OpenLLM-France/wikimedia huggingface dataset:
# Fables for the Fair/Fable 17

THE WOMAN WHO CAUGHT THE IDEA
THE WOMAN WHO CAUGHT THE IDEA
THERE was once a Woman whose Fiancé had a Decided Theory regarding the most Desirable Characteristics of the Sexes. This Theory, in a Word, was that a Woman should be Like a Clinging Vine, while a Man should Resemble a Sturdy Oak. For Many Years, therefore, the Woman had Practised Clinging with Great Success. One day, However, her Fiancé grew Critical of her Method and Addressed her thus:
“The Century is Progressing, and it Behooves Us to Progress with it. How can I Produce Great Works with no Mental Stimulus? I Want to be Criticised—appreciatively—Not Admired. March Abreast of Me and be my Spiritual Comrade, not my Slave. A Woman is the ​Noblest of God's Works. She Symbolizes a Number of Things. Let me Feel that your Blind Adulation has some Valuable Basis. Do you Catch the Idea?"
The Woman was Thunderstruck.
"I am Afraid Not," she said, sadly. "Not Immediately, at Least. I must Admit that though I Admire your Work Dreadfully I can Not Understand it At All. I have been Clinging too Long."
So they Broke off the Engagement. The Fiancé found a Progressive and Stimulating Woman who Agreed to Criticise him and March Abreast of him. The only Trouble with this was that Not Only did she March Abreast, but it Seemed Probable that she would Get Ahead. Also she had a Work of Her Own, which sometimes Interfered with His.
This was Hard to Bear, and the Fiancé ​Found that his Views had Changed, and this time Forever.
"I have been a Fool," he said, bravely. "I was Wrong. I will Go Back to my Old Love. She cannot Criticise, Thank Heaven, but she can Cling. I will Carry on my Work, and she will sit in a Low Chair with a Basket of Little Clothes and the Lamplight falling on her Hair in the Good Old Way. And if she Cannot Understand my Work, what of that? I can. A Man wants Sympathy, not Criticism."
So he Returned to his Old Love and said, "Let All Be as it was Before."
"I am Afraid that can Not be," she replied, Sadly. "Since I Lost You I have Given Up Clinging, and I have Caught Your Idea. I had to Sympathize with Someone, so I have Taken Up a Work of My Own. Judging from your Tone I think you Would Fail to Comprehend ​it. The Century is Progressing and Things can Never Be as they Were Before."
This teaches us that It's Well to Be On with the Old Love Before you are Off with the New.
# Fables for the Fair/Fable 18

THE WOMAN WHO HELPED HER SISTER
THE WOMAN WHO HELPED HER SISTER
THERE was once a Woman who had Read in a Book that the Best Way to Become Dear to a Man was to Cook appetizing Dishes for Him. Therefore when a Nice Man Called on Her it was Her Custom to Retire to the Dining-room and Compose Delicious Lunches in a Chafing-dish, leaving her Sister to Entertain the Man till her Return. Her Sister would not Learn to Cook, because she did Not Care to.
One Day the Man invited the Woman to Go to the Theatre with him. This she would have Liked to do Very Much, but she Remembered What she had Read, and replied:
"I will Tell you Something Better. Take my Sister to the Theatre, and when ​you Come Home I will have a Nice Supper waiting For You."
"Oh, very Well!" said the Man. That evening he Fell in Love with the Sister, and Some Time Later he asked her to Marry him.
"But I Thought it was My Sister you Came to See," said she; "and besides that I Fear I should Make a Poor Wife. I am Not Practical and I Cannot Cook."
"As to that," replied the Man, "I came at First, it is True, to see Your Sister, but I saw Very Little of her because she Stayed in the Dining-room So Much. So that I Grew to Admire You. And as for your Not Cooking, that is Easily Arranged. Your Sister can Live with Us and Manage All That very nicely.
This teaches us that you must Catch your Hare before you Cook for Him.
# Fables for the Fair/Fable 15

