OpenLLM-France/wikimedia huggingface dataset:
# Old Deccan Days/How the Sun, the Moon, and the Wind went out to Dinner

Other versions: How the Sun, the Moon, and the Wind went out to Dinner
X.
HOW THE SUN, THE MOON, AND THE WIND, WENT OUT TO DINNER.
ONE day the Sun, the Moon, and the Wind went out to dine with their uncle and aunt, the Thunder and Lightning. Their mother (one of the most distant stars you see far up in the sky) waited alone for her children's return.
Now both the Sun and the Wind were greedy and selfish. They enjoyed the great feast that had been prepared for them, without a thought of saving any of it to take home to their mother—but the gentle Moon did not forget her. Of every dainty dish that was brought round she placed a small portion under one of her beautiful long finger-nails, that the Star might also have a share in the treat.
On their return, their Mother, who had kept watch for them all night long with her little bright eye, said, 'Well, children, what have you brought home for me?' Then the Sun (who was eldest) said, 'I have brought nothing home for you. I went out to enjoy myself with my friends—not to fetch a dinner for my ​mother!' And the Wind said, 'Neither have I brought anything home for you, mother. You could hardly expect me to bring a collection of good things for you, when I merely went out for my own pleasure.' But the Moon said, 'Mother, fetch a plate, see what I have brought you.' And shaking her hands she showered down such a choice dinner as never was seen before.
Then the Star turned to the Sun and spoke thus, 'Because you went out to amuse yourself with your friends, and feasted and enjoyed yourself, without any thought of your mother at home—you shall be cursed. Henceforth, your rays shall ever be hot and scorching, and shall burn all that they touch. And men shall hate you, and cover their heads when you appear.'
(And that is why the Sun is so hot to this day.)
Then she turned to the Wind and said, 'You also, who forgot your mother in the midst of your selfish pleasures—hear your doom. You shall always blow in the hot dry weather, and shall parch and shrivel all living things. And men shall detest and avoid you from this very time.'
(And that is why the Wind in the hot weather is still so disagreeable.)
But to the Moon she said, 'Daughter, because you remembered your mother, and kept for her a share in your own enjoyment, from henceforth you shall be ever cool, and calm, and bright. No noxious glare shall accompany your pure rays, and men shall always call you "blessed."'
(And that is why the Moon's light is so soft, and cool, and beautiful even to this day.)
# Old Deccan Days/Glossary

HOW THE THREE CLEVER MEN OUTWITTED THE DEMONS.
Page 203.—Old residents at Surat may remember an ancient local celebrity named Tom the Barber, among whose recollections of former days was a chronicle of a renowned duellist, who used to amuse himself by shooting with his pistol, somewhat after the fashion of the Pearlshooter. The little tin can of hot water which Tom carried, slung from his forefinger, as he went his morning rounds, was a favourite mark. So were the water-jars on the heads of the women as they passed the duellist's house, coming from the well; and great was Tom's relief when an old woman, who could not be pacified by the usual douceur for the loss of her jar and the shock of finding the water stream down her back, appealed to the authorities and had the duellist bound over to abstain in future from his dangerous amusement.
So vivid were Tom's recollections of his own terrors, that, after the lapse of half a century, he could ill conceal his sense of the poetical justice finally inflicted on his tormentor, who was killed in a duel to which he provoked a young officer who had never before fired a pistol.
GLOSSARY
OF SUCH INDIAN WORDS AS OCCUR MOST FREQUENTLY IN THE
'FAIRY LEGENDS.'
| Bai | Bai | Lady. |
| Bangle | Bangle | Bracelet or Anklet. |
| Chattee | Chattee | Jar |
| Dhobee | Dhobee | Washerman. |
| Fakeer | Fakeer | Holy Beggar. Literally 'The Poor Man.' |
| Gunputti | Gunputti | The Hindoo God of Wisdom. |
| Mai | Mai | Woman or Mother. |
| Malee | Malee | Gardener. |
| Mohur | Mohur | A gold piece worth ₤1, 10s. |
| Nautch { | Girl | Dancing-girl. |
| Nautch { | People | The class to which acrobats and conjurors belong. |
| Nautch { | Woman | Dancing-woman. |
| Palanquin | Palanquin | }Canopied sofa on poles. |
| }Canopied sofa on poles. ||
| Prudhan | Prudhan | Prime Minister. |
| Raj | Raj | Kingdom. |
| Rajah | Rajah | King. |
| Rakshas | Rakshas | Gigantic demoniacal ogres who can at will assume any shape. Their chief terrestrial delight is said to be digging dead bodies out of their graves and devouring them. |
| Ranee | Ranee | Queen. |
| Saree | Saree | A Woman's Dress. |
| Sirdar | Sirdar | Noble, or Chief. |
| Tank | Tank | Well, or Reservoir. |
| Wuzeer, or Vizier | Wuzeer, or Vizier | Prime Minister. |
Printed by T. and A. Constable, Printers to Her Majesty, at the Edinburgh University Press.
# Old Deccan Days/Less Inequality than Men Deem

