OpenLLM-France/wikimedia huggingface dataset:
# Fables of Æsop and Other Eminent Mythologists/Fable CCXIII and CCXIV

Fab. CCXIII.
Jupiter and an Ape.
JUpiter took a Fancy once to Summon All the Birds and Beasts under the Canopy of Heaven to appear before him with their Brats, and their Little ones, to see which of 'em had the prettiest Children: And who but the Ape to put her self Foremost, with a Brace of her Cubbs in her Arms, for the Greatest Beauties in the Company.
Fab. CCXIV.
An Eagle and an Owl.
A Certain Eagle that had a mind to be well ferv’d, took up a Resolution of Preferring Those that she found most agreeable, for Person and Address; and so there past an Order of Council for All Her Majesty's Subjects to bring their Children to Court. They came accordingly, and Every One in their Turn was for Advancing their Own: Till at last the Owl fell a Mopping, and Twinkling, and told her Majesty, that if a Gracious Meen and Countenance might Entitle any of her Subjects to a Preference, she Doubted not but her Brood would be look’d upon in the First Place; for they were as like the Mother, as if they had been spit out of her Mouth. Upon This the Bord fell all into a Fit of Laughing, and call'd Another Cause. ​
The Moral of theTwo Fables above.
REFLEXION.
SELF Love is the Root of All the Vanities that are struck at in These Two Fables, and it is so Natural an Infirmity, that it makes us Partial even to Those that come of us, as well as to our selves: And then it is so Nicely Divided, betwixt Piety, Pride, and Weakness, that in Many Cases 'tis a hard Matter to Distinguith the One from the Other. 'Tis a Frailty for a Man to Think Better of his Children then they Deserve: But then there is an Impulse of Tenderness, and of Duty, that goes along with it, and there must be some sort of an Esteem in the Case too, for the setting of That In-bred Affection at Work. The Difficulty lies in the Moderating of the Matter, and in getting the True Medium betwixt being Wanting to our Own Flesh and Blood, once Remov'd, and Assuming too much to our selves. Let the Attachment be what it will, we must not suffer our Judgments to be either Perverted, Blinded, or Corrupted by any Partiality of Prepossessions whatsoever.
The Moral here before us, Extends to the Fruits and Productions of the Brain, as well as of the Body; and to Deformities in the matter as well of Understanding, as of Shape. We are Taught here Principally, Two Things; First, how Ridiculous it is for a Man to Dote upon Fopsand Buffoons, tho' never so much the Issue of his Own Head and Loins; And yet 2ly How Prone we are to Indulge our Own Errors, Follies and Miscarriages, in Thought, Word, and Deed. The World has Abundance of These Apes and Owls in’t: So that Whoever does but look about him, will find so many Living Illustrations of This Emblem, that more Words upon the Subject would be needless.
# Fables of Æsop and Other Eminent Mythologists/Fable CCLXXIV

Fab. CCLXXIV.
A League of Beasts and Fishes.
THE Beasts Enter'd into a League with the Fishes against the Birds. The War was Declar’d; but the Fishes, instead of their Quota, sent their Excuse, that they were not able to March by Land.
The MORAL.
The Vanity of a Helpless Alliance.
REFLEXION.
THERE'’s No Contracting of Alliances with Those that are out of Distance of Assisting in a Time of Need, in all Contracts, whether of Publique Alliance, and Commerce, or Particular Friendship, there must a Regard be had to Reciprocal Aid and Assistance, in case of any Distress; So that All the Circumstances of Ability, Disposition, Scituation, Interest, &c. must be Taken into Thought, and Rightly Understood, before the Bargain be Struck; for 'tis a Scandalous Oversight to Err in any of the Essentuals to a Prudential, and a Beneficial Agreement: By which is Intended, any sort of Defect, or Incapacity that may Obstruct, or Frustrate the End of the League. Those Contracts are Ridiculous, and Void in Themselves, that shall pretend to Oblige us against Nature. For 'tis a Banter, not a Confederacy, to talk of Fishes Marching by Land, and Living out of their Element.
Fab. CCLXXV.
A Covetous Ambassador.
A Certain Ambassador that was still Pester’d with Drums and Trumpets every where upon the Way of his Embassy, was willing to save his Money, and so had them put off still with This Answer: That his Excellence was in Deep Mourning for his Mother, and in no Humour for Musique. The Drums and Trumpets were at least as much Troubled at the Tydings, as the Embassador Himself. This News came to the Ear of a Person of Honour, who presently made him a Con-
# Fables of Æsop and Other Eminent Mythologists/Fable CCVII

