OpenLLM-France/wikimedia huggingface dataset:
# The Cloud of Unknowing/Chapter 14

​HERE BEGINNETH THE FOURTEENTH CHAPTER
That without imperfect meekness coming before, it is impossible for a sinner to come to the perfect virtue of meekness in this life.
FOR although I call it imperfect meekness, yet I had liefer have a true knowing and a feeling of myself as I am, and sooner I trow that it should get me the perfect cause and virtue of meekness by itself, than it should an all the saints and angels in heaven, and all the men and women of Holy Church living in earth, religious or seculars in all degrees, were set at once all together to do nought else but to pray to God for me to get me perfect meekness. Yea, and yet it is impossible a sinner to get, or to keep ​when it is gotten, the perfect virtue of meekness without it.
And therefore swink and sweat in all that thou canst and mayest, for to get thee a true knowing and a feeling of thyself as thou art; and then I trow that soon after that thou shalt have a true knowing and a feeling of God as He is. Not as He is in Himself, for that may no man do but Himself; nor yet as thou shalt do in bliss both body and soul together. But as it is possible, and as He vouchsafeth to be known and felt of a meek soul living in this deadly body.
And think not because I set two causes of meekness, one perfect and another imperfect, that I will therefore that thou leavest the travail about imperfect meekness, and set thee wholly to get thee perfect. Nay, surely; I trow thou shouldest never bring it so about. But herefore I do that I do: because I think to tell thee and let thee see the worthiness of this ghostly exercise before all other ex​ercise bodily or ghostly that man can or may do by grace. How that a privy love pressed in cleanness of spirit upon this dark cloud of unknowing betwixt thee and thy God, truly and perfectly containeth in it the perfect virtue of meekness without any special or clear beholding of any thing under God. And because I would that thou knew- est which were perfect meekness, and settest it as a token before the love of thine heart, and didst it for thee and for me. And because I would by this knowing make thee more meek.
For ofttimes it befalleth that lacking of knowing is cause of much pride as me thinketh. For peradventure an thou knewest not which were perfect meekness, thou shouldest ween when thou hadst a little knowing and a feeling of this that I call imperfect meekness, that thou hadst almost gotten perfect meekness: and so shouldest thou deceive thyself, and ween that thou wert full meek when thou wert all belapped in foul stinking ​pride. And therefore try for to travail about perfect meekness; for the condition of it is such, that whoso hath it, and the whiles he hath it, he shall not sin, nor yet much after.
# The Cloud of Unknowing/Chapter 15

​HERE BEGINNETH THE FIFTEENTH CHAPTER
A short proof against their error that say, that there is no perfecter cause to be meeked under, than is the knowledge of a man's own wretchedness.
AND trust steadfastly that there is such a perfect meekness as I speak of, and that it may be come to through grace in this life. And this I say in confusion of their error, that say that there is no perfecter cause of meekness than is that which is raised of the remembrance of our wretchedness and our before-done sins.
I grant well, that to them that have been in accustomed sins, as I am myself and have been, it is the most needful and speedful cause, to be meeked under the remembrance of ​our wretchedness and our before-done sins, ever till the time be that the great rust of sin be in great part rubbed away, our conscience and our counsel to witness. But to other that be, as it were, innocents, the which never sinned deadly with an abiding will and avisement, but through frailty and unknowing, and the which set them to be contemplatives—and to us both if our counsel and our conscience witness our lawful amendment in contrition and in confession, and in making satisfaction after the statute and the ordinance of all-Holy Church, and thereto if we feel us stirred and called by grace to be contemplatives also—there is then another cause to be meeked under as far above this cause as is the living of our Lady Saint Mary above the living of the sinfullest penitent in Holy Church; or the living of Christ above the living of any other man in this life; or else the living of an angel in heaven, the which never felt—nor shall feel—frailty, ​ is above the life of the frailest man that is here in this world.
For if it so were that there were no perfect cause to be meeked under, but in seeing and feeling of wretchedness, then would I wit of them that say so, what cause they be meeked under that never see nor feel—nor never shall be in them—wretchedness nor stirring of sin: as it is of our Lord JESUS CHRIST, our Lady Saint Mary, and all the saints and angels in heaven. To this perfection, and all other, our Lord JESUS CHRIST calleth us Himself in the gospel: where He biddeth that we should be perfect by grace as He Himself is by nature.
# The Cloud of Unknowing/Chapter 17

