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

CI
Dacca, 29th March, 1901.
My Dear Mother,
By this time you must have received my other note from Dacca. Saradananda has been suffering badly from fever in Calcutta, which has become simply a hell of demons this year. He has recovered and is now in the Math which, thank God, is one of the healthiest places in our Bengal.
I do not know what conversation took place between you and my mother; I was not present. I suppose it was only an eager desire on her part to see Margot, nothing else.
My advice to Margot would be to mature her plans in England and work them out a good length before she comes back. Good solid work must wait.
Saradananda expects to go to Darjeeling to Mrs. Banerji, who has been in Calcutta for a few days, as soon as he is strong enough.
I have no news yet of Joe from Japan. Mrs. Sevier expects to sail soon. My mother, aunt, and cousin came over five days ago to Dacca, as there was a great sacred bath in the Brahmaputra river. Whenever a particular conjunction of planets takes place, which is very rare, a huge concourse of people gather on the river on a particular spot. This year there has been more than a hundred thousand people; for miles the river was covered with boats.
The river, though nearly a mile broad at the place, was one mass of mud! But it was firm enough, so we had our bath and Pujâ (worship), and all that.
I am rather enjoying Dacca. I am going to take my mother and the other ladies to Chandranath, a holy place at the easternmost corner of Bengal.
I am rather well and hope you and your daughter and Margot are also enjoying splendid health.
With everlasting love,
Ever your son, Vivekananda.
PS. My cousin and mother send you and Margot their love. PS. I do not know the date.
# The Circular Staircase

* information about this edition.
* related portals: Mystery.
* sister projects: Wikipedia article, Wikidata item.
It was adapted for the screen twice: as a silent film in 1915, and for the television series Climax! in 1956. Its best known adaptation was as the play The Bat, which became a major Broadway hit and inspired a number of later works, including several adaptations of its own. Warning: template has been deprecated.
THE CIRCULAR STAIRCASE
By
MARY ROBERTS RINEHART
GROSSET & DUNLAP
Publishers New York
By arrangement with Farrar & Rinehart, Inc.
COPYRIGHT, 1908, BY THE BOBBS-MERRILL COMPANY
PRINTED IN THE UNITED STATES OF AMERICA
CONTENTS
* chapterpage
* I—I Take a Country House 9
* II—A Link Cuff-Button 19
* III—Mr. John Bailey Appears 29
* IV—Where is Halsey? 35
* V—Gertrude's Engagement 43
* VI—In the East Corridor 51
* VII—A Sprained Ankle 59
* VIII—The Other Half of the Link 68
* IX—Just Like a Girl 80
* X—The Traders' Bank 90
* XI—Halsey Makes a Capture 99
* XII—One Mystery for Another 105
* XIII—Louise 115
* XIV—An Egg-Nog and a Telegram 129
* XV—Liddy Gives the Alarm 136
* XVI—In the Early Morning 143
* XVII—A Hint of Scandal 149
* XVIII—A Hole in the Wall 159
* XIX—Concerning Thomas 167
* XX—Doctor Walker's Warning 173
* XXI—Fourteen Elm Street 181
* XXII—A Ladder Out of Place 193
* XXIII—While the Stables Burned 199
* XXIV—Flinders 208
* XXV—A Visit from Louise 215
* XXVI—Halsey's Disappearance 225
* XXVII—Who is Nina Carkington? 235
* XXVIII—A Tramp and the Toothache 242
* XXIX—A Scrap of Paper 251
* XXX—When Churchyards Yawn 260
* XXXI—Between Two Fireplaces 267
* XXXII—Anne Watson's Story 273
* XXXIII—At the Foot of the Stairs 280
* XXXIV—The Odds and Ends 293
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 1953, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 70 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 Connemara

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
103 U.S. 754
The Connemara
MOTION to dismiss an appeal from the Circuit Court of the United States for the District of Louisiana, united with a motion to affirm the decree.
Mr. Richard De Gray and Mr J. R. Beckwith in support of the motion.
Mr. Philip Phillips, contra.
MR. CHIEF JUSTICE WAITE delivered the opinion of the court.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# The Connemara (108 U.S. 352)

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
108 U.S. 352
The Connemara
[Syllabus from page 352-353 intentionally omitted]
[Statement of Case from page 353 intentionally omitted]
P. Phillips, Jas. McConnell, and Wm. Hallett Phillips, for appellants.
[Argument of Counsel from pages 353-354 intentionally omitted]
Richard De Gray, J. R. Beckwith, and Chas. W. Hornor, for appellees.
GRAY, J.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# The Conjurer's Revenge

* Search for titles containing or beginning with: "The Conjurer's Revenge."
* 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 Conjurer's Revenge", short story by Charles W. Chesnutt
* "The Conjurer's Revenge", short story by Stephen Leacock
# The Connecticut

