OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/Of Holy Virginity/Section 7

7. I have said this, lest haply married fruitfulness dare to vie with virgin chastity, and to set forth Mary herself, and to say unto the virgins of God, She had in her flesh two things worthy of honor, virginity and fruitfulness; inasmuch as she both continued a virgin, and bore: this happiness, since we could not both have the whole, we have divided, that ye be virgins, we be mothers: for what is wanting to you in children, let your virginity, that hath been preserved, be a consolation: for us, let the gain of children make up for our lost virginity. This speech of faithful women married, unto holy virgins, would any how be to be endured, if they gave birth to Christians in the flesh; that in this alone, save virginity, the fruitfulness of Mary in the flesh should be more excellent, that she gave birth to the Head Himself of these members, but they to the members of That Head: but now, although by this speech there vie such as on this one account wed and have intercourse with husbands, that they may have sons, and have no other thought of their sons, than to gain them for Christ, and do this so soon as they can: yet are not Christians born of their flesh, but made so afterwards: the Church giving them birth, through this, that in a spiritual manner she is the mother of the members of Christ, of Whom also after a spiritual manner she is the virgin. And unto this holy birth mothers also who have not borne in the flesh Christians, are workers together, that they may become what they know that they could not give birth to in the flesh: yet are they workers together through this, wherein themselves also are virgins and mothers of Christ, that is to say, in “faith which worketh through love.”

## Footnotes

* ↑ It has been proposed to omit “que,” making the sense, “wherein the virgins themselves also are mothers of Christ,” but the sense is good as it stands.
* ↑ Gal. v. 6
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/Of Holy Virginity/Section 54

54. Lo, already ye are such, as that in the rest of your conduct also ye correspond with the virginity which ye have professed and kept. Lo, already not only do ye abstain from murders, devilish sacrifices and abominations, thefts, rapines, frauds, perjuries, drunkennesses, and all luxury and avarice, hatreds, emulations, impieties, cruelties; but even those things, which either are, or are thought, lighter, are not found nor arise among you: not bold face, not wandering eyes, not unbridled tongue, not petulant laugh, not scurrilous jest, not unbecoming mien, not swelling or loose gait; already ye render not evil for evil, nor curse for curse; already, lastly, ye fulfill that measure of love, that ye lay down your lives for your brethren. Lo, already ye are such, because also such ye ought to be. These, being added to virginity, set forth an angelic life unto men, and the ways of heaven unto the earth. But, by how much ye are great, whosoever of you are so great, “by so much humble yourselves in all things, that ye may find grace before God,” that He resist you not as proud, that He humble you not as lifting up yourselves, that He lead you not through straits as being puffed up: although anxiety be unnecessary, that, where Charity glows, humility be not wanting.

## Footnotes

* ↑ 1 Pet. iii. 9. [See R.V.]
* ↑ 1 John iii. 16
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/Of Holy Virginity/Section 6

6. And on this account, that one female, not only in the Spirit, but also in the flesh, is both a mother and a virgin. And a mother indeed in the Spirit, not of our Head, Which is the Saviour Himself, of Whom rather she was born after the Spirit: forasmuch as all, who have believed in Him, among whom is herself also, are rightly called “children of the Bridegroom:” but clearly the mother of His members, which are we: in that she wrought together by charity, that faithful ones should be born in the Church, who are members of That Head: but in the flesh, the mother of the Head Himself. For it behoved that our Head, on account of a notable miracle, should be born after the flesh of a virgin, that He might thereby signify that His members would be born after the Spirit, of the Church a virgin: therefore Mary alone both in Spirit and in flesh is a mother and a virgin: both the mother of Christ, and a virgin of Christ; but the Church, in the Saints who shall possess the kingdom of God, in the Spirit indeed is altogether the mother of Christ, altogether a virgin of Christ: but in the flesh not altogether, but in certain a virgin of Christ, in certain a mother, but not of Christ. Forsooth both faithful women who are married, and virgins dedicated to God, by holy manners, and charity out of a pure heart, and good conscience, and faith unfeigned, because they do the will of the Father, are after a spiritual sense mothers of Christ. But they who in married life give birth to (children) after the flesh, give birth not to Christ, but to Adam, and therefore run, that their offspring having been dyed in His Sacraments, may become members of Christ, forasmuch as they know what they have given birth to.

