NVIDIA Corporation, USA
Paper accepted at Interspeech 2026
All samples are generated from the Long-Form HifiTTS benchmark — multi-paragraph passages of ~3–4 minutes each (English, HiFiTTS reference speakers). Each row is the same passage synthesized by each system. MagpieTTS-LF (highlighted in green) is our proposed method.
| Sample | MagpieTTS-LF (Ours) |
Qwen3-TTS | VibeVoice | XTTS |
|---|---|---|---|---|
| Sample 1: The same law of eternal procession ranges all that we call the virtues, and extinguishes each in the light of a better. The great man will not be prudent in the popular sense; all his prudence will be so much deduction from his grandeur. But it behooves each to see, when he sacrifices prudence, to what god he devotes it; if to ease and pleasure, he had better be prudent still; if to a great trust, he can well spare his mule and panniers who has a winged chariot instead. Geoffrey draws on his boots to go through the woods, that his feet may be safer from the bite of snakes; Aaron never thinks of such a peril. In many years neither is harmed by such an accident. Yet it seems to me that with every precaution you take against such an evil you put yourself into the power of the evil. I suppose that the highest prudence is the lowest prudence. Is this too sudden a rushing from the centre to the verge of our orbit? Think how many times we shall fall back into pitiful calculations before we take up our rest in the great sentiment, or make the verge of to day the new centre. Besides, your bravest sentiment is familiar to the humblest men. The poor and the low have their way of expressing the last facts of philosophy as well as you. “Blessed be nothing” and “The worse things are, the better they are” are proverbs which express the transcendentalism of common life. One man’s justice is another’s injustice; one man’s beauty another’s ugliness; one man’s wisdom another’s folly; as one beholds the same objects from a higher point. One man thinks justice consists in paying debts, and has no measure in his abhorrence of another who is very remiss in this duty and makes the creditor wait tediously. But that second man has his own way of looking at things; asks himself Which debt must I pay first, the debt to the rich, or the debt to the poor? the debt of money, or the debt of thought to mankind, of genius to nature? For you, O broker, there is no other principle but arithmetic. For me, commerce is of trivial import; love, faith, truth of character, the aspiration of man, these are sacred; nor can I detach one duty, like you, from all other duties, and concentrate my forces mechanically on the payment of moneys. Let me live onward; you shall find that, though slower, the progress of my character will liquidate all these debts without injustice to higher claims. If a man should dedicate himself to the payment of notes, would not this be injustice? Does he owe no debt but money? And are all claims on him to be postponed to a landlord’s or a banker’s? | ||||
| Sample 1 | ||||
| Sample 2: First of all, condemn the life thou art now leading: but when thou hast condemned it, do not despair of thyself - be not like them of mean spirit, who once they have yielded, abandon themselves entirely and as it were allow the torrent to sweep them away. No; learn what the wrestling masters do. Has the boy fallen? “Rise,” they say, “wrestle again, till thy strength come to thee.” Even thus should it be with thee. For know that there is nothing more tractable than the human soul. It needs but to will, and the thing is done; the soul is set upon the right path: as on the contrary it needs but to nod over the task, and all is lost. For ruin and recovery alike are from within. It is the critical moment that shows the man. So when the crisis is upon you, remember that God, like a trainer of wrestlers, has matched you with a rough and stalwart antagonist. “To what end?” you ask. That you may prove the victor at the Great Games. Yet without toil and sweat this may not be! If thou wouldst make progress, be content to seem foolish and void of understanding with respect to outward things. Care not to be thought to know anything. If any should make account of thee, distrust thyself. Remember that in life thou shouldst order thy conduct as at a banquet. Has any dish that is being served reached thee? Stretch forth thy hand and help thyself modestly. Doth it pass thee by? Seek not to detain it. Has it not yet come? Send not forth thy desire to meet it, but wait until it reaches thee. Deal thus with children, thus with wife; thus with office, thus with wealth — and one day thou wilt be meet to share the Banquets of the Gods. But if thou dost not so much as touch that which is placed before thee, but despisest it, then shalt thou not only share the Banquets of the Gods, but their Empire also. Remember that thou art an actor in a play, and of such sort as the Author chooses, whether long or short. If it be his good pleasure to assign thee the part of a beggar, a ruler, or a simple citizen, thine it is to play it fitly. For thy business is to act the part assigned thee, well: to choose it, is another’s. Keep death and exile daily before thine eyes, with all else that men deem terrible, but more especially Death. Then wilt thou never think a mean though, nor covet anything beyond measure. | ||||
| Sample 2 | ||||
| Sample 3: But I can point thee out a free man, that thou mayest be no more in search of an example. Diogenes was free. How so? Not because he was of free parentage (for that, indeed, was not the case), but because he was himself free. He had cast away every handle whereby slavery might lay hold of him to enslave him, nor was it possible for any to approach and take hold of him to enslave him. All things sat loose upon him - all things were to him attached by but slender ties. Hadst thou seized upon his possessions, he would rather have let them go than have followed thee for them - aye, had it been even a limb, or mayhap his whole body; and in like manner, relatives, friends, and country. For he knew whence they came - from whose hands and on what terms he had received them. His true forefathers, the Gods, his true Country, he never would have abandoned; nor would he have yielded to any man in obedience and submission to the one nor in cheerfully dying for the other. For he was ever mindful that everything that comes to pass has its source and origin there; being indeed brought about for