THE WOMAN WHO MOURNED HER HUSBAND
THE WOMAN WHO MOURNED HER HUSBAND
THERE was once a Woman who Felt Obliged to Censure an Acquaintance of hers, a Widow like Herself, because she Continued to Play Golf after her Husband's Death.
"It is Most Unseemly," she said, with Severity, "to Show so Little Respect to your Husband's Memory as to Indulge in such Idle Amusements. Recollect that He may be Watching you, for it is my Belief that the Spirits of the Departed have this Privilege, and Consider his Feelings."
"Yet you Yourself attend the Opera Regularly," said the Misguided Friend, "and that is an Amusement, too, although I am Forced to Admit that for Me it would Not be an Idle One. Recollect that Your husband may be Watching you Also."
​"That is a very Different Thing," replied the Conscientious Widow. "Wagner is Most Educative, besides Providing great Spiritual Satisfaction to True Music Lovers. It would Never Occur to Me, however, to Feel that I was at all Justified in Chasing a Ball over a Field. Besides, I am Not Fond of Athletics. My Husband Could not but Rejoice that I am Enabled to find such a Suitable Consolation so Easily, and I do not Doubt that he Does."
This teaches us that It's a wise Ghost that Knows its Own Widow.
# Fables for the Fair/Fable 20

THE WOMAN WHO MARRIED HER DAUGHTER
THE WOMAN WHO MARRIED HER DAUGHTER
THERE was once a Woman who was Very Anxious to Have her Daughter well Married. For this Purpose she Selected an Eligible Young Man who had but One Fault. This Fault was great Timidity.
"If he had Not been so Timid he would have Been Acquired by somebody Long Since," said the Woman's Friends, "and it is Not Likely that your Daughter, who has a very Haughty Appearance, would Succeed where So Many of Us have Failed; for We also Have Daughters."
But the Thoughtful Mother refused to Listen to these Sneers.
“I have Made a Study of These ​Matters," she said, "and I have Observed that your Efforts are Put Forth at the Wrong Time. You Entertain young Men at Summer Places, where Competition is far Too Keen, and in the Winter Season, when Men are far Too Busy. I have a Better Plan.”
In Accordance with this Plan, she did Not go Away for the Summer, but Stayed in Town. Toward the end of August she Invited the Eligible Young Man to Dinner. He Accepted eagerly, for he had been Living in Restaurants, and Depending largely upon Roof Gardens for his Entertainment. He therefore Fully Appreciated the Society of the Thoughtful Mother and her Daughter. In Fact, at the End of the Evening he Proposed for the Hand of the Latter, which was His immediately.
"How many Summers I have Spent ​Toiling in the City with No such Home as This!" he exclaimed thankfully. So they were All Pleased.
This teaches us that Good Wine sometimes Needs a Bush.
# Fables for the Fair/Fable 21

THE WOMAN WHO COULD NOT HELP HERSELF
THE WOMAN WHO COULD NOT HELP HERSELF
THERE was once a Woman who had Never Learned how to Swim, although she Went in Bathing every day in the Summer. She had a Friend who had Acquired this Art with Some Trouble, and was very Proud of her Proficiency in it.
"It is Absurd," said this Friend, "to Live Near the Water and Not Swim. It Makes you very Attractive to Good Swimmers if you can Go Out with them, and they do Not Feel that you are a Drag on their Pleasures. What would you Do in Case you Fell off the Pier? Now, Watch me!"
With these words she Dived off into the Water and Swam about By Herself.
"It is a Good Thing to have a Woman ​Swim so Well," said one of the Men near by. "Now, if Any of the Children Fall Into the Water, She can Rescue them."
Just then the Woman who Could Not help Herself uttered a Scream and Fell into the Sea. Instantly Five Men leaped in to Rescue Her, and Spent the Rest of the Day Resuscitating her and Inquiring How she Was, leaving the Swimmer to Dive by Herself.
This teaches us that Nothing Succeeds like Distress.
# Fables for the Fair/Fable 22