## Footnotes

* ↑ Matt. ix. 15. [See R.V.]
* ↑ 1 Tim. i. 5
* ↑ Imbuti
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/Of Holy Virginity/Section 8

8. Therefore no fruitfulness of the flesh can be compared to holy virginity even of the flesh. For neither is itself also honored because it is virginity, but because it hath been dedicated to God, and, although it be kept in the flesh, yet is it kept by religion and devotion of the Spirit. And by this means even virginity of body is spiritual, which continence of piety vows and keeps. For, even as no one makes an immodest use of the body, unless the sin have been before conceived in the spirit, so no one keeps modesty in the body, unless chastity have been before implanted in the spirit. But, further, if modesty of married life, although it be guarded in the flesh, is yet attributed to the soul, not to the flesh, under the rule and guidance of which, the flesh itself hath no intercourse with any beside its own proper estate of marriage; how much more, and with how much greater honor, are we to reckon among the goods of the soul that continence, whereby the virgin purity of the flesh is vowed, consecrated, and kept, for the Creator Himself of the soul and flesh.
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/Of Holy Virginity/Section 57

57. Thus, after our small measure, we have spoken enough both of sanctity, whereby ye are properly called “sanctimoniales,” and of humility, whereby whatever great name ye bear is kept. But more worthily let those Three Children, unto whom He, Whom they loved with full glow of heart, afforded refreshing in the fire, admonish you concerning this our little work, much more shortly indeed in number of words, but much more greatly in weight of authority, in the Hymn wherein God is honored by them. For joining humility unto holiness in such as praise God, they have most plainly taught, that each, by how much he make any more holy profession, by so much do beware that he be not deceived by pride. Wherefore do ye also praise Him, Who grants unto you, that in the midst of the flames of this world, although ye be not joined in marriage, yet ye be not burned: and praying also for us, “Bless ye the Lord, ye holy and humble men of heart; utter an hymn, and exalt Him above all forever.”

## Footnotes

* ↑ Song of Three Children 65.
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/Of Holy Virginity/Section 53

53. Wherefore this do ye, virgins of God, this do ye: follow ye the Lamb, whithersoever He shall have gone. But first come unto Him, Whom ye are to follow, and learn, in that He is meek and lowly of heart. Come ye in lowly wise unto the Lowly, if ye love: and depart not from Him, lest ye fall. For whoso fears to depart from Him asks and says, “Let there not come to me foot of pride.” Go on in the way of loftiness with the foot of lowliness; Himself lifteth up such as follow in lowly wise, Who thought it not a trouble to come down unto such as lay low. Commit ye His gifts unto Him to keep, “guard ye your strength unto Him.” Whatever of evil through His guardianship ye commit not, account as forgiven unto you by Him: lest, thinking that you have little forgiven unto you, ye love little, and with ruinous boasting despise the publicans beating their breasts. Concealing that strength of yours which hath been tried beware, that ye be not puffed up, because ye have been able to bear something: but concerning that which hath been untried pray, that ye be not tempted above that ye are able to bear. Think that some are superior to you in secret, than whom ye are openly better. When the good things of others, haply unknown to you, are kindly believed by you, your own that are known to you are not lessened by comparison, but strengthened by love: and what haply as yet are wanting, are by so much the more easily given, by how much they are the more humbly desired. Let such among your number as persevere, afford to you an example: but let such as fall increase your fear. Love the one that ye may imitate it; mourn over the other, that ye be not puffed up. Do not ye establish your own righteousness; submit yourselves unto God Who justifies you. Pardon the sins of others, pray for your own: future sins shun by watching, past sins blot out by confessing.

