OpenLLM-France/wikimedia huggingface dataset:
# The Book of Were-Wolves

THE
BOOK OF WERE-WOLVES.
​ The Were Wolves
THE
BOOK OF WERE-WOLVES:
BEING AN
ACCOUNT OF A TERRIBLE SUPERSTITION.
BY
SABINE BARING-GOULD, M.A.,
AUTHOR OF
"ICELAND: ITS SCENES AND SAGAS," "POST MEDIÆVAL PREACHERS," ETC.
LONDON:
SMITH, ELDER AND CO., 85, CORNHILL.
1865.
[The Right of Translation is reserved.]
This work is in the public domain in the United States because it was published before January 1, 1929.
The longest-living author of this work died in 1924, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 99 years or less. 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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# The Book of War, the Military Classic of the Far East/The Sayings of Wutzu/Introduction

THE SAYINGS OF WUTZU introduction
Now Wu, albeit clothed in the raiment of a scholar, was a man skilled in the art of war.
And Wen, Lord of Wei, came unto him and said:—
“I am a man of peace, caring not for military affairs.”
And Wu said:—
“Your actions are witnesses of your mind; why do your words say not what is in your heart?
“You do prepare and dress hides and leather through the four seasons, ornamenting them with red lacquer and the figures of panthers and elephants; which give not warmth in winter, neither in summer, coolness. Moreover, you make halberds, ​24feet long, and pikes 12 feet long, and leather (covered) chariots so large as to fill up the gateways, wheels with ornament, and naves capped with leather. Now, these are neither beautiful to the eye nor light in the chase; I know not for what use my lord makes these things.
“But, although provided with these instruments of war, if the leader be not competent, a brooding hen might as well strike a badger, or a dog with young challenge the tiger: the spirit of encounter may be present, but there is no end but death.
“In ancient times, the Prince Chengsang cultivated virtue, and put away military things, and his kingdom fell.
“The Prince Yuhu put his trust in numbers, and delighted in war and was driven from the throne.
“Therefore the enlightened ruler should ponder over these things; encourage learning and virtue in the kingdom, and be prepared against war from without. ​“To hesitate before the enemy is not a cause for righteousness; remorse for the fallen is not true humanity.”
And when Lord Wen heard these words, he himself spread a seat, and his wife offered up a cup, and Wu was appointed general before the altar.
Now, in the defence of Hsihe against different states there were fought seventy-six great fights, of which sixty-four were complete victories, and the remainder undecided. And the kingdom grew and stretched 1,000 leagues on every side, which was all due to the virtue of Wu.
# The Doctrine and Covenants/Section 111

Revelation through Joseph Smith, Salem, Massachusetts, August 6, 1836. History of the Church 2:465-66.
$^1$ I, the Lord your God, am not displeased with your coming this journey, notwithstanding your follies.
$^2$ I have much treasure in this city for you, for the benefit of Zion, and many people in this city, whom I will gather out in due time for the benefit of Zion, through your instrumentality.
$^3$ Therefore, it is expedient that you should form acquaintance with men in this city, as you shall be led, and as it shall be given you.
$^4$ And it shall come to pass in due time that I will give this city into your hands, that you shall have power over it, insomuch that they shall not discover your secret parts; and its wealth pertaining to gold and silver shall be yours.
$^5$ Concern not yourselves about your debts, for I will give you power to pay them.
$^6$ Concern not yourselves about Zion, for I will deal mercifully with her.
$^7$ Tarry in this place, and in the regions round about;
$^8$ And the place where it is my will that you should tarry, for the main, shall be signalized unto you by the peace and power of my Spirit, that shall flow unto you.
$^9$ This place you may obtain by hire. And inquire diligently concerning the more ancient inhabitants and founders of this city;
$^{10}$ For there are more treasures than one for you in this city.
$^{11}$ Therefore, be ye as wise as serpents and yet without sin; and I will order all things for your good, as fast as ye are able to receive them. Amen.
# The Doctrine and Covenants/Section 108

