OpenLLM-France/wikimedia huggingface dataset:
# Godey’s Lady’s Book/Volume 30/May 1845

* "The Recruit"
* "An Hour in the Arctic of Fancy" by Penina Moise
* "When the Silvery Star" by G. B. Wallis
* "Charles the First Taking Leave of his Children"
* "The Beacon"
* "The Bloxhams and Mayfields" by Miss Leslie
* "The Child’s Song" by M. E. Robbins
* "Horæ Otiosæ"
* "Fashion in a Village" by H. Seeley Totten
* "Ocean Music at Evening" by Mary E. Lee
* "The Countess Merlin’s Letters from the Havana" by J. F. Otis
* "Warlike Adventures of a Peaceful Man" by Heinrich Zschokke, translated by Mary Elizabeth Lee
* "Strange Sights" by Robert Reinick, translated by Anna Fleming
* "European Correspondence" by F. J. Grund
* "To a Piece of Stalactite" by John C. M’Cabe
* "The Lakes of Scotland" by Theo. Ledyard Cutler
* "There’s Hope for the Mariner Still" by G. B. W.
* "La Cubana: A Romance of the Isles" by The Poor Scholar
* "The Lily and the Sunbeam" by Helen Matthews
* "Reception of a Lady of Rank in a Turkish Harem" by M. A. P. B.
* "Peruvian Rosita" by D. E. Wilson
* "The Death Bell" by G. M. W. and A. H. Coon
* "The Gazelle of the Menagerie" by H. F. Gould
* "Editor’s Table"
* "Editor’s Book Table"
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.
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# Fifty spiritual homilies of St. Macarius the Egyptian/Homily 13

HOMILY XIII
What fruit God expects from Christians.
1. ALL things that are seen were created by God, and He gave them to men for refreshment and enjoyment, and He gave them also a law of righteousness. But from the time of Christ’s coming God seeks other fruit, and another righteousness, purity of the heart, a good conscience, kind words, holy and good thoughts, and all the discipline of the saints. The Lord says, “Except your righteousness exceed that of the scribes and Pharisees, ye cannot enter into the kingdom of heaven. In the law it is written, Thou shalt not commit fornication; but I say unto you, Thou shalt not desire, neither shalt thou be angry.” He who wishes to be a friend of God, and a brother and son of Christ, must do something more than other men, that is, to consecrate heart and mind themselves, and to stretch up his thoughts towards God. In this way God secretly gives life and help to the heart, and entrusts Himself to it. When a man gives God his secret things, that is, his mind and thoughts, not occupying himself elsewhere, nor wandering away, but putting constraint upon himself, then the Lord deems him worthy of mysteries, in greater sanctity and purity, and gives him heavenly food and spiritual drink.
2. A man who is possessed of much substance, and has both servants and children, gives a different kind of food to the servants from what he gives to his own born children, because the children are their father’s heirs, and eat with him, being made like to their father. Even so Christ, the true Master of the house, who created all things Himself, nourishes the evil and the unthankful, but the children whom He has begotten of His own substance, to whom He has imparted of His grace, in whom the Lord is formed, these He provides beyond others with special refreshment and diet and meat and drink. Going up and down with Jesus their Father, they receive the gift of Himself, as the Lord says, He that eateth My flesh and drinketh My blood dwelleth in Me, and I in him, and he shall not see death. Those who possess the true inheritance have been begotten as sons of a heavenly Father, and pass their time in their Father’s house, as the Lord says, The servant abideth not in the house, but the son abideth for ever.
3. If we then desire to be born of the heavenly Father, we ought to do something that exceeds the rest of mankind—diligence, effort, zeal, love, a good conversation, to be in faith and fear, as desiring to attain good things of such magnitude, and to inherit God. The Lord, it says, is the portion of mine inheritance and of my cup. Thus the Lord, beholding our good purpose and our endurance, performs His mercy, and cleanses us from the defilement of sin, and from the eternal fire that is in us, and makes us meet for the kingdom. Glory to His tender compassion and to the good pleasure shewn of the Father, and of the Son, and of the Holy Ghost. Amen.
# Fifty spiritual homilies of St. Macarius the Egyptian

