OpenLLM-France/wikimedia huggingface dataset:
# Æsop's Fables (V. S. Vernon-Jones)/The Pack-Ass, the Wild Ass, and the Lion

THE PACK-ASS, THE WILD ASS, AND THE LION
A WILD ASS saw a Pack-Ass jogging along under a heavy load, and taunted him with the condition of slavery in which he lived, in these words: “What a vile lot is yours compared with mine! I am free as the air, and never do a stroke of work; and, as for fodder, ​I have only to go to the hills and there I find far more than enough for my needs. But you! you depend on your master for food, and he makes you carry heavy loads every day and beats you unmercifully.” At that moment a Lion appeared on the scene, and made no attempt to molest the Pack-Ass owing to the presence of the driver; but he fell upon the Wild Ass, who had no one to protect him, and without more ado made a meal of him.
It is no use being your own master unless you can stand up for yourself.
# Æsop's Fables (V. S. Vernon-Jones)/The Pack-Ass and the Wild Ass

THE PACK-ASS AND THE WILD ASS
A WILD ASS, who was wandering idly about, one day came upon a Pack-Ass lying at full length in a sunny spot and thoroughly enjoying himself. Going up to him, he said, “What a lucky beast you are! Your sleek coat shows how well you live: how I envy you!” Not long after the Wild Ass saw his acquaintance again, but this time he was carrying a heavy load, and his driver was following behind and beating him with a thick stick. “Ah, my friend,” said the Wild Ass, “I don’t envy you any more: for I see you pay dear for your comforts.”
Advantages that are dearly bought are doubtful blessings.
# Æsop's Fables (V. S. Vernon-Jones)/The Old Man and Death

THE OLD MAN AND DEATH
AN Old Man cut himself a bundle of faggots in a wood and started to carry them home. He had a long way to go, and was tired out before he had got much more than half-way. Casting his burden on the ground, he called upon Death to come and release him from his life of toil. The words were scarcely out of his mouth when, much to his dismay, Death stood before him and professed his readiness to serve him. He was almost frightened out of his wits, but he had enough presence of mind to stammer out, “Good sir, if you’d be so kind, pray help me up with my burden again.”
# Æsop's Fables (V. S. Vernon-Jones)/The Old Woman and the Wine-jar

* related authors: Arthur Rackham.
* sister projects: Wikipedia article, Commons category, Wikidata item.
THE OLD WOMAN AND THE WINE-JAR
AN old Woman picked up an empty Wine-jar which had once contained a rare and costly wine, and which still retained some traces of its exquisite bouquet. She raised it to her nose and sniffed at it again and again. “Ah,” she cried, “how delicious must have been the liquid which has left behind so ravishing a smell.”
# Æsop's Fables (V. S. Vernon-Jones)/The Oxen and the Butchers

THE OXEN AND THE BUTCHERS
ONCE upon a time the Oxen determined to be revenged upon the Butchers for the havoc they wrought in their ranks, and plotted to put them to death on a given day. They were all gathered together discussing how best to carry out the plan, and the more violent of them were engaged in sharpening their horns for the fray, when an old Ox got up upon his feet and said, “My brothers, you have good reason, I know, to hate these Butchers, but, at any rate, they understand their trade and do what they have to do without causing unnecessary pain. But if we kill them, others, who have no experience, will be set to slaughter us, and will by their bungling inflict great sufferings upon us. For you may be sure that, even though all the Butchers perish, mankind will never go without their beef.”
# Æsop's Fables (V. S. Vernon-Jones)/The Olive-tree and the Fig-tree

THE OLIVE-TREE AND THE FIG-TREE
AN Olive-tree taunted a Fig-tree with the loss of her leaves at a certain season of the year. “You,” she said, “lose your leaves every autumn, and are bare till the spring: whereas I, as you see, remain green and flourishing all the year round.” Soon afterwards there came a heavy fall of snow, which settled on the leaves of the Olive so that she bent and broke under the weight; but the flakes fell harmlessly through the bare branches of the Fig, which survived to bear many another crop.
# Æsop's Fables (V. S. Vernon-Jones)/The Ox and the Frog

* related authors: Arthur Rackham.
* sister projects: Wikipedia article, Commons category, Wikidata item.
THE OX AND THE FROG
TWO little Frogs were playing about at the edge of a pool when an Ox came down to the water to drink, and by accident trod on one of them and crushed the life out of him. When the old Frog missed him, she asked his brother where he was. “He is dead, mother,” said the little Frog; “an enormous big creature with four legs came to our pool this morning and trampled him down in the mud.” “Enormous, was he? Was he as big as this?” said the Frog, puffing herself out to look as big as possible. “Oh! yes, much bigger,” was the answer. The Frog puffed herself out still more.
# Æsop's Fables (V. S. Vernon-Jones)/The Old Woman and the Doctor

