OpenLLM-France/wikimedia huggingface dataset:
# The Inner Life, v. I/Second Section/XIII

FIRE
On higher planes everything is what down here we should call luminous, and above a certain level every thing may be said to be permeated by fire, yet not at all such fire as we know on the physical plane. What we call by that name down here cannot exist without something which either burns or glows, and it is only a kind of reflection or lower expression of a higher abstract thing which we cannot sense. Try to think of a fire which does not burn, but is in a liquid form, something like water. This was known to the followers of the first great Zoroaster, for they had this fire which no fuel on their altars, a sacred fire by means of which they symbolized divine life.
One way of reaching the LOGOS is along the line of fire, and the ancient Parsis knew this well, and raised themselves until they were one with the fire, so as to reach Him by way of it. The only way in which it can be done is through the assistance of certain classes of devas, but at this period of the world's history we are so grossly material that very few can stand the ordeal. The first Zoroaster had around him many who were able to take that way; and, though under present conditions our lower vehicles would probably be destroyed if we should make such an attempt, in new races and on other planets we shall be ale to take that way again. All this sounds strange and weird and incomprehensible, because it deals with conditions which are utterly unknown on the physical plane, but the student of occultism will find that in the course of his progress he has to face many things which cannot at all be expressed in words down here.
# The Inner Life, v. I/Third Section

THIRD SECTION
THE THEOSOPHICAL ATTITUDE
# The Inner Life, v. I/Third Section/I

COMMON SENSE
ABOVE all things and under all circumstances the student of occultism must hold fast to common sense. He will meet with many new ideas, with many startling facts, and if he allows the strangeness of things to overbalance him, harm instead of good will result from the increase of his knowledge. Many other qualities are desirable for progress, but a well-balanced mind is an actual necessity. The study of occultism may indeed be summed up in this: it is the study of much that is unrecognized ordinary man — the acquisition therefore of a great multitude of new facts, and then the adaptation of one's life to the new facts in a reasonable and common-sense way. All occultism of which I know anything is simply an apotheosis of common sense.
# The Inner Life, v. I/Second Section/VI

CEREMONIAL
The line of ceremonial is one along which many people come, but of course it must be understood that no religious ceremonial whatever is ever really essential, and the man who wishes to enter upon the Path of Holiness must realize this fully and must cast off belief in the necessity of ceremonies, as one of the fetters which hold him back from nirvana. This does not mean that ceremonies may not be sometimes quite effective in producing the results which are intended, but only that they are never really necessary for any one, and that the candidate for higher progress must learn to do utterly without them. The ceremonial line is an easy road for a certain type of people, and is really helpful and uplifting for them; but there is another type of men who always feel ceremonial as an obstacle between themselves and the deities which they wish to reach.
In Christianity this ceremonial line is the one appointed by its founder, through which his magic is to work. The consecration of the host, for example, is a means by which spiritual force is poured out over the people. There is often a vast amount of devotional feeling at the moment of the consecration, and the working of the magic is assisted by that, though it does not depend upon it. Those who are devotional unquestionably receive more because they bring with them an additional faculty of reception. On the other hand, there is always the probability that ignorant devotion will degenerate into superstition. In a recent enquiry into these matters from the occult point of view, made in Sicily, I found that there was certainly plenty of superstition, and much harmful interference in family matters on the part of the priests; but still on the whole the country was distinctly better than it would have been without it. We should remember also that in history we usually hear much of the worst effects of religious enthusiasm, whereas the good steady progress of many thousands under its influence makes but little impression.
# The Inner Life, v. I/Second Section/X

CASTES
It is said that originally each caste had its distinctive colour; indeed, the actual meaning of varna (the Sanskrit word for caste) is colour. I have not studied the question, but at least it is clear that the colours which are usually given do not indicate in any way the auras of the people. Only a young child has a white aura, and even the adepts have various colours in Their tremendous glow; yet for some reason the brahman is traditionally mentioned as white. A kshattriya is said to have some connection with the colour red; there are several reds in the human aura, from the rose of affection to the scarlet of anger and indignation, and the brown-reds of sensuality. But the kshattriya has no more of these than other men. Yellow is traditionally ascribed to the vaishya. But yellow in the aura signifies intellect, and we have no reason to consider the vaishya especially endowed with this quality. A shudra is spoken of as black.
If we adopt the suggestion that these colours had to do with the ancient and primitive races, we shall find the facts more tractable. The Aryans, representing the brahman caste, were undoubtedly much lighter in colour than the people amongst whom they came. The reddish Toltec people who were ruling large portions of the land when the Aryan invasion took place may have some connection with the original kshattriya caste. The aboriginals, who were Lemurians, and are now only represented by some of the hill tribes, were almost black in colour. They may be connected with the shudras. Between them and the Toltecs there appear to have been several waves of different Atlantean sub-races who settled down as traders; and these men were of a yellowish colour, as is the present day Chinaman. Perhaps they were the original vaishyas.
No doubt as we carry further and further back the investigations which we are making in connection with the lines of past lives which we are making in connection with the lines of past lives which are now being examined, we shall obtain more definite information on the subject of the origin of these castes, and of this question of their relation to colour.
# The Master of the World/Chapter 9