THE WOMAN WHO BRIBED HER NIECE
THE WOMAN WHO BRIBED HER NIECE
THERE was once a Woman who had Two Nieces. One Day she Called them Both to her and Spoke as follows:
"If you will Remove those Birds from your Hats," she said, "I will give Each of You a beautiful Live Bird in a Neat Cage. They will Carol and Twitter all Day, and you will Not have the Debasing Consciousness of having Destroyed the Life of a Living Creature. Moreover, by Trimming your Hats with Ribbon Loops you will Present a far more Attractive Appearance. If anything Disgusts a Man, it is the Cruelty of Women in this Regard."
"I shall be Glad to Do as you Suggest," said One Niece.
"And I shall do No Such Thing," said ​the Other. "To Begin with, I had Just as Soon adorn a Hat as a Cage, if I were a Bird. And what is More to the Purpose, the Hat is very Becoming to me As it Is."
"Then I will Give your Sister Both the Birds," said her Aunt.
Later on a Young Man begged the Aunt to Introduce him to her Niece.
"Which one?" said she.
"The One with the Yellow Wing in her Hat," replied the Young Man. "I did Not Notice any Other."
"My Other Niece has a far Better Disposition," said the Woman, "and a much Kinder Heart. She would Not take the Life of Harmless Birds, but keeps Hers in a Cage, and is Devotedly Attached to Them. Would you not Prefer to meet Her?"
"I think Not," replied the Young ​Man. "I Especially Admired the One with the Yellow Wing. And Personally I do Not Care for Birds as Pets. I Think they are Noisy and Messy."
This teaches us that a Bird in the Hat is Worth Two in the Cage.
# Gems of Chinese Literature/Hsün Tzŭ-Born in Sin

HSÜN TZŬ
3rd century b.c.
[Famous chiefly for having sustained the heterodox theory that the nature of man is evil in opposition to the Confucian doctrine that man is born good and becomes evil through his environment.]
BY nature, man is evil. If a man is good, that is an artificial result. For, his condition being what it is, he is influenced first of all by a desire for gain. Hence, he strives to get all he can without consideration for his neighbour. Secondly, he is liable to envy and hate. Hence, he seeks the ruin of others, and loyalty and truth are set aside. Thirdly, he is a slave to his animal passions. Hence, he commits excesses, and wanders from the path of duty and right.
Thus, conformity with man's natural disposition leads to all kinds of violence, disorder, and ultimate barbarism. Only under the restraint of law and of lofty moral influences does man eventually become fit to be a member of regularly organised society.
From these premisses it seems quite clear that by nature man is evil; and that if a man is good, that is an artificial result.
# Gems of Chinese Literature/Hu Ch‘üan-Portraiture

HU CH‘ÜAN.
Died a.d. 1172
[Statesman and art critic. He first attracted attention in 1129 by his answer to a theme set by the Emperor in an oral examination of scholars. The theme ran thus: “The way of government has its origin in God; the way of God has its origin in the people.” We are told that his reply ran to over ten thousand words and that the Emperor was much astonished, but I can find no record of what he said.]
THERE is no branch of painting so difficult as portrait-painting. It is not that reproduction of the features is difficult; the difficulty lies in painting the springs of action hidden in the heart. The face of a great man may resemble that of a mean man, but their hearts will not be alike. Therefore, to paint a likeness which does not exhibit these heart-impulses, leaving it an open question whether the sitter is a great man or a mean man, is to be unskilled in the art of portraiture.
# Gems of Chinese Literature/History of the Contending States-The Elixir of Death

Anonymous (History of the Contending States)
A certain person having forwarded some elixir of immortality to the Prince of Ching, it was received as usual by the door-keeper. “Is this to be swallowed?” enquired the Chief Warden of the palace. “It is,” replied the door-keeper. Thereupon, the Chief Warden purloined and swallowed it. At this, the prince was exceedingly wroth, and ordered his immediate execution; but the Chief Warden sent a friend to plead for him, saying, “Your Highness’ servant asked the door-keeper if the drug was to be swallowed; and as he replied in the affirmative, your servant accordingly swallowed it. The blame rests entirely with the door-keeper. Besides, if the elixir of life is presented to your Highness, and because your servant swallows it, your Highness slays him, that elixir is clearly the elixir of death; and for your Highness thus to put to death an innocent official is simply for your Highness to be made the sport of men.”
The prince spared his life.
# Gems of Chinese Literature/Han Wên-Kung-The Unicorn