## Footnotes

* ↑ Ps. xxxvi. 11
* ↑ Ps. lix. 9. [See R.V.]
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/Of Holy Virginity/Section 9

9. Wherefore neither are we to believe that their fruitfulness of the flesh, who at this time seek in marriage nothing else save children, to make over unto Christ, can be set against the loss of virginity. Forsooth, in former times, unto Christ about to come after the flesh, the race itself of the flesh was needful, in a certain large and prophetic nation: but now, when from out every race of men, and from out all nations, members of Christ may be gathered unto the People of God, and City of the kingdom of heaven, whoso can receive sacred virginity, let him receive it; and let her only, who contains not, be married. For what, if any rich woman were to expend much money on this good work, and to buy, from out different nations, slaves to make Christians, will she not provide for the giving birth to members of Christ in a manner more rich, and more numerous, than by any, how great soever, fruitfulness of the womb? And yet she will not therefore dare to compare her money to the offering of holy virginity. But if for the sake of making such as shall be born Christians, fruitfulness of the flesh shall with just reason be set against the loss of chastity, this matter will be more fruitful, if virginity be lost at a great price of money, whereby many more children may be purchased to be made Christians, than could be born from the womb, however fruitful, of a single person. But, if it be extreme folly to say this, let the faithful women that are married possess their own good, of which we have treated, so far as seemed fit, in another volume; and let them more highly honor, even as they are most rightly used to do, in the sacred virgins, their better good, of which we are treating in our present discourse.

## Footnotes

* ↑ Matt. xix. 12; 1 Cor. vii. 9
* ↑ Muneri
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/Of Holy Virginity/Section 52

52. Here some one will say, This is now not to write of virginity, but of humility. As though truly it were any kind of virginity, and not that which is after God, which we had undertaken to set forth. And this good, by how much I see it to be great, by so much I fear for it, lest it be lost, the thief pride. Therefore there is none that guardeth the virginal good, save God Himself Who gave it: and God is Charity. The Guardian therefore of virginity is Charity: but the place of this Guardian is humility. There forsooth He dwelleth, Who said, that on the lowly and quiet, and that trembleth at His words, His Spirit resteth. What, therefore, have I done foreign from my purpose, if wishing the good, which I have praised, to be more securely guarded, I have taken care also to prepare a place for the Guardian? For I speak with confidence, nor have I any fear lest they be angry with me, whom I admonish with care to fear for themselves together with me. More easily do follow the Lamb, although not whithersoever He shall have gone, yet so far as they shall have had power, married persons who are humble, than virgins who are proud. For how doth one follow Him, unto Whom one wills not to approach or how doth one approach Him, unto Whom one comes not to learn, “in that I am meek and lowly of heart?” Wherefore those the Lamb leadeth following whithersoever He shall have gone, in whom first Himself shall have found where to lay His Head. For also a certain proud and crafty person had said to Him, “Lord, I will follow Thee whithersoever Thou shalt have gone;” to whom He made answer, “Foxes have dens, and fowls of heaven nests: but the Son of Man hath not where to lay His Head.” By the term of foxes He reproved wily craftiness, and by the name of birds puffed-up arrogance, wherein He found not pious humility to rest in. And by this no where at all did he follow the Lord, who had promised that he would follow Him, not unto a certain point of progress, but altogether whithersoever He should have gone.

## Footnotes

* ↑ 1 John iv. 8
* ↑ Is. lxvi. 2
* ↑ Matt. viii. 19, 20
# Myths and Legends of British North America/Raven's Canoe Men (Haida)

RAVEN'S CANOE MEN
Haida
CROW made a great feast. He invited all the people, and he invited Raven. But Raven refused. Raven wanted all the feast of hemlock-bark cakes and cranberries.
Before they began eating, Raven ran into the woods. He made rotten trees into ten canoes. Then he put in spruce cones, standing them up along the middle of the canoes. Raven put grass tops into their hands for spears. Raven walked near them, with his blanket wrapped tightly around him. The canoes came around the point, terrible to behold! Men were standing in lines along the middle of the canoes. The people fled at once. They left their feast. Then Raven went into the house and ate the cakes of hemlock bark and cranberries. He ate and he ate! When the canoes landed they were washed about by the waves.
# Myths and Legends of British North America/Sun and Moon (Thompson River)

