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

Fab. LXXVI.
A Dog in a Manger.
A Churlish Envious Curr was gotten into a Manger, and there lay Growling and Snarling to keep the Horses from their Provender. The Dog Eat None himself, and yet rather Ventur'd the Starving his Own Carcase then he would suffer any thing else to be the Better for't.
The Moral.
REFLEXION.
If some men might have their Wills the very Sun in the Firmament should withdraw his Light, and they would submit to Live in Perpetual Darkness Themselves, upon Condition that the rest of the World might do so for Company. Whatsoever their Neighbor Gets They Lose, and the very Bread that One Eats makes T'other Meager: which is the Genuine Moral of the Fable. There is in this Malevolence, somewhat of the Punithment, as well as of the Spite, of the Damn'd: They take delight in Other Peoples Miseries, and at the same Time are their Own Tormentors. This Diabolical Envy is Detestable even in Private Persons; but whenever the Governing Patt of a Nation comes to be Tainted with it, there’s Nothing so Sacred that a Corrupt Supercilious Ill Natur'd Minister will not sacrifice to This Execrable Passion. No Man should Eat, Live, or Breath Common Air if He could Hinder it. ‘Tis the Bus'ness of his Life, and the Delight of his Soul, to Blast all sorts of Honest Men, and not only to Lessen their Characters, and their Services, but to Range them in the Number of Publique Enemics: And he had Twenty times rather see the Government Sink, then have it thought that any hand but his Own should have a Part of the Honour of Saving it. Now He that Betrays his Master for Envy, will never fail of doing it for Mony: ​For the Gratifying of This Canker’d Malignity is but Another way of selling him; Only the Spite is Antecedent and Subservient to the Corruption: But This Court-Envy is not Altogether the Envy of the Dog in the Fable. For there’s a Mixture of Avarice and Interest in the Former, whereas the Other is a Spitefull Malignity purely for Mischief sike. The Dog will rather Starve himself then the Oxe shall Eat; but the Courtier will be sure to Look to One whoever else goes to the Devil.
# Fables of Æsop and Other Eminent Mythologists/Fable LXXXII

Fab LXXXII.
An Old Tree Transplanted.
A Certain Farmer had One Choice Apple-Tree in his Orchard that he Valu'd above all the rest, and he made his Landlord Every Year a Present of the Fruit on't: He lik'd the Apples so very well, that Nothing would serve Him but Transplanting the Tree into his Own Grounds, It Witherd presently upon the Removal, and so there was an end of both Fruit and Tree together. The News was no sooner brought to the Landlord, but he brake out into This Reflexion upon it: This comes, says he, of Transplanting an Old Tree, to Gratifie an Extra-​vagant Appetite: Whereas if I could have Contented my self with the Fruit, and left my Tenant the Tree still, All had been Well.
The Moral.
REFLEXION.
There’s No forcing Nature against her Biass, or Inverting the Methods of Providence. Irregular Desires and Unreasonable Undertakings must expect to meet with Disappointments. There’s a Proper Time for All Things, and Nothing suceceds well, but what's done in Season, And This is not the Only Case neither, where an Extravagant Appetite, or Humour makes People forget the Methods of Decency and Reason. As in unequal Matches for the Purpose: For Marrying is but a kind of Transplanting, and an Old Fellow with a Young Wench, may very well pass for a Counterpart of This Fable.
# Fables of Æsop and Other Eminent Mythologists/Fable LXXVII

Fab. LXXVII.
A Sheep and a Crow.
THere was a Crow sat Chattering upon the Back of a Sheep; Well! Sirrah says the Sheep, You durst not ha' done This to a Dog. Why I know that says the Crow as well as You can tell me, for I have the Wit to Consider Whom I have to do withall. I can be as Quiet as any body with Those that are Quarrelsome, and I can be as Troublesome as Another too, when I Meet with Those that will Take it.
The Moral.
REFLEXION.
'Tis No New Thing for an Innocent Simplicity to be made the Sport of Bantering Drolls, and Buffoons. This is to tell Modest and Well-Meaning Men what they are to Expect in this World, and what they are to Trust to where there is not a Power sufficicnt to Repel Force by Force: And it serves further to keep This Check upon the Insolent, that there are Others as much too Hard for Them, as They are for Those that they Oppress. This Crow is much of the Humour of the Mobile. They are Tongue-Valiant 'tis True, and as Bold as Hercules where theyknow there's No Danger, but throw a Volly of Shot among them, and they have not the Courage of so many Hares. And what is All This Now, but according to the Guise of the World, God Threatens Kings, (as Dr. Donne has it) Kings Lords, as Lords do Us. He that’s a Tyrant over One Man is a Slave to Another.
# Fables of Æsop and Other Eminent Mythologists/Fable LXXXI