Chapter 9. The Second Letter
On Board the Terror
July 15.
To the Old and New World,
The propositions emanating from the different governments of Europe, as also that which has finally been made by the United States of America, need expect no other answer than this:
I refuse absolutely and definitely the sums offered for my invention.
My machine will be neither French nor German, nor Austrian nor Russian, nor English nor American.
The invention will remain my own, and I shall use it as pleases me.
With it, I hold control of the entire world, and there lies no force within the reach of humanity which is able to resist me, under any circumstances whatsoever.
Let no one attempt to seize or stop me. It is, and will be, utterly impossible. Whatever injury anyone attempts against me, I will return a hundredfold.
As to the money which is offered me, I despise it! I have no need of it. Moreover, on the day when it pleases me to have millions, or billions, I have but to reach out my hand and take them.
Let both the Old and the New World realize this: They can accomplish nothing against me; I can accomplish anything against them.
I sign this letter:
The Master of the World.
# The Mastering of Mexico

* related portals: Mexico.
* sister projects: Wikipedia article, Commons gallery, Commons category, quotes, Wikidata item.
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 1938, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 85 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
Bernal Diaz del Castillo, upon whose eye-witness accounts in his "Historia Verdadera de la Conquista de la Nueva-España," or "True History of the Conquest of New Spain," this book is in great measure founded. He was born in Spain in the year 1492, and died in Guatemala about 1581.
# The Jade Story Book/Chapter 20

THE DYED JACKAL
Once upon a time a Jackal, who was prowling around the suburbs of a town, fell into an indigo-tank. He found that he was unable to get out of this, and so lay down as though he were dead.
In due time the dyer came to the tank, and finding what he supposed to be a dead Jackal, took him out and threw him into the jungle.
When the dyer was far enough away the Jackal scrambled to his feet, and looking himself over found his color changed to a beautiful blue.
"Now," he said to himself, "I am certainly much prettier than I was before; why should not this accident prove to be a good thing for me. When the other jackals see my wonderful color, it should be easy for me to persuade them that I should be their king."
​So he got the jackals of the jungle together, and said to them: "Good people, the Goddess of the Wood has annointed me king. Behold the hue of royalty! And after this do no business without my permission."
The jackals were overcome by the distinguished color, and promised obedience, and so began the reign of the dyed Jakal. But soon he was not content just to rule over his own kind, whom he began to despise, so declared himself king of the lions and tigers, from among whom he selected his special attendants, keeping his own kindred at a distance, as though he were ashamed of them.
Of course, this made the jackals very indignant, and some of them took counsel together to see what could be done about it.
One of the wise old beasts addressed them, saying: "Leave this impostor to me. The lions and tigers and the rest think he is a king because he is colored blue, but we must show them his true colors. Now, do as I tell you. When night comes, all of you gather around him, and set up a great yell ​together. He is sure to join in as he used to do, for———
"'Hard it is to conquer nature: if a dog were made a king, Mid the coronation trumpets, he would gnaw his sandal-string.'
"And when he yells, the lions and tigers will know him to be a jackal, and fall upon him."
They did just what the wise old beast had suggested, and the thing befell exactly as he said it would. And so ended the reign of the dyed jackal.
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# The Jade Story Book/Chapter 21