the weal of that his true Country, and directed by Him in whose governance it is. Ponder on this - on these convictions, on these words: fix thine eyes on these examples, if thou wouldst be free, if thou hast thine heart set upon the matter according to its worth. And what marvel if thou purchase so great a thing at so great and high a price? For the sake of this that men deem liberty, some hang themselves, others cast themselves down from the rock; aye, time has been when whole cities came utterly to an end: while for the sake of Freedom that is true, and sure, and unassailable, dost thou grudge to God what He gave, when He claims it? Wilt thou not study, as Plato saith, to endure, not death alone, but torture, exile, stripes - in a word, to render up all that is not thine own? Else thou wilt be a slave amid slaves, wert thou ten thousand times a consul; aye, not a whit the less, though thou climb the Palace steps. And thou shalt know how true the saying of Cleanthes, that though the words of philosophers may run counter to the opinions of the world, yet have they reason on their side. | ||||
| Sample 3 | ||||
| Sample 4: From the vast inequality of conditions and fortunes, from the great variety of passions and of talents, of useless arts, of pernicious arts, of frivolous sciences, would issue clouds of prejudices equally contrary to reason, to happiness, to virtue. We should see the chiefs foment everything that tends to weaken men formed into societies by dividing them; everything that, while it gives society an air of apparent harmony, sows in it the seeds of real division; everything that can inspire the different orders with mutual distrust and hatred by an opposition of their rights and interest, and of course strengthen that power which contains them all. 'Tis from the bosom of this disorder and these revolutions, that despotism gradually rearing up her hideous crest, and devouring in every part of the state all that still remained sound and untainted, would at last issue to trample upon the laws and the people, and establish herself upon the ruins of the republic. The times immediately preceding this last alteration would be times of calamity and trouble: but at last everything would be swallowed up by the monster; and the people would no longer have chiefs or laws, but only tyrants. At this fatal period all regard to virtue and manners would likewise disappear; for despotism, cui ex honesto nulla est spes, tolerates no other master, wherever it reigns; the moment it speaks, probity and duty lose all their influence, and the blindest obedience is the only virtue the miserable slaves have left them to practise. This is the last term of inequality, the extreme point which closes the circle and meets that from which we set out. 'Tis here that all private men return to their primitive equality, because they are no longer of any account; and that, the subjects having no longer any law but that of their master, nor the master any other law but his passions, all notions of good and principles of justice again disappear. 'Tis here that everything returns to the sole law of the strongest, and of course to a new state of nature different from that with which we began, in as much as the first was the state of nature in its purity, and the last the consequence of excessive corruption. There is, in other respects, so little difference between these two states, and the contract of government is so much dissolved by despotism, that the despot is no longer master than he continues the strongest, and that, as soon as his slaves can expel him, they may do it without his having the least right to complain of their using him ill. The insurrection, which ends in the death or despotism of a sultan, is as juridical an act as any by which the day before he disposed of the lives and fortunes of his subjects. Force alone upheld him, force alone overturns him. Thus all things take place and succeed in their natural order; and whatever may be the upshot of these hasty and frequent revolutions, no one man has reason to complain of another's injustice, but only of his own indiscretion or bad fortune. | ||||
| Sample 4 | ||||
| Sample 5: Martin inquired about yaws, for here was a man who ought to know. He certainly did know, if we could judge by his scarred arms and legs and by the live ulcers that corroded in the midst of the scars. Oh, one got used to yaws, quoth Tom Butler. They were never really serious until they had eaten deep into the flesh. Then they attacked the walls of the arteries, the arteries burst, and there was a funeral. Several of the natives had recently died that way ashore. But what did it matter? If it wasn’t yaws, it was something else in the Solomons. I noticed that from this moment Martin displayed a swiftly increasing interest in his own yaws. Dosings with corrosive sublimate were more frequent, while, in conversation, he began to revert with growing enthusiasm to the clean climate of Kansas and all other things Kansan. Charmian and I thought that California was a little bit of all right. Henry swore by Rapa, and Tehei staked all on Bora Bora for his own blood’s sake; while Wada and Nakata sang the sanitary paean of Japan. One evening, as the Snark worked around the southern end of the island of Ugi, looking for a reputed anchorage, a Church of England missionary, a Mr. Drew, bound in his whaleboat for the coast of San Cristoval, came alongside and stopped for dinner. Martin, his legs swathed in Red Cross bandages till they looked like a mummy’s, turned the conversation upon yaws. Yes, said Mr. Drew, they were quite common in the Solomons. All white men caught them. My heart almost stood still waiting the answer. By that answer my professional medical prestige stood or fell. Martin, I could see, was quite sure it was going to fall. And then the answer - O blessed answer! Martin gave in handsomely, I’ll admit, and I am confident that at that moment, if I had asked permission to pull one of his teeth, he would not have denied me. All white men in the Solomons catch yaws, and every cut or abrasion practically means another yaw. Every man I met had had them, and nine out of ten had active ones. There was but one exception, a young fellow who had been in the islands five months, who had come down with fever ten days after he arrived, and who had since then been down so often with fever that he had had neither time nor opportunity for yaws. | ||||
| Sample 5 | ||||