OpenLLM-France/wikimedia huggingface dataset:
# The Bird of Time/Songs of the Springtime/In a Time of Flowers

In a Time of Flowers
O Love! do you know the spring is here With the lure of her magic flute? . . . The old earth breaks into passionate bloom At the kiss of her fleet, gay foot. The burgeoning leaves on the almond boughs, And the leaves on the blue wave's breast Are crowned with the limpid and delicate light Of the gems in your turban-crest. The bright pomegranate buds unfold, The frail wild lilies appear, Like the blood-red jewels you used to fling O'er the maidens that danced at the feast of spring To welcome the new-born year.
O Love! do you know the spring is here? . . . The dawn and the dusk grow rife With scent and song and tremulous mirth, The blind, rich travail of life. The winds are drunk with the odorous breath Of henna, sarisha, and neem . . . Do they ruffle your cold, strange, tranquil sleep, Or trouble your changeless dream With poignant thoughts of the world you loved, And the beauty you held so dear? Do you long for a brief, glad hour to wake From your lonely slumber for sweet love's sake, To welcome the new-born year?
# The Bird of Time/Songs of the Springtime/In Praise of Gulmohur Blossoms

In Praise of Gulmohur Blossoms
What can rival your lovely hue O gorgeous boon of the spring? The glimmering red of a bridal robe, Rich red of a wild bird's wing? Or the mystic blaze of the gem that burns On the brow of a serpent-king?
What can rival the valiant joy Of your dazzling, fugitive sheen? The limpid clouds of the lustrous dawn That colour the ocean's mien? Or the blood that poured from a thousand breasts To succour a Rajput queen?
What can rival the radiant pride Of your frail, victorious fire? The flame of hope or the flame of hate, Quick flame of my heart's desire? Or the rapturous light that leaps to heaven From a true wife's funeral pyre?
# The Bird of Time/Songs of the Springtime/Spring

Spring
Young leaves grow green on the banyan twigs, And red on the peepul tree, The honey-birds pipe to the budding figs, And honey-blooms call the bee.
Poppies squander their fragile gold In the silvery aloe-brake, Coral and ivory lilies unfold Their delicate lives on the lake.
Kingfishers ruffle the feathery sedge, And all the vivid air thrills With butterfly-wings in the wild-rose hedge, And the luminous blue of the hills.
Kamala tinkles a lingering foot In the grove where temple-bells ring, And Krishna plays on his bamboo flute An idyl of love and spring.
# The Bird of Time/Songs of the Springtime/The Joy of the Springtime

The Joy of the Springtime
Springtime, O Springtime, what is your essence, The lilt of a bulbul, the laugh of a rose, The dance of the dew on the wings of a moonbeam, The voice of the zephyr that sings as he goes, The hope of a bride or the dream of a maiden Watching the petals of gladness unclose?
Springtime, O Springtime, what is your secret, The bliss at the core of your magical mirth, That quickens the pulse of the morning to wonder And hastens the seeds of all beauty to birth, That captures the heavens and conquers to blossom The roots of delight in the heart of the earth?
# The Bird of Time/Songs of the Springtime/Nasturtiums

Nasturtiums
Poignant and subtle and bitter perfume, Exquisite, luminous, passionate bloom, Your leaves interwoven of fragrance and fire Are Savitri's sorrow and Sita's desire, Draupadi's longing, Damayanti's fears, And sweetest Sakuntala's magical tears.
These ore the immortal women of Sanscrit legend and song, whose poignant sorrows and radiant virtues still break the heart and inspire the lives of Indian women.
# The Bird of Time/Songs of the Springtime/Vasant Panchami

Vasant Panchami Lilavati's Lament at the Feast of Spring
Go, dragon-fly, fold up your purple wing, Why will you bring me tidings of the spring? O lilting koels, hush your rapturous notes, O dhadikulas, still your passionate throats, Or seek some further garden for your nest . . . Your songs are poisoned arrows in my breast.
O quench your flame, ye crimson gulmohors, That flaunt your dazzling bloom across my doors, Furl your white bells, sweet champa buds that call Wild bees to your ambrosial festival, And hold your breath, O dear sirisha trees . . . You slay my heart with bitter memories.
O joyous girls who rise at break of morn With sandal-soil your thresholds to adorn, Ye brides who streamward bear on jewelled feet Your gifts of silver lamps and new-blown wheat, I pray you dim your voices when you sing Your radiant salutations to the spring.
Hai! what have I to do with nesting birds, With lotus-honey, corn and ivory curds, With plantain blossom and pomegranate fruit, Or rose-wreathed lintels and rose-scented lute, With lighted shrines and fragrant altar-fires Where happy women breathe their hearts' desires?
For my sad life is doomed to be, alas, Ruined and sere like sorrow-trodden grass, My heart hath grown, plucked by the wind of grief, Akin to fallen flower and faded leaf,
Akin to every lone and withered thing That hath foregone the kisses of the spring.
The Vasant Panchami is the spring festival when Hindu girls and married women carry gifts of lighted lamps and new-grown corn as offerings to the goddess of the spring and set them afloat on the face of the waters. Hindu widows cannot take part in any festive ceremonials. Their portion is sorrow and austerity.
# The Birdcatcher, the Partridge, and the Cock

