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

Fab. XCVII.
Mercury and a Traveller.
ONe that was just Entring upon a Long Journey, took up a Fancy of putting a Trick upon Mercury. He say’d him a short Prayer for the Bon Voyage, with a Promise, that the God should go Halfe with him in whatever he found. Some body had loft a Bag of Dates and Almonds, it seems, and it was His Fortune to Find it. He fell to Work upon 'em Immediately, and when he had Eaten up the Kernels, and All that was Good of them, Himself, he lay’d the Stones, and the Shells upon an Altar; and desir'd Mercury to take Notice that he had Perform’d his Vow. For, says he, Here are the Outsides of the One, and the Insides of the Other, and there's the Moiety I Promis'd ye.
The MORAL.
REFLEXION.
This is to Reprchend the False and Covetous Humour of Those that for Mony and Profit, will not Stick at putting Shams even upon God Himself; Prophaning his Altars, and Ridiculing his very Omnifcicnce and Power, Here’s the Wickedness of a Libertine Naturally enough set forth, only the Punishment is Wanting that should have Completed the Moral. What Opinion have These Religious Banterers, of the Divine Power and Justice; Or what have they to say for themselves in This Audacious Habit of Mockery and Contempt; but that they Believe in their Hearts that there is No God? Not but that more or less, we are all Jugglers in Secret betwixt Heaven, and our Own Souls: Only they Cover and Meditate Abuses under the Masque and Pretence of Conscience, and Religion and make God Almighty Privy to a Thousand False and Cozcning Contrivances, that we keep as the Greatest Privacies in the World, from the Knowledge of our Neighbours. Nay, when we are Most in Earnest, our Vows and Promises are more then Half Broken in the very making of them; and if we can but secure our Selves a Retreat, by some Cleanly Evasion, Distinction, or Mental Reservation, it serves our Purpose e'en as Well as if it were a Casuistical Resolution. In One Word, we find the Moral of Mercury and the Traveller in the very Secrcts of our Hearts, betwixt Heaven, and our own Souls.
# Fables of Æsop and Other Eminent Mythologists/Fable XII

Fab. XII.
A Crow and a Muscle.
THere was one of Your Royston-Crows, that lay Battering upon a Muscle, and could not for his Blood break the Shell to come at the Fish. A Carrion-Crow, in this Interim, comes up, and tells him, that what he could not do by Force, he might do by Stratagem. Take this Muscle up into the Air, says the Crow, as High as you can carry it, and then let him fall upon that Rock there; His Own Weight, You shall see, shall break him. The Roystoner took his Advice, and it succeeded accordingly; but while the One was upon Wing, the Other stood Lurching upon the Ground, and flew away with the Fish.
The Moral.
Charity begins at Home, they say; and most People are kind to their Neighbours for their Own sakes.
REFLEXION.
It is no longer an Amity of Virtue, but of Design, when we seek our Own Interest, under Colour of obliging Others; and men of Frankness and Simplicity, are the most easily Impos'd upon, where they have Craft and Treachery to deal withal. The Imposture, in Truth, can hardly Miscarry, where there is a full Confidence on the One side, and a Plausible Address and Disposition on the Other; Wherefore 'tis good to be Wary, but so as not to be Inexorable, where there is but any place for Charity it self to hope for better things; Not but that a Supine, Credulous Facility exposes a man to be both a Prey, and a Laughing stock, at once. 'Tis not for us to judg of the good Faith of mens Intentions, but by the Light we receive from their Works. We may set up this for a Rule however, that where the Adviser is to be evidently the Bettet for the Council, and the Advised, in Manifest Danger to be the worse for't, there's no Medling. The Crow's Counsel was good enough in itself; but it was given with a fraudulent Intention.
# Fables of Æsop and Other Eminent Mythologists/Fable XCVIII