VIII.
LESS INEQUALITY THAN MEN DEEM.
A YOUNG Rajah once said to his Wuzeer, 'How is it that I am so often ill? I take great care of myself; I never go out in the rain; I wear warm clothes; I eat good food. Yet I am always catching cold, or getting fever, in spite of all precautions.'
'Overmuch care is worse than none at all,' answered the Wuzeer, 'which I will soon prove to you.'
So he invited the Rajah to accompany him for a walk in the fields. Before they had gone very far they met a poor Shepherd. The Shepherd was accustomed to be out all day long tending his flock; he had only a coarse cloak on, which served but insufficiently to protect him from the rain and the cold—from the dews by night and the sun by day; his food was parched corn, his drink water; and he lived out in the fields in a small hut made of plaited palm branches. The Wuzeer said to the Rajah, 'You know perfectly well what hard lives these poor shepherds lead. Accost this one, and ask him if he often suffers from the exposure which he is obliged to undergo.'
The Rajah did as the Wuzeer told him, and asked the Shepherd whether he did not often suffer from rheumatism, cold, and fever. The Shepherd answered, 'No, Sire, I never suffer from either the one or the other. From childhood I have been accustomed to endure the extremes of heat and cold, and I suppose that is why they never affect me.'
At this the Rajah was very much astonished, and he said to the Wuzeer, 'I own I am surprised; but doubtless this Shepherd is an extraordinarily strong man, whom nothing would ever affect.' 'We shall see,' said the Wuzeer; and he invited the Shepherd to the Palace. There, for a long time, the Shepherd was taken great ​care of; he was never permitted to go out in the sun or rain, he had good food and good clothes, and he was not allowed to sit in a draught or get his feet wet.
At the end of some months the Wuzeer sent for him into a marble court-yard, the floor of which he caused to be sprinkled with water.
The Shepherd had been for some time so little used to exposure of any kind, that wetting his feet caused him to take cold; the place felt to him chilly and damp after the Palace; he rapidly became worse, and in a short time, in spite of all the doctor's care, he died.
'Where is our friend the Shepherd?' asked the Rajah a few days afterwards; 'he surely could not have caught cold by merely treading on the marble floor you had caused to be sprinkled with water?'
'Alas!' answered the Wuzeer, 'the result was more disastrous than I had anticipated; the poor Shepherd caught cold, and is dead. Having been lately accustomed to overmuch care, the sudden change of temperature killed him.
'You see now to what dangers we are exposed from which the poor are exempt. It is thus that Nature equalises her best gifts; wealth and opulence tend too frequently to destroy health and shorten life, though they may give much enjoyment to it whilst it lasts.'
# Of old sat Freedom on the heights

Of old sat Freedom on the heights,  The thunders breaking at her feet; Above her shook the starry lights;  She heard the torrent meet.
There in her place she did rejoice,  Self-gather’d in her prophet-mind, But fragments of her mighty voice  Came rolling on the wind.
Then stepped she down thro’ town and field
 To mingle with the human race, And part by part to men reveal’d  The fullness of her face –
Grave mother of majestic works,  From her isle-altar gazing down, Who, Godlike, grasps the triple forks,  And, king-like, wears the crown,
Her open eyes desire the truth.  The wisdom of a thousand years Is in them. May perpetual youth  Keep dry their light from tears;
That her fair form may stand and shine,  Make bright our days and light our dreams, Turning to scorn with lips divine  To falsehood of extremes.
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
# Of so divine a Loss