Perry index 361
* "The Birdcatcher, the Partridge, and the Cock", translated by George Fyler Townsend, in Three Hundred Æsop's Fables (1867)
* "The Fowler, the Partridge, and the Cock", 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 Birdlet

* Search for titles containing or beginning with: "The Birdlet."
* 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 Birdlet, a poem by Alexander Pushkin (God's birdlet knows)
* The Birdlet, a poem by Alexander Pushkin (In exile I sacredly observe)
# The Birds, the Beasts, and the Bat

Perry index 566
* "Of the Beestes and of the Birdes", translated by William Caxton, edited by Joseph Jacobs, in The fables of Aesop, as first printed by William Caxton in 1484 (1484)
* "A Bat, Birds, and Beasts", part of "Fable XXXIX to XLI", in Fables of Æsop and Other Eminent Mythologists (1692)
* "The Birds, the Beasts, and the Bat", translated by George Fyler Townsend, in Three Hundred Æsop's Fables (1867)
* "The Bat, the Birds, and the Beasts", translated by Joseph Jacobs, edited by Joseph Jacobs, illustrated by Richard Heighway, in The Fables of Æsop (1894)
* "The Birds, the Beasts, and the Bat", 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 Complete Works of Swami Vivekananda/Volume 3/Para-Bhakti or Supreme Devotion/The Higher Knowledge and the Higher Love are One to the True Lover

CHAPTER VI
THE HIGHER KNOWLEDGE AND THE HIGHER LOVE ARE ONE TO THE TRUE LOVER
The Upanishads distinguish between a higher knowledge and a lower knowledge; and to the Bhakta there is really no difference between this higher knowledge and his higher love (Parâ-Bhakti). The Mundaka Upanishad says:
व्दे विद्ये वेदितव्ये इति ह स्म यद्ब्रह्मविदो वदन्ति। परा चैवापरा च॥ तत्रापरा ॠग्वेदो यजुर्वदः सामवेदोऽथर्ववेदः शिक्षा कल्पो व्याकरणं निरुक्तं छन्दो ज्योतिषमिति। अथ परा यया तदक्षरमधिगम्यते॥
— "The knowers of the Brahman declare that there are two kinds of knowledge worthy to be known, namely, the Higher (Parâ) and the lower (Aparâ). Of these the lower (knowledge) consists of the Rig-Veda, the Yajur-Veda, the Sâma-Veda, the Atharva-Veda, the Shikshâ (or the science dealing with pronunciation and accent), the Kalpa (or the sacrificial liturgy), grammar, the Nirukta (or the science dealing with etymology and the meaning of words), prosody, and astronomy; and the higher (knowledge) is that by which that Unchangeable is known."
The higher knowledge is thus clearly shown to be the knowledge of the Brahman; and the Devi-Bhâgavata gives us the following definition of the higher love (Para-Bhakti): "As oil poured from one vessel to another falls in an unbroken line, so, when the mind in an unbroken stream thinks of the Lord, we have what is called Para-Bhakti or supreme love." This kind of undisturbed and ever-steady direction of the mind and the heart to the Lord with an inseparable attachment is indeed the highest manifestation of man's love to God. All other forms of Bhakti are only preparatory to the attainment of this highest form thereof, viz the Para-Bhakti which is also known as the love that comes after attachment (Râgânugâ). When this supreme love once comes into the heart of man, his mind will continuously think of God and remember nothing else. He will give no room in himself to thoughts other than those of God, and his soul will be unconquerably pure and will alone break all the bonds of mind and matter and become serenely free. He alone can worship the Lord in his own heart; to him forms, symbols, books, and doctrines are all unnecessary and are incapable of proving serviceable in any way. It is not easy to love the Lord thus. Ordinarily human love is seen to flourish only in places where it is returned; where love is not returned for love, cold indifference is the natural result. There are, however, rare instances in which we may notice love exhibiting itself even where there is no return of love. We may compare this kind of love, far purposes of illustration, to the love of the moth for the fire; the insect loves the fire, falls into it, and dies. It is indeed in the nature of this insect to love so. To love because it is the nature of love to love is undeniably the highest and the most unselfish manifestation of love that may be seen in the world. Such love, working itself out on the plane of spirituality, necessarily leads to the attainment of Para-Bhakti.
# The Complete Works of Swami Vivekananda/Volume 3/Para-Bhakti or Supreme Devotion
## Para-Bhakti or Supreme Devotion

