OpenLLM-France/wikimedia huggingface dataset:
# Appletons' Cyclopædia of American Biography/Lincoyan

Edition of 1892.
​LINCOYAN (lin-co-yang'), Araucanian toqui, b. in Arauco, South America, about 1519; d. in Cañete in 1560. After the death of the first Araucanian toqui, Caillavilu, who fought against the Spaniards, Lincoyan took the command of the army in 1550. He was of gigantic stature, and his people said that he possessed great courage. In 1551 he attacked Gen. Valdivia on the banks of the Andalien, but the neighboring fort resisted his assaults. During part of that year and in 1552 he continued fighting against Valdivia along Cauten river. In 1553 Caupolican was made commander-in-chief in his stead, but he was given the command of a division. In this year he took part in the capture of the fortresses of Arauco and Tucapel. Soon after this battle he defeated a strong Spanish force that came to protect Imperial. He followed Caupolican in all his victories and in all his battles till the death of that chief in 1558. Afterward he continued the war against the Spaniards till he was killed in the battle of Cañete.
# Appletons' Cyclopædia of American Biography/Lewis, Estelle Anna Blanche Robinson

Edition of 1892.
LEWIS, Estelle Anna Blanche Robinson, author, b. near Baltimore, Md., in April, 1824; d. in London, England, 24 Nov., 1880. She was the daughter of John Robinson, a wealthy planter of Anglo-Spanish birth, and inherited his poetical and melancholy temperament. While a school-girl, she translated the Æneid into English verse, composed a ballad called “The Forsaken,” which Edgar A. Poe praised extravagantly, and published “Records of the Heart,” which contains some of her best minor verses (New York, 1844). She married Sidney D. Lewis, of Brooklyn, N. Y., in 1841, and afterward resided much abroad, principally in England. While in Italy, in 1863, she wrote her tragedy of “Helémah, or the Fall of Montezuma,” which was published on her return to the United States the next year (New York, 1864). The success of this work encouraged her to write “Sappho of Lesbos,” a tragedy, her best dramatic work (London, 1868). This reached a seventh edition, and was translated into modern Greek and played at Athens. She returned to England in 1865, and her last work was a series of sonnets in defence of Edgar A. Poe. Lamartine called her the “Female Petrarch,” and Poe “the rival of Sappho.” Her other works are “The Child of the Sea and other Poems” (New York, 1848); “The Myths of the Minstrel” (1852); “Poems” (London, 1866); and “The King's Stratagem,” a tragedy (1869).
# Appletons' Cyclopædia of American Biography/Lincoln, John Larkin

Edition of 1892.
​LINCOLN, John Larkin, educator, b. in Boston, Mass., 23 Feb., 1817; d. in Providence. R. I., 17 Oct., 1891. He was graduated at Brown in 1836. He was tutor in Columbian college, Washington, D. C., in 1836-'7, studied in Newton seminary from 1838 till 1840, and was tutor at Brown from 1838 till 1841. He then went to Europe, where he studied in Halle and Berlin, and on his return in 1844 was elected professor of the Latin language and literature at Brown, occupying the chair until his death. Brown gave him the degree of LL. D. in 1859. He edited “Selections from Livy” (New York, 1847; new ed.. 1882); “The Works of Horace” (1851; new ed., 1882); “Ovid, with Notes” (1883); “Ovid, with Vocabulary” (1883); and Cicero's “De Senectute” (in preparation, 1887). — His brother, Heman, clergyman, b. in Boston, Mass., 14 April, 1821, was graduated at Brown in 1840, and at Newton theological institution in 1845. He was a pastor in New Britain, Pa., for five years, in Philadelphia for three, in Jamaica Plains, Mass., for six, and in Providence, R. I., for eight, after which he became, in 1868, professor of ecclesiastical history in the Newton institution. This chair he exchanged in 1873 for that of homiletics and pastoral duties. He received the degree of D. D. from Rochester in 1865. Dr. Lincoln has contributed much to the press. He edited the “Christian Chronicle,” published in Philadelphia, from 1844 till 1853, and from 1854 till 1867 was associate editor of the “Watchman and Reflector,” printed in Boston. He has published “Outline Lectures in Church History” (1884), and “Outline Lectures in History of Doctrine” (1885). — Heman's wife, Jane Elizabeth (Larcombe), b. in Colebrook, Conn., in 1829, was before her marriage in 1851 a frequent contributor, under the pen-name “Kate Campbell,” to the magazines published by Godey, Sartain, Peterson, and Neal, and to the annuals. Subsequently she wrote for Baptist journals.
# Appletons' Cyclopædia of American Biography/Leslie, Frank