Of so divine a Loss We enter but the Gain, Indemnity for Loneliness That such a Bliss has been.
# Of the Characters of Women: An Epistle to a Lady

First published in February 1735, this transcription is of the first edition. [Based on Alexander Pope: A Bibliography Volume 1, Part 2 (1922), by Reginald Harvey Griffith, pp. 275-277.]
OF THE
Characters of Women:
AN
EPISTLE to a LADY,
By Mr. POPE.
(Price One Shilling.)
OF THE
CHARACTERS of WOMEN:
AN
EPISTLE
TO A
LADY.
By Mr. POPE.
LONDON:
(Price One Shilling.)
ADVERTISEMENT.
The Author being very sensible how particular a Tenderness is due to the Female Sex, and at the same time how little they generally show to each other; declares, upon his Honour, that no one Character is drawn from the Life, in this Epistle. It would otherwise be most improperly inscribed to a Lady, who, of all the Women he knows, is the last that would be entertain'd at the Expence of Another.
OF THE
CHARACTERS of WOMEN:
AN
EPISTLE
To a LADY.
Speedily will be Published,
Beautifully printed in Quarto and Folio, of the same Sizes with Mr. POPE's HOMER, &c.
The Works of Mr. Alexander Pope, Vol. II. which compleats all his Works, containing
I. The Essay on Man, or, the first Book of Ethick Epistles, to H. St. John, L. Bolingbroke.
II. Epistles to several Persons, Of the Knowledge and Characters of Men, to the Lord Viscount Cobham. Of the Characters of Women, to a Lady. Of the Use of Riches, to the Lord Bathurst. Of False Taste, to the Earl of Burlington. Of Himself and his Writings, to Dr. Arbuthnot, with some other Epistles. Satires of Horace, Imitated. Satires of Dr. Donne, Versify'd.
III. The Dunciad, with Notes and Prolegomena: and some additional Pieces.
The Whole to be had together, or Parts singly, to compleat former Setts.
This Week will also be published
An ESSAY on REASON.
All Printed for Lawton Gilliver at Homer's Head against St. Dunstan's Church in Fleetstreet.
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
# Of the Four Ages of Man

Lo, now four other act upon the stage, Childhood and Youth, the Many and Old age: The first son unto phlegm, grandchild to water, Unstable, supple, cold and moist's his nature The second, frolic, claims his pedigree From blood and air, for hot and moist is he. The third of fire and choler is compos'd, Vindicative and quarrelsome dispos'd. The last of earth and heavy melancholy, Solid, hating all lightness and all folly. Childhood was cloth'd in white and green to show His spring was intermixed with some snow: Upon his head nature a garland set Of Primrose, Daisy and the Violet. Such cold mean flowers the spring puts forth betime, Before the sun hath thoroughly heat the clime. His hobby striding did not ride but run, And in his hand an hour-glass new begun, In danger every moment of a fall, And when 't is broke then ends his life and all: But if he hold till it have run its last, Then may he live out threescore years or past. Next Youth came up in gorgeous attire (As that fond age doth most of all desire), His suit of crimson and his scarf of green, His pride in's countenance was quickly seen; Garland of roses, pinks and gillyflowers Seemed on's head to grow bedew'd with showers. His face as fresh as is Aurora fair, When blushing she first 'gins to light the air. No wooden horse, but one of mettle tried, He seems to fly or swim, and not to ride. Then prancing on the stage, about he wheels, But as he went death waited at his heels, The next came up in a much graver sort, As one that cared for a good report, His sword by's side, and choler in his eyes, But neither us'd as yet, for he was wise; Of Autumn's fruits a basket on his arm, His golden god in's purse, which was his charm. And last of all to act upon this stage Leaning upon his staff came up Old Age, Under his arm a sheaf of wheat he bore, An harvest of the best, what needs he more? In's other hand a glass ev'n almost run, Thus writ about: "This out, then am I done."
# Of the Gout