* The Preparatory Renunciation
* The Bhakta's Renunciation Results from Love
* The Naturalness of Bhakti-Yoga and its Central Secret
* The Forms of Love — Manifestation
* Universal Love and How it Leads to Self Surrender
* The Higher Knowledge and the Higher Love are One to the True Lover
* The Triangle of Love
* The God of Love is His Own Proof
* Human Representations of the Divine Ideal of Love
* Conclusion
# The Complete Works of Swami Vivekananda/Volume 3/Para-Bhakti or Supreme Devotion/Conclusion

CHAPTER X
CONCLUSION
When this highest ideal of love is reached, philosophy is thrown away; who will then care for it? Freedom, Salvation, Nirvâna — all are thrown away; who cares to become free while in the enjoyment of divine love? "Lord, I do not want wealth, nor friends, nor beauty, nor learning, nor even freedom; let me be born again and again, and be Thou ever my Love. Be Thou ever and ever my Love." "Who cares to become sugar?" says the Bhakta, "I want to taste sugar." Who will then desire to become free and one with God? "I may know that I am He; yet will I take myself away from Him and become different, so that I may enjoy the Beloved." That is what the Bhakta says. Love for love's sake is his highest enjoyment. Who will not be bound hand and foot a thousand times over to enjoy the Beloved? No Bhakta cares for anything except love, except to love and to be loved. His unworldly love is like the tide rushing up the river; this lover goes up the river against the current. The world calls him mad I know one whom the world used to call mad, and this was his answer: "My friends, the whole world is a lunatic asylum. Some are mad after worldly love, some after name, some after fame, some after money, some after salvation and going to heaven. In this big lunatic asylum I am also mad, I am mad after God. If you are mad after money, I am mad after God. You are mad; so am I. I think my madness is after all the best." The true Bhakta's love is this burning madness before which everything else vanishes for him. The whole universe is to him full of love and love alone; that is how it seems to the lover. So when a man has this love in him, he becomes eternally blessed, eternally happy. This blessed madness of divine love alone can cure for ever the disease of the world that is in us. With desire, selfishness has vanished. He has drawn near to God, he has thrown off all those vain desires of which he was full before.
We all have to begin as dualists in the religion of love. God is to us a separate Being, and we feel ourselves to be separate beings also. Love then comes in the middle, and man begins to approach God, and God also comes nearer and nearer to man. Man takes up all the various relationships of life, as father, as mother, as son, as friend, as master, as lover, and projects them on his ideal of love, on his God. To him God exists as all these, and the last point of his progress is reached when he feels that he has become absolutely merged in the object of his worship. We all begin with love for ourselves, and the unfair claims of the little self make even love selfish. At last, however, comes the full blaze of light, in which this little self is seen to have become one with the Infinite. Man himself is transfigured in the presence of this Light of Love, and he realises at last the beautiful and inspiring truth that Love, the Lover, and the Beloved are One.
# The Bobbsey Twins at School/front matter

BOOKS BY LAURA LEE HOPE
THE BOBBSEY TWINS BOOKS For little Men and Women
THE BOBBSEY TWINS
THE BOBBSEY TWINS IN THE COUNTRY
THE BOBBSEY TWINS AT THE SEA-SHORE
THE BOBBSEY TWINS AT SCHOOL
THE BOBBSEY TWINS AT SNOW LODGE
THE OUTDOOR GIRLS SERIES
THE OUTDOOR GIRLS OF DEEPDALE
THE OUTDOOR GIRLS AT RAINBOW LAKE
THE OUTDOOR GIRLS IN A MOTOR CAR
THE OUTDOOR GIRLS IN A WINTER CAMP
THE OUTDOOR GIRLS IN FLORIDA
Grosset & Dunlap, Publishers, New York
Copyright, 1913, by
Grosset & Dunlap.
The Bobbsey Twins at School
# The Bobbsey Twins at Snow Lodge