Fab. CCVII.
A Wolfe and a Kid.
AS a Wolfe was passing by a Poor Country Cottage, a Kid spy’d him through a Peeping-Hole in the Door; and sent a Hundred Curses along with him. Sirrah (says the Wolfe) if had ye out of your Castle, I'd make ye give Better Language.
The MORAL.
REFLEXION.
THE Advantages of Time and Place are enough to make a Poultron Valiant. There's Nothing so Couragious as a Coward if you put him out of Danger. This way of Brawl and Clamour, is so Arrant a Mark of a Dastardly Wretch, that he does as good as Call himself so that Uses it. The Kid behind the Door has the Priviledge of a Lord Mayors Fool. He's under Protection: he One is Scurrilous, and the Other Saucy; and yet These are the Two Qualities that pass but too frequently in the ord for Wit and Valour.
# Fables of Æsop and Other Eminent Mythologists/Fable CCX

Fab. CCX.
A Lyon and a Goat.
A Lyon spy’d a Goat upon the Crag of a High Rock, and so call'd out to him after this Manner: Hadst not thou better come Down now, says the Lyon, into This Delicate Fine Meadow? Well, says the Goat, and so perhaps I would, if it were not for the Lyon that's there Before me: But I'm for a Life of Safety, rather then for a Life of Pleasure. Your Pretence is ​the Filling of My Belly with Good Grass; but your Bus'ness is the Cramming of your Own Guts with Good Goats-Flesh: So that ‘tis for your Own Sake, not Mine, that you'd have me come down.
The MORAL.
REFLEXION.
HE that Advises Another to his Own Advantage, may be very Reasonably Suspected to give Councel for his Own Ends. It may so fall Out, 'tis True, as to be Profitable for Both: But all Circumstances would be Well Examin'd in such a Case before we Trust. This is the Song of your Men of Prey, as well as of your Beasts of Prey, when they Set up for the Good of the Goats and the Common People. How many Fine Things have we had told us in the Memory of Man, upon the Subject of our Liberties, Properties, and Religion, and the Delivering of us from the Fears and Jealousies of Idolatry, and Arbitrary Power! And what was the Fruit of All This in the End, but Vision and Romance on the Promising Hand, and an Exchange of Imaginary Chains, for Real Locks and Bolts, on the Other: But Æsop's Beasts saw further into a Mill-stone then our Mobile: And that the Lyon's Invitation of the Goat from the Rocks into the Fool's Paradise of a Delicate Sweet Meadow, signify'd no more in Plain English, then Come down that I may Eat ye.
# Fables of Æsop and Other Eminent Mythologists/Fable CCV

Fab. CCV.
An Impertinernt Dr. and his Patient.
A Physician was told One Morning that a Certain Patient of his was Dead, why then the Lord's Will be Done, says he: We are All Mortal; but if This Man would have forborn Wines, and Us'd Clysters, I'd have Warranted his Life This Bout for God-a-Mercy. Well, says one, but why did you not rather give him This Advice when it might have done him Good, then stand Talking of it to no manner of Purpose Now the Man is Dead?
The MORAL.
REFLEXION.
THIS Fable Recommends to us the Doing of Every thing in its Due Season, for either too Soon or too Late signifies Nothing. It is but making Almanacks for the Last Year, to stand Talking what Might have been done; when the Time of Doing it is past. When a Battle is Lost, This or That, we say, might have Prevented it. When a Tumult is Emprov‘d into a Rebellion, and a Government Oyer-turn'd by't, 'tis just to as much purpose to say, This or That might have Sav'd All; As for our Dr. here to say, when his Patient was Dead, that it was for want of going such or such a way to Work. We have abundance of These Wise-Men in the World that are still looking backward without seeing One Inch of the way before them. Not but that the Experience of Things Past, may be very Instructive to us toward the Making of a Right Judgment upon Things to come, but in such a Case as This, it is wholly Vain and Unprofitable to all manner of Intents. 'Tis the Bus’ness of a Substantial and Well-Grounded Wisdom, to be still looking forward from the First Indispositions into the Growth and Progress of the Disease. It Traces the Advance of Dangers step by step, and shews us the Rise and Gradations of the Evil, and gives us Light, either toward the Preventing, or the Suppressing of it. We have in such an Instance as This, the means before us of a True and an Useful Perception of Things, whereas Judgments that are made on the Wrong-side of the Danger, Amount to no more then an Affectation of Skill, without either Credit or Effect. Let Things be done when they May be done, and When, and As they Ought to be done: As for the Doctor's Issing upon the Bus'ness, when his Patient was Dead, it was just to as much purpose as if he had Blown Wind in's Breech.
# Fables of Æsop and Other Eminent Mythologists/Fable CCVI

