OpenLLM-France/wikimedia huggingface dataset:
# The Sunday Eight O'Clock/Wholesome Neglect

OUR neighbor across the street, who was the mother of nine children all of whom were a credit to themselves and to the community, used to say when asked how she succeeded unaided in rearing her family so successfully, that there was nothing better for children than a good dose of neglect. I have wondered sometimes if the fact that youngest sons and only children have so little independence and initiative is not because they have never been let alone. The host of parents and grandparents and aunts and uncles which incessantly hovers around makes any moments of heavenly neglect impossible. The child is never given a chance to think for himself or to work himself out of a difficult corner.
A student with whom I talked only a short time ago assured me that he thought ​the best service I had ever done him during the four years of his undergraduate course was to leave him alone—to refrain from giving him advice when he knew I wanted to do so and when there was evident reason for it, to keep from calling him to account for his wrong doing when he knew that I was aware of what he had done and disapproved of it. If I had reproved him he would have argued; as I did not, he changed his conduct.
It is a difficult lesson for parents and teachers and organization officers to learn, but it is often true, nevertheless, that the best way to reform children is not to notice them; the best way to teach students a lesson is to set them an example and say nothing; the best way to impress freshmen is not to lay down so many rules and to preach less. I have often felt that the reason men outside of organizations frequently have a higher scholastic average than those inside, is that, like the old lady's children, they have ​been given a dose of neglect—they have been allowed to work out their own salvation. When we know that some one will coddie us and wait on us and run after us and think for us—when some is always at hand to bear our sorrows and carry our burdens and pull us back from danger we grow to expect it. I know husbands who could not pack a hand bag if they were going on a journey; I know seniors who can not get up in the morning without being called; I know freshmen who never get out the books unless they are told. If our education is worth anything it ought to teach us to be independent.
We need a little more neglect.
December
# The Wings of the Dove (New York: Charles Scribner's Sons, 1902)

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
* Volume 1
** Book 1
*** Chapter 1
*** Chapter 2
** Book 2
*** Chapter 3
*** Chapter 4
** Book 3
*** Chapter 5
*** Chapter 6
** Book 4
*** Chapter 7
*** Chapter 8
*** Chapter 9
** Book 5
*** Chapter 10
*** Chapter 11
*** Chapter 12
*** Chapter 13
*** Chapter 14
*** Chapter 15
*** Chapter 16
* Volume 2
** Book 6
*** Chapter 17
*** Chapter 18
*** Chapter 19
*** Chapter 20
*** Chapter 21
** Book 7
*** Chapter 22
*** Chapter 23
*** Chapter 24
*** Chapter 25
** Book 8
*** Chapter 26
*** Chapter 27
*** Chapter 28
** Book 9
*** Chapter 29
*** Chapter 30
*** Chapter 31
*** Chapter 32
** Book 10
*** Chapter 33
*** Chapter 34
*** Chapter 35
*** Chapter 36
*** Chapter 37
*** Chapter 38
# The Wings of the Dove (New York: Charles Scribner's Sons, 1902)/Volume 1/Book 1

BOOK FIRST
* Chapter 1
* Chapter 2
# The Wingless Archangels

Beyond the bourn of dreams, their fortunate sphere, Golden and large in some rich galaxy, Rolls upon ways prolonged of harmony; And they, with wingless toil of many a year, Unto the calm of heavens have clomb anear– Wise with the secrets of eternity, And forcing truce with time…. They deem them free From change, and from the old, unchanging fear.
But on their immortality is blight– Whose dream betraying deserts have undone: They turn, where winds make chill the ashen light, Blown as from space and bleak oblivion; And mark the dim, portentous breath of Night, A mist penumbral on the noontide sun.
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 1961, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 62 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 Wings of the Dove (New York: Charles Scribner's Sons, 1902)/Volume 1

THE WINGS OF THE DOVE
* By the Same Author
* THE SACRED FOUNT. 1 vol. 12mo. $1.50.
THE WINGS OF THE DOVE
BY
HENRY JAMES
VOLUME I
NEW YORK
CHARLES SCRIBNER'S SONS
1902
Copyright, 1902, By
CHARLES SCRIBNER'S SONS
Published, August, 1902
TROW DIRECTORY
PRINTING AND BOOKBINDING COMPANY
NEW YORK
* Book 1
* Book 2
* Book 3
* Book 4
* Book 5
# The Wings of the Dove (New York: Charles Scribner's Sons, 1902)/Volume 1/Book 2

