OpenLLM-France/wikimedia huggingface dataset:
# The Dictionary of Australasian Biography/Aspinall, Hon. Butler Cole

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​Aspinall, Hon. Butler Cole, son of the Rev. James Aspinall, rector of Althorp, Lancashire, and brother of John Bridge Aspinall, Q.C., Recorder of Liverpool, and Attorney-General of the County Palatine of Durham, was called to the English bar in 1853. Having been a contributor to the Morning Chronicle and other London papers, when he was known to Mr. G. H. Lewes, Rossetti, and many other literary celebrities, he went to Victoria in 1854 as law reporter to the Melbourne Argus. Subsequently he contributed to the Morning Herald, Age, and Melbourne Punch. He commenced to practise as a barrister on leaving the Argus, and gained a great reputation as an advocate by his defence of the Eureka rioters. In 1856 he entered parliament as member of the Legislative Assembly for Talbot, established a reputation as a debater, and became still more widely celebrated in social circles as the recognised wit of the colony. He succeeded Mr. R. D. Ireland as Attorney-General in the Heales Administration in July 1861, and held office until November of that year. He became member for Portland, and was Solicitor-General in the Macpherson Ministry from Jan. to April 1870. In 1868 he went to Sydney and defended O'Farrell, who was tried and executed for the attempted assassination of the Duke of Edinburgh. Mr. Aspinall resigned his seat in Parliament in 1870, and the following year became insane. He died in England on April 4th, 1875.
# The Dictionary of Australasian Biography/Arnold, Hon. William Munnings

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​Arnold, Hon. William Munnings, M.L.A., second son of the Rev. Richard Arnold, was born at Ellough, Suffolk, England, in 1820, and arrived in New South Wales in 1839, when he settled on the Paterson river. In 1856 he was elected to the Legislative Assembly for Durham and Paterson, and in 1858 was chosen Chairman of Committees. From March 1860 to Oct. 1863 he was Minister for Public Works in the Robertson and Cowper Ministries, and shared in the carrying of the Land Act of 1861. In the subsequent Cowper Ministry he held the same post from Feb. to Oct. 1865, when he was for a few days Minister of Lands, and subsequently acted as Speaker of the Assembly from Nov. 1865 to March 1st, 1875, when he was drowned in the floods at Stradbroke, his estate on the Paterson river.
# The Dictionary of Australasian Biography/Arnold, Thomas

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​Arnold, Thomas, M.A., is the second son of the late Dr. Arnold, of Rugby, and was born at Laleham, Staines, on Nov. 30th, 1823. He was educated at Winchester, Rugby, and University College, Oxford, where he took his degree (first class in classics) in 1848. After serving for some time in the Colonial Office he emigrated in 1847 to New Zealand, intending to settle there as a farmer. Not finding this employment congenial or profitable, he proceeded to Tasmania, where he received the appointment of Inspector of Schools. While in Tasmania he married Julia, daughter of William Sorell, Registrar of Deeds, and granddaughter of Colonel Sorell, sometime Governor of the island. In 1855 Mr. Arnold, carried away even in the Antipodes by the "Oxford Movement," followed its leader into the Church of Rome. He relinquished his post and returned to England, when he received the appointment of Professor of English Literature in the now defunct Catholic University of Dublin, where he remained for six years, subsequently following the late Cardinal Newman to Edgbaston. He is author of numerous works, mostly on English literature.
# The Complete Poetical Works of Percy Bysshe Shelley (ed. Hutchinson, 1914)

OXFORD EDITION
THE COMPLETE
POETICAL WORKS
OF
PERCY BYSSHE SHELLEY
INCLUDING MATERIALS NEVER BEFORE
PRINTED IN ANY EDITION OF THE POEMS
EDITED WITH TEXTUAL NOTES
BY
THOMAS HUTCHINSON, M.A.
EDITOR OF THE OXFORD WORDSWORTH
HUMPHREY MILFORD
OXFORD UNIVERSITY PRESS
LONDON, NEW YORK, TORONTO, MELBOURNE
1914
CONTENTS
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 Poetical Works of Percy Bysshe Shelley (ed. Hutchinson, 1914)/'Alas! this is not what I thought life was'