Fab. CCVI.
A Lyon, Ass and Fox.
THere was a Hunting-Match agreed upon betwixt a Lyon; an Ass, and a Fox, and they were to go Equal Shares in the Booty. They ran down a Brave Stag, and the Ass was to Divide the Prey; which he did very Honestly and Innocently into Three Equal Parts, and left the Lyon to take his Choice: Who never Minded the Dividend; but in a Rage Worry'd the Ass, and then bad the Fox Divide; who had the Wit to make Only One Share of the Whole, saving a Miserable Pittance that he Reserv'd for Himself. The Lyon highly approv’d of his Way of Distribution; but Prethee Reynard, says he, who taught thee to Carve? Why truly says the Fox, I had an Ass to my Master; and it was His Folly made me Wise.
The MORAL.
REFLEXION.
THIS Fable is sufficiently Moralliz'd Elsewhere; but it gives us further to Understand, that Experience is the Mistress of Knaves as well as of Fools. Here was the Innocence of the Ass, and the Craft of the Fox; Both in One. He sav'd his Skin by the Modesty of the Division, and left enough for himself too, over and above! For Affes are No great Venison Eaters.
# Fables of Æsop and Other Eminent Mythologists/Fable CCXII

Fab. CCXII.
Bustards and Cranes.
SOme Sports-men that were abroad upon Game, spy'd a Company of Bustards and Cranes a Feeding together, and so made in upon ’em as fast their Horses could carry them, The Cranes that were Light, took Wing immediately, and sav'd themselves, but the Bustards were Taken; for they were Fat, and Heavy, and could not Shift so well as the Other.
The MORAL.
REFLEXION.
CAMERARIUS makes This to be an Emblem of the Taking of a Town, where the Poor scape better then the Rich; for the One is let go, and the Other is Plunder’d and Coop’d up. But with Favour of the Moralifts, it was not at the Fowler's Choice, which to Take, and which to Let go; for the Cranes were too Nimble, and got away inspite of him: So that This Phansie seems rather to Point at the Advantages that some have over Others, to make Better shift in the World then their Fellows, by a Felicity of Make, and Constitution, whether of Body or of Mind: Provided always, that they Play Fair, and Manage all Those Faculties with a Strict Regard to Common Honesty and Justice.
# Fables of Æsop and Other Eminent Mythologists/Fable CCXI

Fab. CCXI.
A Vultur's Invitation.
THE Vultur took up a Fit of very Good Humour once, and Invited the Whole Nation of the Birds to make Merry with him, upon the Anniverlary of his Birth-Day. The Company came; The Vultur shuts the Doors upon them, and Devours his Guests instead of Treating them.
The Moral.
REFLEXION.
'TIS Dangerous Trusling to specious Pretexts of Civility and Kindness, where People are not well assur'd of the Faith and Good Nature of Those they have to do withall; In which case, the Butchery, and the Breach of Hospitality Represented in This Fable, under a Masque of Friendship, was no more, then what might Reasonably enough be Expected under such Circumstances. There are Men of Prey as well as Beasts and Birds of Prey, and for Those that Live upon, and Delight in Bloud, there’s no Trusting of them: for let them pretend what they will, they Govern themselves, and take their Measures according to their Interests, and Appetites. 'Tis a Hard Case yet, for Men to be forc'd upon Ill Nature, in their Own Defence, and to fuspect the Good Faith of Those, that give us All the Protestations and Assurance of Friendship, and Fair Dealing that One Man can give Another. Nay the very Suspicion is an Affront, and almost sufficient to Authorize some sort of Revenge. He that Violates the Necessary Trust and Confidence that One Man ought to Repose in Another, does what in Him lies, to Dissolve the very Bond of Humane Society; for there's no Treachery so Close, so Sure, and so Pernicious, as That which Works under a Veil of Kindness. We set Toyls, Nets, Gins, Snares, and Traps for Beasts and Birds 'tis True; and we Bait Hooks for Fishes; But All This is done in their Own Haunts, and Walks, and without any Seal of Faith and Confidence in the Matter: but to break the Laws of Hospitality, and Tenderness; To Betray our Guests under our Own Roofs, and to Murder them at our Own Tables; This is a Practice only for Men and Vulturs to be Guilty of.
# Folk-lore of the Telugus/Castle-building