Fab. XCVIII.
A Boy and his Mother.
A School-Boy brought his Mother a Book that he had Stoll'n from One of his Fellows. She was so far from Correcting him for’r, that she rather Encourag'e him. As he grew Bigger, he would be still keeping his hand in Ure with somewhat of Greater Value, till he came at last to be Taken in the Matter, and brought to Justice for't. His Mother went along with him to the Place of Execution, Where he got leave of the Officers, to have a Word or Two in Private with her. He put his Mouth to her Ear, and under Pretext of a Whisper, Bit it Clear off. This Impious Unnatural Villany turn’d Every Bodies Heart against him More and More. [Well Good People (says the Boy) Here You see Me an Example, both upon the Matter of Shame and of Punishment; And it is This Mother of mine that has brought me to't; for if she had but Whipt me soundly for the Book I stole when I was a Boy, I should never have come to the Gallows here now Im a Man.]
The Moral.
REFLEXION.
Wicked Dispositions should be Check’d betimes; for when they come once to Habits, they grow Incurable. More People go to the Gibbet for want of Timely Instruction, Discipline, and Correction, then upon any Incurable Pravity of Nature; And it is mightily the Fault of Parents, Guardians, Tutors and Governors, that so many men Miscarry. They susser’em at first to Run-a head, and when Perverse Inclinations are Advanc'd once into Habits, there's No Dealing with ’em. It may seem somewhat a Hard Case for the Greater Thieves to Punish the Less, and to see Publique Purloyners and Oppressors fit in Triumph upon the Lives of the Little Ones that go to the Gallows: For the Tye of Morality is the same upon Both; and they Stand Both Accountable to the Same Master. But Time, Power, and Corruption, give a Reputation to the Worst of Practices, and it is no longer Oppression when it comes Gilded with the Name of Authority. This Unequal, and Unreasonable Judgment of Things, brings many a Great Man to the Stool of Repentance; for when he has Swallow’d more then he can Digest, it flicks upon his Conscience, and will neither Up, nor Down, Now in the Sight of Heaven, the Greater the Temptation, the Less is the Sins and yet in the Vogue of the World, it passes for an Exploit of Honour, for Kings and States to run away with Whole Countries that they have no Colour, or Pretence to; when many a poor Devil stands Condemn’d to a Halter, or a Whipping-Post, for the Pilfering of a Silver-Spoon perhaps, or the Robbing of a Hen-Roost: Though the Former, all this While, has No Better Title to what he takes, then the Latter; and yet to see what a deal of Fulsome Flattery, and Panegyrique we have, upon the Glorious Atchievements of the One; and only some Smithfield Ballad perchance, or a Sabbath Breaking Speech, or Consession, to Embalm the Memory of the Other. To be Short, and Plain; the Offence before God, is at least as Great in a Prince, as in a Begger, and the Morality of a Careful Education holds alike in Both. 'Twas the Mothers sparing the Rod at first, that brought the Child, at the Long Run, to the Halter.
# Fables of Æsop and Other Eminent Mythologists/Fable XCVI

Fab. XCVI.
A Fowler and a Black-Bird.
As a Fowler was Bending his Net, a Black-Bird call’d to him at a distance, and Ask’d him what he was a doing. Why says he, I am laying the Foundations of a City; and so the Birdman drew out of Sight. The Black-Bird Mistrufting Nothing, flew presently to the Bait in the Net, and was taken; and as the Man came running to lay hold of her; Friend, says the Poor Black-Bird, If This be Your Way of Building, You'l have but Few Inhabitants.
The MORAL.
REFLEXION.
This is to Intimate, that where Rulers lay Snares, deal Falsely, and Exercise Cruelty, All goes to Wrack both Publique and Private. All Frauds are Cover'd and Gilded over with Specious Pretences, and Men are Every jot as Easily Impos'd upon, as Birds, Beasts, or Fishes; while the Eagerness of our Appetites Suspends the Exercise of our Reason. A Treat, a Woman, or a Bottle, is the same Thing to Us, that a Worm, a Gudgeon, a Grain of Corn, or a piece of Raw Flesh is to Those Animals. We Snap at the Bait without ever Dreaming of the Hook, the Trap, or the Snare that goes Along with it. Now what's the Difference betwixt Æsop's Pretext here for the Building of a City, and the Cheats that we have heard of, the Saving of a City. The Design was Destruction in Both, and That was for the Event on't too. Religion, Liberty and Property were the Bait: Nay the very Sound of the Words did the Bus'ness, The Common People will Chop like Trouts at an Artificial Fly, and Dare like Larks under the Awe of a Painted Hobby. ’Tis with Men, just as 'tis with Birds and Fishes, There’s not a Mortal of us that will not Bite at some Bait or other, and We are caught as Sillily too, as the Bird was here in the Net.
# Fables of Æsop and Other Eminent Mythologists/Fable XC and XCI