Book 5 in the Bobbsey Twins series.
The Bobbsey Twins
at Snow Lodge
BY
LAURA LEE HOPE
AUTHOR OF "THE BOBBSEY TWINS." "THE BOBBSEY TWINS IN THE COUNTRY." "THE BOBBSEY TWINS AT THE SEASHORE." "THE OUTDOOR GIRLS OF DEEP DALE." "THE OUTDOOR GIRLS AT RAINBOW LAKE," ETC
ILLUSTRATED
NEW YORK
GROSSET & DUNLAP
PUBLISHERS
THE WELCOME LIGHT SHONE OUT THROUGH THE STORM AND DARKNESS.—Frontispiece (Page 145.)
The Bobbsey Twins at Snow Lodge.
CONTENTS
| CHAPTER | CHAPTER | PAGE |
| I. | The Runaways | 1 |
| II. | Old Mr. Carford | 16 |
| III. | The Big Snowball | 28 |
| IV. | The Accusation | 37 |
| V. | Holidays at Hand | 44 |
| VI. | A Visit to Mr. Carford | 55 |
| VII. | The Story of Snow Lodge | 69 |
| VIII. | A Kind Offer | 78 |
| IX. | Mr. Bobbsey's Story | 85 |
| X. | Unwelcome News | 94 |
| XI. | Making Plans | 107 |
| XII. | The Letters | 115 |
| XIII. | In a Hard Blow | 124 |
| XIV. | At Snow Lodge | 134 |
| XV. | The Snow Slide | 147 |
| XVI. | Lost in the Woods | 154 ​ |
| XVII. | Henry Burdock | 165 |
| XVIII. | Snowballs | 176 |
| XIX. | Snap Is Gone | 185 |
| XX. | The Big Storm | 193 |
| XXI. | The Falling Tree | 203 |
| XXII. | The Missing Money | 206 |
This work is in the public domain in the United States because it was published before January 1, 1929.
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 Complete Works of Swami Vivekananda/Volume 9/Letters - Fifth Series/XCIX Christina

XCIX
To Sister Christine
AIRLIE LODGE, RIDGEWAY GARDENS
WIMBLEDON, ENGLAND
October 6, 1896
DEAR CHRISTINA,
I am sure you got my letter from Switzerland.
I am now in London, back after having travelled through Germany and Holland.
How are things going with you? Had you a nice summer? How are you physically and spiritually? How is Mrs. Fhunkey [Funke] and all the other friends? Have you any news of Baby?[6]* Where is Kr [Kripananda] and what is he doing now?
I have another Sannyasin over here with me now, who will work here whilst I am away to India, where I go this winter.
I will write to you in extenso later; tonight it is so late and I am so weary.
With all love and blessings,
Yours,
VIVEKANANDA
# The Complete Works of Swami Vivekananda/Volume 9/Letters - Fifth Series/XCI Christina

XCI
To Sister Christine
HIGH VIEW, CAVERSHAM
READING, LONDON.
26th April '96
DEAR CHRISTINA,
How are things going on with you? I am all safe and sound here in England. Going to begin work from May fourth. How is Mrs. Funkey [Funke]?
Give them all my Love. Write me all about yourself and Mrs. Funkey when you have time. Address me at 63 St., George's Road, S.W. London.
Where is Krip. [Swami Kripananda]? What is he doing now? Has he been able to get up any classes yet? Has his temper gone down?
Give them all my love — and [to] Miss Hamilton and to all my friends and to the Rabbi [Grossman of Detroit].
Yours ever with love and blessings,
VIVEKANANDA
# The Complete Works of Swami Vivekananda/Volume 9/Letters - Fifth Series/XCVI Sir

XCVI
A letter to the editor, which appeared in the July 11, 1896 issue of the Light
63, ST. GEORGE'S-ROAD, S.W.
SIR,
Allow me to put a few words in your estimable journal as comments on an article in your paper dated July 4th. I must thank you without reserve for the kind and friendly spirit manifested throughout the article towards me and the philosophy I preach; but, as there is a fear of misconstruction in one part of it — especially by my Spiritualistic friends — I want to clear my position. The truth of correspondence between the living and the dead is, I believe, in every religion, and nowhere more than in the Vedantic sects of India, where the fact of mutual help between the departed and the living has been made the basis of the law of inheritance. I would be very sorry if I be mistaken as antagonistic to any sect or form of religion, so far as they are sincere. Nor do I hold that any system can ever be judged by the frauds and failures that would naturally gather round every method under the present circumstances. But, all the same, I cannot but believe that every thoughtful person would agree with me when I affirm that people should be warned of their dangers, with love and sympathy. The lecture alluded to could but accidentally touch the subject of Spiritualism; but I take this opportunity of conveying my deep admiration for the Spiritualist community for the positive good they have done already, and are doing still: (1) the preaching of a universal sympathy; (2) the still greater work of helping the human race out of doctrines which inculcate fear and not love. Ever ready to co-operate with, and at the service of, all who are striving to bring the light of the spirit,
I remain yours sincerely,
VIVE KANANDA
# The Complete Works of Swami Vivekananda/Volume 9/Letters - Fifth Series/XCV Mother—