Edition of 1900.
​LESLIE, Frank, publisher, b. in Ipswich, England, 29 March, 1821; d. in New York city, 10 Jan., 1880. He was the son of Joseph Carter, a glove-manufacturer, and was christened Henry, educated in his native town, and placed in a wholesale dry-goods house in London at the age of seventeen. While at school he showed a strong taste for art, and before he left had become proficient in the use of the pencil and engraver's tools. On the establishment of “The Illustrated London News” he began sending in sketches signed “Frank Leslie,” a pen-name that he adopted to conceal his identity from his father. The prompt publication of his sketches led him to give up the dry-goods business, and he became superintendent of the engraving department of the paper before he was of age. He studied the various branches of the publication business, became an expert in the operation of “overlaying” wood-engravings, and was successful as an engraver on wood. In 1848 he came to the United States, assumed the name of Frank Leslie by legislative act, and secured employment on “Gleason's Pictorial” in Boston. Shortly afterward he became superintendent of the engraving department of “The Illustrated News.” In 1854 he began publishing on his own account, his first periodical being “The Gazette of Fashion,” and his second “The New York Journal.” On 14 Dec., 1855, he published the first number of “Frank Leslie's Illustrated Newspaper,” in which his ideas of a pictorial newspaper were indicated by illustrations of Dr. Kane's arctic expedition that attracted wide attention. In 1865 he established “The Chimney Corner,” and followed it with German and Spanish editions of the “Illustrated Newspaper,” “The Boys' and Girls' Weekly,” “The Lady's Journal,” a weekly, “The Budget of Fun,” a monthly, “The New World,” a weekly, “Pleasant Hours,” “Popular Monthly,” and “Sunday Magazine,” monthlies, and “The Chatter-Box,” the “Illustrated Almanac,” and the “Comic Almanac,” annuals. Mr. Leslie received the medal of the American institute for wood-engraving in 1848, was a commissioner to the Paris exposition of 1867, where he was presented with a prize medal in gold by Napoleon III. for his services on the jury on art, and president of the New York state centennial commission in 1876. He was a liberal patron of art and charitable interests. — His wife, Miriam ​Florence, after his death, by a legal process, assumed the name of Frank Leslie, and has since conducted the business of the publishing-house. She is the author of “From Gotham to the Golden Gate” (New York, 1877).
# Appletons' Cyclopædia of American Biography/Lind-Goldschmidt, Jenny

Edition of 1892.
LIND-GOLDSCHMIDT, Jenny, vocalist, b. in Stockholm, Sweden, 6 Oct., 1821; d. in London, 2 Nov., 1887. She early manifested musical ability, and at the age of seventeen appeared on the operatic stage in her native city. After a thorough training with eminent masters she began her musical career, appearing with remarkable success in the capitals of Europe. Paris remained the one exception. In 1849 Jenny Lind came to this country, under the management of Phineas T. Barnum, for an extended concert tour in our large cities. Under this arrangement 95 concerts were given, for which the receipts amounted to $712,000, her share being ​$176,000. In 1851 she was married in Boston to Otto Goldschmidt, a composer and pianist, and soon afterward went to Europe, where she has appeared only occasionally in concerts and oratorios. For many years she has lived in retirement in London, and is well known for her private charities and Christian character. Her voice had power, sweetness, flexibility, and the extreme range of high soprano, combined with purity of intonation And musical sensibility. Her ornamentation was remarkable for variety and originality, and she was unrivalled in the management of very soft passages. The “Swedish Nightingale” continued her intercourse to the last with many New-World friends, and to the writer said, “I shall never cease to love America and the Americans, for there I spent some of my happiest days.” She suffered a stroke of paralysis 29 Sept., 1887, from which there was no hope of her recovery.
# Appletons' Cyclopædia of American Biography/Linderman, Henry Richard