Fab. XC.
A Thunny and a Dolphin.
A Thunny gave Chace to a Dolphin; and when he was just ready to seize him, the Thunny struck before he was aware, and the Dolphin, in the Eagerness of his Pursuit, ran himself a ground with him. They were Both Lost; but the Thunny kept his Eye still upon the Dolphin, and Observing him when he was Just ac Last Gasp: Well, says he, the Thought of Death is now Easy to me, so long as I see my Enemy go for Company.
Fab. XCI.
Two Enemies at Sea.
THere were Two Enemies at Sea in the same Vessel, the One at the Ships Head, the Other at the Stern. It Blew a Dreadful Storm, and when the Vessel was just ready to beswallow d up, One of ‘em Ask’d the Master, which Part of the Ship would be First under Water; so he told him the T'other End would Sink first. Why then, says he, I shall have the Comfort of seeing my Enemy go before me.
The Moral of the Two fables above.
REFLEXION.
# Fables of Æsop and Other Eminent Mythologists/Fable XIV

Fab. XIV.
An Old Lion.
The Moral.
REFLEXION.
This may serve for a Lesson to men in Power, that they Treasure up Friends in their Prosperity, against a time of Need; for He that does not Secure himself of a flock of Reputation in his Greatness, shall mosf Certainly fall Unpity'd in his Adversity: And the Baser his Enemies are, the more insupportable is the Insolence, and the forwarder will they be to Trample upon him.
The Case of this Miserable Old Lion may serve to put Great Men in mind, that the Wheele of Time, and of Fortune is still Rolling, and that they themselves are to lie down at last in the Grave with Common Dust: And without any thing to support them in their Age, but the Reputation, Virtue and Conscience of a well spent Youth. Nay Age it self, is well-nigh sufficient to Deface every Letter and Action in the History of a Meritorious Life. For Old Services are Bury'd under the Ruines of an Old Carcass: But there are None yet that fall to Unpity'd; so Just, so Necessary, and so Grateful a Sacrifice to the Rage and Scorn of the common People, as those that have rais'd themselves upon the Spoiles of the Publick: Especially when that Opprestion is Aggravated with a Wanton Cruelty, and with Blood and Rapine, for the very love of Wickedness. It is a kind of Arrogance, in such a case, to be Honest, where 'tis both a Fashion, and a Credit to be Other.
The Lion is here upon his Death Bed; Not a Friend left him, nor so much as an Enemy, with either Fangs or Claws, that does not stand Gaping and Waiting for a Collop of him. Here he lies, Faint, Poor, and Defenceless, under the Judgment of Divine Vengeance, and the Animadversion of Humane Justice, both at once; stung in his own Thoughts with the Guilty Remembrance of the Pride and Riot of his Youth, Abandon'd and Despis'd, by the Righteous Retaliation of Heaven it self: All his Sins, as well as all his Adversaries; his Frauds, and Cruelties; Broken Vows, Promises and Contracts, his Tyranny and Hypocrisie, and the Iniquity, in fine, of All his Councels, and Practices for the Ruine of the Guiltless flying in the face of him.
# Fables of Æsop and Other Eminent Mythologists/Fable XLII

Fab. XLII.
A Wolfe and a Fox.
A Wolfe that had a mind to take his Ease, Stor'd himself Privately with Provisions, and so kept Close a while. Why, how now friend says a Fox to him, we han't seen You abroad at the Chace this many a day! Why truly says the Wolfe, I have gotten an Indisposition that keeps me much at Home, and I hope I shall have Your prayers for my Recovery. The Fox had a Fetch in't, and when he saw it would not Fadge; Away goes he presently to a Shepherd, and tells him where he might surprize a Wolfe if he had a mind to't. The Shepherd follow'd his Directions, and Destroyed him. The Fox immediately, has his Next Heir, repairs to his Cell, and takes possession of his Stores; but he had Little Joy of the Purchase, for in a very short time, the same Shepherd did as much for the Fox, as he had done before for the Wolfe.
The Moral.
REFLEXION.
'Tis Impossible for an Envious Man to be Happy. He makes the World his Enemies, and the Mischiefe that he does to Others, returns in a Judgment upon his Own Head. There's No Trusting of a Crafty Designing Knave. I do not speak of the Trust of Privacy and Confidence only; but a Wise Man would not so much as Venture himself in such Company, nor let him come within distance of so much as knowing how to put a Trick upon him. This Fable shews us the Danger of such Conversation. And it shews us likewise the Just Fate that Attends the Treachery, even of One Traytor to Another: The Wolfe had a Design upon the Fox; The Fox had a Counter-Design upon the Wolfe: (which was no more then a Couple of Crafty Knaves well Match'd) And the Shepherd did Justice upon them Both.
# Folk-Lore/Volume 2/Notes and News (December)