HAN WÊN-KUNG.
768-824 a.d.
[From Mr. Watters’ invaluable Guide to the Tablets in a Confucian Temple, I learn that we should wash our hands in rose-water before taking up the works of Han Wên-kung, whose official name was Han Yü, Wên-kung being his title by canonisation. Known as the “Prince of Literature,” and generally regarded as the most striking figure in the Chinese world of letters, he certainly ranks high as poet, essayist, and philosopher. In official life, he got himself into trouble by his outspoken attacks upon Buddhism, at that time very fashionable at Court, and was banished to the then barbarous south, where he gained great kudos by his wise and incorrupt administration. It was there that he issued his famous manifesto to the crocodile, at which we might well smile if it were not quite clear that to the author superstition was simply, as elsewhere, an instrument of political power. Han Wên-kung was ultimately recalled from his quasi-exile, and died loaded with honours. His tablet has been placed in the Confucian temple, which is otherwise strictly reserved for exponents of the doctrines of Confucius, “because,” as Mr. Watters states, “he stood out almost alone against the heresy of Buddhism which had nearly quenched the torch of Confucian truth.”]
That the unicorn is a spiritual being is beyond all doubt. Hymned in the Odes, immortalised in Springs and Autumns, it has found a place in the writings of all ages. Women and children alike know that it is a portent of good.
Yet it is reared in no farmyard: it is rarely ever seen throughout the empire's breadth. It is classed under no species. It is not of normal growth like a horse, ox, dog, pig, panther, wolf, or deer. Even were one to appear now, it would not be recognised for what it is.
We see horns, and say, “That is an ox.” We see a mane, and say, “That is a horse.” And by a similar process we know dogs, pigs, panthers, and deer to be what they are. But the unicorn cannot be known. For Shu-sun to regard it as inauspicious, was therefore reasonable enough. On the other hand, for the unicorn to appear, there should be an All-wise in power: it is in token thereof that the unicorn does appear. Then the All-wise recognises the unicorn, and its manifestation comes in due season.
​{{p|ain|text=Again, it is said that the unicorn is a unicorn by virtue not of shape, but of the Truth, of which it is the material embodiment. But if the unicorn appears before the All-wise is in power, then, for Shu-sun to regard its manifestation as inauspicious, was once more reasonable enough.
* ↑ These Annals (see K‘ung Fu-tzŭ and Yüan Mei) end, so far as Confucius is concerned, with the entry of the unicorn’s appearance.
* ↑ Sc., Confucius, who was then out of power.
* ↑ Those who can read between the lines will detect the spirit of sceptical irony which pervades this curious essay.
# Gems of Chinese Literature/Huai Tsung-Valedictory

HUAI TSUNG.
Died a.d. 1644
[The last Emperor of the Ming dynasty. He made great efforts to rule wisely and to free the country from the curse of eunuch domination. It was, however, too late. Extra taxation, necessary to meet a huge deficit, led to rebellion; a state of anarchy prevailed in the provinces; at the capital all was in confusion; and on April 9, 1644, Peking fell. On the previous night the Emperor, who had refused to flee, tried to kill the eldest princess but only cut off her arm. He commanded the Empress to commit suicide, and sent his three sons into hiding. At dawn, the bell was struck for the Court to assemble, but no one came. His Majesty then ascended the small hill in the palace grounds; and after having written a final Decree upon the lapel of his coat, he hanged himself, as also did one faithful eunuch.]
* ↑ She was afterwards killed by the rebels.
* ↑ His body, together with that of the Empress, was reverently encoffined by the Manchus.
POOR in virtue and of contemptible personality, I have incurred the wrath of God on high. My Ministers have deceived me. I am ashamed to meet my ancestors; and therefore I myself take off my crown, and with my hair covering my face, await dismemberment at the hands of the rebels. Do not hurt a single one of my people!
# Gódávari/Chapter 15