SUN AND MOON
Thompson River
SUN and Moon were both chiefs who looked after the people. One day they were quarreling, and began to say unpleasant things to each other.
Sun said to Moon, "You give too faint a light. The people cannot see properly. Besides you do not warm them."
Moon answered, "People turn aside their faces when they look at you. You blind them; and you are so hot you make them very uncomfortable. I don't burn people as you do. Besides, I am prettier than you are."
Thus they disputed.
At last they agreed to this: Sun should shine by day and Moon by night. And they did so. They do so even to this day. They used both to shine at the same time; so the Indians say.
# Myths and Legends of British North America/The Burning of the World (Cree)

THE BURNING OF THE WORLD
Cree
ONCE all the world was burned. Only a man and his mother and his sister were saved. Before the fire there were many people on earth. Then the young man fell out with his father, and they became enemies. The young man had heard that all the world was to be burned, but his father did not believe it.
Now the young man made a bow and arrows. He shot one arrow to the west, and one to the east, and one to the north, and one to the south. The places where the arrows fell were the four corners of a bit of ground which would not burn. The young man told everybody who wanted to be saved from the fire to come onto that square of land. Many did not believe the world would be burned, so they would not come.
After a while the fire came. They could hear it. They were encamped by the side of a big lake. By and by all the birds and animals came running to that bit of ground marked out by the arrows. The old man had quarreled with his son, so he would not come. The ​fire was very hot. All the water boiled because it was so hot.
After a while the fire was put out, and the water had settled down. Everything had to be started over again.
Now there were many animals on this patch of ground, and the man named some of them and told them what to do.
He put Beaver in the water, but Rabbit wanted to live in the water. The man said, "No." Then Rabbit jumped into the water and the man had to pull him out. He said to Rabbit, "Your legs are too long. Even if you do eat willow like Beaver, you don't go about in the water properly."
Squirrel wanted to be Bear. He did all he could to be Bear. He argued and chattered a great deal about it. The man said, "Oh, you're too noisy. You wouldn't be a good Bear." He said also, " If you are Bear, you are so noisy that when people come again, they will kill too many of you. A bear must keep quiet. He has many enemies." Then Squirrel began to weep. He wept until his eyes were white. Even today Squirrel has eyes bright and swollen from weeping.
The man made Bear then, because he was nice and wise and quiet.
Somebody wanted to be Caribou—nobody ​remembers just who wanted that. Then Deer was made, and made so swift that he could outrun all pursuers.
After the man had finished making all the animals, he put a mark on them, so people would know what they were.
Then the man had to give all the people new names. His mother he called Robin, because she was friendly. His sister he called Golden-winged Woodpecker, because she was beautiful. He called himself Blackbird because he would only come every spring.
# Myths and Legends of British North America/Raven and Moon-woman (Haida)

RAVEN AND MOON WOMAN
Haida
RAVEN became the son of Moon Woman. He cried a great deal. When he cried, he said, "Boo-hoo, moon!" Then his mother said, "He talks about a thing beyond his reach, which the supernatural beings own." So Raven began to cry again, "Boo-hoo, moon!"
Then, when Moon Woman's mind was tired out with his noise, she stopped up all the holes in the house. She stopped up the smoke hole, and all the small holes as well. Then she untied the strings of the box. Although they were very strong, she untied them. She did this because the moon was inside the box. Then she took the moon out and let Raven play with it. She did not give it to him; she only let him play with it to quiet him.
After his mother had gone out, Raven took up the moon in his beak. He turned himself into a raven and ​flew about the house with it. He made himself small. Just before his mother returned, he made himself a child again. Then he again played with the moon.
Then Raven again began crying loudly, when his mother returned. He cried, "Boo-hoo, boo-hoo, smoke hole!"; So he cried, "Boo-hoo, boo-hoo, smoke hole!" He cried this way for a long time. Then he tired his mother's mind with his crying, and she opened the smoke hole a little. Raven cried, "Boo-hoo, more! Boo-hoo, more!" for a long time. Then she made the opening in the smoke hole larger, and he kept crying, "Boo-hoo, more!" until she had made it quite large.
Then again Raven played with the moon. Raven cried because he wanted the moon, and his mother did not want to give it to him. When he cried very much, she gave it to him and made that large opening in the smoke hole.
Now at that time it was always dark. Raven did not like darkness.
Now after she had made the smoke hole larger, his mother again went out, and Raven was playing with the moon. Then he put the moon in his beak and flew through the smoke hole with it. Immediately he put the moon under his wing. He perched up on top of the house with the moon under his arm and called like a raven.
​Then Raven flew to the bank of the Nass River, where they were taking olachen. And it was dark. Raven called, "If you will bring me your spruce needles, I will make it light for you." He called the olachen spruce needles. He said that same thing again.
The fishermen replied, "One who always talks is talking about something which the supernatural beings own, and which is beyond his reach."
Thus they made him angry, and he let them see a little of the moon. It became light. Then they all went to him and gave him a great many olachen.
Raven again put the moon under his arm. Flying up with it, he sat on the top of a high mountain. He took the moon out, and threw it down so it broke. He took half of it and threw it up into the sky, and said, "You shall be the moon and shall give light in the middle of the night. He then threw the other half upward and said, "You shall shine in the middle of the day." Then he threw upward the small fragments, and said, "You shall be the stars; when it is clear, they shall see you all during the night."
# Myths and Legends of British North America/Raven and Pitchman (Haida)