NOTES AND NEWS.
Among the papers in the next number will be Mr. Alfred Nutt's on "The Lai d'Eliduc and Schneewittchen"; Rev. W. Gregor on " Spirits of Wells and Lochs"; the continuation of Mr. Abercromby's "Samoan Tales", and Mr. E. S. Hartland's annual report on Folk-tale Research.
The most important event of the quarter has, of course, been the meeting of the International Folk-lore Congress at the rooms of the Society of Antiquaries, Oct. 1-7. On this it is sufficient to say in this place that its success exceeded all that its most sanguine well-wishers had anticipated. The Transactions, edited by Mr. Joseph Jacobs and Mr. Alfred Nutt (Chairman and Hon. Sec. respectively of the Literary Committee of the Congress), will be published, it is confidently expected, by Easter of next year. The readers of Folk-Lore will perhaps be grateful for the hint that the subscription list of half-aguinea will be closed before publication.
One result of the Congress will probably be an adequate collection of the Game-songs of English children. Mrs. G. L. Gomme, who conducted so efficiently the children's games at the Congress entertainment, is collecting the fast-disappearing game-songs and rhymes still current in England, and would be glad to receive any known to readers of Folk-lore, whether they have appeared in print or not. Her address is i, Beverley Villas, Barnes Common, S.W.
Folk-lore has to deplore the loss of two eminent foreign students of the science. Professor Zarncke devoted himself mainly to what may be termed the literary side of ​the subject, to which he contributed valuable researches on the legend of Prester John. Professor Wilken, of Leyden, was one of the most valued students of archaic custom, especially as current in the Eastern colonies of his native country. He was the author of many monographs on such topics as hair sacrifice, on matriarchy among the Semites, etc., etc.
English folk-lore has also to deplore the loss of two efficient workers during the past quarter. Mr. W. Henderson was author of The Folk-lore of the Northern Counties, a model book of its kind. Mr. Henderson kindly granted the Folk-Lore Society the privilege of including the second edition of the book among its publications. The other loss is that of the Rev. J. G. Campbell of Tiree, whose work on The Finns was only recently published by Mr. Nutt, and has been recognised as an important contribution to Celtic tradition.
The present number concludes the second volume of Folk-Lore, and gives us an opportunity of thanking the scholars who have been good enough to contribute to our pages, especially those who have kept our readers au coiirant with recent research in their Reports.
It is desired that for the future, Members of the Folk-Lore Society would send up any jottings they may find, however trivial, bearing on the science. Endeavour will be made to print every communication of this character which reaches the Editor, though some time may elapse before the appearance of any particular item.
Communications for the next number of Folk-lore should reach the office, 270, Strand, on or before Feb. 1 1892.
# Forget-Me-Not

* Search for titles containing or beginning with: "Forget-Me-Not."
* sister projects: Wikipedia article, Wikidata item.
This is a disambiguation page. It lists works that share the same title. If an article link referred you here, please consider editing it to point directly to the intended page.
* Forget-Me-Not, a song by Letitia Elizabeth Landon
* The Forget-me-not, a poem by Albert Henry Wratislaw

## See also

* Forget-me-nots
# Forget Me Not/1824/The Philosophic Mouse

Originally published in German as "Die Maus" in Die jüngsten Kinder meiner Laune volume 2 (1794).
THE PHILOSOPHIC MOUSE;
A FABLE.
BY AUGUSTUS VON KOTZEBUE.
An old Mouse, who studied philosophy in an empty granary, and during a severe famine had meditated a great deal on the nature of the gods, concluded at length to acknowledge the Sun as the supreme being, because it dispenses light and heat, draws forth the blossom, and brings the fruit to maturity, enlivens the healthy, and refreshes the sick.
The Sun heard the prayer of the Mouse, and mildly replied: “Poor little animal, I am but a creature like thyself. A fog, a cloud, spreading themselves before me, have the power to obscure my light and to deprive the earth of my heat.”
The Sun is right, thought the Mouse. I suffered myself to be dazzled by his splendour. It is the Cloud that by right deserves my adoration.
“I?” said the Cloud: “thou art egregiously mistaken. I am but a being composed of vapours that ascend from your earth into the ​atmosphere. The Wind plays with me, gives me this or that form at pleasure, and the Tempest completely disperses me.”
“In this case,” cried the Mouse, “I must acknowledge the Tempest as the mightiest of beings, because it governs the clouds which obscure the Sun.”
“Me?” roared the Tempest; “it is true that I hold sovereign sway over fogs and clouds, but in vain do I assail this Wall, which bids defiance to my power.”
The Mouse was astounded at this information. “What!” thought he, “is this Wall, that is so near me—this Wall that protects my habitation—so strong and so mighty? Well, then, it shall be in future the object of my adoration.”
“Ah!” sighed the Wall, “knowest thou not that thou and thy kindred have for upwards of a century been undermining my foundation? Seest thou not that I cannot stand much longer?”
Scarcely had it uttered these words, when it fell with a tremendous crash. Filled with astonishment, the Mouse crept about among the ruins; and, as he was too short-sighted to discover the connexion of all created beings, he was frequently tempted to adore either himself or nothing at all.
# Forget-Me-Not (Landon)