Fab. LXXXI.
An Old weazle and Mice.
AN Old Weazle that was now almost past Mousing, try’d what she could do by her Wits, when she found she could live no longer upon the Square, and so Conveys her self into a Meal-Tub for the Mice to come to Her, since she could not go to Them. They came thick and threefold for a time, as she expected they should, till at last, One Experienc'd Stager that had Baffled Twenty Traps and Tricks Before, Discover’d the Plot, and quite Spoyld the Jest.
The Moral.
REFLEXION.
KNAVES live as Naturally upon Fools, as Spiders do upon Flyes, and the Want of Downright Force must be suppy'd by Art. But Time that Discovers the Truth of Things, lays open Frauds too and Double Dealings; and after that Discovery, there’s No Passing the same Trick upon the Mice and Rats here over again. A Body would think now that Reasonable Creatures should at least have the Wit of Vermine, and not run their Necks over and over into the same Noose: But in Despite of Claps and Surfeits, Men we fee will be Whoring and Faddling-on still. And the same Baite of Liberty and Property will serve for the Common People in sæcula sæculorum, Even after they have been Choak’d, Begger'd, and Poyson’d with it five Hundred times before.
# Fables of Æsop and Other Eminent Mythologists/Fable LXXXIII

Fab LXXXIII.
A Fox and a Goat.
A Fox and a Goat went down by Consent into a Well to Drink, and when they had Quench’d their Thirst, the Goat fell to Hunting up and down which way to get back again. Oh! says Reynard, Never Trouble your Head how to get back, but leave That to Me. Do but You Raise your self upon your Hinder Legs with your Fore-Feet Close to the Wall, and then stretch out your Head: I can Easily Whip up to your Horns, and so out of the Well, and Draw you after me. The Goat puts himself in Posture immediately as he was directed, gives the Fox a Lift, and so Out he Springs; but Reynards Bus’ness was now only to make Sport with his Companion instead of Helping him. Some Hard Words the Goat gave him, but the Fox puts off all with a Jest. If you had but half so much Brains as you have Beard, says he, you would have bethonght your self how to get up again before you went down.
The Moral.
REFLEXION.
It is Wisdom to Consider the End of Things before we Embarque, and to Forecast Consequences. It is also to be Expected that Men in Ditsress will look to themselves in the First Place, and leave their Companions to Shift as well as they can, When a Knave, and an Honest Man happen to be Embarqu’d together in the same Common Interest, the Sharper will be sure, if ever it comes to a Pinch, to shift for Himself; and leave T'other in the Lurch. It is the way of the World for Men to Abandon their Benefactors, and to make sport with Those that Rais'd them. This was the Trick, that the Fox serv’d the Goat here in the Well; to shew us that He that Helps Another out at a Plunge, runs the Risque of being left in the Mire himself. No Matter for the Morality of the Thing, so long as it is the Fashion; And that He that Advances himself upon the Ruine of Another gets the Reputation of a Man of Art, and Address. The Facility, in fine, and the Simplicity of the Goat, shews us what an Honest Man is to Trust to that keeps a Knave company.
We find in This Fox, the Roguery, the Invention, and the Wilyness of the Crafty People we meet with Abroad, and a Lively Image of the Faith, Friendfhip, Good Nature, and Justice that we are to Expect from them. We cannot therefore keep too strict an Eye upon the Life and Conversation of Those we have to do withall. If they be Men of Fraud, they'll never stick at bringing their Friends and Companions into Dangers, Losses, and Inconveniences; Scoure off themselves, and leave Those that Trust them to pay the Reck’ning. But, in a Word, This Application extends to Men of Trick and Design of All Sorts; let it be in Pleasure, Fortune, Pride, Envy, Vain-Glory, Trade, Law, Marriages, Quarrels, Travels, Ambition, &c. Wherefore it Behoves us to Look before we Leape, and in Case of the Worst that can befall us, to secure an After-Game. The Want of this Foresight was the Goats Ruine.
# Fables of Æsop and Other Eminent Mythologists/Fable LXXXIV