Edition of 1892.
​LINDERMAN, Henry Richard, director of the mint, b. in Lehman, Pa., 26 Dec., 1825; d. in Washington, D. C., 27 Jan., 1879. He studied medicine under his father, but completed his course in New York city. Subsequently he followed his profession in Pike county, and elsewhere in Pennsylvania, until 1853. He then settled in Philadelphia, where he was active in politics as a Democrat, and was chief clerk of the U. S. mint in that city in 1855-'64. Dr. Linderman resigned this office during 1864, and entered business as a stockbroker. In 1867 he was appointed director of the mint, and held that place for two years. On account of his great experience and thorough knowledge of such subjects, he was appointed by the secretary of the treasury to examine the mint in San Francisco, and to adjust some intricate bullion questions. In 1871 he was sent by the U. S. government to London, Paris, and Berlin, to collect information concerning the mints in those places, and in 1872 he made an elaborate report on the condition of the market for silver. In order to find an outlet for the great amount of silver in the United States, he proposed the trade-dollar, and he was associated with John J. Knox in the preparation of the coinage act of 1873, which was a codification of all the mint and coinage laws of the United States, with important amendments, and established the mint and assay offices as a bureau of the treasury department in Washington. On the enactment of this law in April, 1873, he was appointed superintendent of the mint and organized the bureau, and from that time had the general supervision of all the mints and assay offices in the United States. During his administration he gathered a choice collection of specimen coins, which were to be sold by auction in New York in 1887, but the U. S. government claimed them. His annual reports while he was superintendent were valuable, and that for 1877 contains an elaborate argument in favor of the gold standard. He also published “Money and Legal Tender in the United States” (New York, 1877).
# Ante-Nicene Fathers/Volume VII/Lactantius/The Divine Institutes/Book I/Chap. XXIII

Chap. xxiii.—of the ages of vain superstitions, and the times at which they commenced.
Now, since we have ascertained the origin of vain superstitions, it remains that we should also collect the times during which they whose memory is honoured lived. Theophilus, in his book written to Autolycus respecting the times, says that Thallus relates in his history, that Belus, who is worshipped by the Babylonians and Assyrians, is found to have lived 322 years before the Trojan war; that Belus, moreover, was contemporary with Saturnus, and that they both grew up at one time;—which is so true, that it may be inferred by reason itself. For Agamemnon, who carried on the Trojan war, was the fourth in descent from Jupiter; and Achilles and Ajax were of the third descent from him; and Ulysses was related in the same degree. Priam, indeed, was distant by a long series of descents. But according to some authorities, Dardanus and Iasius were sons of Coritus, not of Jupiter. For if it had been so, Jupiter could not have formed that unchaste connection with Ganymede, his own descendant. Therefore, if you divide the years which are in agreement, the number will be found in harmony with the parents of those whom I have named above. Now, from the destruction of the Trojan city fourteen hundred and seventy years are made up. From this calculation of times, it is manifest that Saturnus has not been born more than eighteen hundred years, and he also was the father of all the gods. Let them not glory, then, in the antiquity of their sacred rites, since both their origin and system and times have been ascertained. There still remain some things which may be of great weight for the disproving of false religions; but I have determined now to bring this book to an end, that it may not exceed moderate limits. For those things must be followed up more fully, that, having refuted all things which seem to oppose the truth, we may be able to instruct in true religion men who, through ignorance of good things, wander in uncertainty. But the first step towards wisdom is to understand what is false; the second, to ascertain what is true. Therefore he who shall have profited by this first discussion of mine, in which we have exposed false things, will be excited to the knowledge of the truth, than which no pleasure is more gratifying to man; and he will now be worthy of the wisdom of heavenly training, who shall approach with willingness and preparation to the knowledge of the other subjects.

## Footnotes

* ↑ Theophilus was bishop of Antioch in the latter part of the second century. He was originally a heathen, and was converted to Christianity, as he tells us, by the reading of the Scriptures. [See vol. ii. pp. 87 and 120, this series.]
* ↑ De Temporibus. Among the extant works of Theophilus there is not any with this title, but his work to Autolycus contains an apology for Christianity in three books. It is to this that Lactantius here refers.
* ↑ Abnepos, son of a great-grandchild.
* ↑ Pronepotes, great-grandsons.
# Ante-Nicene Fathers/Volume VII/Lactantius/The Divine Institutes/Book II

the divine institutes.
Book II.
Of the Origin of Error.

## Contents

* Chap. I
* Chap. II
* Chap. III
* Chap. IV
* Chap. V
* Chap. VI
* Chap. VII
* Chap. VIII
* Chap. IX
* Chap. X
* Chap. XI
* Chap. XII
* Chap. XIII
* Chap. XIV
* Chap. XV
* Chap. XVI
* Chap. XVII
* Chap. XVIII
* Chap. XIX
* Chap. XX
# Atharva-Veda Samhita/Book VII/Hymn 75 (79)

