, if thou better mayest. Do that in thee is, to let be as thou wist not that they press so fast upon thee betwixt thee and thy God. And try to look as it were over their shoulders, seeking another thing: the which thing is God, enclosed in a cloud of unknowing. And if thou do thus, I trow that within short time thou shalt be eased of thy travail. I trow that an this device be well and truly conceived, it is nought else but a longing desire unto God, to feel Him ​and see Him as it may be here: and such a desire is charity, and it obtaineth always to be eased.
Another device there is: prove thou if thou wilt. When thou feelest that thou mayest on nowise put them down, cower thou down under them as a caitiff and a coward overcome in battle, and think that it is but a folly to thee to strive any longer with them, and therefore thou yieldest thee to God in the hands of thine enemies. And feel then thyself as thou wert foredone for ever. Take good heed of this device I pray thee, for me think in the proof of this device thou shouldest melt all to water. And surely me think an this device be truly conceived it is nought else but a true knowing and a feeling of thyself as thou art, a wretch and a filthy, far worse than nought: the which knowing and feeling is meekness. And this meekness obtaineth to have God Himself mightily descending, to venge thee of thine enemies, for to take ​thee up, and cherishingly dry thine ghostly eyen; as the father doth the child that is in point to perish under the mouths of wild swine or wode biting bears.
# The Cloud of Unknowing/Chapter 36

​HERE BEGINNETH THE SIX AND THIRTIETH CHAPTER
Of the meditations of them that continually travail in the work of this book.
BUT it is not so with them that continually work in the work of this book. For their meditations be but as they were sudden conceits and blind feelings of their own wretchedness, or of the goodness of God; without any means of reading or hearing coming before, and without any special beholding of any thing under God. These sudden conceits and these blind feelings be sooner learned of God than of man. I care not though thou haddest nowadays none other meditations of thine own wretchedness, nor of the goodness of God (I mean if thou feel thee thus stirred by grace and by counsel), but such as thou ​mayest have in this word SIN, and in this word GOD: or in such other, which as thee list. Not breaking nor expounding these words with curiosity of wit, in beholding after the qualities of these words, as thou wouldest by that beholding increase thy devotion. I trow it should never be so in this case and in this work. But hold them all whole these words; and mean by sin, a lump, thou wottest never what, none other thing but thyself. Me think that in this blind beholding of sin, thus congealed in a lump, none other thing than thyself, it should be no need to bind a madder thing, than thou shouldest be in this time. And yet peradventure, whoso looked upon thee should think thee full soberly disposed in thy body, without any changing of countenance; but sitting or going or lying, or leaning or standing or kneeling, whether thou wert, in a full sober restfulness.