THE OLD WOMAN AND THE DOCTOR
AN Old Woman became almost totally blind from a disease of the eyes, and, after consulting a Doctor, made an agreement with him in the presence of witnesses that she should pay him a high fee if he cured her, while if he failed he was to receive nothing. The Doctor accordingly prescribed a course of treatment, and every time he paid her a visit he took away with him some article out of the house, until at last, when he visited her for the last time, and the cure was complete, there was nothing left. When the Old Woman saw that the house was empty she refused to pay him his fee; and, after repeated refusals on her part, he sued her before the magistrates for payment of her debt. On being brought into court she was ready with her defence. “The claimant,” said she, “has stated the facts about our agreement correctly. I undertook to pay him a fee if he cured me, and he, on his part, promised to charge nothing if he failed. Now, he says I am cured; but I say that I am blinder than ever, and I can prove what I say. When my eyes were bad I could at any rate see well enough to be aware that my house contained a certain amount of furniture and other things; but now, when according to him I am cured, I am entirely unable to see anything there at all.”
# Æsop's Fables (V. S. Vernon-Jones)/The Oxen and the Axletrees

THE OXEN AND THE AXLETREES
A PAIR of Oxen were drawing a heavily loaded waggon along the highway, and, as they tugged and strained at the yoke, the Axletrees creaked and groaned terribly. This was too much for the Oxen, who turned round indignantly and said, “Hullo, you there! Why do you make such a noise when we do all the work?”
They complain most who suffer least.
# Æsop's Fables (V. S. Vernon-Jones)/The Owl and the Birds

* related authors: Arthur Rackham.
* sister projects: Wikidata item.
THE OWL AND THE BIRDS
THE Owl is a very wise bird; and once, long ago, when the first oak sprouted in the forest, she called all the other Birds together and said to them, “You see this tiny tree? If you take my advice, you will destroy it now when it is small: for when it grows big, the mistletoe will appear upon it, from which birdlime will be prepared for your destruction.” Again, when the first flax was sown, she said to them, “Go and eat up that seed, for it is the seed of the flax, out of which men will one day make nets to catch you.” Once more, when she saw the first archer, she warned the Birds that he was their deadly enemy, who would wing his arrows with their own feathers and shoot them. But they took no notice of what she said: in fact, they thought she was rather mad, and laughed at her. When, however, everything turned out as she had foretold, they changed their minds and conceived a great respect for her wisdom. Hence, whenever she appears, the Birds attend upon her in the hope of hearing something that may be for their good. She, however, gives them advice no longer, but sits moping and pondering on the folly of her kind.
THE OWL AND THE BIRDS
# Under the Greenwood Tree (Hardy)/Volume 2/Part 4

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PART IV.
AUTUMN.
# Under the Greenwood Tree (Hardy)/Volume 2/Part 5

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PART V.
CONCLUSION.
# Under the Greenwood Tree (Hardy)/Volume 2/Part 3

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PART III.
SUMMER.
# Under the Greenwood Tree (Hardy)/Volume 2/Part 2

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PART II.
SPRING (continued).
# Poems of Peace/O thou who would'st teach!

O THOU WHO WOULD’ST TEACH!
O thou who would’st teach men of Truth! Hast thou passed through the desert of doubt? Art thou purged by the fires of sorrow? hath ruth The fiends of opinion cast out Of thy human heart? Is thy soul so fair That no false thought can ever harbour there?
O thou who would’st teach men of Love! Hast thou passed through the place of despair? Hast thou wept through the dark night of grief? does it move
(Now freed from its sorrow and care) Thy human heart to pitying gentleness, Looking on wrong, and hate, and ceaseless stress?
O thou who would’st teach men of Peace! Hast thou crossed the wide ocean of strife? Hast thou found on the Shores of the Silence, release From all the wild unrest of life? From thy human heart hath all striving gone, Leaving but Truth, and Love, and Peace alone?
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# Under the Greenwood Tree (Hardy)/Volume 1/Part 1

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PART I.
WINTER.
# Under the Greenwood Tree (Hardy)/Volume 1/Part 2

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PART II.
SPRING.
# Under the Greenwood Tree (Hardy)/Volume 1/Part 2/Chapter 1