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
103 U.S. 710
The Connecticut
APPEALS from the Circuit Court of the United States for the Eastern District of New York.
Mr. Cornelius Van Santvoord for the 'Connecticut.'
Mr. Abraham Van Santvoord for the 'S. A. Stevens.'
Mr. Welcome R. Beebe for the 'Othello.'
Mr. Henry T. Wring, contra.
MR. CHIEF JUSTICE WAITE delivered the opinion of the court.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# The Conquering Will

* Search for titles containing or beginning with: "The Conquering Will."
* 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 Conquering Will, short story by Harriet Prescott Spofford
* "The Conquering Will" by Ted Olson. in Weird Tales, 1 (2) (April 1923)
# The Cloud of Unknowing/Chapter 25

​HERE BEGINNETH THE FIVE AND TWENTIETH CHAPTER
That in the time of this work a perfect soul hath no special beholding to any one man in this life.
I SAY not that in this work he shall have a special beholding to any man in this life, whether that he be friend or foe, kin or stranger; for that may not be if this work shall perfectly be done, as it is when all things under God be fully forgotten, as falleth for this work. But I say that he shall be made so virtuous and so charitable by the virtue of this work, that his will shall be afterwards, when he con¬ descended to commune or to pray for his even-christian—not from all this work, for that may not be without great sin, but from the height of this ​work, the which is speedful and needful to do some time as charity asketh—as specially then directed to his foe as to his friend, his stranger as his kin. Yea, and some time more to his foe than to his friend.
Nevertheless, in this work he hath no leisure to look after who is his friend or his foe, his kin or his stranger. I say not but he shall feel some time—yea, full oft—his affection more homely to one, two, or three, than to all these other: for that is lawful to be, for many causes as charity asketh. For such an homely affection felt Christ to John and unto Mary, and unto Peter before many others. But I say, that in the time of this work shall all be equally homely unto him; for he shall feel then no cause, but only God. So that all shall be loved plainly and nakedly for God, and as well as himself.
For as all men were lost in Adam and all men that with work will witness their will of salvation are saved or ​shall be by virtue of the Passion of only Christ: not in the same manner, but as it were in the same manner, a soul that is perfectly disposed to this work, and oned thus to God in spirit as the proof of this work witnesseth, doth that in it is to make all men as perfect in this work as itself is. For right as if a limb of our body feeleth sore, all the tother limbs be pained and diseased therefore, or if a limb fare well, all the remnant be gladded therewith—right so is it ghostly of all the limbs of Holy Church. For Christ is our head, and we be the limbs if we be in charity: and whoso will be a perfect disciple of our Lord's, him behoveth strain up his spirit in this work ghostly, for the salvation of all his brethren and sisters in nature, as our Lord did His body on the Cross. And how? Not only for His friends and His kin and His homely lovers, but generally for all mankind, without any special beholding more to one than to another. For all that will leave sin ​and ask mercy shall be saved through the virtue of His Passion. And as it is said of meekness and charity, so it is to be understood of all other virtues. For all they be truly comprehended in this little pressing of love, touched before.
# The Cloud of Unknowing/Chapter 22

​HERE BEGINNETH THE TWO AND TWENTIETH CHAPTER
Of the wonderful love that Christ had to man in person of all sinners truly turned and called to the grace of contemplation.
SWEET was that love betwixt our Lord and Mary. Much love had she to Him. Much more had He to her. For whoso would utterly behold all the behaviour that was betwixt Him and her, not as a trifler may tell, but as the story of the gospel will witness—the which on nowise may be false—he should find that she was so heartily set for to love Him, that nothing beneath Him might comfort her, nor yet hold her heart from Him. This is she, that same Mary, that when she sought Him at the sepulchre with weeping cheer would not be comforted of angels. For when they spake unto ​her so sweetly and so lovely and said, "Weep not, Mary; for why, our Lord whom thou seekest is risen, and thou shalt have Him, and see Him live full fair amongst His disciples in Galilee as He hight," she would not cease for them. For why? Her thought that whoso sought verily the King of Angels, them list not cease for angels.
And what more? Surely whoso will look verily in the story of the gospel, he shall find many wonderful points of perfect love written of her to our ensample, and as even according to the work of this writing, as if they had been set and written therefore; and surely so were they, take whoso take may. And if a man list for to see in the gospel written the wonderful and the special love that our Lord had to her, in person of all accustomed sinners truly turned and called to the grace of contemplation, he shall find that our Lord might not suffer any man or woman—yea, not ​her own sister—speak a word against her, but if He answered for her Himself. Yea, and what more? He blamed Symon Leprous in his own house, for that he thought against her. This was great love: this was passing love.
# The Cloud of Unknowing/Chapter 26