Fifty Spiritual Homilies
OF
St. Macarius the Egyptian
BY
A. J. MASON, D.D.
LONDON
SOCIETY FOR PROMOTING
CHRISTIAN KNOWLEDGE
NORTHUMBERLAND AVENUE, W.C.
NEW YORK; THE MACMILLAN COMPANY
1921
page
CONTENTS
Introduction —
# Grimm's Household Tales, Volume 2/Sweet Porridge

103.—SWEET PORRIDGE.
There was a poor but good little girl who lived alone with her mother, and they no longer had anything to eat. So the child went into the forest, and there an aged woman met her who was aware of her sorrow, and presented her with a little pot, which when she said, "Cook, little pot, cook," would cook good, sweet porridge, and when she said, "Stop, little pot," it ceased to cook. The girl took the pot home to her mother, and now they were freed from their poverty and hunger, and ate sweet porridge as often as they chose. Once on a time when the girl had gone out, her mother said, "Cook, little pot, cook." And it did cook and she ate till she was satisfied, and then she wanted the pot to stop cooking, but did not know the word. So it went on cooking and the porridge rose over the edge, and still it cooked on until the kitchen and whole house were full, and then the next house, and then the whole street, just as if it wanted to satisfy the hunger of the whole world, and there was the greatest distress, but no one knew how to stop it. At last when only one single house remained, the child came home and just said, "Stop, little pot," and it stopped and gave up cooking, and whosoever wished to return to the town had to eat his way back.
# Grimm's Household Tales, Volume 2/The Beam

149.—THE BEAM.
There was once an enchanter who was standing in the midst of a great crowd of people performing his wonders. He had a cock brought in, which lifted a heavy beam and carried it as if it were as light as a feather. But a girl was present who had just found a bit of four-leaved clover, and had thus become so wise that no deception could stand out against her, and she saw that the beam was nothing but a straw. So she cried, "You people, do you not see that it is a straw that the cock is carrying, and no beam?" Immediately the enchantment vanished, and the people saw what it was, and drove the magician away in shame and disgrace. He, however, full of inward anger, said, "I will soon revenge myself?"
After some time the girl's wedding-day came, and she was decked out, and went in a great procession over the fields to the place where the church was. All at once she came to a stream which was very much swollen, and there was no bridge and no plank to cross it. Then the bride nimbly took her clothes up, and wanted to wade through it. And just as she was thus standing in the water, a man, and it was the enchanter, cried mockingly close beside her, "Aha! Where are thine eyes that thou takest that for water?" Then her eyes were opened, and she saw that she was standing with her clothes lifted up in the middle of a field that was blue with the flowers of blue flax. Then all the people saw it likewise, and chased her away with ridicule and laughter.
# Grimm's Household Tales, Volume 2/The Bittern and the Hoopoe

Tale 173. Notes
173.—THE BITTERN AND THE HOOPOE.
"Where do you like best to feed your flocks?" said a man to an old cow-herd. "Here, sir, where the grass is neither too rich nor too poor, or else it is no use." "Why ​not?" asked the man. "Do you hear that melancholy cry from the meadow there?" answered the shepherd, "that is the bittern; he was once a shepherd, and so was the hoopoe also,—I will tell you the story. The bittern pastured his flocks on rich green meadows where flowers grew in abundance, so his cows became wild and unmanageable. The hoopoe drove his cattle on to high barren hills, where the wind plays with the sand, and his cows became thin, and got no strength. When it was evening, and the shepherds wanted to drive their cows homewards, the bittern could not get his together again; they were too high-spirited, and ran away from him. He called, "Come, cows, come," but it was of no use; they took no notice of his calling. The hoopoe, however, could not even get his cows up on their legs, so faint and weak had they become. "Up, up, up," screamed he, but it was in vain, they remained lying on the sand. That is the way when one has no moderation. And to this day, though they have no flocks now to watch, the bittern cries, "Come, cows, come," and the hoopoe, "Up, up, up."
* ↑ Bull of the bog, one of the various names given to the bittern.—Liddesdale. "Hitherto nothing had broken the silence, but the deep cry of the bog blitter, or bull of the bog, a large species of bittern, and the sighs of the wind as it passed along the dreary morass."—Guy Mannering, i. 8. The Highlanders call the bittern the sky goat, from some fancied resemblance between the cries of the bird and the animal.—Saxon and Gael, i. 169. It is also called the mire bumper. In Germany it is denominated moos kuhe.—Jamieson's Etym. Dict. of the Scottish language.
* ↑ In the German the bittern cries "Bunt herum," which is meant to imitate the cry of that bird, as "Up, up, up," resembles the cry of the hoopoe.
# Grimm's Household Tales, Volume 2/The Aged Mother