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CHAPTER I.
Passing by the School.
It followed that as the spring advanced, Dick walked abroad much more frequently than had hitherto been usual with him, and was continually finding that his nearest way to or from home lay across the field at the corner of the school. The first-fruits of his perseverance were that, on turning the angle on the nineteenth journey that way, he saw Miss Fancy's figure, clothed in a dark-gray dress, looking from a high open window upon the crown of his hat. The friendly greeting, which was the result of ​this rencounter, was considered so valuable an elixir that Dick passed still oftener; and by the time he had trodden a little path in the grass where never a path was before, he was rewarded with an actual meeting face to face on the open ground. This brought another meeting, and another, Fancy faintly showing by her bearing that it was a pleasure to her of some kind to see him there; but the sort of pleasure she derived, whether exultation at the hope her exceeding fairness inspired, or the true feeling which was alone Dick's concern, he could not anyhow decide, although he meditated on her every little movement for hours after it was made.
# Six excellant (sic) new songs (1)/Why Fair Maid in Every Feature

WHY FAIR MAID IN EV'RY FEATURE
# Making the Most of One's Mind

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MAKING THE MOST OF ONE’S MIND
By
JOHN ADAMS, M.A., B.Sc., LL.D.
Professor of Education in the University of London
HODDER & STOUGHTON NEW YORK GEORGE H. DORAN COMPANY
MAKING THE MOST OF ONE’S MIND
A GUIDE FOR ALL STUDENTS. BY JOHN ADAMS
Copyright, 1915, by GEORGE H. DORAN COMPANY
​Page:Making the most of one's mind (IA makingmostofones00adam).pdf/9 ​Page:Making the most of one's mind (IA makingmostofones00adam).pdf/10
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
# Six excellant (sic) new songs (1)/See the Ship

SEE THE SHIP.
# 1911 Encyclopædia Britannica/Banswara

See also Banswara on Wikipedia; and our 1911 Encyclopædia Britannica disclaimer.
​BANSWARA (literally “the forest country”), a rajput feudatory state in Rajputana, India. It borders on Gujarat and is bounded on the N. by the native states of Dungarpur and Udaipur or Mewar; on the N.E. and E. by Partabgarh; on the S. by the dominions of Holkar and the state of Jabua and on the W. by the state of Rewa Kantha. Banswara state is about 45 m. in length from N. to S., and 33 m. in breadth from E. to W., and has an area of 1946 sq. m. The population in 1901 was 165,350. The Mahi is the only river in the state and great scarcity of water occurs in the dry season. The Banswara chief belongs to the family of Udaipur. During the vigour of the Delhi empire Banswara formed one of its dependencies; on its decline the state passed under the Mahrattas. Wearied out by their oppressions, its chief in 1812 petitioned for English protection, on the condition of his state becoming tributary on the expulsion of the Mahrattas. The treaty of 1818 gave effect to this arrangement, Britain guaranteeing the prince against external enemies and refractory chiefs; he, on his part, pledging himself to be guided by her representative in the administration of his state. The chief is assisted in the administration by a hamdar or minister. The estimated gross revenue is £17,000 and the tribute £2500. The custom of suttee, or widow-burning, has long been abolished in the state, but the people retain all their superstitions regarding witches and sorcery; and as late as 1870, a Bhil woman, about eighty years old, was swung to death at Kushalgarh on an accusation of witchcraft. The perpetrators of the crime were sentenced to five years’ rigorous imprisonment, but they had the sympathy of the people on their side. The chief town is Banswara, situated about 8 m. W. of the Mahi river, surrounded by an old disused rampart and adorned by various Hindu temples, with the battlements of the chief’s palace overlooking it. Its population in 1901 was 7038. The petty state of Kushalgarh is feudatory to Banswara.
# 1911 Encyclopædia Britannica/Bansda

See also Bansda State on Wikipedia; and our 1911 Encyclopædia Britannica disclaimer.
​BANSDA, a native state in the south Gujarat division of Bombay, India, belonging to the Surat agency. Area, 215 sq. m. Pop. (1901) 40,382, showing a decrease of 2% in the decade; estimated revenue £19,508. Its chief is a rajput. About half the total area of the state is cultivable, but the bulk is forested.
# 1911 Encyclopædia Britannica/Bannu

