OpenLLM-France/wikimedia huggingface dataset:
# Myths and Legends of British North America/Beliefs (Eastern Eskimo)

BELIEFS
Eastern Eskimo
NO MAN can ever go into the Sky Land until he is dead; so all the people say. The sky that we see is a hard, blue stone, built up over the earth just as the igloo is built with snow, rounding, over the Eskimo family. But where the land and sea meet are high precipices which slope inward so that no one can climb up in the Sky Land. This blue dome is very cold, and sometimes it is covered with crystals of frost which fall as snow, and then the sky becomes clear.
The clouds are large bags of water, owned by two old women who push them across the sky. The thunder is their voice and the lightning their torch. When water leaks out of the seams of the bags, it rains on earth. If a spark of lightning falls upon anyone, he has to go to the Ghost Land.
At each corner of the Earth World there lives a mighty being, with a very large head. When any one of these breathes, the wind blows. Some breathe violent storms and others summer breezes. Each wind spirit has many powerful servants.
​At the edge of the Earth World, and beyond the precipices, is a great abyss. A narrow pathway leads across it to a land of brightness and plenty and abundance and warmth. To this place none but Raven and the dead can go. When spirits wish to speak to people on earth, they make a whistling noise and people answer only in whispers. Auroras are the torches held in the hands of spirits to guide the newly dead over the abyss.
# Myths and Legends of British North America/Beaver and Porcupine (Haida)

BEAVER AND PORCUPINE
Haida
BEAVER'S store of food was plentiful. While he was away hunting one day, Porcupine stole that food. Then he remained sitting there. When Beaver returned he asked, "Did you eat my food?"
Porcupine said, "No, indeed. How can the food of supernatural beings be taken? You have supernatural power and I have supernatural power."
Then they started to fight. Beaver tried to seize Porcupine with his teeth, but when he threw himself at his face, the sharp spines struck him. After they had fought for a while, Beaver went to the place where his parents lived. He was all covered with spines.
Then his father called the people together, and the Beaver people came in a crowd. They all went along to fight Porcupine. Porcupine used angry words to them. Then they pushed down his house upon him. They seized him. They took him to an island lying out at sea, upon which two trees stood.
When Porcupine was almost starved, he called upon the animals of his clan. He called upon his father. ​He called upon all of his friends. They did not answer him.
By and by Something said to him, "Call upon Cold-weather, call upon North wind." Porcupine did not understand. Then the Voice said, "Sing North songs. Then you will be saved."
So Porcupine began singing,
Xune qa-sa zune,
Let the sky clear altogether;
Hu-n, hu-n, hun, hun.
After that he sat on a rock and sang,
Xunisa,
Let it be cold weather;
Gai-ya-li-sa,
Let it be smooth on the water.
Then North sent cold weather. The wind became strong. Then Porcupine began to sing for smooth water. When it became smooth, the surface of the sea froze. When the ice became thick, his friends came and got Porcupine; but he was not able to walk.
Now after Porcupine reached his father's house, his father called all the Forest People. He gave them all food. Then they asked Porcupine why the Beaver people did this to him. He said it was because he had eaten Beaver's food.
​Then the Porcupine people went to war with the Beaver people. But they did not defeat the Beaver people. After they had fought for a while, they stopped.
After that, when they were gathering food, they seized Beaver. The Porcupines did this. They were always plotting against Beaver. They took Beaver up a tall tree. After he had been there awhile, he began eating the tree from the top. He finally got down and went away. Beavers cannot climb trees.
# Myths and Legends of British North America/24

THE HOUSE OF SUN
Bella Coola
THE House of Sun stands in the center of the lower heaven. It has other names. Sometimes it is called "Where man was created," sometimes "House from which people come down," and sometimes "House to which people go."
In front of the house stands a great pole, painted with birds of every kind, with the white crane sitting on top of the post. The master of the house is Sun. He is also called "Our Father," and sometimes the " Sacred One." The Bella Coola pray to Sun. When they go hunting they say, "Look on us, where we are going, Father." Or they say, "Take care of us, Father." After long rain, they pray, "Wipe your face, Father, that it may be fair weather." The hunter who has shot deer, or the woman who has found many berries, prays, "Father, you make me happy; you give me what I desire; thus I find what I wished for!"
The Bella Coola also make offerings to the Sun. Hunters throw four small slices of seal meat, or of mountain-goat tallow, into the fire, as an offering to Sun, to obtain success in hunting.
​There are other gods living in the House of the Sun. Two of them wake man after sleep; without their help nobody could awaken from sleep. One of them is the guardian of the Moon. Every month she restores the Moon to her full size; and she cleans the face of the Moon after an eclipse. Because when the Moon performs religious ceremonies, she paints her face black.
The Mother of Flowers lives also in the House of Sun. Every spring she sends all the new young flowers down to the earth.
There are four brothers who live in the House of Sun. They are always busy in carving and painting. They taught men to make boxes, to build houses, to carve wood, and to paint. They also taught him to hunt, and they made fish for him to catch.
The Daughter of Sun invented the art of working cedar bark. She has a song which she sings when the bark is brought to her and she breaks it over the edge of a stick, so that it may be woven into mats and clothing. First she sings, "Bring me the board on which to break the bark," and then when she begins to work, she sings another song. Part of it is, "Behold me, ye who are not initiated. I am the Cedar-bark Breaker, the Daughter of Sun."
Many other people live in the House of Sun. One of them visits houses and steals provisions.
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/On the Good of Widowhood/Section 29