Legend 8. Notes
8.—THE AGED MOTHER.
In a large town there was an old woman who sat in the evening alone in her room thinking how she had lost first her husband, then both her children, then one by one all her relations, and at length, that very day, her last friend, and now she was quite alone and desolate. She was very sad at heart, and heaviest of all her losses to her was that of her sons; and in her pain she blamed God for it. She was still sitting lost in thought, when all at once she heard the bells ringing for early prayer. She was surprised that she had thus in her sorrow watched through the whole night, and lighted her lantern and went to church. It was already lighted up when she arrived, but not as it usually was with wax candles, but with a dim light. It was also crowded already with people, and all the seats were filled; and when the old woman got to her usual place it also was not empty, but the whole bench was ​entirely full. And when she looked at the people, they were none other than her dead relations who were sitting there in their old-fashioned garments, but with pale faces. They neither spoke nor sang; but a soft humming and whispering was heard all over the church. Then an aunt of hers stood up, stepped forward, and said to the poor old woman, "Look there beside the altar, and thou wilt see thy sons." The old woman looked there, and saw her two children, one hanging on the gallows, the other bound to the wheel. Then said the aunt, "Behold, so would it have been with them if they had lived, and if the good God had not taken them to himself when they were innocent children." The old woman went trembling home, and on her knees thanked God for having dealt with her more kindly than she had been able to understand, and on the third day she lay down and died.
# Grimm's Household Tales, Volume 2/The Bright Sun brings it to Light

115.—THE BRIGHT SUN BRINGS IT TO LIGHT.
A tailor's apprentice was travelling about the world in search of work, and at one time he could find none, and his poverty was so great that he had not a farthing to live on. Presently he met a Jew on the road, and as he thought he would have a great deal of money about him, the tailor thrust God out of his heart, fell on the Jew, and said, "Give me thy money, or I will strike thee dead." Then said the Jew, "Grant me my life, I have no money but eight farthings." But the tailor said, "Money thou hast; and it shall be produced," and used violence and beat him until he was near death. And when the Jew was dying, the last words he said were, "The bright sun will bring it to light," and thereupon he died. The tailor's apprentice felt in his pockets and sought for money, but he found nothing but eight farthings, as the Jew had said. Then he took him up and carried him behind a clump of trees, and went onwards to seek work. After he had travelled about a long while, he got work in a town with a master who had a pretty daughter, with whom he fell in love, and he married her, and lived in good and happy wedlock.
After a long time when he and his wife had two children, the wife's father and mother died, and the young people kept house alone. One morning, when the husband was sitting on the table before the window, his wife brought him his coffee, and when he had poured it out into the saucer, and was just going to drink, the sun shone on it and the reflection gleamed hither and thither on the wall above, and made circles on it. Then the tailor looked up and said, "Yes, it would like very much to bring it to light, and cannot!" The woman said, "Oh, dear husband, and what is that, then? What dost thou mean by that?" He answered, "I must not tell thee." But she said, "If thou lovest me, thou must tell me," and used her most affectionate words, and said that no one should ever know it, and left him no rest. Then he told her how years ago, when he was travelling about seeking work and quite worn out and penniless, he had ​killed a Jew, and that in the last agonies of death, the Jew had spoken the words, "The bright sun will bring it to light." And now, the sun had just wanted to bring it to light, and had gleamed and made circles on the wall, but had not been able to do it. After this, he again charged her particularly never to tell this, or he would lose his life, and she did promise. When, however, he had sat down to work again, she went to her great friend and confided the story to her, but she was never to repeat it to any human being, but before two days were over, the whole town knew it, and the tailor was brought to trial, and condemned. And thus, after all, the bright sun did bring it to light.
# Grimm's Household Tales, Volume 2/The Crumbs on the Table