Revelation through Joseph Smith, Kirtland, Ohio, December 26, 1835. History of the Church 2:345.
$^1$ Verily thus saith the Lord unto you, my servant Lyman: Your sins are forgiven you, because you have obeyed my voice in coming up hither this morning to receive counsel of him whom I have appointed.
$^2$ Therefore, let your soul be at rest concerning your spiritual standing, and resist no more my voice.
$^3$ And arise up and be more careful henceforth in observing your vows, which you have made and do make, and you shall be blessed with exceeding great blessings.
$^4$ Wait patiently until the solemn assembly shall be called of my servants, then you shall be remembered with the first of mine elders, and receive right by ordination with the rest of mine elders whom I have chosen.
$^5$ Behold, this is the promise of the Father unto you if you continue faithful.
$^6$ And it shall be fulfilled upon you in that day that you shall have right to preach my gospel wheresoever I shall send you, from henceforth from that time.
$^7$ Therefore, strengthen your brethren in all your conversation, in all your prayers, in all your exhortations, and in all your doings.
$^8$ And behold, and lo, I am with you to bless you and deliver you forever. Amen.
# The Doctrine and Covenants/Section 113

Joseph Smith's answers to questions on the writings of Isaiah, March 1838. History of the Church 3:9-10.
$^1$ Who is the Stem of Jesse spoken of in the 1st, 2d, 3d, 4th, and 5th verses of the 11th chapter of Isaiah?
$^2$ Verily thus saith the Lord: It is Christ.
$^3$ What is the rod spoken of in the first verse of the 11th chapter of Isaiah, that should come of the Stem of Jesse?
$^4$ Behold, thus saith the Lord: It is a servant in the hands of Christ, who is partly a descendant of Jesse as well as of Ephraim, or of the house of Joseph, on whom there is laid much power.
$^5$ What is the root of Jesse spoken of in the 10th verse of the 11th chapter?
$^6$ Behold, thus saith the Lord, it is a descendant of Jesse, as well as of Joseph, unto whom rightly belongs the priesthood, and the keys of the kingdom, for an ensign, and for the gathering of my people in the last days.
$^7$ Questions by Elias Higbee: What is meant by the command in Isaiah, 52d chapter, 1st verse, which saith: Put on thy strength, O Zion—and what people had Isaiah reference to?
$^8$ He had reference to those whom God should call in the last days, who should hold the power of priesthood to bring again Zion, and the redemption of Israel; and to put on her strength is to put on the authority of the priesthood, which she, Zion, has a right to by lineage; also to return to that power which she had lost.
$^9$ What are we to understand by Zion loosing herself from the bands of her neck; 2d verse?
$^{10}$ We are to understand that the scattered remnants are exhorted to return to the Lord from whence they have fallen; which if they do, the promise of the Lord is that he will speak to them, or give them revelation. See the 6th, 7th, and 8th verses. The bands of her neck are the curses of God upon her, or the remnants of Israel in their scattered condition among the Gentiles.
# The Doctrine and Covenants/Section 106

Revelation through Joseph Smith, Kirtland, Ohio, November 25, 1834. History of the Church 2:170-71.
$^1$ It is my will that my servant Warren A. Cowdery should be appointed and ordained a presiding high priest over my church, in the land of Freedom and the regions round about;
$^2$ And should preach my everlasting gospel, and lift up his voice and warn the people, not only in his own place, but in the adjoining counties;
$^3$ And devote his whole time to this high and holy calling, which I now give unto him, seeking diligently the kingdom of heaven and its righteousness, and all things necessary shall be added thereunto; for the laborer is worthy of his hire.
$^4$ And again, verily I say unto you, the coming of the Lord draweth nigh, and it overtaketh the world as a thief in the night—
$^5$ Therefore, gird up your loins, that you may be the children of light, and that day shall not overtake you as a thief.
$^6$ And again, verily I say unto you, there was joy in heaven when my servant Warren bowed to my scepter, and separated himself from the crafts of men;
$^7$ Therefore, blessed is my servant Warren, for I will have mercy on him; and, notwithstanding the vanity of his heart, I will lift him up inasmuch as he will humble himself before me.
$^8$ And I will give him grace and assurance wherewith he may stand; and if he continue to be a faithful witness and a light unto the church I have prepared a crown for him in the mansions of my Father. Even so. Amen.
# The Doctrine and Covenants/Section 110