​HERE BEGINNETH THE SEVENTEENTH CHAPTER
That a very contemplative list not meddle him with active life, nor of anything that is done or spoken about him, nor yet to answer to his blamers in excusing of himself.
IN the gospel of Saint Luke it is written, that when our Lord was in the house of Martha her sister, all the time that Martha made her busy about the dighting of His meat, Mary her sister sat at His feet. And in hearing of His word she beheld not to the business of her sister, although her business was full good and full holy, for truly it is the first part of active life; nor yet to the preciousness of His blessed body, nor to the sweet voice and the words of His manhood, although it is better and holier, for ​it is the second part of active life and the first of contemplative life.
But to the sovereignest wisdom of His Godhead lapped in the dark words of His manhood, thither beheld she with all the love of her heart. For from thence she would not remove, for nothing that she saw nor heard spoken nor done about her; but sat full still in her body, with many a sweet privy and a listy love pressed upon that high cloud of unknowing betwixt her and her God. For one thing I tell thee, that there was never yet pure creature in this life, nor never yet shall be, so high ravished in contemplation and love of the Godhead, that there is not evermore a high and a wonderful cloud of unknowing betwixt him and his God. In this cloud it was that Mary was occupied with many a privy love pressed. And why? Because it was the best and the holiest part of contemplation that may be in this life, and from this part her list not remove for nothing. Insomuch, that when ​her sister Martha complained to our Lord of her, and bade Him bid her sister rise and help her and let her not so work and travail by herself, she sat full still and answered not with one word, nor shewed not as much as a grumbling gesture against her sister for any plaint that she could make. And no wonder: for why, she had another work to do that Martha wist not of. And therefore she had no leisure to listen to her, nor to answer her at her plaint.
Lo! friend, all these works, these words, and these gestures, that were shewed betwixt our Lord and these two sisters, be set in ensample of all actives and all contemplatives that have been since in Holy Church, and shall be to the day of doom. For by Mary is understood all contemplatives; for they should conform their living after hers. And by Martha, actives on the same manner; and for the same reason in likeness.
# The Cloud of Unknowing/Chapter 19

​HERE BEGINNETH THE NINETEENTH CHAPTER
A short excusation of him that made this book, teaching how all contemplatives should have all actives fully excused of their complaining words and deeds.
SOME might think that I do little worship to Martha, that special saint, for I liken her words of complaining of her sister unto these worldly men's words, or theirs unto hers: and truly I mean no unworship to her nor to them. And God forbid that I should in this work say anything that might be taken in condemnation of any of the servants of God in any degree, and namely of His special saint. For me thinketh that she should be full well had excused of her plaint, taking regard to the time and the manner that she said it in. For that that she ​said, her unknowing was the cause. And no wonder though she knew not at that time how Mary was occupied; for I trow that before she had little heard of such perfection. And also that she said, it was but courteously and in few words: and therefore she should always be had excused.
And so me thinketh that these worldly living men and women of active life should also full well be had excused of their complaining words touched before, although they say rudely that they say; having beholding to their ignorance. For why? Right as Martha wist full little what Mary her sister did when she complained of her to our Lord; right so on the same manner these folk nowadays wot full little, or else nought, what these young disciples of God mean, when they set them from the business of this world, and draw them to be God's special servants in holiness and rightfulness of spirit. And if they wist truly, I daresay that they would neither do nor ​say as they say. And therefore me thinketh always that they should be had excused: for why, they know no better living than is that they live in themselves. And also when I think on mine innumerable defaults, the which I have made myself before this time in words and deeds for default of knowing, me thinketh then if I would be had excused of God for mine ignorant defaults, that I should charitably and piteously have other men's ignorant words and deeds always excused. And surely else, do I not to others as I would they did to me.
# The Cloud of Unknowing/Chapter 2