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
Song
Forget-Me-Not
By L. E. L.
Music by William Sterndale Bennett Op.23 No.3
Wave that wand'rest singing by, Bearing leaves and flow'rs with thee, To the lady of my heart, Waft a benison from me.
Wind that rov'st around the grove, Kissing ev'ry flower nigh, I'll send thee on a sweeter search, Bear my own true love my sigh.
Bark that show'st my graven words, Thine be yet a happier lot, May'st thou meet my maiden's eye, Bidding her "Forget me not!"
# Forget Me Not/1824

CONTENTS.
# Forget Me Not/1826

CONTENTS.
# Forget It!

* related portals: Sports.
* sister projects: Wikidata item.
Why, certainly, dear, we will take Sunday off, With the family have a nice day; I admit I've neglected you somewhat of late, On account of the matches I play.
But, now, I shall give you a truce from all this, Joy for you and the kids is my aim; , To the country we'll go and all golf will cut out, Though 'tis sure a fine day for a game.
'Tis a golfing course, children; now look at that dub, With the brassie he got but ten yards; I could beat him around with my putter alone, Why, he only is fit to play cards.
Darn this train! I just missed old Jack's drive from the tee, He can swat 'em, I tell you, a bit; I have just about learned his quick snap of the wrists That makes what they call a clean hit.
A beautiful valley! Why surely it is, The hills and the gulch and the lake, Filled with natural hazards and bunkers throughout, What a wonderful course it would make.
Yes, this is our station, the new country club Is reached, by this coach, very soon. I thought you and the family would like to drive there And return by the light of the moon.
Ah! is not this charming? The links, as you see, Surround us completely and here From the porch you can both see and hear from all sides. Will I play? How about it, my dear?
All right, Bill, I only can go you nine holes, I have cut out the game for to-day; I believe it is true that some people get tired Of continual talk of my play.
Now, here is the dinner. Surely, Bill, take this chair, I just want to go over the score, And see how the weak spots might have been cut out, I'm sure you'll not think it a bore.
Home again! Now, I know, dear, that you and the kids This day full of joys will proclaim. I'm only too happy to feel you have had A little relief from the game.
# Forget Me Not

Illustrated British annual, published by Rudolph Ackermann. Edited by Frederic Shoberl from 1822 to 1834.
* Forget Me Not For 1823 (1822)
* Forget Me Not For 1824 (1823) (transcription project)
* Forget Me Not For 1825 (1824)
* Forget Me Not For 1826 (1825) (transcription project)
* Forget Me Not For 1827 (1826) (transcription project)
* Forget Me Not For 1828 (1827)
* Forget Me Not For 1829 (1828)
* Forget Me Not For 1830 (1829)
* Forget Me Not For 1831 (1830)
* Forget Me Not For 1832 (1831)
* Forget Me Not For 1833 (1832)
* Forget Me Not For 1834 (1833)
* Forget Me Not For 1835 (1834)
* Forget Me Not For 1836 (1835)
* Forget Me Not For 1837 (1836)
* Forget Me Not For 1838 (1837)
* Forget Me Not For 1839 (1838)
* Forget Me Not For 1840 (1839)
* Forget Me Not For 1841 (1840)
* Forget Me Not For 1842 (1841)
* Forget Me Not For 1843 (1842)
* Forget Me Not For 1844 (1843)
* Forget Me Not For 1845 (1844)
* Forget Me Not For 1846 (1845)
* Forget Me Not For 1847 (1846)