CHAPTER XV.
GAZETTEER.
Amalapuram taluk—Amalapuram—Ambajipeta—Ayinavalli—Bandarulanka—Bendamurlanka—Gannavaram—Kesanakurru—Mandapalli—Muramalla—Palivela—Peruru—Rali—Vadapalli—Vanapalli—Vyagresvarapuram. Cocanada taluk—Bhimavaram—Chollangi—Cocanada—Coringa—Gollapalaiyam—Injaram—Nilapalli—Samalkot—Sarpavaram—Tallarevu—Yanam. Nagaram taluk—Antarvedi—Jagannapeta—Kadali—Nagaram—Rajavolu—Sivakodu—Tatipaka. Peddapuram taluk—Annavaram—Dharamallapuram—Jagammapeta—Kandrakota—Kattipudi—Kirlampudi—Peddapuram—Prattipadu—Ragampeta—Rangampeta—Talluru—Totapalli—Viravaram—Yelesvaram. Pithapuram division—Chandurti—Kottapalli—Mulapeta—Pithapuram—Ponnada—Uppada. Rajahmundry taluk—Dowlaishweram—Gokavaram—Korukonda—Kottapalli—Rajahmundry. Ramachandrapuram taluk—Bikkavolu—Draksharamam—Gangavaram—Kotipalli—Maredipaka—Ramachandrapuram—Ramaghattalu—Vegayammapeta. Tuni division—Bendapudi—Hamsavaram—Kottapalli—Talluru—Tatipaka—Tetagunta—Tuni. Bhadrachalam taluk—Bhadrachalam—Dummagudem—Gundala—Kumarasvamigudem—Kunnavaram—Parnasala—Rekapalle—Sri Ramagiri. Chodavaram division—Bandapalli—Birampalli—Boduluru—Bolagonda—Chavala—Chidugiiru—Chodavaram—Chopakonda—Dandangi—Dorachintalapalem—Geddada—Kakuru—Kondamodalu—Kundada—Marrivada—Musurumilli—Nadunuru—Nimmalapalem—Palem-Pamuleru—Peta—Rampa—Sirigindalapadu—Tadapelli—Tunnuru—Vadapalli—Velagapalli—Valamuru—Vemulakonda. Polavaram division—Gangolu-Giitala— Jangareddigudem—Pata Pattisam—Polavaram—Taduvayi. Yellavaram division—Addatigela—Anigeru—Dutcharti—Gurtedu—Jaddangi—Kota—Mohanapuram—Nelipudi—Pandrapole —Ramavaram—Virabhadrapuram.
# Fables of Æsop and Other Eminent Mythologists/Fable CCCXXVIII

Fab. CCCXXVIII.
A Wolfe in a Sheeps-skin.
THere goes a Story of a Wolfe, that Wrapt himself up in a Sheep-skin, and Worry'd Lambs for a Good while under That Disguise; but the Shepherd Met with him at last, and Trust him up, Sheeps-skin and all, upon an Eminent Gibbet, for a Spectacle, and an Example. The Neighbours made a Wonderment of it, and Ask’d him what he meant to Hang up his Sheep? Oh, says he, That's only the Skin of a Sheep, that was made use of to Cover the Heart, Malice, and Body of a Wolfe that Shrouded himself Under it.
The MORAL.
REFLEXION.
THIS Fable is Moraliz'd in the Holy Gospel it elf 'Tis with all Men that are Notoriously Wicked, of what Degree or State, or in what point of Iniquity soever, much after the Rate of the Wolfe in Thus Fiction. Tyranny Marches under the Masque of Care, Piety, and Protection. Injustice sets up the Rigorous Letter of the Law to Weigh against the Improbity of the Witness: The Pawn-Broker pretends Charity, and the Oppressor Flays the Widow and the Orphan: And at the same Time, Preaches Mercy and Compassion, with the very same Breath. Treachery Covers it self under a Cloak of Kindness and Friendship; and Nothing more Frequent then Wolves in Lambs-Skins, even in the most Solemn Offices of Church and State, This Fable Extends to All the Lewd Practices of Hypocrites and Impostors, under the Colour of Pious, and Charitable Works and Duties. Now if All our Moral Wolves in Sheeps-Cloathing, were but Serv'd as This Hypocritical Wolfe was in the Fiction, and Hung-up Indeed, with their Crimes in Capital Letters on their Foreheads, Common Truth and Honeslty among Men would be more Sacred.
# Fables of Æsop and Other Eminent Mythologists/Fable CCII