See also Bannu and Bannu District on Wikipedia; and our 1911 Encyclopædia Britannica disclaimer.
​BANNU, a town and district of British India, in the Derajat division of the North-West Frontier Province. The town (also called Edwardesabad and Dhulipnagar) lies in the north-west corner of the district, in the valley of the Kurram river. Pop. (1901) 14,300. It forms the base for all punitive expeditions to the Tochi Valley and Waziri frontier.
The district of Bannu, which only consists of the Bannu and Marwat tahsils since the constitution of the North-West Frontier Province in 1901, contains an area of 1680 sq. m. lying north of the Indus. The cis-Indus portions of Bannu and Dera Ismail Khan now comprises the new Punjab district of Mianwali. In addition to the Indus the other streams flowing through the district are the Kurram (which falls into the Indus) and its tributary the Gambila. The valley of Bannu proper, stretching to the foot of the frontier hills, forms an irregular oval, measuring 60 m. from north to south and about 40 m. from east to west. In 1901 the population was 231,485, of whom the great majority were Mahommedans. The principal tribes inhabiting the district are: (1) Waziri Pathans, recent immigrants from the hills, for the most part peaceable and good cultivators; (2) Marwats, a Pathan race, inhabiting the lower and more sandy portions of the Bannu valley; (3) Bannuchis, a mongrel Afghan tribe of bad physique and mean vices. The inhabitants of this district have always been very independent and stubbornly resisted the Afghan and Sikh predecessors of the British. After the annexation of the Punjab the valley was administered by Herbert Edwardes so thoroughly that it became a source of strength instead of weakness during the Mutiny. The inhabitants of the valley itself are now peaceful, but it is always subject to incursion from the Waziri tribes in the Tochi valley and the neighbouring hills. Salt is quarried on government account at Kalabagh and alum is largely obtained in the same neighbourhood. The chief export is wheat. A military road leads from Bannu town towards Dera Ismail Khan. The Indus, which is nowhere bridged within the district, is navigable for native boats throughout its course of 76 m. The chief frontier tribes on the border are the Waziris, Battannis and Dawaris. All these are described under their separate names.
# 1911 Encyclopædia Britannica/Bantry

See also Bantry on Wikipedia; and our 1911 Encyclopædia Britannica disclaimer.
​BANTRY, a seaport, market-town and seaside resort of Co. Cork, Ireland, in the west parliamentary division, 58 m. S.W. of Cork by the Cork, Bandon & South Coast railway, on the bay of the same name. Pop. (1901) 3109. It is an important centre both for sea fisheries and for sport with the rod. It is the terminus of the railway, and a coaching station on the famous “Prince of Wales” route (named after King Edward VII.) from Cork to Glengarriff and Killarney. The bay, with excellent anchorage, is a picturesque inlet some 22m. long by 3 to 6 broad, with 12 to 32 fathoms of water. It is one of the headquarter stations of the Channel Squadron, which uses the harbour at Castletown Bearhaven on the northern shore, behind Bear Island, near the mouth of the bay. It was the scene of attempts by the French to invade Ireland in 1689 and 1796, and troops of William of Orange were landed here in 1697. There are several islands, the principal of which are Bear Island and Whiddy, off the town. Ruins of the so-called “fish palaces” testify to the failure of the pilchard fishery in the 18th century.
# 1911 Encyclopædia Britannica/Banns of Marriage

See also Banns of marriage on Wikipedia; and our 1911 Encyclopædia Britannica disclaimer.
​BANNS OF MARRIAGE (formerly bannes, from A.S. gebann, proclamation, Fr. ban, Med. Lat. bannum), the public legal notice of an impending marriage. The church in earliest days was forewarned of marriages (Tertullian, Ad Uxorem, De Pudicitia, c. 4). The first canonical enactment on the subject in the English church is that contained in the 11th canon of the synod of Westminster in London (A.D. 1200), which orders that “no marriage shall be contracted without banns thrice published in the church, unless by special authority of the bishop.” It is, however, believed that the practice was in France as old as the 9th century, and certainly Odo, bishop of Paris, ordered it in 1176. Some have thought that the custom originated in the ancient rule that all “good knights and true,” who elected to take part in the tournaments, should hang up their shields in the nearest church for some weeks before the opening of the lists, so that, if any “impediment” existed, they might be “warned off.” By the Lateran Council of 1215 the publication of banns was made compulsory on all Christendom. In early times it was usual for the priest to betroth the pair formally in the name of the Blessed Trinity; and sometimes the banns were published at vespers, sometimes during mass. In the United Kingdom, under the canon law and by statute, banns are the normal preliminary to marriage; but a marriage may also be solemnized without the publication of banns, by obtaining a licence or a registrar’s certificate. In America there is no statutory requirement; and the practice of banns (though general in the colonial period) is practically confined to the Roman Catholics.
# 1911 Encyclopædia Britannica/Banshee