29. Next I entreat you, by Him, from Whom ye have both received this gift, and hope for the rewards of this gift, that ye be mindful to set me also in your prayers with all your household Church. Forsooth it hath come to pass in most proper order, that I should write unto your Mother now aged a letter concerning prayer; unto her, forsooth, it chiefly pertains by praying to contend on your behalf, who is less full of care for herself than for you; and that for you rather than for her I should compose this little work concerning widowed continence; because unto you it remaineth to overcome, what her age hath already overcome. But the holy virgin your child, if she desire aught concerning her profession from our labors, she hath a large book on Holy Virginity to read. Concerning the reading of which I had also admonished you, forasmuch as it contains many things necessary unto either chastity, that is, virginal and widowed, which things on this account I have here partly touched on lightly, partly altogether passed over, because I there discussed them more fully.
May you persevere in the grace of Christ.

## Footnotes

* ↑ Ep. 150, ad Probam. Vol. I. p. 503.
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/On the Good of Widowhood/Section 25

25. The past day returns not hereafter, and after yesterday proceeds to-day, and after to-day will proceed to-morrow; and, lo, all times and the things of time pass away, that there may come the promise that shall abide; and “whoso shall have persevered even unto the end, this one shall be saved.” If the world is now perishing, the married woman, for whom beareth she? Or in heart about to bear, and in flesh not about to bear, why doth she marry? But if the world is still about to last, why is not He more loved, by Whom the world was made? If already enticements of this life are failing, there is not any thing for a Christian soul with desire to seek after; but if they shall yet remain, there is what with holiness he may despise. For the one of these two there is no hope of lust, in the other greater glory of charity. How many or how long are the very years, in which the flower of carnal age seems to flourish? Some females having thoughts of marriage, and with ardor wishing it, whilst they are being despised or put off, on a sudden have grown old, so as that now they would feel shame, rather than desire, to marry. But many having married, their husbands having set out into distant countries very soon after their union, have grown aged expecting their return, and, as though soon left widows, at times have not even attained so as at least as old women to receive their old men on their return. If therefore, when betrothed bridegrooms despised or delayed, or when husbands were abroad, carnal desire could be restrained from commission of fornication or adultery, why cannot it be restrained from commission of sacrilege? If it hath been repressed, when being deferred it was glowing, why is it not put down, when having been cut off it had grown cold? For they in greater measure endure glowing of desire, who despair not of the pleasure of the same desire. But whoso of unmarried persons vow chastity to God, withdraw that very hope, which is the fuel of love. Hence with more ease is desire bridled, which is kindled by no expectation; and yet, unless against this prayer be made, in order to overcome it, itself as unlawful is the more ardently wished for.

## Footnotes

* ↑ Matt. x. 22
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/On the Good of Widowhood/Section 7

7. But whereas the Apostle, when commending the fruit of unmarried men and women, in that they have thought of the things of the Lord, how to please God, added and saith, “But this I say for your profit, not to cast a snare on you,” that is, not to force you; “but in order to that which is honorable;” we ought not, because he saith that the good of the unmarried is honorable, therefore to think that the bond of marriage is base; otherwise we shall condemn first marriages also, which neither Cataphryges, nor Novatians, nor their most learned upholder Tertullian dared to call base. But as, when he says, “But I say unto the unmarried and widows, that it is good for them if they shall have so continued;” assuredly he set down “good” for “better,” since every thing, which, when compared with a good, is called better, this also without doubt is a good; for what else is it that it is so called better, save that it is more good? and yet we do not on this account suppose him by consequence to have thought that it was an evil, in case they married, in that he said, “it is good for them, if they shall have so continued;” so also, when he says, “but in order to that which is honest,” he hath not shown that marriage is base, but that which was honester than (another thing also) honest, he hath commended by the name of honest in general. Because what is honester, save what is more honest? But what is more honest is certainly honest. Forsooth he plainly showed that this is better than that other that is good, where he says, “Whoso giveth to marry, doeth well; but whoso giveth not to marry, doeth better.” And this more blessed than that other that is blessed, where he saith, “But she shall be more blessed, if she shall have so continued.” As, therefore, there is than good a better, and than blessed a more blessed, so is there than honest an honester, which he chose to call honest. For far be it that that be base, of which the Apostle Peter speaking saith, “Husbands, unto your wives, as unto the weaker and subject vessel, give honor, as unto co-heirs of grace;” and addressing the wives, he exhorts them, by the pattern of Sarah, to be subject unto their husbands; “For so,” saith he, “certain holy women, who hoped in God, adorned themselves, obeying their own husbands; even as Sarah obeyed Abraham, calling him lord, whose daughters ye are made, well-doing, and not fearing any disturbance.”