FRAGMENT: 'ALAS! THIS IS NOT WHAT I THOUGHT LIFE WAS'
[Published by Mrs. Shelley, P. W., 1839, 1st ed. This fragment is joined by Forman with that immediately preceding.]
# The Complete Poetical Works of Percy Bysshe Shelley (ed. Hutchinson, 1914)/'Is it that in some brighter sphere'

FRAGMENT: 'IS IT THAT IN SOME BRIGHTER SPHERE'
[Published by Dr. Garnett, Relics of Shelley, 1862.]
# The Complete Poetical Works of John Milton/On the Detraction Which Followed Upon My Writing Certain Treatises

ON THE DETRACTION WHICH FOLLOWED UPON MY WRITING CERTAIN TREATISES
(1645-6)
# The Complete Poetical Works of Percy Bysshe Shelley (ed. Hutchinson, 1914)/'I faint, I perish with my love'

FRAGMENT: 'I FAINT, I PERISH WITH MY LOVE!'
[Published by Rossetti, Complete P. W. of P. B. S., 1870.]
# The Complete Poetical Works of Percy Bysshe Shelley (ed. Hutchinson, 1914)/'Follow to the deep wood's weeds'

FRAGMENT: 'FOLLOW TO THE DEEP WOOD'S WEEDS'
[Published by Dr. Garnett, Relics of Shelley, 1862.]
# The Confessions of Saint Augustine (Outler)/Book I/Chapter III

    God wholly filleth all things: but Him, nor Heaven, nor Earth containeth.
Do heaven and earth contain Thee, since Thou fillest them? or dost Thou fill them and yet more of Thee remaineth, since they do not contain Thee? or whether pourest Thou forth what remainest of Thyself when the heaven and the earth are full? or hast Thou no need that Thou by aught shouldest be contained, since Thou containest all things, for what Thou dost fill by containing Thou dost fill? for the vessels which are full of Thee uphold Thee not, since, though they were broken, Thou wert not poured out. And when Thou art "poured out upon us" (Joel, ii, 28) Thou art not Thyself cast down, but Thou upliftest us; neither art Thou scattered, but Thou gatherest us. But Thou who fillest all things, fillest Thou them with Thy whole self? or, since all things cannot contain Thee wholly, do they contain a part of Thee? and all at once the same part? Or does each contain its own part, the greater more, the smaller less? And is, then, one part of Thee greater, another less? or, art Thou wholly everywhere, though naught contains Thee wholly?
# The Confessions of Saint Augustine (Outler)/Book I/Chapter XI

    He is taken ill, and desires to be baptized; but his mother defers it upon his recovery, as his father is not yet a Christian.
As a boy, then, I had already heard of an eternal life, promised us through the humility of the Lord our God stooping to our pride; and even from my mother's womb, whose hope was in Thee, I was signed with the sign of His cross and salted with His salt. Thou sawest, Lord, how while yet a boy, I was one day suddenly seized with oppression of the stomach, and like to die; Thou sawest, my God (for Thou wert my keeper), with what emotion and what faith I entreated, from the affection of my mother and Thy Church, the mother of us all, the baptism of Thy Christ my God and Lord. Whereupon the mother of my flesh, being much disturbed (since with a heart pure in Thy faith, she even more lovingly "travailed in birth" of my salvation), would with all speed have provided for my consecration and cleansing by the health-giving sacraments, confessing Thee, Lord Jesus, for the remission of sins, unless I had suddenly recovered. And so, if I must needs again be polluted should I live, my cleansing was deferred, because after that washing the guilt, in gross sins, would be greater and more perilous. I then already believed: and my mother and the whole household, except my father: yet did not he prevail over the power of my mother's piety in me, that I should believe in Christ the less, because he did not yet believe. For it was her steadfast aim, that Thou my God, rather than he, should be my father; and in this Thou didst aid her to prevail over her husband, whom she the better obeyed; and even thus she obeyed Thee who hast so commanded.
I beseech Thee, my God, I would fain know, if so Thou willest, for what purpose was I hindered from being then baptised? was it for my good that the rein was laid loose, as it were, upon me, for me to sin? or was it not laid loose? If not, why does it still echo in our ears on all sides, "Let him alone, let him do as he will, for he is not yet baptized?" And yet as to bodily health, we do not say, "Let him be worse wounded, for he is not yet healed." How much better then, had I been at once healed; and that then it had been brought about my friends' diligence and my own, that my soul's recovered health had been kept safe in Thy safe keeping, who hadst given it. Better truly. But how many and great waves of temptation seemed to hang over me after my boyhood! These my mother foresaw; and preferred to hazard on them the clay whence I might afterwards be moulded, than the very image, when made.
# The Confessions of Saint Augustine (Outler)/Book I/Chapter V