190.—THE CRUMBS ON THE TABLE.
A countryman one day said to his little puppies, "Come into the parlour and enjoy yourselves, and pick up the bread-crumbs on the table; your mistress has gone out to ​pay some visits." Then the little dogs said, "No, no, we will not go. If the mistress gets to know it, she will beat us." The countryman said, "She will know nothing about it. Do come; after all, she never gives you anything good." Then the little dogs again said, "Nay, nay, we must let it alone; we must not go." But the countryman let them have no peace until at last they went, and got on the table, and ate up the bread-crumbs with all their might. But at that very moment the mistress came, and seized the stick in great haste, and beat them and treated them very hardly. And when they were outside the house, the little dogs said to the countryman, "Dost, dost, dost, dost, dost thou see?" Then the countryman laughed and said, "Didn't, didn't, didn't you expect it?" So they just had to run away.
# Gesta Romanorum Vol. II (1871)

GESTA ROMANORUM
OR,
Entertaining Stories
INVENTED BY THE MONKS AS A FIRE-SIDE RECREATION; AND COMMONLY APPLIED IN THEIR DISCOURSES FROM THE PULPIT.
NEW EDITION, WITH AN INTRODUCTION
BY THOMAS WRIGHT, ESQ. M.A. F.S.A.
'They [the Monks] might be disposed occasionally to recreate their minds with subjects of a light and amusing nature; and what could be more innocent or delightful than the stories of the Gesta Romanorum?'
Douce's Illustrations of Shakspeare.
IN TWO VOLUMES.—Vol. II.
LONDON:
John Camden Hotten, 74 & 75 Piccadilly.
CONTENTS.
TO
VOL. II.
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
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# Gesta Romanorum Vol. II (1871)/Of Absence of parental Restraint

TALE XLIII.
OF ABSENCE OF PARENTAL RESTRAINT.
A soldier going into a far country, entrusted his wife to the care of her mother. But some time after her husband's departure the wife fell in love with a young man, and communicated her wishes to the mother. She approved of the connection, and without delay sent for the object of her daughter's criminal attachment. But while they feasted, the soldier unexpectedly returned and beat at his gate. The wife, in great tremor, concealed the lover under her bed, and then opened the door for her husband. Being weary with travel he commanded his bed to be got ready; and the wife, more and more disturbed, knew not what she should do. The mother observing her daughter's perplexity, said, "Before you go, ​my child, let us shew your husband the fair sheet which we have made." Then standing up, she gave one corner of the sheet to her daughter and held the other herself, extending it before him so as to favour the departure of the lover; who took the hint and escaped. When he had got clearly off, "Now," said the mother, "spread the sheet upon the bed with your own hands—I have done my part in weaving it."
APPLICATION.
My beloved, the soldier is any man who is a wanderer in this world. The wife is the flesh; the mother, is the world; and the sheet, worldly vanities.
# Gesta Romanorum Vol. II (1871)/Of Christ's manly Contest and Victory

TALE XIX.
OF CHRIST'S MANLY CONTEST AND VICTORY.
In the reign of Cæsar there lived a noble and valiant knight, who once rode by a certain ​forest, and beheld a serpent engaging with a toad. (7) The latter obtained the mastery; which, when the knight saw, he assisted the serpent; and grievously wounding the toad, reduced it to seek safety in flight. But the conqueror was also affected by the toad's venom. The knight turned homeward, and for a long time lay sick of his wound. At last he made his will, and prepared himself for death. Now as he reclined near the fire, utterly hopeless of life, the serpent which he had preserved entered the apartment. When the knight saw it, he recollected that it was the same he had aided in its contest with the toad, and through which he was laid upon his bed incurable. "Do not molest it," said the knight, "I do not believe that it will harm me." The serpent glided towards him, and applying its tongue to the wound, sucked up the poison, till its mouth was quite full; and then hastening to the door, cast it out. It returned twice to the wound, and did as before, until the venom was exhausted. The knight commanded milk to be given to the serpent, which it instantly drank; and no ​sooner had it done so, than the toad from which the wound had been received, entered and again attacked the serpent, in revenge for its having healed the knight. The latter seeing this, said to his servants, "Without doubt, my friends, this is the toad which I wounded in defence of that serpent, and from which I derive all my infirmity. If it conquer, it will invade me; therefore, as ye love your master, kill it incontinently." The servants, obedient to the knight's command, attacked it with swords and clubs; while the serpent, as if to thank and ingratiate itself with his defender, twined around his feet, and then disappeared. The knight completely recovered his health.
APPLICATION.
My beloved, the emperor is God; the knight, Christ; the toad is the devil, and the serpent, man.
Note 7.Page 58.
"The stories, perhaps fabulous, of the serpent fighting with his inveterate enemy, the weasel, who eats rue before the attack begins; and of the serpent fighting with, and being killed by the spider, originate from Pliny, Nat. Hist. X. 84. XX. 13."—Warton
# Gesta Romanorum Vol. II (1871)/Colophon