Visions given to Joseph Smith and Oliver Cowdery in the temple at Kirtland, Ohio, April 3, 1836. History of the Church 2:435-36.
$^1$ The veil was taken from our minds, and the eyes of our understanding were opened.
$^2$ We saw the Lord standing upon the breastwork of the pulpit, before us; and under his feet was a paved work of pure gold, in color like amber.
$^3$ His eyes were as a flame of fire; the hair of his head was white like the pure snow; his countenance shone above the brightness of the sun; and his voice was as the sound of the rushing of great waters, even the voice of Jehovah, saying:
$^4$ I am the first and the last; I am he who liveth, I am he who was slain; I am your advocate with the Father.
$^5$ Behold, your sins are forgiven you; you are clean before me; therefore, lift up your heads and rejoice.
$^6$ Let the hearts of your brethren rejoice, and let the hearts of all my people rejoice, who have, with their might, built this house to my name.
$^7$ For behold, I have accepted this house, and my name shall be here; and I will manifest myself to my people in mercy in this house.
$^8$ Yea, I will appear unto my servants, and speak unto them with mine own voice, if my people will keep my commandments, and do not pollute this holy house.
$^9$ Yea the hearts of thousands and tens of thousands shall greatly rejoice in consequence of the blessings which shall be poured out, and the endowment with which my servants have been endowed in this house.
$^{10}$ And the fame of this house shall spread to foreign lands; and this is the beginning of the blessing which shall be poured out upon the heads of my people. Even so. Amen.
$^{11}$ After this vision closed, the heavens were again opened unto us; and Moses appeared before us, and committed unto us the keys of the gathering of Israel from the four parts of the earth, and the leading of the ten tribes from the land of the north.
$^{12}$ After this, Elias appeared, and committed the dispensation of the gospel of Abraham, saying that in us and our seed all generations after us should be blessed.
$^{13}$ After this vision had closed, another great and glorious vision burst upon us; for Elijah the prophet, who was taken to heaven without tasting death, stood before us, and said:
$^{14}$ Behold, the time has fully come, which was spoken of by the mouth of Malachi—testifying that he [Elijah] should be sent, before the great and dreadful day of the Lord come—
$^{15}$ To turn the hearts of the fathers to the children, and the children to the fathers, lest the whole earth be smitten with a curse—
$^{16}$ Therefore, the keys of this dispensation are committed into your hands; and by this ye may know that the great and dreadful day of the Lord is near, even at the doors.
# The Booke of Thenseygnementes and Techynge that the Knyght of the Towre made to his Doughters/Chapter 53

HOW MEN OUGHT TO SETTE AND PUT THEYR CHILDREN IN THE WYLLE OF GOD.
NOTHER ensample I shalle telle yow of Rachel the second wyf of lacob, whiche was moder to Ioseph, whiche his bretheren sold in egypte. Of her speketh moche the holy scrypture, how meruey!lously she loued her lord, and of the grete obeyssaunce and honour that she bare to hym. This good lady Rachel, as she had made a child, she forthwith rendryd and gaf thankynges of it to god, & made to come to her prestes and clerkes, to thende that she and they to gyder shold thanke god. She made grete dyners to the poure peple whiche prayd for her children; and as soone as she was a lyght out of her child bedde he tooke her child in her armes and wente and offred hym before the aulter, gyuynge thankynges and louynges to god, and humbly prayenge for hym that he wold preferre hym in his loue and grace of the world. And therfor god enhaunced her children, the which came to grete worship and honour. And for certayne al worship and honour cometh of god, for they that louen hym, he enhaunceth toward hym self and toward the world. And al this good cometh by humylyte. For no thyng is so pleasyng to god as is a persone whiche is meke, humble, and charitable. And for certayne he had not come doune fro heuen in to the swete wombe of the blessyd vyrgyne Mary, ne had be that she shewed her humble whan she ansuerd to the Angel gabryel that she was the ancylle or chamberere of god, and that it shold be done as hym pleased. She myght nomore humble ne meke her self than to calle her self chamberere. Wherfore I wold ye wyste thexample of a quene of Cypre, whiche was ouer eaged, so that she myght haue no children. But notwithstondynge al this, for the goodness of her lord, and at his request and prayer, god gaf to them a fayre sone, wherof grete joye was made thrugh oute al the reame. ​And for the grete Ioye that they toke therof they made festes and Ioustynge to be cryed, and sente for alle the grete lordes and ladyes of the lond. The feste was nobly and rychely hold, for there lacked no thynge plente of sylke, and clothe of gold was there abrode. Al the palays resowned of the sowne of the instrumentes that were there, and the Ioustynge and tornoyeng was fayre to see, for the knyghtes ranne eche one vpon other, lyke in a batayl; grete solas and ioye was there. But al this displeased to god, and by his prouydence and wylle, as they were in suche balances, theyr child deyde. And whanne the dethe of hym was knowen thurgh al the Courte, the joye and myrthe was soone falle doune, and tourned or become in to grete trystesse and sorowe, and departed and wente ageyne euerychone to theyr places heuy and sorowfull. And therfor this is a moche good ensample how men ought not to reíoyse them to moche whan god sendeth to them children, for oftyme hit displeaseth god, whiche soone taketh therfore his yeft ageyne fro them.
# The Booke of Thenseygnementes and Techynge that the Knyght of the Towre made to his Doughters/Chapter 58