XXI.
CASTLE-BUILDING.
At Tirupati lived a Brahman in poor circumstances, who received on a certain day a pot of flour as a present from a certain merchant. He took it, and, being very tired, seated himself on the verandah of a house and soliloquized thus, "If I sell this pot of flour, I shall get half a rupee for it, with which I can purchase a kid. This, in a short time, will produce a flock. I will then sell them, and buy cows, buffaloes, etc., and thus in a few years I shall be the master of three thousand head of cattle. I will then purchase a mansion, which I will furnish elegantly, and marry a beautiful damsel who will crown my happiness by giving birth to a son. My wife will be particularly fond of me, but I shall not allow her too much freedom, and shall sometimes send her away with a kick when she comes to caress me." Thus thinking, he thrust out his leg like one really going to kick, struck the ​pot and broke it into pieces. The flour got mixed with dirt, and all his ideas of happiness vanished.
# Folk-lore of the Telugus/Enquire before you Entrust

XIII.
Dwijakirtti, King of Cholamandala, had three sons. As he was old and no longer capable of guiding the helm of the State, he resolved to give his kingdom over to any of his sons who might be fit to rule.
In order, therefore, to ascertain their respective capabilities, he sent for his eldest son first and asked him what he most desired. He replied that he was most anxious to have around him the best logicians, grammarians, rhetoricians, and other men of science, and to pass his time in the study of the Rámáyana, Mahábhárata, and other sacred books. The king thereupon gave him a few villages for his upkeep, and told him to go and do according to his wishes.
He then sent for his second son and asked him what he desired most. He replied, "I am anxious to acquire much wealth, and visit sacred shrines." The king thereupon gave him ​the money necessary, and sent him on his pilgrimage.
He then sent for the third son and asked him what his desire was. He replied, "to acquire a kingdom, levy a great army, protect the people, make the provinces fruitful, and thus acquire a good reputation."
The king was much gratified at these words, and thinking that he was the fittest person to rule the kingdom, made over charge of the kingdom to him. The son assumed the reins of government, treated his people with justice and generosity, and consequently his people flourished.
You should, therefore, enquire into the capabilities of the person, and his mental tendencies, before entrusting him with authority.
# Folk-lore of the Telugus/An Honest Servant

XXXVI.
AN HONEST SERVANT.
There was a king at Anantapur, Kunthibhoja by name. While he was holding his darbar, being seated on his throne, and surrounded by a host of pundits, ministers, and others, a Kshatriya came and bowed and said that he was an expert in archery, and that he came there to serve the king as he was not able to get a living elsewhere. The king engaged his services at one hundred rupees per month. From that day forwards he kept a vigilant watch over the king's palace. On a certain midnight, while the king was sleeping comfortably upstairs, he heard the cries of a woman, called his attendant and asked him what it was. The archer said that he, too, had heard the same cries for ten days past, but, could not say why it was, but that he would make enquiries, should the king command him to do so. The king consented, and followed him incognito to see whither he went. He went outside the ​town, and there saw a woman with dishevelled hair, seated near the temple of Durga, crying at the top of her voice. He asked her who she was and why she was crying. She replied that she was the tutelary Goddess of Kunthibhoja's kingdom, and that as the king was to breathe his last in two or three days more she was crying—for, who would protect her then? The archer then asked her if there were any means by which the king's life could be saved. Whereupon she said that if the archer's son were offered as a sacrifice to Durga, the king would live for a very long time. The archer thereupon consented to the proposal, went home, and informed his son of what had transpired. The son asked him to perform the sacrifice instantly and save the life of the king, for, by the king a good many people lived. The archer then took his son to the temple, drew his sword from the scabbard, and was about to slay him, when Durga appeared before them, and said that she was so pleased with his bravery that he must desist, and said moreover that she would confer on him any boon he might ask. The archer ​then requested Durga to spare the life of king Kunthibhoja, and to bless him with long life and prosperity. Durga gave him the boon sought for and disappeared. The archer, overcome with joy. sent his son home, and went to the king's palace. The king, who witnessed incognito everything that had transpired, quietly reached his palace, went upstairs, and pretended to be asleep. The archer went to the king and said that a woman who had had a quarrel with her husband was weeping bitterly, and that he had pacified her and sent her home. The king feeling grateful to the archer, raised him to the rank of Commander-in-Chief of his forces.
Moral:—Honest servants will not fail to risk their own lives when calamities befall their masters.
# Folk-lore of the Telugus/Cheats will surely be cheated