    He seeketh rest in God, and forgiveness of his sins.
Oh! that I might find rest in Thee! Oh! that Thou wouldest enter into my heart, and saturate it, that I may forget my own ills, and embrace Thee, my only good! What art Thou to me? In Thy pity teach me to utter it. Or what am I to Thee that Thou demandest love from me, and, if I comply not, art wroth with me, and dost menace me with grievous woes? Is it then but a slight woe to love Thee not? Ah me! by Thy compassions tell me, O Lord my God, what Thou art to me. "Say unto my soul, I am thy salvation" (Ps. xxxv. 3). So say it, that I may hear. Behold, Lord, the ears of my heart are before me; open Thou them and "say unto my soul, I am thy salvation." After this word let me hasten and lay hold on Thee. Hide not Thy face from me. Let me die (that I die not) that I may see Thy face.
Narrow is the dwelling-place within my soul; enlarge Thou it, that Thou mayest enter in. It is ruinous; do Thou repair it. It has that within which must offend Thine eyes; I confess and know it. But who shall cleanse it? or to whom should I cry, save Thee? "Lord, cleanse me from my secret faults; keep Thy servant also from presumptuous sins" (Ps. xix. 12, 13). "I believe, and therefore do I speak" (Ps. cxvi. 10). Lord, Thou knowest. "Have I not confessed my sins unto the Lord: and so Thou hast forgiven the wickedness of my sins" (Ps. xxxii. 6). "I contend not in judgment with Thee" (Job ix. 2), who art the truth; I seek not to deceive myself; "lest my iniquity lie unto itself" (Ps. xxii. 12, Vulg.). Therefore I contend not in judgment with Thee; "for if Thou, Lord, art extreme to mark what is done amiss, O Lord, who may abide it?" (Ps. cxxx. 3).
# The Confessions of Saint Augustine (Outler)/Book I/Chapter VIII

    That a child learneth not to speak by rules, but from the gesture and words of his parents.
Passing hence from infancy, I came to boyhood, or rather it came to me, displacing infancy. Nor did that depart,—(for whither went it?)—and yet it was no more. For I was no longer a speechless infant, but a speaking boy. This I remember; and have since observed how I learned to speak. For my elders did not teach me words (as, soon after, other learning) by any set method; but I, longing by cries and broken accents and various motions of my limbs to express my thoughts, that so my will might be obeyed, and yet unable to express all I willed, or to whom I willed, did myself, by the understanding which Thou, my God, gavest me, go through the sounds in my memory. When they named anything, and to suit the word turned towards it, I saw and remembered that the called what they desired to point out by the name they uttered. And that they meant this thing and no other, was plain from the motion of their body, the natural language, as it were, of all people, expressed by the countenance, the glance of the eyes, the movement of the limbs, and the tone of the voice, indicating the affections of the mind, as it purses, possesses, rejects, or shuns. And thus by frequently hearing words, as they occurred in various sentences, I collected gradually for what they were the symbols; and having broken in my mouth to these symbols, I thereby gave utterance to my will. Thus I exchanged with those about me these symbols of our wills in utterance, and so launched deeper into the stormy fellowship of human life, yet depending on parental authority and the beck of elders.
# The Confessions of Saint Augustine (Outler)/Book I/Chapter XII

    He was compelled to labour at his studies; and confesses in this that God is good.
In boyhood itself, however (so much less dreaded for me than youth), I loved not lessons, and hated to be forced to them. Yet I was forced; and this was well done towards me, but I did not well; for, unless compelled, I would not have learnt. But no one does well what he doth unwillingly, even though what he doth, be well. Yet neither did they well who forced me, but what was well was done of Thee, my God. For they did not care to what use I might put what they compelled me to learn, except to satiate the insatiate desires of a want that hath abundance, and a glory that is full of shame. (See Rev. iii, 17, and Phil. iii, 19) But Thou, “by whom the very hairs of our head are all numbered” (S. Matt. x. 30), didst use for my good the error of all who urged me to learn; and my own who would not learn, Thou didst use for my punishment—a punishment of which I was not undeserving, being so small a boy, yet so great a sinner. So by those who did not well, Thou didst well for me; and by my own sin Thou dist justly requite me. For thou hast commanded, and so it is, that every inordinate affection should be its own punishment.
# The Confessions of Saint Augustine (Outler)/Book I/Chapter IV