See also Banshee on Wikipedia; and our 1911 Encyclopædia Britannica disclaimer.
​BANSHEE (Irish bean sidhe; Gaelic ban sith, “woman of the fairies”), a supernatural being in Irish and general Celtic folklore, whose mournful screaming, or “keening,” at night is held to foretell the death of some member of the household visited. In Ireland legends of the banshee belong more particularly to certain families in whose records periodic visits from the spirit are chronicled. A like ghostly informer figures in Brittany folklore. The Irish banshee is held to be the distinction only of families of pure Milesian descent. The Welsh have the banshee under the name gwrach y Rhibyn (witch of Rhibyn). Sir Walter Scott mentions a belief in the banshee as existing in the highlands of Scotland (Demonology and Witchcraft, p. 351). A Welsh death-portent often confused with the gwrach y Rhibyn and banshee is the cyhyraeth, the groaning spirit.
See W. Wirt Sikes, British Goblins (1880).
# 1911 Encyclopædia Britannica/Bantin

See also Banteng on Wikipedia; and our 1911 Encyclopædia Britannica disclaimer.
​BANTIN, or Banting, the native name of the wild ox of Java, known to the Malays as sapi-utan, and in zoology as Bos (Bibos) sondaicus. The white patch on the rump distinguishes the bantin from its ally the gaur (q.v.). Bulls of the typical bantin of Java and Borneo are, when fully adult, completely black except for the white rump and legs, but the cows and young are rufous. In Burma the species is represented by the tsaine, or h’saine, in which the colour of the adult bulls is rufous fawn. Tame bantin are bred in Bali, near Java, and exported to Singapore. (See Bovidae.)
# 1911 Encyclopædia Britannica/Agesander

See also Agesander of Rhodes on Wikipedia; and our 1911 Encyclopædia Britannica disclaimer.
​AGESANDER, a Rhodian sculptor, whose title to fame is that he is mentioned by Pliny (Nat. Hist. xxxvi. 37) as author (with Polydorus and Athenodorus) of the group of the Laocoon. Inscriptions recently found at Lindus in Rhodes date Agesander and Athenodorus to the period 42–21 B.C. The date of the Laocoon seems thus finally settled, after long controversy. It represents the culmination of a sentimental or pathetic tendency in art, which is prominent in the somewhat earlier sculpture of Pergamum. (See Greek Art.)
# 1911 Encyclopædia Britannica/Aggregation

See also State of matter on Wikipedia; and our 1911 Encyclopædia Britannica disclaimer.
​AGGREGATION (from the Lat. ad, to, gregare, to collect together), in physics, a collective term for the forms or states in which matter exists. Three primary “states of aggregation” are recognized—gaseous, liquid and solid. Generally, if a solid be heated to a certain temperature, it melts or fuses, assuming the liquid condition (see Fusion); if the heating be continued the liquid boils and becomes a vapour (see Vaporization.) On the other hand, if a gas be sufficiently cooled and compressed, it liquefies; this transition is treated theoretically in the article Condensation of Gases, and experimentally in the article Liquid Gases.
# 1911 Encyclopædia Britannica/Agglutination

See also Agglutination on Wikipedia; and our 1911 Encyclopædia Britannica disclaimer.
​AGGLUTINATION (Lat. ad, and gluten, glutinare, literally to fasten together with glue), a term used technically in philology for the method of word-formation by which two significant words or roots are joined together in a single word to express a combination of the two meanings each of which retains its force. This juxtaposition or conjoining of roots is characteristic of languages such as the Turkish and Japanese, which are therefore known as agglutinative, as opposed to others, known generically as inflexional, in which differences of termination or combinations in which all separate identity disappears are predominant.
The term was also formerly used by associationist philosophers for those mental associations which were regarded as peculiarly close. Combination in its simplest form has been called Agglutination by W. Wundt.
# 1911 Encyclopædia Britannica/Aggravation

See also Aggravation (law) on Wikipedia; and our 1911 Encyclopædia Britannica disclaimer.
​AGGRAVATION (from Lat. ad, increasing, and gravis, heavy), the making anything graver or more serious, especially of offences; also used as synonymous with “irritation.” In the canon law “aggravation” was a form of ecclesiastical censure, threatening excommunication after three disregarded admonitions.