​HERE BEGINNETH THE SECOND CHAPTER
A short stirring to meekness, and to the work of this book.
LOOK up now, weak wretch, and see what thou art. What art thou, and what hast thou merited, thus to be called of our Lord? What weary wretched heart, and sleeping in sloth, is that, the which is not wakened with the draught of this love and the voice of this calling! Beware, thou wretch, in this while with thine enemy; and hold thee never the holier nor the better, for the worthiness of this calling and for the singular form of living that thou art in. But the more wretched and cursed, unless thou do that in thee is goodly, by grace and by counsel, to live after thy calling. And insomuch thou shouldest be more ​meek and loving to thy ghostly spouse, that He that is the Almighty God, King of Kings and Lord of Lords, would meek Him so low unto thee, and amongst all the flock of His sheep so graciously would choose thee to be one of His specials, and sithen set thee in the place of pasture, where thou mayest be fed with the sweetness of His love, in earnest of thine heritage the Kingdom of Heaven.
Do on then, I pray thee, fast. Look now forwards and let be backwards; and see what thee faileth, and not what thou hast, for that is the readiest getting and keeping of meekness. All thy life now behoveth altogether to stand in desire, if thou shalt profit in degree of perfection. This desire behoveth altogether be wrought in thy will, by the hand of Almighty God and thy consent. But one thing I tell thee. He is a jealous lover and suffereth no fellowship, and Him list not work in thy will but if He be only with thee by Himself. He asketh ​none help, but only thyself. He wills, thou do but look on Him and let Him alone. And keep thou the windows and the door, for flies and enemies assailing. And if thou be willing to do this, thee needeth but meekly press upon Him with prayer, and soon will He help thee. Press on then, let see how thou bearest thee. He is full ready, and doth but abideth thee. But what shalt thou do, and how shalt thou press?
# The Confessions of Saint Augustine (Outler)/Book I/Chapter XVI

    He blames the method in which the young are taught; and shows why the poets attribute vices to the gods.
But woe to thee, thou torrent of human custom! Who shall stand against thee? how long shalt thou not be dried up? how long roll the sons of Eve into that huge and dreadful sea, which even they scarcely overpass who embark upon the wood? Did not I read in thee of Jove the thunderer and adulterer? both, certainly, he could not be; but so it was devised, that the sham thunder might authorize and pander to real adultery. And now which of our gowned masters, lends a sober ear to one of the same clay as themselves, who cries out, "These things Homer feigned, and transferred things human to the gods; would that he had brought down things divine to us!" (Cic. Tusc. i. 26). Yet more truly had he said, "The are indeed but fictions; but by attributing a divine nature to wicked men, crimes were no longer deemed crimes, so that those who commit them might seem to imitate not abandoned men, but the celestial gods."
And yet, thou hellish torrent, into thee are cast the sons of men with rich payments for such learning; and a great business is made of it, when this is being publicly done in the forum, within sight of laws appointing a salary beside the scholar's payments; and thou lashest thy rocks and roarest, "Hence words are learnt; hence eloquence is acquired; most necessary to gain your ends, or set forth your opinions." As if we should have never known such words as "golden shower," "lap," "deceit," "temples of the heavens," or others in that passage, unless Terence had brought a lewd youth upon the stage, setting up Jupiter as his example of debauchery, while he views a "certain picture painted on the wall, where this was shown, how Jove, they say, once dropped in Danae's lap a golden shower, and on the woman passed deceit." And then mark how he excites himself to lust as by celestial authority; "But what God?" saith he. Why, he that shakes the topmost temples of the heavens with his thunder. And may not I, weak man, the same thing do? Eh, but that I did, and merrily." (Terence, Eun. Act iii. Sc. 5.) Not one whit more easily are the words learnt for all this vileness; but by their means the vileness is committed the more boldly. Not that I blame the words, being, as it were, vessels elect and precious; but that wine of error which is in them, was given to us to drink by teachers intoxicated with it; and if we, too, drank not, we were beaten, nor could we appeal to any sober judge. Yet, O my God (in whose presence my remembrance of this is now harmless), all this unhappily I learnt willingly and took delight in it, and for this was pronounced a hopeful boy.
# The Confessions of Saint Augustine (Outler)/Book I/Chapter XVII