Fab. LXXXIV.
Cocks and a Partridge.
A Cock-Master bought a Partridge, and turn‘d it among his Fighting Cocks, for them to Feed together. The Cocks beat the Partridge away from their Meat, which she layd the more to Heart, because it look'd like an Aversion to her purely as a Stranger. But the Partridge finding These very Cocks afterwards Cutting one Another to piees she comforted her self with This Thought, that she had no Reason to expect they should be Kinder to Her, than they were to One Another.
The Moral.
REFLEXION.
There's No Peace to be Expected among those that are Naturally Fierce and Quarrelsome. But we are to Distinguith however, betwixt Injuries of Malice, and of Evil Nature, as we do betwixt Violences in Hot Bloud, and Those of Deliberate Spite and Intention; which we find in the Common Cases of Manslaughter, and Murder. The Doctrine may be briefly This, that so far as Possible, we are to Avoid Ill Company: but where we are forcd upon’t, there’s No Remedy but Patience. The Cocks here Did but according to their Kind; And it is the Same Thing with Wicked Men too, (as Birds of the same Feather) to be Troublesome to Other People as well as to One Another.
# Fables of Æsop and Other Eminent Mythologists/Fable LXXXIX

Fab. LXXXIX.
A Hunted Bever.
THE Bever is a kind of an Amphibious Creature, but he lives Mostly in the Water. His Stones, they fay, are Med'cinal; and it is principally for Their Sake he knows, that People seek his Life; and therefore when he finds himself Hard Pinch’d, he Bites ‘em off, and by leaving Them to his Pursuers, he Saves Himself.
The Moral.
REFLEXION.
We find This Doctrine and Prattice to be Verify’d in State-Chaces, as as well as in Those of the Woods; That is to say, where it is made a Crime to be Rich, and where Men are fore'd to lay Violent Hands on Themselves, to be Safe and Quiet; and with the Bever here, to compound with their Nutmegs to save their Lives.
# Fables of Æsop and Other Eminent Mythologists/Fable LXXXV

Fab. LXXXV.
A Bragging Traveller.
A Vain Fellow that had been abroad in the World, would still be Tiring All Peoples Ears at his Return, with Stories of his Wonderful Actions and Adventures in his Travels; and particularly, he told of a Leap he took at Rhodes, that No Body there could come within Six Foot on't. Now This (says he) I am able to Prove by several Witnesses upon the Place. If This be True (says one of the Company) there's No Need of going to Rhodes for Witnesses: Do but You fancy this to be Rhodes, and then shew us the Leape.
The Moral.
REFLEXION.
# Fables of Æsop and Other Eminent Mythologists/Fable LXXXVI

Fab. LXXXVI.
An Impostor to the Oracle.
THere was a certain Bantering Droll that took a Journey to Delphos, a purpose to try if he could put a Trick upon Apollo. He carry'd a Sparrow in his Hand under his Coat, and told the God, I have somewhat in my Hand, says he, Is it Dead or Living? If the Oracle should say ‘twas Dead, he could shew it Alive; If Living, ‘twas but squeezing it, and then 'twas Dead. Now He that saw the Malice of his Heart gave him this Answer: It shall e’en be which of the Two you please; for ‘tis in Your Choice to have it either the One or the Other.
The MORAL.
REFLEXION.
This Points at the Folly and Wickedness of Those Men that think to play Fast and Loose with God Almighty, who sees the very Thoughts of our Hearts. This way of Fooling in Holy Things is much a Bolder sort of Impicty, then it is commonly Taken for. He that pretends to Doubt of an All-knowing Power, has as much Right to Doubt of an Allmighty Power too, and the bringing of One Attribute in Question, Opens the Way to a Diffidence of all the Rest. It would prevent a great Deal of Wickedness in the World, if Men would but Live and Act in Religious Matters, so as to Own, and to Recognize the Force, and Awe of a Deity in their Practices, as well as in their Words: But when they come to Querying and Riddling upon't, with an [If it be so and so;] The Scandal of the Supposition is not to be Borne; for such a way of Seeming to Afficm a Thing, is but one Remove from a Flat Denyal of it. Such was the Imposters Question here to the Oracle: which Implyes both the Doubt of a Divine Omniscience, and a Curiosity to Discover the Truth of the Matter, with a Banter at the End on’t; and so makes it a consummated Wickedness.
# Executive Order 13184