RAVEN AND PITCHMAN
Haida
RAVEN came to a town. Now the Pitch People lived at that town. Therefore Raven said to Pitchman, "Let us go fishing." While it was dark, they went fishing. Then only Pitchman killed halibut; Raven could not kill any. Pitchman wanted to go home before the sun rose because he was afraid of being melted.
Then they went fishing again in the morning. And again only Pitchman killed halibut, and Raven caught nothing at all; and again Pitchman wanted to go home early before the sun rose. But Raven did not want to go home. He said, "Oh, no."
When the sun rose, Pitchman wanted to go home very much. Raven said, "Wait until I kill a halibut." Then the sun got higher. Pitchman began to say "A-a-a-a-a," rather weakly, because he was getting warm. Pitchman wanted to go home very much.
"Put the blanket over you," said Raven to Pitchman. When the sun got too hot, Pitchman said, "Ummmm!" He kept saying it. Then Pitchman began to melt. At last he melted completely.
# Myths and Legends of British North America/Rabbit and Frog (Eastern Eskimo)

RABBIT AND FROG
Eastern Eskimo
ONE day Rabbit wandered over the hillside, and came near an Indian wigwam. Now Rabbit was very timid. He crept close to the lodge and peered through a small hole. There was Frog, sitting near the fire.
"Brother," said Rabbit, "what are you doing?"
"I am playing with the ashes," said Frog.
"Come live with me," said Rabbit.
Frog said, "I have a lame leg. That is why I am sitting here while my brothers are out hunting."
Rabbit went into the lodge and tossed Frog on his back. "This is the way I will carry you," he said.
When Rabbit reached home, he went out to hunt for food. Suddenly he spied smoke curling up from among the willows along the river bank. Rabbit became frightened, and started home, exclaiming, "I have forgotten my crooked knife! I must go quickly and get it." Rabbit rushed home and dashed excitedly into his lodge. He exclaimed, "I have forgotten my crooked knife! I came home to get it."
​Frog said calmly, " Brother, why are you frightened?"
Rabbit said, "I saw a large smoke."
"Where was it?" asked Frog.
"Among the willows by the river," said Rabbit.
"Pooh!" said Frog. "The smoke came from Beaver's lodge. He lives down there. You're very brave to be so afraid of Beaver! I can hunt him."
Rabbit felt better. He said, "I'll carry you to Beaver's lodge. We'll break it in and catch him." So he carried Frog to Beaver's lodge down among the willows by the river.
Rabbit built a dam of stakes across the stream, and told Frog to watch, while he broke in the top of Beaver's lodge. While Rabbit was doing this, Frog pulled up some stakes, and therefore Beaver escaped. When Rabbit saw this, he shook Frog roughly and pushed him into the water under the ice.
And this was just what Frog wanted.