75 (79). Praise and prayer to the kine.
[Uparibabhrava.—dvyṛcam. āghnyam. trāiṣṭubham: 2. 3-av. bhurik pathyāpan̄kti.]
Like the preceding hymn, not found in Pāipp. Not used in Kāuç. (if iv. 21. 7 is intended in 19. 14). But the comm. says here that the ritual application in the rite for prosperity of kine has already been stated, referring, probably, to his exposition under iv. 21. 7, where he spoke of two verses, although the hymn had none after 7; possibly the two verses of this hymn are what he had in mind.
Translated: Ludwig, p. 469; Henry, 30, 96; Griffith, i. 364.
​1. Rich in progeny, shining in good pasture, drinking clear waters at a good watering-place—let not the thief master you, nor the evil-plotter; let Rudra's weapon avoid you.
Repeated here from iv. 21. 7; for the parallel passages with their variants etc., see the note to that verse.
2. Track-knowing are ye, staying (rámati), united, all-named; come unto me, ye divine ones, with the gods; to this stall, this seat; sprinkle us over with ghee.
Ramati is called by the comm. a gonāman; to "united" he adds "with their calves, or with other kine." ⌊The Anukr. seems to scan 8 + 7: 10: 8 + 8.⌋
# Atharva-Veda Samhita/Book VII/Hymn 77 (82)

77 (82). To the Maruts.
[An̄giras.—tṛcam. mantroktamaruddevatākam. 1. 3-p. gāyatrī; 2. triṣṭubh; 3. jagatī.]
The second and third verses are found also in Pāipp. xx. Used by Kāuç. (48. 38), next after hymn 31 etc., with laying on of fuel from an upright dry tree, in a witchcraft rite. In Vāit. (9. 2) it appears in the cāturmāsya sacrifice, with noon offering to the Maruts.
Translated: Ludwig, p. 373; Henry, 31, 99; Griffith, i. 366.
1. Ye much-heating (sāṁtapaná) ones, here [is] oblation; enjoy that, ye Maruts; with favor to us, O foe-destroyers (? riçā́das).
This verse and the next following are two successive RV. verses (in inverted order, vii. 59. 9, 8), and are also found together (in the AV. order) in MS. (iv. 10. 5), and, with our verse 3 added, in TS. (iv. 3. 13$^{3-4}$). The other texts all have yuṣmā́ka for asmā́ka in c. The warming winds after the cold season are probably intended by the sāṁtapana Maruts.
2. Whatever very inimical mortal, O Maruts, desires to smite us, O good ones, across [our] intents, let that man put on the fetters of hate; smite ye him with the hottest heat.
Tirāç cittā́ni, in b, is an obscure and doubtful expression; Henry renders "without our suspecting it." The RV. text (with which MS. agrees throughout) omits mártas in a, inserting abhí after marutas; in c, it has sá mucīṣṭa for muñcataṁ sá, and, in d, hánmaná for tápasā. T.S. makes marutas and vasavas exchange places in a and b, reads in b satyā́ni (for cittā́ni) and jíghāṅsāt, and has in c pā́çam práti sá mucīṣṭa. Ppp. has, for c, d, tasmin tān pāçān prati muñcata yūyaṁ tapiṣṭhena tapasām açvinā çam. SPP. reads, in c, d, sás táp-, with half his authorities; we have noted no such reading in ours, and it appears to be unparalleled elsewhere. The verse (11 + 12: 10 + 11 = 44) is irregular, but sums up as triṣṭubh.
3. The Maruts, of the year, well-singing, wide-dwelling, troop-attended, humane (mā́nuṣa)—let them release from us the fetters of sin, they the much-heating, jovial, reveling.
T.S., in b, accents urukṣáyās and reads mā́nuṣeṣu (which is better); in c it combines tè ‘smát and reads āṅhasas (for énasas); in d it has madirā́s (for matsarā́s). Ppp. gives, in c, pāçān prati muñcantu sarvān. The comm. explains saṁvatsarīnās by varṣevarṣe prādurbhaviṣyantaḥ. This "jagatī" is half triṣṭubh.
# Atharva-Veda Samhita/Book VII/Hymn 78 (83)