    He continues the subject of the last chapter.
Suffer me, my God, to say somewhat of my talents, Thy gift, and on what absurdities I wasted them. For a task was set me, troublesome enough to my soul, upon terms of praise or shame, and fear of stripes, to speak the words of Juno, as she raged and mourned that she could not turn the Trojan king from Italy. Which words I had heard that Juno never uttered; but we were forced to err and stray in the footsteps of these poetic fictions, and to say in prose much that the poet had expressed in verse. And he would speak with the more applause, who best maintained the dignity of the character he personated, and simulated the passion of rage and grief, and meetly clothed the thoughts in words. What is it to me, O my true life, my God, that my declamation was applauded above so many of my age and class? is not all this smoke and wind? and was there nothing else whereon to exercise my talents and my tongue? Thy praises, Lord, Thy praises throughout Thy Scriptures, might have lent support to the vine of my heart; so had it not trailed away amid these trifling vanities, a vile prey for the fowls of the air. For in more ways than one do men sacrifice to the rebel angels.
# The Confessions of Saint Augustine (Outler)/Book I/Chapter XV

    He prays that he may use in God's service what he learned as a boy.
Hear, Lord, my prayer; let not my soul faint under Thy discipline, nor let me faint in confessing unto Thee Thy mercies, whereby Thou hast drawn me out of all my most evil ways; that Thou mightest become sweeter to me than all the allurements which I once pursued; that I may most entirely love Thee, and clasp Thy hand with all the affections of my heart, and Thou mayest yet draw me away from every temptation, even unto the end. For, lo, do Thou, O Lord, my King and my God, make serviceable to Thyself whatever useful thing I learned in boyhood; for Thy service be it, that I speak, and write, and read, and reckon. For Thou didst grant me Thy discipline, while I was learning vanities; and the sin in taking delight in those vanities Thou hast forgiven. In them, indeed, I learned many useful words, but these may as well be learned in things not vain; and that is the safe path, in which the young should walk.
# The Confessions of Saint Augustine (Outler)/Book I/Chapter XX

    He thanks God for benefits conferred on him in boyhood.
Yet, Lord, to Thee, the Creator and Governor of the universe, most excellent and most good, thank were due to Thee our God, even hadst Thou willed that boyhood only should be mine. For even then I was, I lived, and felt; and had my preservation; a trace of that most hidden Unity, from which I had my being; I guarded by the inward sense the entirety of my senses, and in these little things, and in my thoughts about little things, I began to take delight in truth. I hated to be deceived, had a vigorous memory, was well furnished with language, was comforted by friendship, avoided pain, shame, and ignorance. In so small a creature, what was not wonderful, not admirable? But all are gifts of my God: it was not I, who gave them to myself; and good these are, and these together are myself. Good, then, is he that made me, and he is my good; and before him do I exult for every good which even as a boy I had. For herein was my sin, that not in Him, but in His creatures—myself and others—I sought for pleasures, grandeurs, realities, and so fell headlong into sorrows, confusions, errors. Thanks be to Thee, my joy and my glory and my confidence, my God, thanks be to Thee for Thy gifts; but do Thou preserve them to me. For so wilt Thou preserve me, and those things shall be increased and perfected, which Thou hast given me, and I myself shall be with Thee, since even that I am is of Thy gift to me.
# The Confessions of Saint Augustine (Outler)/Book I/Chapter XIV