## Footnotes

* ↑ 1 Cor. vii. 35
* ↑ 1 Cor. vii. 8
* ↑ 1 Cor. vii. 38
* ↑ ver. 40
* ↑ 1 Pet. iii. 5–7. [See R.V.]
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/On the Good of Widowhood/Section 26

26. Therefore let spiritual delights succeed to the place of carnal delights in holy chastity; reading, prayer, psalm, good thought, frequency in good works, hope of the world to come, and a heart upward; and for all these giving of thanks unto the Father of lights, from Whom, without any doubt, every good gift, and every perfect gift, as Scripture bears witness, cometh down. For when, in stead of the delights of married women, which they have in the flesh of their husbands, the use of other carnal delights is taken, as it were to solace them, why should I speak of the evils which follow, when the Apostle hath said in short, that the widow, who lives in delights, living is dead. But far be it from you, that ye be taken with lust of riches instead of lust of marriage, or that in your hearts money succeed to the place of love of a husband. For looking into men’s conversation, we have often found by experience, that in certain persons, when wantonness hath been restrained, avarice hath increased. For, as, in the senses themselves of the body, they who see not hear more keenly, and discern many things by touch, nor have such as have the use of their eyes so great life in their touch; and in this instance it is understood that, when the exertion of the power of attention hath been restrained in one approach, that is, of the eyes, it puts itself forth into other senses, more ready with keenness to distinguish, as though it essayed to supply from the one what was denied in the other; thus also often carnal lust, being restrained from pleasure of sensual intercourse, with greater strength reaches itself forth to desire money, and when turned away from the one, turns itself with more glow of passion to the other. But in you let the love of riches grow cold together with the love of marriage, and let a pious use of what property you possess be directed to spiritual delights, that your liberality wax warm rather in helping such as are in want than in enriching covetous persons. Forsooth into the heavenly treasury are sent not gifts to the covetous, but alms to the needy, which above measure help the prayers of widows. Fastings, also, and watchings, so far as they disturb not health, if they be spent in praying, singing psalms, reading, and meditating in the Law of God, even the very things which seem laborious are turned into spiritual delights. For no way burdensome are the labors of such as love, but even of themselves delight, as of such as hunt, fowl, fish, gather grapes, traffic, delight themselves with some game. It matters therefore what be loved. For, in the case of what is loved, either there is no labor, or the labor also is loved. And consider how it should be matter for shame and grief, if there be pleasure in labor, to take a wild beast, to fill cask and purse, to cast a ball, and there be no pleasure in labors to win God!

## Footnotes

* ↑ James i. 17
* ↑ 1 Tim. v. 6
* ↑ Intentione
* ↑ Cupa et sacculus
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/On the Good of Widowhood/Section 28

28. Go on therefore in your course, and run with perseverance, in order that ye may obtain; and by pattern of life, and discourse of exhortation, carry away with you into this same your course, whomsoever ye shall have had power. Let there not bend you from this earnest purpose, whereby ye excite many to follow, the complaint of vain persons, who say, How shall the human race subsist, if all shall have been continent? As though it were for any other reason that this world is delayed, save that the predestined number of the Saints be fulfilled, and were this the sooner fulfilled, assuredly the end of the world would not be put off. Nor let it stay you from your earnest purpose of persuading others to the same good ye have, if it be said to you, Whereas marriage also is good, how shall there be all goods in the Body of Christ, both the greater, forsooth, and the lesser, if all through praise and love of continence imitate? In the first place, because with the endeavor that all be continent, there will still be but few, for “not all receive this word.” But forasmuch as it is written, “Whoso can receive, let him receive;” then do they receive who can, when silence is not kept even toward those who cannot. Next, neither ought we to fear lest haply all receive it, and some one of lesser goods, that is, married life, be wanting in the body of Christ. For if all shall have heard, and all shall have received, we ought to understand that this very thing was predestinated, that married goods already suffice in the number of those members which so many have passed out of this life. For neither now, if all shall have been continent, will they give the honor of the continent to those who have already borne into the garners of the Lord the fruit thirty-fold, if that be understood of married good. Therefore all these goods will have there their place, although from this time no woman wish to be married, no man wish to marry a wife. Therefore without anxiety urge on whom ye can, to become what ye are; and pray with watchfulness and fervor, that by the help of the Right Hand of the Most High, and by the abundance of the most merciful grace of the Lord, ye may both persevere in that which ye are, and may make advances unto that which ye shall be.