BOOK SECOND
* Chapter 3
* Chapter 4
# The Wings of the Dove

* Search for titles containing or beginning with: "The Wings of the Dove."
* 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.
* The Wings of the Dove, a poem by Felicia Hemans, 1827.
* The Wings of the Dove, the novel by Henry James.
# The Wings of the Dove (Henry James)

* The Wings of the Dove (New York: Charles Scribner's Sons, 1902)
    — First American book edition, and first publication in any form. Bound in two volumes. Nominal publication date 21 August 1902, but copies were not actually issued until eight days later. 3000 copies printed. Sold for $2.50.
* The Wings of the Dove (London: Archibald Constable & Co., 1902)
    — First English book edition. Bound in a single volume. Published 30 August 1902. 4000 copies printed. Sold for 6/-.
* "The Wings of the Dove" in The Novels and Tales of Henry James 19–20:
** "The Wings of the Dove" 1 in The Novels and Tales of Henry James 19
** "The Wings of the Dove" 2 in The Novels and Tales of Henry James 20
    — The "New York Edition"; revised for publication by James; this is the last revised version published in James' lifetime.
* The Wings of the Dove (London: Macmillan & Co., 1923)
    — Volumes 30 and 31 of The Novels and Stories of Henry James, the first posthumous collection of James' works; uses the "New York Edition" text.
# The Wife's Lament

* Search for titles containing or beginning with: "The Wife's Lament."
* sister projects: 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.
* The Wife's Lament, an old English poem in The Exeter Book
* The Wife's Lament, a poem by Elizabeth Margaret Chandler
# The Wife, and Other Stories

1918.
* The Wife
* Difficult People
* The Grasshopper
* A Dreary Story
* The Privy Councillor
* The Man in Case
* Gooseberries
* About Love
* The Lottery Ticket
This work is in the public domain in the United States because it was published before January 1, 1929.
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 Wife of Bath's Prologue and Tale (Chaucer)

part of The Canterbury Tales
* The Tale of the Wyf of Bathe (1900) from The Complete Works of Geoffrey Chaucer
* The Wife of Bath’s Tale from The Canterbury Tales and Faerie Queene (1870) (transcription project)
* The Wife of Bath’s Tale from The Canterbury tales of Geoffrey Chaucer (1914) (transcription project)
* The Wife of Bath’s Prologue and Tale from (unsourced)
* The Wife of Beith
* Wanton wife of Bath
* "The Wanton Wife of Bath" in A Satyr Against Hypocrites
* Wife of Bath in Chaucer's Works (ed. Skeat) Vol. V
# The Works of Francis Bacon/Volume 1/Essays/Of Negotiating

XLVII. OF NEGOTIATING.
It is generally better to deal by speech than by letter; and by the mediation of a third than by a man's self. Letters are good when a man would draw an answer by letter back again; or when it may serve for a man's justification afterwards to produce his own letter; or where it may be danger to be interrupted, or heard by pieces. To deal in person is good, when a man's face breedeth regard, as commonly with inferiors; or in tender cases, where a man's eye upon the countenance of him with whom he speaketh, may give him a direction how far to go; and generally, where a man will reserve to himself liberty either to disavow or to expound. In choice of instruments, it is better to choose men of a plainer sort, that are like to do that that is committed to them, and to report back again faithfully the success, than those that are cunning to contrive out of ether men's business somewhat to grace themselves, and will help the matter in report, for satisfaction sake. Use also such persons as affect the business wherein they are employed, for that quickeneth much; and such as are fit for the matter, as bold men for expostulation, fair-spoken men for persuasion, crafty men for inquiry and observation, froward and absurd men for business that doth not well bear out itself. Use also such as have been lucky and prevailed before in things wherein you have employed them; for that breeds confidence, and they will strive to maintain their prescription. It is better to sound a person with whom one deals afar off, than to fall upon the point at first; except you mean to surprise him by some short question. It is better dealing with men in appetite, than with those that are where they would be. If a man deal with another upon conditions, the start of first performance is all; which a man can reasonably demand, except either the nature of the thing be such, which must go before: or else a man can persuade the other party, that he shall still need him in some other thing; or else that he be counted the honester man. All practice is to discover, or to work. Men discover themselves in trust, in passion, at unawares; and of necessity, when they would have somewhat done, and cannot find an apt pretext, if you would work any man, you must either know his nature and fashions, and so lead him; or his ends, and so persuade him; or his weakness and disadvantages, and so awe him; or these that have interest in him, and so govern him. In dealing with cunning persons, we must ever consider their ends, to interpret their speeches; and it is good to say little to them, and that which they least look for. In all negotiations of difficulty, a man may not look to sow and reap at once; but must prepare business, and so ripen it by degrees.
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 Works of Francis Bacon/Volume 1/Essays/Of Parents and Children