more info.
See the Notes section for a listing of Executive Orders affected by or related to the issuance of this Executive Order.
Signed by President William J. Clinton Thursday, December 28, 2000
Federal Register page & date: 66 FR 697, Wednesday, January 3, 2001
By the authority vested in me as President of the United States by the Constitution and laws of the United States of America, including section 301 of title 3, United States Code, and sections 3301 and 7301 of title 5, United States Code, it is hereby ordered as follows:
    Executive Order 12834 of January 20, 1993, “Ethics Commitments by Executive Branch Appointees,” is hereby revoked, effective at noon January 20, 2001. Employees and former employees subject to the commitments in Executive Order 12834 will not be subject to those commitments after the effective date of this order.

## Notes

Shortcut: WS:USEO

### Revokes

* Executive Order 12834, January 20, 1993
This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Executive Order 13188

more info.
See the Notes section for a listing of Executive Orders affected by or related to the issuance of this Executive Order.
Signed by President William J. Clinton Friday, January 12, 2001
Federal Register page & date: 66 FR 5419, Thursday, January 18, 2001
Executive Order 13188 of January 12, 2001
Amendment to Executive Order 13111, Extension of the Advisory Committee on Expanding Training Opportunities
By the authority vested in me as President by the Constitution and the laws of the United States, including the Federal Advisory Committee Act, as amended (5 U.S.C. App.), and in order to extend the Advisory Committee on Expanding Training Opportunities for 2 years, it is hereby ordered that section 7(f) of Executive Order 13111 of January 12, 1999, is amended by deleting “2 years from the date of this order” and inserting “on January 11, 2003” in lieu thereof.

## Notes

Shortcut: WS:USEO

### Amends

* Executive Order 13111, January 12, 1999

### See Related

* Executive Order 13316, September 17, 2003
This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Fasting for the cure of disease/Chapter 2

​CHAPTER II
STARVATION
"Repletion and Starvation may both do harm in two contrary extremes."
Burton: Anatomy of Melancholy.
​CHAPTER II
STARVATION
Death from starvation frequently occurs when the body is overfed. The purpose of food is that of nourishing body tissue, a purely mechanical process for use in growth and rebuilding. In the event that, through errors in digestion, organic defect, or fault in the functions of absorption and assimilation, tissue waste is not replaced as broken down, starvation and death result. If any one of these conditions exists, the more food supplied, the less resistance to disease succeeds, since energy is then directed towards the elimination of food products that cannot be utilized because of physical inability in the ultimate processes of growth. Exhaustion and, after a time, death occur.
Death from starvation cannot take place in a fast when organic disease is absent. In every animate body a reserve supply of nourishment is held in the interstices of tissue
(Improve this image)
Mrs. J. Obesity. Photograph of subject taken
(Improve this image)
Mrs. J. at end of fast of thirty-four days,
weight 145 pounds. A remarkable reduction of 105 pounds accomplished by treatment. ​mine disasters, and the like, digestive function is paralyzed primarily by mental apprehension due to the situation. If death occur in these circumstances, within several days or weeks, it must be attributed, not to want of nourishment, but to the effect of general emotional exhaustion upon physical force.
For the purposes of the text, Starvation may be defined as the denial of food by accident or design to a system, non-diseased, but clamoring for sustenance. Hunger indicates the need, and, whenever its call is sounded, fatal consequences ensue in case of neglect or omission to feed.
Thus emphasizing the distinction between the state of the human body in a fast, and its condition in the process of starvation, detailed examination of these subjects is left for other chapters.
# Fallen