XCV
To Mrs. G. W. Hale
July 7, 1896
DEAR MOTHER —
[On the] 18th of this month I start for Switzerland for a holiday. I will come back to London again to work in the Autumn. The work in England bids fair to be much better and deeper than in the U.S. And here in London is the heart of India also. Where are you now? I am passing through Geneva on my way to the Hills. I will be there a day or two.
If you be somewhere near, I will make it a point to come to see you. Did you hear Annie Besant? How did you like her? What about your plans of going to India next winter? What about the innocents (Mary and Harriet Hale and Isabelle and Harriet McKindley.) at home? I haven't had any news of them. My love to Father Pope, Mother Temple (Mrs. James Matthews, Mr. Hale’s sister.) and yourself. Kindly answer as I will be only a few days here.
Ever yours with love and gratitude,
VIVEKANANDA
# The Complete Works of Swami Vivekananda/Volume 9/Letters - Fifth Series/V Tulsiram

V
To Tulsiram Ghosh
GHAZIPUR
10 May 1890
DEAR TULSIRAM:[6]*
A basket of roses will be sent to you in a few days at Chitpur. Do you please send them up immediately to Shashi [Swami Ramakrishnananda, at the Baranagore Math]. They would not be sent to the care of Balaram Basu, for there would be such nice delays and that would be death to the flowers. I think if sent to Chitpur, to your depot, it would reach you there at the very place; if not, write sharp. Baburam [Swami Premananda] is here, going up in a day or two to Allahabad. I too am going off from this place very soon. I go perhaps to Bareilly and up. What is Balaram Babu [Balaram Bose] doing?
My Pranâms etc. to you all.
Yours affectionately,
NARENDRA
# The Complete Works of Swami Vivekananda/Volume 9/Letters - Fifth Series/XCIII Sir

XCIII
To Mr. Francis Leggett
(Swami Vivekananda enclosed the following document in a [6]July 6, 1896 letter written to Francis Leggett.)
63 ST. GEORGE'S ROAD, LONDON, S.W.
6th July 1896
TO FRANCIS LEGGETT, ESQ.
DEAR SIR,
Herewith I constitute you as my attorney and representative in regards to all publication pamphlets etc., written or dictated by me, their copyright, sale, etc., in the U.S. of America.
Yours affectionately,
VIVEKANANDA
# The Complete Works of Swami Vivekananda/Volume 9/Letters - Fifth Series/XCII Mrs. Bull—

XCII
To Mrs. Ole Bull
63 ST GEORGE'S ROAD
LONDON. S.W.
May 8, 1896
DEAR MRS. BULL —
Your last letter to Sturdy at hand. They, I am sorry to say, leave us nowhere. I could not make anything out of them.
What are we to do? Is the book going to be published or not? Prof. [William] James's introduction (Preface to Swami Vivekananda’s Râja-Yoga.) is of no use in England. So why wait so long for that; and what use are those long explanations about him?
Our hands are tied down. Why do you not write something plain and decisive? Life is short and time is flying. I am so sorry you are losing sight of that. Your letters are full of explanations [and] directions, but not one word about what is to be done!!! So much red tape about printing a little book!! Empires are managed with less manipulation than that, I am sure!! So kindly write at your earliest something precise about the book and whether it is going to be printed or not, and pray make the writing a little legible.
Poor Sturdy is out of his wits as to what to do; he has gone through the Mss. long ago.
Joking apart, I am very sorry you are not coming over this year. We are in Lady Isabel's house. (The house was rented from Lady Isabel Margesson.) Miss [Henrietta] Müller has taken some rooms in it too. Goodwin is here with us. We have not yet made any big stir here. The classes have begun; they are not yet what we expected. We [have] had only two yet.
We will work on steadily the next 4 or 5 months. Sturdy is as patient and persevering and hopeful as ever.
It is cool enough here yet to have a fire in the grate.
Give my love to Mrs. Adams, Miss Thursby and all other friends. My love to Mr. Fox and blessings.
Yours with love and blessings,
VIVEKANANDA