VII. OF PARENTS AND CHILDREN.
The joys of parents are secret, and so are their griefs and fears; they cannot utter the one, nor they will not utter the other. Children sweeten labours, but they make misfortunes more bitter: they increase the cares of life, but they mitigate the remembrance of death. The perpetuity by generation is common to beasts; but memory, merit, and noble works are proper to men: and ​surely a man shall see the noblest works and foundations have proceeded from childless men, which have sought to express the images of their minds, where those of their bodies have failed; so the care of posterity is most in them that have no posterity. They that are the first raisers of their houses are most indulgent towards their children, beholding them as the continuance, not only of their kind, but of their work; and so both children and creatures.
That difference in affection of parents towards their several children, is many times unequal, and sometimes unworthy, especially in the mother; as Solomon saith, "A wise son rejoiceth the father, but an ungracious son shames the mother." A man shall see, where there is a house full of children, one or two of the eldest respected, and the youngest made wantons; but in the midst some that are as it were forgotten, who, many times, nevertheless, prove the best. The illiberality of parents, in allowance towards their children, is an harmful error, and makes them base; acquaints them with shifts; makes them sort with mean company; and makes them surfeit more when they come to plenty: and therefore the proof is best when men keep their authority towards their children, but not their purse. Men have a foolish manner (both parents, and school masters, and servants) in creating and breeding an emulation between brothers during childhood, which many times sorteth to discord when they are men, and disturbeth families. The Italians make little difference between children and nephews, or near kinsfolks; but so they be of the lump, they care not, though they pass not through their own body; and, to say truth, in nature it is much a like matter; insomuch that we see a nephew sometimes resembleth an uncle, or a kinsman, more than his own parents, as the blood happens. Let parents choose betimes the vocations and courses they mean their children should take, for then they are most flexible; and let them not too much apply themselves to the disposition of their children, as thinking they will take best to that which they have most mind to. It is true, that if the affection, or aptness of the children be extraordinary, then it is good not to cross it; but generally the precept is good, "optimum elige, suave et facile illud faciet consuetudo." Younger brothers are commonly fortunate, but seldom or never where the elder are disinherited.
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 Works of Francis Bacon/Volume 1/Essays/Of Nature in Men

XXXVIII. OF NATURE IN MEN.
Nature is often hidden, sometimes overcome seldom extinguished. Force maketh nature more violent in the return; doctrine and discourse maketh nature less importune; but custom, only doth alter and subdue nature. He that seeketh victory over his nature, let him not set himself too great nor too small tasks; for the first wil make him dejected by often failing, and the second will make him a small proceeder, though by often prevailing: and at the first, let him practise with helps, as swimmers do with bladders or rushes; but, after a time let him practise with disadvantages, as dancers do with thick shoes; for it breeds great perfection, if the practise be harder than the use. Where nature is mighty, and therefore the victory hard, the degrees had need be, first to stay and arrest nature in time; like to him that would say over the four and twenty letters when he was angry; then to go less in quantity; as if one should, in forbearing wine, come from drinking healths to a draught at meal; and lastly, to discontinue altogether: but if a man have the fortitude and resolution to enfranchise himself at once, that is the best:
"Optimus ille animi vindex lædentia pectus
Vincula qui rupit, dedoluitque semel.
Neither is the ancient rule amiss, to bend nature as a wand to a contrary extreme, whereby to set it right; understanding it where the contrary extreme is no vice. Let not a man force a habit upon himself with a perpetual continuance, but with some intermission: for both the pause reinforceth the new onset; and, if a man that is not perfect be ever in practice he shall as well practise his errors as his abilities, and induce one habit of both; and there is no means to help this but by seasonable intermission; but let not a man trust his victory over his nature too far; for nature will lie buried a great time, and yet revive upon the occasion, or temptation; like as it was with Æsop's damsel, turned from a cat to a woman, who sat very demurely, at the board's end till a mouse ran before her; therefore, let a man either avoid the occasion altogether, or put himself often to it, that he may be little moved with it. A man's nature is best perceived in privateness, for there is no affectation; in passion, for that putteth a man out of his precepts; and in a new case or experiment, for there custom leaveth him. They are happy men whose natures sort with their vocations; otherwise they may say, "multum incola fuit anima mea," when they converse in those things they do not affect. In studies, whatsoever a man commandeth upon himself, let him set hours for it; but whatsoever is agreeable to his nature, let him take no care for any set times; for his thoughts will fly to it of themselves, so as the spaces of other business or studies will suffice. A man's nature runs either to herbs or weeds; therefore let him seasonably water the one, and destroy the other.
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 Works of Francis Bacon/Volume 1/Essays/Of Nobility