OF THE
GOUT;
In TWO PARTS.
FIRST,
A Letter to Sir Hans Sloan, Bart.
about the Cure of the Gout,
by Oyls externally apply'd:
SECONDLY
A Treatise of the Cause and Cure of the Gout.
By WILLIAM STUKELEY, M.D.
Fellow of the College of Physicians London,
S.R.S. and Rector of All-Saints, Stamford.
Printed for J. Roberts in Warwick-Lane.
MDCCXXXIV
[Price One Shilling and Six Pence.]
* Preface
* Part I.
* Part II.
* Contents
# Of the Delicacy of Taste and Passion (Hume)

* "Of the Delicacy of Taste and Passion", in Essays, Moral and Political (1741)
* "Of the delicacy of taste and passion", unsourced version
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part III/Conference XXI/Chapter 13

Chapter XIII.
What kind of good fasting is.
Wherefore we must now inquire what we ought to hold about the state of fasting, whether we meant that it was good in the same sort of way as justice, prudence, fortitude and temperance, which cannot possibly be made anything else, or whether it is something indifferent which sometimes is useful when done, and may be sometimes omitted without condemnation; and which sometimes it is wrong to do, and sometimes laudable to omit. For if we hold fasting to be included in that list of virtues, so that abstinence from food is placed among those things which are good in themselves, then certainly the partaking of food will be bad and wrong. For whatever is the opposite of that which is in its own nature good, must certainly be held to be in its own nature bad. But this the authority of Holy Scripture does not allow to us to lay down. For if we fast with such thoughts and intentions, so as to think that we fall into sin by taking food, we shall not only gain no advantage by our abstinence but shall actually contract grievous guilt and fall into the sin of impiety, as the Apostle says: “Abstaining from meats which God has created to be received with thanksgiving by the faithful and those who know the truth. For every creature of God is good, and nothing to be refused if it is partaken of with thanksgiving.” For “if a man thinks that a thing is common, to him it is common.” And therefore we never read that anyone is condemned simply for taking food, but only when something was joined with it or followed afterwards, for which he deserved condemnation.

## Footnotes

* ↑ 1 Tim. iv. 3, 4; Rom. xiv. 14.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part III/Conference XXI/Chapter 18

Chapter XVIII.
How fasting is not always suitable.
Wherefore as we have premised this on the conditions of fasting, it seems well to subjoin the authority of Holy Scripture, by which it will be more clearly proved that fasting neither can nor should be always observed. In the Gospel when the Pharisees were fasting together with the disciples of John the Baptist, as the Apostles, as friends and companions of the heavenly Bridegroom, were not yet keeping the observance of a fast, the disciples of John (who thought that they acquired perfect righteousness by their fasts, as they were followers of that grand preacher of repentance who afforded a pattern to all the people by his own example, as he not only refused the different kinds of food which are supplied for man’s use, but actually altogether did without eating the bread which is common to all) complained to the Lord and said: “Why do we and the Pharisees fast oft but thy disciples fast not?” to whom the Lord in His reply plainly showed that fasting is not suitable or necessary at all times, when any festival season or opportunity for love intervenes and permits an indulgence in food, saying: “Can the children of the bridegroom mourn while the bridegroom is with them? But the days will come when the bridegroom shall be taken away from them; and then shall they fast;” words which although they were spoken before the resurrection of His Body, yet specially point to the season of Eastertide, in which after His resurrection for forty days He ate with His disciples, and their joy in His daily Presence did not allow them to fast.

## Footnotes

* ↑ S. Matt. ix. 14, 15.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part III/Conference XXI/Chapter 16

Chapter XVI.
How what is good in its own nature can be distinguished from other things that are good.
And this may be distinguished from those other things which we have termed indifferent, in these ways: if a thing is good in itself and not by reason of something else: if it is useful for its own sake, and not for the sake of something else: if it is unchangeably and at all times good, and always keeps its character and can never become anything different: if its removal or cessation cannot fail to produce the greatest harm: if that which is its opposite is in the same way evil in its own nature, and can never be turned into anything good. And these descriptions by which the nature of things that are good in themselves can be distinguished, cannot possibly be applied to fasting, for it is not good of itself, nor useful for its own sake because it is wisely used for the acquisition of purity of heart and body, that the pricks of the flesh being dulled the soul may be pacified and reconciled to its Creator, nor is it unchangeably and at all times good, because often we are not injured by its intermission, and indeed sometimes if it is unreasonably practised it becomes injurious. Nor is that which seems its opposite evil in its own nature, i.e., the partaking of food, which is naturally agreeable, which cannot be regarded as evil, unless intemperance and luxury or some other faults are the result; “For not that which entereth into the mouth, defileth a man, but that which cometh out of the mouth, that defileth a man.” And so a man disparages what is good in its own nature, and does not treat it properly or without sin, if he does it not for its own sake but for the sake of something else, for everything else should be done for the sake of it, but it should be sought for its own sake alone.