* Search for titles containing or beginning with: "Fallen."
* 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.
* "Fallen", a poem by William Kersley Holmes
* The Fallen, a poem by Stephen Berrien Stanton
# Fallows v. Continental & Commercial Trust & Savings Bank

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
235 U.S. 300
Fallows v. Continental & Commercial Trust & Savings Bank
Argued: and submitted November 9, 1914. --- Decided: November 30, 1914
Mr. Edwin H. Cassels for appellant.
Mr. Herman Frank for appellee.
[Argument of Counsel from pages 301-303 intentionally omitted]
Mr. Justice McReynolds delivered the opinion of the court:

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# False though She be

FALSE though she be to me and love, I'll ne'er pursue revenge; For still the charmer I approve, Though I deplore her change.   In hours of bliss we oft have met: They could not always last; And though the present I regret, I'm grateful for the past.
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
# False Faces

* Search for titles containing or beginning with: "False Faces."
* 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.
* "False Faces" (1916), an essay by Thomas Arkle Clark
* The False Faces (1918), a novel by Louis Joseph Vance
   * The False Faces (1919), a silent film based on the novel
# Fallen v. United States

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
378 U.S. 139
Fallen v. United States
Argued: April 30, 1964. --- Decided: June 22, 1964
Isaac N. Groner, Washington, D.C., for petitioner.
Philip B. Heymann, Washington, D.C., for respondent.
Mr. Chief Justice WARREN delivered the opinion of the Court.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Epistle of the Apostles

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* sister projects: Wikipedia article, Wikidata item.
Also known by the Latin title Epistula Apostolorum. Purportedly an open letter from the remaining 11 apostles, this claim of authorship is not believed to be authentic in the modern era. It is believed to have been written in the second century CE. It was probably originally written in Greek, but the oldest surviving copies are Coptic and Ethiopic translations, as well as a small fragment of a Latin translation. It is a work of "early catholic" Christianity, and opposes Gnosticism and doceticism.
English-language translations of Epistle of the Apostles include:
# Epistle to Diognetus

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The Epistle of Mathetes to Diognetus is probably the earliest example of Christian apologetics, writings defending Christianity from its accusers. The Greek writer and recipient are not otherwise known, but the language and other textual evidence dates the work to the late 2nd century; some assume an even earlier date and count it among the Apostolic Fathers. "Mathetes" is not a proper name; it simply means "a disciple."
English-language translations of Epistle to Diognetus include:
* The temporal condition and the principles of Christians from the Epistle to Diognetus from Tracts for the Times, 1834
* Epistle to Diognetus translated by Alexander Roberts and James Donaldson, 1867
* Epistle to Diognetus translated by Joseph Barber Lightfoot, from Apostolic Fathers, 1891

### Works about this text

* Introductory Note to the Epistle of Mathetes to Diognetus by Arthur Cleveland Coxe, from the Ante-Nicene Fathers
* "Diognetus, Epistle to," in Dictionary of Christian Biography and Literature to the End of the Sixth Century, (ed.) by Henry Wace and William C. Piercy, London: John Murray (1911)
* "Epistle to Diognetus," in Catholic Encyclopedia, (ed.) by Charles G. Herbermann and others, New York: The Encyclopaedia Press (1913)
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
# Epistle to Diognetus (Roberts-Donaldson)

This translation of the Epistle to Diognetus first appeared in Ante-Nicene Christian Library Vol. I (1867).
* "Epistle to Diognetus" in Ante-Nicene Christian Library Vol. I (1867).
* "Mathetes" in Ante-Nicene Fathers Vol. I (1885).
# Epistle of Polycarp to the Philippians

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A letter written by Polycarp in Antioch to the Christian church in Philippi.
English-language translations of Letter to the Philippians include:
* The Epistle of Polycarp to the Philippians translated by William Wake, first published in The Suppressed Gospels and Epistles, 18th century
* Polycarp's letter to the Philippians translated by Joseph Barber Lightfoot, 19th century
* The Epistle of Polycarp translated by Alexander Roberts and James Donaldson, first published in Ante-Nicene Christian Library, 1867

### See also

* Introductory Note to the Epistle of Polycarp to the Philippians by Arthur Cleveland Coxe, from Ante-Nicene Fathers