Remarkable Histories, from the Gesta Romanorum, combined with numerous moral and mystical applications, treating of vices and virtues. Printed, and diligently revised, at the expense of that provident, and circumspect man, John Rynman, of Orin- gaw; at the workshop of Henry Gran, citizen of the imperial town of Hagenaw. Concluded happily, in the year of our safety, one thousand five hundred and eight: March the 20th.
# Gesta Romanorum Vol. II (1871)/Of Adultery

TALE C.
OF ADULTERY.
A certain king had a lion, a lioness, and a leopard, whom he much delighted in. During the absence of the lion, the lioness was unfaithful, and colleagued with the leopard. And that she might prevent her mate's discovery of the crime, she used to wash herself in a fountain adjoining the king's castle. Now the king having often perceived what was going forward, commanded the fountain to be closed. This done, the lioness was unable to cleanse herself; and the lion returning, and ​ascertaining the injury that had been done him, assumed the place of a judge,—sentenced her to death, and immediately executed the sentence.
APPLICATION.
My beloved, the king is our heavenly Father; the lion is Christ, and the lioness the soul. The leopard is the devil, and the fountain is confession, which being closed, death presently follows.
# Gesta Romanorum (1905)/Of the Management of the Soul

TALE X.
OF THE MANAGEMENT OF THE SOUL.
The Emperor Vespasian lived a long time without children; but at last, by the counsel of certain wise men, he espoused a beautiful girl, brought to him from a distant country. He afterwards travelled with her into foreign lands, and there became father of a son. In the course of time, he wished to revisit his own kingdom; but his wife obstinately refused to comply, and said, "If you leave me, I will kill myself." The emperor, therefore, in this dilemma, constructed two rings; and upon the jewels with which they were richly ornamented, he sculptured images possessing very singular virtues. One bore an effigy of Memory; and the other an effigy of Oblivion. They were placed upon the apex of each ring; and that which represented oblivion he bestowed upon his wife. The other he retained himself; and as their love had been, such was the power of the rings. The wife presently forgot her husband, and the husband cared but little for the memory of his wife. Seeing, therefore, that his object was achieved, he departed joyfully to his own dominions, and never afterwards returned to the lady. So he ended his days in peace.
APPLICATION.
My beloved, by the emperor understand the human soul, which ought to return to its own country—that is, to heaven, by which path alone it can arrive at security. Therefore the Psalmist says—"Save me, O God," &c. The wife is our body, which holds the soul in sensual delights, that encumber and bar its passage to that eternal life, where the empire and hope of the soul is. And why does it so impede it? Because the flesh rebels against the spirit, and the spirit wars against the flesh. Do ye, therefore, as the emperor did; make two rings—the rings of memory and forgetfulness, which are prayer and fasting; for both are effective. In most countries, a ring ​upon the woman's finger is a token of her marriage; and when a man resigns himself to prayer and fasting, it is evidence of his being the bride of Christ. Prayer is the ring of memory, for the apostle enjoins us to "pray without ceasing." Man, therefore, makes use of periodical prayer, that God may remember his desires; while angels themselves present and aid the petition, as we read in the Book of Tobit. Fasting may be called the ring of oblivion, because it withdraws from and forgets the enticements of the flesh, that there may be no obstruction in its progress to God. Let us then study to preserve these rings and merit everlasting life.