## Footnotes

* ↑ S. Matt. xv. 11.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part III/Conference XXI/Chapter 2

Chapter II.
The exhortation of Abbot John to Theonas and the others who had come together with him.
I am indeed delighted, my children, with the duteous liberality of your gifts; and your devout offering, the disposal of which is entrusted to me, I gratefully accept, because you are offering your firstfruits and tithes for the good and use of the needy, as a sacrifice to the Lord, of a sweet smelling savour, in the belief that by the offering of them, the abundance of your fruits and all your substance, from which you have taken away these for the Lord, will be richly blessed, and that you yourselves will according to the faith of His command be endowed even in this world with manifold richness in all good things: “Honour the Lord from thy righteous labours, and offer to Him of the fruits of thy righteousness; that thy garners may be full of abundance of wheat, and thy vats may overflow with wine.” And as you are faithfully carrying out this service, you may know that you have fulfilled the righteousness of the old law, under which those who then lived if they transgressed it inevitably incurred guilt, while if they fulfilled it they could not attain to a pitch of perfection.

## Footnotes

* ↑ Prov. iii. 9, 10.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part III/Conference XXI/Chapter 15

Chapter XV.
How a thing that is good in its own nature ought not to be done for the sake of some lesser good.
For we ought not to practise pity, patience and love, and the precepts of the virtues mentioned above, wherein there is what is good in its own nature, for the sake of fasting, but rather fasting for the sake of them. For our endeavour must be that those virtues which are really good may be gained by fasting, not that the practice of those virtues may lead to fasting as its end. For this then the affliction of the flesh is useful, for this the remedy of abstinence must be employed; viz., that by it we may succeed in attaining to love, wherein there is what is good without change,
and continually with no exception of time. For medicines, and the goldsmith’s art, and the systems of other arts which there are in this world are not employed for the sake of the instruments which belong to the particular work; but rather the implements are prepared for the practice of the art. And as they are useful for those who understand them, so they are useless to those who are ignorant of the system of the art in question; and as they are a great help to those who rely on their aid for doing their work, so they cannot be of the smallest use to those who do not know for what purpose they were made, and are contented simply with the possession of them; because they make all their value consist in the mere having of them, and not in the performance of work. That then is in its own nature the best thing, for the sake of which things indifferent are done, but the very chiefest good is done not for the sake of anything else but because of its own intrinsic goodness.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part III/Conference XXI/Chapter 17

Chapter XVII.
Of the reason for fasting and its value.
So then let us constantly remember this description of the character of fasting, and always aim at it with all the powers of the soul, in such a way as to recognize that then only is it suitable for us if in it we preserve regard for time, its character and degree, and this not so as to set the end of our hope upon it, but so that by it we may succeed in attaining to purity of heart and Apostolical love. Therefore from this it is clear that fasting, for which not only are there special seasons appointed at which it should be practised or relaxed, but conditions and rules also laid down, is not good in its own nature, but something indifferent. But those things which are either enjoined as good by the authority of a precept, or are forbidden as bad, are never subject to any exceptions of time in such a way that sometimes we should do what is forbidden or omit what is commanded. For there is no limit set to justice, patience, soberness, modesty, love, nor on the other hand is a licence ever granted for injustice, impatience, wrath, immodesty, envy, and pride.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part III/Conference XXI/Chapter 19

Chapter XIX.
A question why we break the fast all through Eastertide.
Germanus: Why then do we relax the rigour of our abstinence in our meals all through the fifty days, whereas Christ only remained with His disciples for forty days after His resurrection?