    The Majesty of God is supreme: and his perfections cannot be expressed.
What art Thou then, my God? what, I ask, but the Lord God? "For who is Lord but the Lord, or who is God except our God?" (Ps. xviii. 31 Vulg.). O Thou Most highest, most good, most potent, most omnipotent; most merciful, yet most just; most hidden, yet most present; fairest, yet most strong; firm fixed, yet incomprehensible; who changest not, yet changest all thing; never new, never old; yet who makest all things new, and "bringest age upon the proud, and they know it not;" ever working, ever at rest; that gatherest, yet lackest nothing; that bearest, and fillest, and coverest; that createst, and nourishest, and makest perfect; that seekest, yet possessest all thing. Thou dost love without passion; Thou art jealous without anxiety; Thou repentest without grief; Thou art angry without disquiet; Thou changest Thy works, without changing Thy purpose; Thou receivest again what Thou dost find, yet didst never lose; never in need, yet Thou rejoicest in gains; never covetous, yet Thou demandest usury. Thou receivest over and above, that Thou mayest owe; and who hath aught that is not Thine. Thou payest debts, that owest none; Thou forgivest debts, yet losest nothing. And what have I yet said, my God, my life, my holy joy? or what saith any when he speaks of Thee? Yet woe to them that speak not of Thee, since they that speak most are even as the dumb.
# The Confessions of Saint Augustine (Outler)/Book I/Chapter IX

    Concerning the hatred of lessons, the love of play, and the fear of being whipped, noticeable in boys; and concerning the inconsistencies of their parents and masters.
O God my God, what miseries and derision did I now experience, when obedience to my teachers was imposed upon me, as is proper in a boy, in order that in this world I might get on and excel in oratorical arts, which should serve to the "praise of men," and to deceitful riches. Next I was put to school to learn lessons, in which I (poor wretch) knew not what use there was; and yet, if idle in learning, I was flogged. For this method was commended by our forefathers; and many, passing the same course before us, framed for us weary paths, through which we were compelled to pass; multiplying toil and grief upon the sons of Adam. But, Lord, we found men that called upon Thee, and we learnt from them to think of Thee as well as we could, as of some great One, who, though hidden from our senses, couldst hear and help us. For, as a boy, I began to pray to Thee, my aid and refuge; and broke the fetters of my tongue to call on Thee, and I used to ask Thee, though small, yet with no small earnestness, that I might not be flogged at school. And when "Thou didst not hear me, though not to my folly" (Ps. xxii. 2, Vulg.), my elders, yea, my very parents, who yet wished me no ill, laughed at my stripes, my then great and grievous ill.
Is there, Lord, any of courage so great, and cleaving to Thee with so intense affection (for a sort of doggedness will in a way do it); is there any one, I ask, who, from a cleaving devoutly to Thee, is endued with so great a courage, that he can think as lightly of the racks and hooks and other tortures (to be delivered from which, throughout all lands, men call on Thee with extreme dread), laughing at those by whom they are feared most bitterly, as our parents used to laugh at the tortures we suffered as boys from our masters? For we feared them no less; nor prayed we less to Thee to escape them. And yet we used to sin by not writing or reading or minding our lessons as was demanded of us. For we wanted not, O Lord, for memory or capacity, whereof Thy will gave enough for our age; but our sole delight was play; and for this we were punished by those who yet themselves were doing the like. But the trifling occupations of older people are called "business"; but those of boys, being really the same, are punished by those elders; and none commiserates either boys or men. For will any of sound judgment approve of my being beaten as a boy, because, by playing at ball, I made less progress in studies, which I was to learn, only that, as a man, I might play more odiously? and what else did he, who flogged me? who, if worsted in some trifling discussion with his fellow-tutor, was more embittered and jealous than I, when beaten at ball by a play-fellow?
# The Confessions of Saint Augustine (Outler)/Book I/Chapter X