WHY DOGS WAG THEIR TAILS
A rich man in a certain town once owned a dog and a cat, both of which were very useful to him. The dog had served his master for many years and had become so old that he had lost his teeth and was unable to fight any more, but he was a good guide and companion to the cat, who was strong and cunning.
The master had a daughter who was attending school at a convent some distance from home, and very often he sent the dog and the cat with presents to the girl.
One day he called the faithful animals and bade them carry a magic ring to his daughter.
"You are strong and brave," he said to the cat. "You may carry the ring, but you must be careful not to drop it."
And to the dog he said: "You must accompany the cat to guide her and keep her from harm."
​They promised to do their best and started out. All went well until they came to a river. As there was neither bridge nor boat, there was no way to cross but to swim.
"Let me take the magic ring," said the dog as they were about to plunge into the water.
"Oh, no," replied the cat, "the master gave it to me to carry."
"But you cannot swim well," argued the dog. "I am strong and can take good care of it."
But the cat refused to give up the ring until finally the dog threatened to kill her, and then she reluctantly gave it to him.
The river was wide and the water so swift that they grew very tired, and just before they reached the opposite bank the dog dropped the ring. They searched carefully, but could not find it anywhere, and after awhile they turned back to tell their master of the sad loss. Just before reaching the house, however, the dog was so overcome with fear that he turned and ran away and never was seen again.
The cat went on alone, and when the master saw her coming he called out to ​know why she had returned so soon and what had become of her companion. The poor cat was frightened, but as well as she could she explained how the ring had been lost and how the dog had run away.
On hearing her story the master was very angry, and commanded that all his people should search for the dog, and that it should be punished by having its tail cut off.
He also ordered that all dogs in the world should join in the search, and ever since when one dog meets another, he says: "Are you the old dog that lost the magic ring? If so, your tail must be cut off." Then immediately each shows his teeth and wags his tail to prove that he is not the guilty one.
Since then, too, cats have been afraid of water and will not swim across a river if they can avoid it.
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# The International Folk-Lore Congress of the World's Columbian Exposition, Chicago, July, 1893/Contribution to the Study of Well-Service on the Lower Rhine

CONTRIBUTION TO THE STUDY OF WELL-SERVICE ON THE LOWER RHINE.
BY O. SCHELL.
The author points out the universal custom of well-worship among primitive races, and gives reasons to show that it was an essential part of divine service among the ancient Teutons. Reference is had to the prominent place occupied in Germanic mythology by the great fountains from which the waters of the world flow, more particularly the fountain of Urd, the greatest of the three Norns (fates), who sat at the roots of the world-tree Yggdrasil, and took part in the daily moots of the gods at that place. This spring survives in folk-lore, as in the tale of the well which a youth watched who found that whatever dropped into the water turned to gold.
The worship of wells continued after the conversion of the race to Christianity, being in many cases utilized in the familiar way by the priests of the new faith, and the wells consecrated to saints of the church in place of the old gods. The character of the worship of these wells appears from various ordinances by sovereigns during the middle ages, limiting or prohibiting it, and clearly shows its ancient heathen nature, down to the year 1669. It consisted in divinations, vows, sacrifices, prayers, etc.
The author enumerates several springs in Bergen and Hesse which although not known to possess any real healing powers are still held sacred by the common people, and surrounded by circles of myths and traditions.
Summing up his results, the author says:
"A thousand years of Christian culture were not sufficient to suppress the heathen remnants entirely, but the ancient heathendom of our forefathers reaches down into the present time. Most of the features which were mentioned as ​connected with the popular beliefs and customs regarding these wells are the remains, or Christian modifications, of a primeval heathen well-worship. That this worship concerned the wells themselves directly appears from the names among which the word "holy" occurs more frequently than any other. The waters of the wells were supposed to possess miraculous virtues to cure physical ailments, diseases, and epidemics. At certain times the water turns to wine. Excursions and pilgrimages are commonly made to these wells, and festivities held around them. Myths and legends cling to them, the children are believed to come from their depths, the waters are consulted about future events. Some fountains are credited with a miraculous origin. The imagination of the country folk peoples them with nixies and elves of either sex; but there are few stories of them, as they do not like to mingle with men, and generally do so to the disadvantage of the mortals. Next to the trees of the sacred forests, the wells springing from the mysterious depths of the earth enjoyed the highest worship among the ancient Teutons. The sacred fountain of Duisburg is the most prominent and best known of the holy waters of the lower Rhine region."
# The Love of Books: the Philobiblon of Richard de Bury/Chapter 12

CHAPTER XII
WHY WE HAVE CAUSED BOOKS OF GRAMMAR TO BE SO DILIGENTLY PREPARED
WHILE we were constantly delighting ourselves with the reading of books, which it was our custom to read or have read to us every day, we noticed plainly how much the defective knowledge even of a single word hinders the understanding, as the meaning of no sentence can be apprehended, if any part of it be not understood. Wherefore we ordered the meanings of foreign words to be noted with particular care, and studied the orthography, prosody, etymology, and syntax in ancient grammarians with unrelaxing carefulness, and took pains to elucidate terms that had grown too obscure by age with suitable explanations, in order to make a smooth path for our students.
​This is the whole reason why we took care to replace the antiquated volumes of the grammarians by improved codices, that we might make royal roads, by which our scholars in time to come might attain without stumbling to any science.
# The Love of Books: the Philobiblon of Richard de Bury