78 (83). To Agni: in favor of some one.
[Atharvan.—dvyṛcam. āgneyam. 1. paroṣṇih; 2. triṣṭubh.]
Found also in Pāipp. xx. Used in Kāuç. (32. 3) with 29 and other hymns of this book, in a remedial rite: see under 29. Also vs. 2 by itself (2. 41), with x. 6. 35, as substitute for xii. 1. 19-21, with laying on of fuel, in the parvan sacrifices; and in the ājyatantra (137. 30), with other verses, with strewing (of barhis); its second pāda is further found as first part of a verse given in full in 3. 1. In Vāit. (4. 11) it accompanies, with other verses, the untying of the sacrificer's wife in the parvan sacrifice.
Translated: Henry, 31, 99; Griffith, i. 366.
1. I loosen off thy strap, off thy harness, off thy halter; be thou just here, unfailing, O Agni.
TS. (i. 6.4$^3$) and MS. (i. 4. 1) have a verse corresponding to the first part of this and the second half of the next following verse: the first half reads thus: ví te muñcāmi raçanā́ (MS. -nāṁ) ví raçmī́n ví yóktrā yā́ni paricártanāni (MS. yóktrāṇi par-). ⌊Cf. MGS. i. 11. 23, and p. 155.⌋ Ppp. combines ajasre ’dhi in c. The comm. gives a double explanation, regarding the verse as addressed either to Agni or to one vexed with disease; and he adds at the end that the sacrificer's wife may also be regarded as addressed. The commentary to TS. views the sticks of paridhi as intended by the harness etc.
2. Thee, O Agni, maintaining dominions for this man, I harness (yuj) with the incantation of the gods; shine thou unto us here excellent property; mayest thou proclaim this man as oblation-giver among the deities.
The second half-verse is given quite differently by TS. and MS. (as above): thus, dhattā́d asmā́su (MS. asmábhyaṁ) dráviṇaṁ yác ca (MS. dráviṇe ’há) bhadrám prá ṇo (MS. mā) brūtād bhāgadhā́n (MS. -dā́ṁ) devátāsu. Ppp. makes a and b change places. The pada-text analyzes in c dráviṇā: ihá, but probably the original value was -viṇam, and this the translation assumes.
# Atharva-Veda Samhita/Book VII/Hymn 71 (74)

71 (74). To Agni: for protection.
[Atharvan.—āgneyam. ānuṣṭubham.]
Found also in Pāipp. xix. Used in Kāuç. (2. 10), in the parvan sacrifices, to accompany the carrying of fire thrice about the offering. In Vāit., it occurs in the agniṣṭoma (21. 15), and also in the agnicayana (28. 8), in the same circling with fire.
Translated: Henry, 27, 92; Griffith, i. 361.
1. Thee, the devout ⌊vípra⌋, O Agni, powerful one, would we fain put about us [as] a stronghold, [thee] of daring color, day by day, slayer of the destructive one.
# Atharva-Veda Samhita/Book VII/Hymn 72 (75, 76)

72 (75, 76). With an oblation to Indra.
[1, 2. Atharvan.—dvyṛcam. āindrani. 1. anuṣṭubh; 2. triṣṭubh.—3. Atharvan.—āindram. trāiṣṭubham.]
Here again, following our leading ms. and the sense, we combined into one what the Anukr. etc. treat as two hymns, our vs. 3, which begins a new decad,* being reckoned as a separate hymn. No one of the three verses is found in Pāipp.; but they are a RV. hymn (x. 179). Kāuç. (2 .40) uses the hymn in the parvan sacrifices, for Indra (the schol. adds iti tisras, as if the three verses were to be regarded as one hymn; there is no quotation of vs. 3 as a separate hymn). In Vāit., vs. 1 (or vss. 1, 2?) is repeated (14. 3) by the hotar in summoning the adhvaryu to milk the cow in the agniṣṭoma ceremony; and again in the same (21. 18), vs. 3 (= hymn 76) accompanies the offering of the dadhigharmahoma. *⌊Cf. p. 389.⌋
Translated: Henry, 27, 92; Griffith, i. 361.
1. Stand ye up; look down at Indra's seasonable portion; if cooked, do ye offer [it]: if uncooked, do ye wait (mad).
RV. makes the construction in the second half-verse more distinct by reading çrātás and áçrātas, nominatives; the comm. regards our çrātám (= pakvam) and áçrātam as made neuter to qualify a havis understood; he explains mamáttana ⌊cf. BR. v. 471⌋ as = pacata or taptaṁ kuruta (referring to the expression madantīs applied to water), or, alternatively, as indraṁ stutibhir madayata; those addressed are the priests (he ṛtvijaḥ).
2. The oblation [is] cooked; hither, O Indra, please come forward; the sun hath gone to the mid-point of his way; [thy] companions wait upon (pari-ās) thee with treasures (nidhí), as heads of families on a chieftain (vrājapatí) as he goes about.
RV. reads in b vímadhyam, for which our text is only a corruption, and accents ⌊cf. Gram. § 1267 a⌋ vrājápatim in d. The comm. explains vimadhyam as vikalam madhyam, īṣadūnam madhyabhāgam; he calls the offering referred to the dadhigharma (as Vāit.).
3 (76. 1). Cooked I think [it] in the udder, cooked in the fire; well cooked I think [it], that newer rite (? ṛtá); of the curds of the midday libation drink thou, O thunderbolt-bearing Indra, much-doing, enjoying [it].
RV. reads súçrātam in b, and purukṛd (vocative) in d. ⌊For a, cf. Aufrecht's Rigveda$^2$ i. p. xvii, preface.⌋