    Why he disliked Greek, and easily learned Latin.
Why then did I hate the Greek language in which like songs are sung? For Homer also was skilful in weaving the like fables, and is most sweetly-vain, yet was he bitter to my boyish tastes. And so I suppose would Virgil be to Grecian children, when forced to learn him as I was the other. Difficulty, in truth, the difficulty in learning a foreign tongue, sprinkled, as it were, with gall all the sweetness of Grecian fables. For I knew none of the words, and to make me know them, I was urged vehemently with cruel threats and punishments. Time was also (as an infant) I knew no Latin; but this I learned without fear or torture, by mere observation, amid the caresses of my nurses, the jests of smiling friends, and the delights of those that played with me. This I learned without any burden of punishment to urge me on, for my heart urged me to give birth to its conceptions, which I could only do by learning words not of teachers, but of talkers; in whose ears also I gave birth to the thoughts, whatever I conceived. It is quite clear then, that a free curiosity has more power to make us learn these things than a terrifying obligation. Only this obligation restrains the waverings of that freedom by Thy laws, O my God, Thy laws, from the master's rod to the martyr's trials, for Thy laws have the effect of mingling for us certain wholesome bitters, which recall us to Thee away from that pernicious blithesomeness, by means of which we depart from Thee.
# The Confessions of Saint Augustine (Outler)/Book II/Chapter I

    He deplores the sins of his youth.
I desire now to call to mind my past foulness, and the carnal corruptions of my soul; not because I love them. but that I may love Thee, O my God. For love of Thy love I do it; recalling my most wicked ways in the bitter­ness of my remembrance, that Thou mayest grow sweet unto me; (Thou sweetness never failing, Thou blessed and tran­quil sweetness); and gathering me again out of that my dissipation, wherein I was torn piecemeal, while turned away from Thy Unity, I lost myself among many things. For I even burnt in my youth heretofore, to be satiated in things below; and I dared to grow wild again, with these various and shadowy loves: my beauty consumed away, and I stank in Thine eyes; pleasing myself, and desirous to please in the eyes of men.
# The Dogs and the Fox

Perry index 406
* "The Dogs and the Fox", translated by George Fyler Townsend, in Three Hundred Æsop's Fables (1867)
* "The Dogs and the Fox", translated by Vernon Stanley Jones, in Æsop's fables: A New Translation (1912)
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
# The Dogs and the Hides

Perry index 135
* "Hungry Dogs, and a Raw-hide", translated by Roger L'Estrange, in Fables of Æsop and Other Eminent Mythologists (1692)
* "The Dogs and the Hides", translated by George Fyler Townsend, illustrated by Harrison Weir, in Three Hundred Æsop's Fables (1867)
* "The Dogs and the Hides", translated by Vernon Stanley Jones, in Æsop's fables: A New Translation (1912)
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
# The Doings of Raffles Haw

* information about this edition.
* sister projects: Wikipedia article.
The Doings of
Raffles Haw
BY A. CONAN DOYLE
CASSELL & COMPANY, Limited LONDON, PARIS & MELBOURNE,
1892.
To
MY FRIEND
MALCOLM MORRIS, ESQ., F.R.C.S.E.
OF 8, HARLEY STREET.

### CONTENTS

CHAPTER
* A Double Enigma
* The Tenant of the New Hall
* A House of Wonders
* From Clime to Clime
* Laura's Request
* A Strange Visitor
* The Workings of Wealth
* A Billionaire's Plans
* A New Departure
* The Great Secret
* A Chemical Demonstration
* A Family Jar
* A Midnight Venture
* The Spread of the Blight
* The Greater Secret
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 1930, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 93 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.
Public domainPublic domainfalsefalse
# The Dog in the Manger

Perry index 702
* "Of the Enuyous Dogge" by Aesop, translated by William Caxton, edited by Joseph Jacobs, in The fables of Aesop, as first printed by William Caxton in 1484 (1484)
* "A Dog in a Manger" by Roger L'Estrange, in Fables of Æsop and Other Eminent Mythologists (1692)
* "The Dog in the Manger", translated by George Fyler Townsend, illustrated by Harrison Weir, in Three Hundred Æsop's Fables (1867)
* "The Dog in the Manger" by Aesop, translated by Joseph Jacobs, edited by Joseph Jacobs, illustrated by Richard Heighway, in The Fables of Æsop (1894)
* "The Dog in the Manger" by Aesop, translated by Vernon Stanley Jones, illustrated by Arthur Rackham, in Æsop's fables: A New Translation (1912)
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