This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.
THE LOVE OF BOOKS THE PHILOBIBLON OF RICHARD DE BURY NEWLY TRANSLATED INTO ENGLISH BY E. C. THOMAS
ALEXANDER MORING THE DE LA MORE PRESS 298 REGENT STREET LONDON W 1903
"Take thou a book into thine hands as Simon the Just took the Child Jesus into his arms to carry him and kiss him. And when thou hast finished reading, close the book and give thanks for every word out of the mouth of God; because in the Lord's field thou hast found a hidden treasure."
Thomas à Kempis: Doctrinale Juvenum
# The Love Nest

Song from the musical Mary.
[Verse]
    (Mary) Many builders there have been
    Since the world began
    Palace, cottage, mansion, Inn,
    They have built for man
    Some were small, and some were tall
    Long or wide or low.
    But the best one of them all
    Jack built long ago
    'Twas build in bygone days
    Yet millions sing it praise.
[Chorus]
    Just a love nest
    Cozy and warm
    Like a dove rest
    Down on a farm
    A veranda with some sort of clinging vine
    Then a kitchen where some rambler roses twine
    Then a small room
    Tea set of blue
    Best of all room
    Dream room for two
    Better than a palace with a gilded dome,
    Is a love nest
    You can call home.
[Verse]
    (Jack) Building houses still goes on
    Now as well as then
    Ancient Jack and Jill are gone,
    Yet return again
    Ever comes the question old
    Shall we build for pride,
    Or shall brick and mortar hold
    Warmth and love inside?
    (Mary) The answer you may know
    Jack solved long ago.
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 1963, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 60 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 Lion, the Wolf, and the Fox

Perry index 258
* "A Lyon, Fox, and a Wolfe", translated by Roger L'Estrange, in Fables of Æsop and Other Eminent Mythologists (1692)
* "The Lion, the Wolf, and the Fox", translated by George Fyler Townsend, in Three Hundred Æsop's Fables (1867)
* "The Lion, the Wolf, and the Fox", translated by Vernon Stanley Jones, in Æsop's fables: A New Translation (1912)
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 Lion and the Boar

Perry index 338; also known as The Lion, the Boar, and the Vultures and The Lion and the Bear
* A Lion and a Bear, "Fables IV and V", in Fables of Æsop and Other Eminent Mythologists (1692)
* "The Lion and the Boar", translated by George Fyler Townsend, in Three Hundred Æsop's Fables (1867)
* "The Lion and the Boar", translated by Vernon Stanley Jones, in Æsop's fables: A New Translation (1912)
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 Lion, Jupiter, and the Elephant

Perry index 259
* "The Lion, Jupiter, and the Elephant", translated by George Fyler Townsend, in Three Hundred Æsop's Fables (1867)
* "The Lion, Jupiter, and the Elephant", translated by Vernon Stanley Jones, illustrated by Arthur Rackham, in Æsop's fables: A New Translation (1912)
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 Lion, the Fox, and the Ass

* related authors: Aesop.
* sister projects: Wikidata item.
Perry index 149
* "A Lyon, Aſs and Fox", translated by Roger L'Estrange, in Fables of Æsop and Other Eminent Mythologists (1692)
* "The Lion, the Fox, and the Ass", translated by George Fyler Townsend, in Three Hundred Æsop's Fables (1867)
* "The Lion, the Fox, and the Ass", translated by Vernon Stanley Jones, illustrated by Arthur Rackham, in Æsop's fables: A New Translation (1912)
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 Lion, the Fox, and the Stag

Perry index 336
* "The Lion, the Fox, and the Stag", translated by Vernon Stanley Jones, in Æsop's fables: A New Translation (1912)
* "The Ass's Brains", translated by Joseph Jacobs, edited by Joseph Jacobs, illustrated by Richard Heighway, in The Fables of Æsop (1894)
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 Lion, the Bear, and the Fox

* "The Lion, the Bear, and the Fox", translated by George Fyler Townsend, in Three Hundred Æsop's Fables (1867)
* "The Lion, the Bear, and the Fox", translated by Vernon Stanley Jones, in Æsop's fables: A New Translation (1912)
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 Lion, the Mouse, and the Fox

Perry index 146
* "The Lion, the Mouse, and the Fox", translated by George Fyler Townsend, in Three Hundred Æsop's Fables (1867)
* "The Lion, the Mouse, and the Fox", translated by Vernon Stanley Jones, in Æsop's fables: A New Translation (1912)
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