​HERE BEGINNETH THE SIX AND TWENTIETH CHAPTER
That without full special grace, or long use in common grace, the work of this book is right travailous; and in this work, which is the work of the soul helped by grace, and which is the work of only God.
AND therefore travail fast awhile, and beat upon this high cloud of unknowing, and rest afterward. Nevertheless, a travail shall he have who so shall use him in this work; yea, surely! and that a full great travail, unless he have a more special grace, or else that he have of long time used him therein.
But I pray thee, wherein shall that travail be? Surely not in that devout stirring of love that is continually ​wrought in his will, not by himself, but by the hand of Almighty God: the which is evermore ready to work this work in each soul that is disposed thereto, and that doth that in him is, and hath done long time before, to enable him to this work.
But wherein then is this travail, I pray thee? Surely, this travail is all in treading down of the remembrance of all the creatures that ever God made, and in holding of them under the cloud of forgetting named before. In this is all the travail; for this is man's travail, with help of grace. And the tother above—that is to say, the stirring of love—that is the work of only God. And therefore do on thy work, and surely I promise thee He shall not fail in His.
Do on then fast; let see how thou bearest thee. Seest thou not how He standeth and abideth thee? For shame! Travail fast but awhile, and thou shalt soon be eased of the greatness and of the hardness of this travail. ​For although it be hard and strait in the beginning, when thou hast no devotion; nevertheless yet after, when thou hast devotion, it shall be made full restful and full light unto thee that before was full hard. And thou shalt have either little travail or none, for then will God work sometimes all by Himself. But not ever, nor yet no long time together, but when Him list and as Him list; and then wilt thou think it merry to let Him alone.
Then will He sometimes peradventure send out a beam of ghostly light, piercing this cloud of unknowing that is betwixt thee and Him; and shew thee some of His privity, the which man may not, nor cannot speak. Then shalt thou feel thine affection inflamed with the fire of His love, far more than I can tell thee, or may or will at this time. For of that work, that falleth to only God, dare I not take upon me to speak with my blabbering fleshly tongue: and shortly to say, although I durst I would do ​not. But of that work that falleth to man when he feeleth him stirred and helped by grace, list me well tell thee: for therein is the less peril of the two.
# The Cloud of Unknowing/Chapter 27

​HERE BEGINNETH THE SEVEN AND TWENTIETH CHAPTER
Who should work in the gracious work of this book.
FIRST and foremost, I will tell thee who should work in this work, and when, and by what means: and what discretion thou shalt have in it. If thou asketh me who shall work thus, I answer thee—all that have forsaken the world in a true will, and thereto that give them not to active life, but to that life that is called contemplative life. All those should work in this grace and in this work, whatsoever that they be; whether they have been accustomed sinners or none.
# The Cloud of Unknowing/Chapter 28

​HERE BEGINNETH THE EIGHT AND TWENTIETH CHAPTER
That a man should not presume to work in this work before the time that he be lawfully cleansed in conscience of all his special deeds of sin.
BUT if thou asketh me when they should work in this work, then I answer thee and I say: that not ere they have cleansed their conscience of all their special deeds of sin done before, after the common ordinance of Holy Church.
For in this work, a soul drieth up in it all the root and the ground of sin that will always live in it after confession, be it never so busy. And, therefore, whoso will travail in this work, let him first cleanse his conscience; and afterward when he hath done that in him is lawfully, let him dispose him ​boldly but meekly thereto. And let him think, that he hath full long been holden therefrom. For this is that work in the which a soul should travail all his lifetime, though he had never sinned deadly. And the whiles that a soul is dwelling in this deadly flesh, it shall evermore see and feel this cumbrous cloud of unknowing betwixt him and God. And not only that, but in pain of the original sin it shall evermore see and feel that some of all the creatures that ever God made, or some of their works, will evermore press in remembrance betwixt it and God. And this is the right wisdom of God, that man, when he had sovereignty and lordship of all other creatures, because that he wilfully made him underling to the stirring of his subjects, leaving the bidding of God and his Maker; that right so after, when he would fulfil the bidding of God, he saw and felt all the creatures that should be beneath him, proudly press above him, betwixt him and his God.
# The Cloud of Unknowing/Chapter 23