## Footnotes

* ↑ Matt. xix. 11, 12
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/On the Good of Widowhood/Section 5

5. Wherefore also when he was advising married persons not to defraud one another of the due of carnal intercourse; lest, by this means, the one of them, (the due of marriage being denied to him,) being through his own incontinence tempted of Satan, should fall away into fornication, he saith, “But this I say of leave, not of command; but I would that all men were as I myself; but each one hath his own proper gift from God; but one in this way, and another in that.” You see that wedded chastity also, and the marriage faith of the Christian bed, is a “gift,” and this of God; so that, when as carnal lust exceeds somewhat the measure of sensual intercourse, beyond what is necessary for the begetting of children, this evil is not of marriage, but venial by reason of the good of marriage. For not concerning marriage, which is contracted for the begetting of children, and the faith of wedded chastity, and the sacrament (indissoluble, so long as both live) of matrimony, all which are good; but concerning that immoderate use of the flesh, which is recognized in the weakness of married persons, and is pardoned by the intervention of the good of marriage, the Apostle saith, “I speak of leave, not of command.” Also, when he says, “The woman is bound, so long as her husband lives: but, in case her husband shall have died, she is set free: let her be married to whom she will, only in the Lord: but she shall be more blessed, if she shall have so continued, according to my counsel;” he shows sufficiently that a faithful woman is blessed in the Lord, even when she marries a second time after the death of her husband, but that a widow is more blessed in the same Lord; that is, to speak not only in the words, but by instances also, of the Scriptures, that Ruth is blessed, but that Anna is more blessed.

## Footnotes

* ↑ 1 Cor. vii. 6, 7
* ↑ 1 Cor. vii. 39, 40
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/On the Good of Widowhood/Section 6

6. Wherefore this in the first place you ought to know, that by the good, which you have chosen, second marriages are not condemned, but are set in lower honor. For, even as the good of holy virginity, which thy daughter hath chosen, doth not condemn thy one marriage; so neither doth thy widowhood the second marriage of any. For hence, specially, the heresies of the Cataphryges and of the Novatians swelled, which Tertullian also, inflated with cheeks full of sound not of wisdom, whilst with railing tooth he attacks second marriages, as though unlawful, which the Apostle with sober mind allows to be altogether lawful. From this soundness of doctrine let no man’s reasoning, be he unlearned, or be he learned, move thee; nor do thou so extol thy own good, as to charge as evil that of another’s which is not evil; but do thou rejoice so much the more of thy own good, the more thou seest, that, by it, not only are evils shunned, but some goods too surpassed. For adultery and fornication are evils. But from these unlawful things she is very far removed, who hath bound herself by liberty of vow, and, not by command of law, but by counsel of charity, hath brought to pass that even things lawful should not be lawful to her. And marriage chastity is a good, but widowed continence is a better good. Therefore this better good is honored by the submission of that other, not that other condemned by the praise of this that is better.

## Footnotes

* ↑ “Concidit.”
* ↑ “Concedit.”
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/On the Good of Widowhood/Section 3

3. Therefore (thus) saith the Apostle, the teacher of the Gentiles, the vessel of election, “But I say unto the unmarried and the widows, that it is good for them, if they shall have so continued, even as I also.” These words are to be so understood, as that we think not that widows ought not to be called unmarried, in that they seem to have made trial of marriage: for by the name of unmarried women he means those, who are not now bound by marriage, whether they have been, or whether they have not been so. And this in another place he opens, where he says, “Divided is a woman unmarried and a virgin.” Assuredly when he adds a virgin also, what would he have understood by an unmarried woman, but a widow? Whence also, in what follows, under the one term “unmarried” he embraces both professions, saying, “She who is unmarried is careful of the things of the Lord, how to please the Lord: but she who is married is careful of the things of the world, how to please her husband.” Certainly by the unmarried he would have understood, not only her who hath never married, but her also, who, being by widowhood set free from the bond of marriage, hath ceased to be married; for on this account also he calleth not married, save her, who hath an husband; not her also, who hath had, and hath not. Wherefore every widow is unmarried; but, because not every unmarried woman is a widow, for there are virgins also; therefore he hath here set both, where he says, “But I say unto the unmarried and the widows;” as if he should say, What I say unto the unmarried, I say not unto them alone, who are virgins, but unto them also who are widows; “that it is good for them, if they shall have so continued, even as also I.”

## Footnotes

* ↑ τοῖς, ταῖς: 1 Cor. vii. 8
* ↑ ἡ γυνὴ καὶ ἡ παρθένος
* ↑ 1 Cor. vii. 34
* ↑ 1 Cor. vii. 8