Fab. CCII.
A Lyon and a Frog.
A Lyon that was Ranging about for his Prey, made a Stop all on a Sudden at a Hideous Yelling Noise he heard, which not a little Startled him. The Surprize put him at first into a Shaking Fit; but as he was looking about, and Preparing for the Encounter of some Terrible Monster, what should he see but a Pityful Frog come Crawling out from the Side of a Pond. And is This All? (says the Lyon) and so betwixt Shame and Indignation he put forth his Paw, and Pash'd out the Guts on't.
The MORAL.
REFLEXION.
THE Surprize of the Lyon is to teach us that no Man living can be so Present to Himself, as not to be put beside his Ordinary Temper upon some Accidents or Occasions; but then his Philosophy brings him to a Right Understanding of Things, and his Resolution carries him thorough All Difficulties. It is Another Emphatical Branch of This Emblem, that as the Lyon Himself was not Thorough-Proof against This Fantastical Alarum; so it was but a Poor Wretched Frog all this while, that Discompos'd him, to shew the Vain Opinion and False Images of Things, and how apt we are to be Transported with Those Fooleries, which, if we did but Understand, we should Despise. Wherefore 'tis the Part of a Brave, and a, Wise-Man to Weigh, and Examine Matters without Delivering up himself to the Illusion of Idle Fears, and Panick Terrors. It was in truth, ​below the Dignity of a Lyon to Kill the Poor Creature, but This, however may be said in Plea for't, that he was asham'd to leave behind him a Witness of his Weakness.
# Fables of Æsop and Other Eminent Mythologists/Fable CCIV

Fab. CCIV.
A Peacock and a Pye.
IN the Days of Old, the Birds liv'd at Random in a Lawless State of Anarchy; but in time they began to be Weary on't, and Mov'd for the Setting up of a King. The Peacock Valu'd himself upon his Gay Feathers, and put in for the Office: The Pretenders were heard, the Question Debated; and the Choice fell upon the Poll to King Peacock: The Vote was no sooner pass'd but up slands a Pye with a Speech in his Mouth to This Effect: May it please your Majesty, says he, We should be glad to now, in Case the Eagle should fall upon us in your Reign, as she has formerly done, how will you be able to Defend us?
The MORAL.
REFLEXION.
KINGS are not to be Chosen for the Beauty or the Gracesulness of their Persons, but for the Reputation they have in the World, and the Endowments of their Minds. This Fable shews likewise the Necessity of Civil Order, and the Danger of Popular Elections, where a Factious Majority commonly Governs the Choice. Take the Plurality of the World, and they are neither Wise, nor Good; and if they be left to Themselves, they will Undoubtedly Chuse such as They Themselves Are. 'Tis the Misery of Elective Governments, that there will be Eternally Corruption and Partiality in the Choice; for there's a Kind of a Tacit Covenant in the Case, that the King of their Own making sall make his Makers Princes too: So that they Work for Themselves all this while not for the Publique: But the Pyes Question stopt all their Mouths, and it was Wisely let fall too without a Reply, to Intimate that it was Unanswerable.
# Fables of Æsop and Other Eminent Mythologists/Fable CCCXVIII

Fab. CCCXVIII.
A Cat and Mice.
AS a Company of Mice were Peeping out of their Holes for Discovery, they spy’d a Cat upon a Shelf; that lay and look’d so Demurely, as if there had been neither Life nor Soul in her. Well (says one of the Mice) That's a Good Natur'd Creature, I'll Warrant her; One may read it in her very Looks; and truly I have the Greatest Mind in the World to make an Acquaintance with her. So said, and so done; but so soon as ever Puss had her within Reach, she gave her to Understand, that the Face is not always the Index of the Mind.
The MORAL.
REFLEXION.
NO Treachery so Mortal, as That which Covers it self under the Masque of Sanctity. A Wolfe does a Great deal more Mischief in a Sheeps-Skin, then in his Own Shape and Colour. The Mouse that took this Cat for a Saint, has very Good Company, not oy in her Mistake, but in her Misfortune too: For we have seen a whole Assembly of These Mousing Saints, that under the Masque of Zeal, Conscience, and Good Nature, have made a Shift to lay I know not how many Kingdoms in Bloud and Ashes.