​HERE BEGINNETH THE THREE AND TWENTIETH CHAPTER
How God will answer and purvey for them in spirit, that for business about His love list not answer nor purvey for themselves.
AND truly an we will lustily conform our love and our living, inasmuch as in us is, by grace and by counsel, unto the love and the living of Mary, no doubt but He shall answer on the same manner now for us ghostly each day, privily in the hearts of all those that either say or think against us. I say not but that evermore some men shall say or think somewhat against us, the whiles we live in the travail of this life, as they did against Mary. But I say, an we will give no more heed to their saying nor to their ​thinking, nor no more cease of our ghostly privy work for their words and their thoughts, than she did—I say, then, that our Lord shall answer them in spirit, if it shall be well with them that so say and so think, that they shall within few days have shame of their words and their thoughts.
And as He will answer for us thus in spirit, so will He stir other men in spirit to give us our needful things that belong to this life, as meat and clothes with all these other; if He see that we will not leave the work of His love for business about them. And this I say in confusion of their error, that say that it is not lawful for men to set them to serve God in contemplative life, but if they be secure before of their bodily necessaries. For they say, that God sendeth the cow, but not by the horn. And truly they say wrong of God, as they well know. For trust steadfastly, thou whatsoever that thou be, that truly turnest thee from the world unto God, that one of these ​two God shall send thee, without business of thyself: and that is either abundance of necessaries, or strength in body and patience in spirit to bear need. What then recketh it, which man have? for all come to one in very contemplatives. And whoso is in doubt of this, either the devil is in his breast and reeveth him of belief, or else he is not yet truly turned to God as he should be; make he it never so quaint, nor never so holy reasons shew there again, whatsoever that he be.
And therefore thou, that settest thee to be contemplative as Mary was, choose thee rather to be meeked under the wonderful height and the worthiness of God, the which is perfect, than under thine own wretchedness, the which is imperfect: that is to say, look that thy special beholding be more to the worthiness of God than to thy wretchedness. For to them that be perfectly meeked, no thing shall defail; neither bodily thing, nor ghostly. For ​why? They have God, in whom is all plenty; and whoso hath Him—yea, as this book telleth—him needeth nought else in this life.
# The Cloud of Unknowing/Chapter 24

​HERE BEGINNETH THE FOUR AND TWENTIETH CHAPTER
What charity is in itself, and how it is truly and perfectly contained in the work of this book.
AND as it is said of meekness, how that it is truly and perfectly comprehended in this little blind love pressed, when it is beating upon this dark cloud of unknowing, all other things put down and forgotten: so it is to be understood of all other virtues, and specially of charity.
For charity is nought else to bemean to thine understanding, but love of God for Himself above all creatures, and of man for God even as thyself. And that in this work God is loved for Himself, and above all creatures, it seemeth right well. For as it is said ​before, that the substance of this work is nought else but a naked intent directed unto God for Himself.
A naked intent I call it. For why, in this work a perfect prentice asketh neither releasing of pain, nor increasing of meed, nor shortly to say, nought but Himself. Insomuch, that neither he recketh nor looketh after whether that he be in pain or in bliss, else that His will be fulfilled that he loveth. And thus it seemeth that in this work God is perfectly loved for Himself, and that above all creatures. For in this work, a perfect worker may not suffer the memory of the holiest creature that ever God made to commune with him.
And that in this work the second and the lower branch of charity unto thine even-christian is verily and per¬ fectly fulfilled, it seemeth by the proof. For why, in this work a perfect worker hath no special beholding unto any man by himself, whether that he be kin or stranger, friend or foe. For all men ​him thinks equally kin unto him, and no man stranger. All men him thinks be his friends, and none his foes. Insomuch, that him thinks all those that pain him and do him disease in this life, they be his full and his special friends: and him thinketh, that he is stirred to will them as much good, as he would to the homeliest friend that he hath.
# The Cloud of Unknowing/Chapter 29

​HERE BEGINNETH THE NINE AND TWENTIETH CHAPTER
That a man should bidingly travail in this work, and suffer the pain thereof, and judge no man.
AND therefore, whoso coveteth to come to cleanness that he lost for sin, and to win to that well-being where all woe wanteth, him behoveth bidingly to travail in this work, and suffer the pain thereof, whatsoever that he be: whether he have been an accustomed sinner or none.
All men have travail in this work; both sinners, and innocents that never sinned greatly. But far greater travail have those that have been sinners than they that have been none; and that is great reason. Nevertheless, ofttimes it befalleth that some that have been ​horrible and accustomed sinners come sooner to the perfection of this work than those that have been none. And this is the merciful miracle of our Lord, that so specially giveth His grace, to the wondering of all this world. Now truly I hope that on Doomsday it shall be fair, when that God shall be seen clearly and all His gifts. Then shall some that now be despised and set at little or nought as common sinners, and peradventure some that now be horrible sinners, sit full seemly with saints in His sight: when some of those that seem now full holy and be worshipped of men as angels, and some of those yet peradventure, that never yet sinned deadly, shall sit full sorry amongst hell caves.
Hereby mayest thou see that no man should be judged of other here in this life, for good nor for evil that they do. Nevertheless deeds may lawfully be judged, but not the man, whether they be good or evil.