XXX.
CHEATS WILL SURELY BE CHEATED.
In the village of Yachavara there lived a Sudra named Isukathakkidigadu (lit. the holder of a quantity of sand). One day he wanted to go to another village and started with a ser of sand tied to the liem of his garment. At Machavara, an adjacent village, lived another Sudra, Pedathakkidigadu (lit. the holder of a quantity of cowdung), who also wanted to go to another village, and started with a viss of cowdung tied to the hem of his garment. They met each' other accidentally in the evening, went to the same village, and seated themselves on the pial of a rest-house. Isukathakkidi saw the bundle of Pedathakiddi, took it to be a quantity of food, and resolved to reserve it for his own use, and so asked him what it was. Whereupon Pedathakiddi, who entertained the same desires about the bundle of Isukathakkidi, told him that it contained a quantity of food, and asked Isukathakkidi what the ​contents of his bundle were. To which he replied:—"I have rice with me, but I regret I have not, like you, brought other food with me. I feel exceedingly hungry, but what can I do?" Pedathakkiddigadu, hearing the pitiful words of his friend, said:—"Do not feel sorry. Let us exchange our bundles. I do not feel hungry just now." They mutually consented to the proposal, exchanged their bundles, and each fearing the other went to a place afar off in different directions, untied their bundles and were extremely amazed.
Moral:—"Entertain not thoughts of deceiving others, lest they deceive you.
# Folk-lore of the Telugus/Concentration

XII.
CONCENTRATION.
At Vizagapatam lived two friends, one of whom used to perform with care the morning ablutions at dawn, and proceeding to the temple remained there for a long time circumambulating the deity. The other was a frequenter of brothels, and passed his time in frivolous conversation with prostitutes. The former though a frequenter of the temple, always had his heart with his friend who led so evil a life and was overwhelmed with grief that he did not follow in his friend's footsteps. The latter was, however, ashamed of his depraved character and was extremely sorry that he did not follow the virtuous ways of his friend.
This went on for a time, and then they both breathed their last. But the former went to Hell, and the latter to Heaven. The sage Narada, seeing the fate of these two, approached the Almighty and said:—"O God! Hell has fallen to the lot of the man who spent his days ​in your temple, while you have given Heaven and final beatitude to the fellow who never for a moment thought of you, and delighted always in the conversation of women of ill-fame. If you, who are all-powerful, perpetrate such barefaced injustice, who in the world will adore you"?
The Almighty smiled on hearing these words and said that he gave the latter man redemption, for, though a frequenter of houses of ill-fame, he centred his mind on the deity; while the other who frequented the temple diverted his attention to other matters and totally forgot the deity. Hell, therefore, had become his lot. Thus we see that upon the purity of the mind depends the good or evil state we attain after death.
# Folk-lore of the Telugus/Dream consciousness

VII.
DREAM CONSCIOUSNESS.
There was a harlot in the city of Kalyanapura, who was in the habit of fleecing a hundred pagodas from whomsoever might appear to her in her dreams. It came to pass that on a certain night a Brahman appeared to her in a dream. She described him to her servants, and told them to fetch him and extort the money from him. They seized the Brahman as he was going along the road, and told him of the affair, and demanded the money. The Brahman was very much troubled, and pleaded poverty, but they would not let him go under any circumstances. He accordingly represented his grievances to the king who sent for the woman and demanded an explanation of her procedure.
She replied that she demanded the money as the Brahman appeared to her in her dream. The king said that he would pay her the amount if she should wait a little. He accordingly ​caused a post to be fixed in the street and the sum tied to the hem of a garment and suspended from the top of the pole. He then placed a mirror underneath, and sent for the woman, and told her what he had done and called upon her to put her hand into the mirror and receive the money. She informed him of the impossibility of taking the money by putting her hand into the mirror, and requested the king to order somebody to climb up the post and bring the money down. But the king replied:—"As the Brahman appeared to you only in a dream, you may take the money that appears in a mirror; I cannot order anybody to hand you over the bundle,"
On hearing this, the harlot felt quite abashed' bent down her head and went away. It is, therefore, necessary that those who settle disputes should be conversant with tricks.