    From love of sports and shows he neglects his studies, and the precepts of his parents.
And yet, I sinned herein, O Lord God, the Creator and Disposer of all things in nature, of sin the Disposer only, O Lord my God, I sinned in acting contrary to the commands of my parents and of those masters. For what they, with whatever motive they would have me learn, I might afterward have put to good use. For I disobeyed, not from the choice of better things, but from love of play, loving the pride of victory in my contests, and to have my ears tickled with lying fables, that they might itch the more; the same curiosity shone in my eyes more and more, at the shows and games of my elders. Yet those who give these shows are in such esteem, that almost all wish the same for their children, and yet willingly allow them to be whipped, if by those very games they are hindered from the studies, whereby they would have them attain to be the givers of them. Look with pity, Lord, on these things, and deliver us who call upon Thee now; deliver those too who call not on Thee yet, that they may call on Thee, and Thou mayest deliver them.
# The Complete Works of Swami Vivekananda/Volume 8/Epistles - Fourth Series/LXXI Blesed and Beloved

LXXI
To Mr. E. T. Sturdy
NEW YORK,
17th March, 1896.
BLESSED AND BELOVED,
I received your last just now and it frightened me immensely.
The lectures were delivered under the auspices of certain friends who paid for the stenography and all other expenses on condition they alone will have the right to publish them. As such, they have already published the Sunday lectures as well as three books on "Karma-Yoga", "Raja-Yoga", and "Jnana-Yoga". The Raja-Yoga especially has been much altered and re-arranged along with the translation of "Yoga-Sutras of Patanjali". The Raja-Yoga is in the hands of Longmans. The friends here are furious at the idea of these books being published in England; and as they have been made over to them by me legally, I am at a loss what to do. The publication of the pamphlets was not so serious, but the books have been so much re-arranged and changed that the American edition will not recognise the English one. Now pray don't publish these books, as they will place me in a very false position and create endless quarrel and destroy my American work.
By last mail from India I learn that a Sannyasin has started from India. I had a beautiful letter from Miss Müller, also one from Miss MacLeod; the Leggett family has become very attached to me.
I do not know anything about Mr. Chatterji. I hear from other sources that his trouble is money, which the Theosophists cannot supply him with. Moreover the help he will be able to give me is very rudimentary and useless in the face of the fact of a much stronger man coming from India. So far with him. We need not be in a hurry.
I pray you again to think about this publishing business and write some letters to Mrs. Ole Bull and through her ask the opinion of the American friends of the Vedanta, remembering "ours is the Gospel of oneness of all beings", and all national feelings are but wicked superstitions. Moreover I am sure that the person who is always ready to give way to other's opinions finds at last that his opinion has triumphed. Yielding always conquers at last. With love to all our friends,
Yours with love and blessings,
VIVEKANANDA.
PS. I am coming sure in March as early as possible.
V.
# The Complete Works of Swami Vivekananda/Volume 8/Epistles - Fourth Series/LXVI Friend

LXVI
To Mr. E. T. Sturdy
RIDGELY MANOR,
29th December, 1895.
DEAR FRIEND,
By this time the copies of the lectures must have reached you. Hope they may be of some use.
I think, in the first place, there are so many difficulties to overcome; in the second place, they think that they are fit for nothing — that is the national disease; thirdly, they are afraid to face the winter at once; the Tibet man they don't think is a very strong man to work in England. Some one will come sooner or later.
Yours in the Sat,
VIVEKANANDA.
PS. My Christmas greetings to all our friends — to Mrs. and Mr. Johnson, to Lady Margesson, Mrs. Clark, Miss Hawes, Miss Müller, Miss Steel, and all the rest. — V.
Kiss baby for me and bless him. My greetings to Mrs. Sturdy. We will work. "Wah guru ki fateh." — V.
# The Complete Works of Swami Vivekananda/Volume 8/Epistles - Fourth Series/LXXIV Sturdy

LXXIV
WAVENEY MANSIONS,
FAIRHAZEL GARDENS,
LONDON N.W.
April, 1896 Thursday Afternoon.
DEAR STURDY,
I forgot to tell you in the morning that Prof. Max Müller also offered in his letter to me to do everything he could if I went to lecture at Oxford.
Yours affectionately,
VIVEKANANDA.
PS. Have you written for the Artharva-Veda Samhita edited by Shankara Pandurang?
V.