XIV. OF NOBILITY.
We will speak of nobility first as a portion of an estate, then as a condition of particular persons. A monarchy where there is no nobility at all, is ever a pure and absolute tyranny, as that of the Turks; for nobility attempers sovereignity, and draws the eyes of the people somewhat aside from the line royal; but for democracies they need it not; and they are commonly more quiet and less subject to sedition, than where there are stirps of nobles; for men's eyes are upon the business, and not upon the persons; or if upon the persons, it is for the business' sake, as fittest, and not for flags and pedigree. We see the Switzers last well, notwithstanding their diversity of religion and of cantons; for utility is their bond, ​and not respects. The united provinces of the Low Countries in their government excel; for where there is an equality the consultations are more indifferent, and the payments and tributes more cheerful. A great and potent nobility addeth majesty to a monarch, but diminisheth power, and putteth life and spirit into the people, but presseth their fortune. It is well when nobles are not too great for sovereignty nor for justice; and yet maintained in that height, as the insolency of inferiors may be broken upon them before it come on too fast upon the majesty of kings. A numerous nobility causeth poverty and inconvenience in a state, for it is a surcharge of expense; and besides, it being of necessity that many of the nobility fall in time to be weak in fortune, it maketh a kind of disproportion between honour and means.
As for nobility in particular persons, it is a reverend thing to see an ancient castle or building not in decay, or to see a fair timber tree sound and perfect; how much more to behold an ancient noble family, which hath stood against the waves and weathers of time! for new nobility is but the act of power, but ancient nobility is the act of time. Those that are first raised to nobility are commonly more virtuous, but less innocent, than their descendants; for there is rarely any rising but by a commixture of good and evil arts; but it is reason the memory of their virtues remain to their posterity, and their faults die with themselves. Nobility of birth commonly abateth industry; and he that is not industrious, envieth him that is; besides noble persons cannot go much higher: and he that standeth at a stay when others rise, can hardly avoid motions of envy. On the other side, nobility extinguished the passive envy from others towards them, because they are in possession of honour. Certainly, kings that have able men of their nobility shall find ease in employing them, and a better slide into their business; for people naturally bend to them as born in some sort to command.
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 Works of Francis Bacon/Volume 1/Essays/Of Innovations

XXIV. OF INNOVATIONS.
As the births of living creatures at first are ill-shapen, so are all innovations, which are the births of time; yet notwithstanding, as those that first bring honour into their family are commonly more worthy than most that succeed, so the first precedent (if it be good) is seldom attained by imitation; for ill to man's nature as it stands perverted, hath a natural motion strongest in continuance; but good, as a forced motion, strongest at first. Surely every medicine is an innovation, and he that will not apply new remedies must expect new evils; for time is the greatest innovator; and if time of course alter all things to the worse, and wisdom and counsel shall not alter them to the better, what shall be the end? It is true, that what is settled by custom, though it be not good, yet at least it is fit; and those things which have long gone together, are, as it were, confederate within themselves; whereas new things piece not so well; but, though they help by their utility, yet they trouble by their inconformity: besides, they are like strangers, more admired, and less favoured. All this is true, if time stood still; which, contrariwise, moveth so round, that a froward retention of custom is as turbulent a thing as an innovation; and they that reverence too much old times, are but a scorn to the new. It were good, therefore, that men in their innovations, would follow the example of time itself, which indeed innovateth greatly, but quietly, and by degrees scarce to be perceived; for otherwise, whatsoever is new is unlooked for; and ever it mends borne, and pairs other; and he that is holpen takes it for a fortune, and thanks the time; and he that is hurt for a wrong,—and imputeth it to the author. It is good also not to try experiments in states, except the necessity be urgent, or the utility evident; and well to beware that it be the reformation that draweth on the change, and not the desire of change that pretendeth the reformation; and lastly, that the novelty, though it be not rejected, yet be held for a suspect; and, as the Scripture saith, "That we make a stand upon the ancient way, and then look about us, and discover what is the straight and right way, and so to walk in it."
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
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