HOW EUERY GOOD WOMAN OUGHT TO ANSWERE FOR HER LORD.
WYLLE telle yow another Ensample of a good lady, the whiche ought wel to be preysed. It was the good lady Abygal, whiche had a lord that was ful of yre, dyuerse and ryotous to al his neyghbours. He forfayted somme thynge toward the kynge dauyd, wherfore he wold haue had hym to be destroyed and putte to dethe, but the good lady, whiche was sage and wyse, wente toward the kyng and so moche humbled her self that by he swete and fayr wordes she made the pees of her lord. Of many other peryls wherin he fylle and putte hym self thurgh his fals tongue, she saued hym also. And thus this good lady amended euer his folye, wherof she may be wel preysed. Therfore ye haue here good ensample how euery good woman must suffre of her lord and ought to answere for hym ouer al, al be he neuer so yrous ne cruel to her, and saue and kepe hym fro al peryls. I wolde ye wyst thexample of a good lady, wyf vnto a Senatour of Rome, as it is conteyned in the cronykles of the Romayns. This Senatour was Ialous of his wyf withoute ony cause, and was euvile and cruell to her. Hit befelle that he accused one of treason, the whiche anone casted his gage of bataylle vnto hym, sayenge that wrongly he accused hym. The day cam that they shold Iouste that one ageynst the other. The Senatour was aferd and durst not come, and sent word to the Senate how he was seke, and that he shold sende one to Iouste for hym, but he coude none fynde. Wherfore the valyaunt lady his wyf, that sawe the cowardnesse of her lord, and thishame comynge to hym, wente and armed her self & cam to the felde. And by cause god sawe her bounte and that she dyd her deuoyr, he gaf her force and strengthe in soo moche that she obteyned the vyctory. And whanne the Ioustynge was fynysshed, themperour ​wold knowe who was the champyon of the Senatour wherfor the good ladyes, helme was vnlocked and soo she was knowen, wherfor themperour and alle they of the toune bare vnto her fro thens forthon gretter honour than they, were wont to doo. And therfor is here good ensample how euery good woman must humbly suffre of her lord that whiche she maye not amende. For she that more suffreth of her lord withoute makynge therof no resemblaunt receyueth therof more worship x tymes than she that hath no cause to suffre of hym, or that wyll not suffre nothyng of hym, as Salamon sayth, whiche moche wel spake of wymment preysynge the one and blamynge the other.
# The Booke of Thenseygnementes and Techynge that the Knyght of the Towre made to his Doughters/Chapter 51

HOW A WOMAN OUGHT IN NO WYSE DISCOUERE NE TELLE THE SECRETE OF HER HUSBOND, FOR OUER MANY EUYLS COME THEROF.
WYLL that ye here and vnderstande thexample of Sāpson, the whiche had made couenaunt with certayne folke of thyrtty payre of gownes of sylk, sayeng that they myst not arede a certayne deuynal. It befell that his wyf cessed not to be spekynge of it, tyll that she knewe what hit was, & that he had discovered to her al the fayt of the deuynayl. & when she knewe it, she dyd discouere the secrete of her lord & made her lord to lese the wager or couenaunt of xxx gownes. And whan her husbond wyst that she had discouered hym, he hated her moche, and put her fro hym, & went to the parentes of them that had wonne the couenaunt, & toke xxx of them, of whome he toke theyr gownes in despyte of his wyf. And so ye haue here a good ensample how that no wyf oust not to discouere the counceyll of her husbond, to thende she fall not in to the yre and wrathe of hym, as dyd the wyf of Sãpson, whiche therfore lost the loue of her lord. For grete treson it is whan a man trusteth his wyf & telleth to her his pryue counceyll, & [she] discouereth it to other folk. I wold also ye knew the tale of the Squyer, whiche essayed his wyf, whiche he sawe yonge. He wente and told her, "My frend and loue, I shalle telle yow a grete counceylle, yf ye wyl kepe it secrete. Trouthe it is that I haue leyd two egges, but for goddes loue discouere me not." And she answerd that by her feythe nomore shold she doo, but in trouthe the nyght thought her long that she myght aryse for to goo to her godsep to telle to her of it. And the morowe whanne she fonde her godsep she sayd to her, "Ha, my swete frende and godsep, I shold telle yow a grete merueylle, yf ye wold telle it to no body." And ​she promysed her that nomore shold she doo. "Soo god help me, my swete frende, a grete meruaylle is befallen to my lord my husbond, for in certayne he hath leyd thre egges." "Swete Mary!" sayd her godsep, "how may this be? It is a grete meruaylle." Her godsep kepte not longe this thynge secrete, but also went to one, her godsep, and told her how suche a squyer hadde leyd four egges. Sone after this other godsep wente to another, her godsep, and sayd he had leyd fyue egges. And at the last this thynge was so ferre knowen that men spak of nothynge but of the squyer that had leyd fyue egges. The Squyer thenne called to hym his wyf, and many of her parentes, and sayd thus to her: "Lady, ye haue wel encreaced that thynge whiche I told yow in counceylle, that is to wete, how i had leyd two egges, but now, blessyd be god, the nombre is well growen, for men sayen thurgh the toune that I haue leyd V egges. Thenne she was ashamed, and helde her self for a foole, and wyst not what she shold answere. And therfor by thys ensample al good wymmen ought to kepe secrete the secrete & counceylle of theyr lord, and not discouere it for nothyng to ony body.
# The Booke of Thenseygnementes and Techynge that the Knyght of the Towre made to his Doughters/Chapter 52

HOW THE FADERS AND MODERS OUGHT TO PRAYE FOR THEYR CHILDREN.
SHALLE telle yow thexample of lya, the wyf of Iacob. The byble preyseth her moche, and sayth how she loued parfyghtely her lord & the worship that she bare vnto hym, and how as god sente to her ony child she thanked hym therof deuoutely, & therfore god gaf her VIII of the XII prynces of whome the twelue lygnees yssued, that soo moche were good men and dradde and loued god aboue al thyng. And their fader and moder praid euer god for them syn they were but yonge, that he wold purueye them of his loue and of his grace. And he wel herd theyr prayer, for they were holy men & worshipped aboue al folk. Here is thenne good ensample hou the faders and moders ought euery day to pray god for theyr children, as Iacob and Lia dyd. And yet I saye that for no faute ne ryotte they neuer cursyd them, but blamed and repreued them by other maner and dede, and bete them as they deserued hit. For better hit were to bete an honderd tyme his children than to curse them ones, wherof I shall telle yow an Ensample of a woman whiche was yrous and euylle, and lyghtly she was angry, and also was her husbond. And by theyr grete yre they were euer chydyng & brawlyng to gyder. They had a sone, the whiche had done to them somme faulte, wherfor the fader and moder, beganne sore to curse hym. And the child, whiche was wrothe, answerd to them folysshly. And thenne the fader and the moder that for his answere were ful of yre and wrathe, wente and gaf hym to the deuyl. And the fende cam that seased and toke hym by the one hand and lyfte hym vp fro the ground, and where as he touched hym the fyre sprang oute and leste his hand, for whiche cause he was al his lyf in daunger and parylle. And therfor there is grete daunger in cursynge of his owne children, and wysshyng to them ony ​euylle, and yet gretter perylle is to gyue them by ony yre or wrathe to the deuyll. And therfor haue ye this ensample in your memorye, and see how ye ought to wysshe euer alle good for your children, & pray god for them, as dyd Iacob and his wyf for theyr children, whiche god enhaunced ouer all the lygnees and generacions. And doo not lyke as dyd the man and his wyf, the whiche thurgh theyr yre cursed theyr child, and after gaf hym to the deuyll, wherfor the child was in perylle alle his lyf durynge.