OpenLLM-France/wikimedia huggingface dataset:
# Easton's Bible Dictionary (1897)/Covetousness

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Covetousness : A strong desire after the possession of worldly things (Col. 3:5; Eph. 5:5; Heb. 13:5; 1 Tim. 6:9, 10; Matt. 6:20). It assumes sometimes the more aggravated form of avarice, which is the mark of cold-hearted worldliness.
# Easton's Bible Dictionary (1897)/Cuckoo

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Cuckoo:(Heb.@shahaph), from a root meaning "to be lean; slender." This bird is mentioned only in Lev. 11:16 and Deut. 14:15 (R.V., "seamew"). Some have interpreted the Hebrew word by "petrel" or "shearwater" (Puffinus cinereus), which is found on the coast of Syria; others think it denotes the "sea-gull" or "seamew." The common cuckoo (Cuculus canorus) feeds on reptiles and large insects. It is found in Asia and Africa as well as in Europe. It only passes the winter in Palestine. The Arabs suppose it to utter the cry Yakub_, and hence they call it _tir el-Yakub; i.e., "Jacob's bird."
# Easton's Bible Dictionary (1897)/Cummin

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Cummin : (Heb.@kammon; i.e., a "condiment"), the fruit or seed of an umbelliferous plant, the Cuminum sativum, still extensively cultivated in the East. Its fruit is mentioned in Isa. 28:25, 27. In the New Testament it is mentioned in Matt. 23:23, where our Lord pronounces a "woe" on the scribes and Pharisees, who were zealous in paying tithes of "mint and anise and cummin," while they omitted the weightier matters of the law." "It is used as a spice, both bruised, to mix with bread, and also boiled, in the various messes and stews which compose an Oriental banquet." Tristram, Natural History.
# Easton's Bible Dictionary (1897)/Cup

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Cup : A wine-cup (Gen. 40:11, 21), various forms of which are found on Assyrian and Egyptian monuments. All Solomon's drinking vessels were of gold (1 Kings 10: 21). The cups mentioned in the New Testament were made after Roman and Greek models, and were sometimes of gold (Rev. 17:4).
The art of divining by means of a cup was practiced in Egypt (Gen. 44:2-17), and in the East generally.
The "cup of salvation" (Ps. 116:13) is the cup of thanksgiving for the great salvation. The "cup of consolation" (Jer. 16:7) refers to the custom of friends sending viands and wine to console relatives in mourning (Prov. 31:6). In 1 Cor. 10:16, the "cup of blessing" is contrasted with the "cup of devils" (1 Cor. 10:21). The sacramental cup is the "cup of blessing," because of blessing pronounced over it (Matt. 26:27; Luke 22:17). The "portion of the cup" (Ps. 11:6; 16:5) denotes one's condition of life, prosperous or adverse. A "cup" is also a type of sensual allurement (Jer. 51:7; Prov. 23:31; Rev. 17:4). We read also of the "cup of astonishment," the "cup of trembling," and the "cup of God's wrath" (Ps. 75:8; Isa. 51:17; Jer. 25:15; Lam. 4:21; Ezek. 23:32; Rev. 16:19; comp. Matt. 26:39, 42; John 18:11). The cup is also the symbol of death (Matt. 16:28; Mark 9:1; Heb. 2:9).
# Easton's Bible Dictionary (1897)/Crown of thorns

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Crown of thorns : Our Lord was crowned with a, in mockery by the Romans (Matt. 27:29). The object of Pilate's guard in doing this was probably to insult, and not specially to inflict pain. There is nothing to show that the shrub thus used was, as has been supposed, the spina Christi, which could have been easily woven into a wreath. It was probably the thorny nabk, which grew abundantly round about Jerusalem, and whose flexible, pliant, and round branches could easily be platted into the form of a crown. (See THORN, 3.)
# Easton's Bible Dictionary (1897)/Cruse

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Cruse
# Easton's Bible Dictionary (1897)/Crystal

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Crystal. (Ezek. 1:22, with the epithet "terrible," as dazzling the spectators with its brightness). The word occurs in Rev. 4:6; 21:11; 22:1. It is a stone of the flint order, the most refined kind of quartz. The Greek word here used means also literally "ice." The ancients regarded the crystal as only pure water congealed into extreme hardness by great length of time.
# Easton's Bible Dictionary (1897)/Crown

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Crown:
(1.) Denotes the plate of gold in the front of the high priest's mitre (Ex. 29:6; 39:30). The same Hebrew word so rendered (ne'zer) denotes the diadem worn by Saul in battle (2 Sam. 1:10), and also that which was used at the coronation of Joash (2 Kings 11:12).
(2.) The more general name in Hebrew for a crown is 'atarah, meaning a "circlet." This is used of crowns and head ornaments of divers kinds, including royal crowns. Such was the crown taken from the king of Ammon by David (2 Sam. 12:30). The crown worn by the Assyrian kings was a high mitre, sometimes adorned with flowers. There are sculptures also representing the crowns worn by the early Egyptian and Persian kings. Sometimes a diadem surrounded the royal head-dress of two or three fillets. This probably signified that the wearer had dominion over two or three countries. In Rev. 12:3; 13:1, we read of "many crowns," a token of extended dominion.
(3.) The ancient Persian crown (Esther 1:11; 2:17; 6:8) was called kether; i.e., "a chaplet," a high cap or tiara. Crowns were worn sometimes to represent honour and power (Ezek. 23:42). They were worn at marriages ([[../Solomon, Song of|Cant.]] 3:11; Isa. 61:10, "ornaments;" R.V., "a garland"), and at feasts and public festivals.
The crown was among the Romans and Greeks a symbol of victory and reward. The crown or wreath worn by the victors in the Olympic games was made of leaves of the wild olive; in the Pythian games, of laurel; in the Nemean games, of parsley; and in the Isthmian games, of the pine. The Romans bestowed the "civic crown" on him who saved the life of a citizen. It was made of the leaves of the oak. In opposition to all these fading crowns the apostles speak of the incorruptible crown, the crown of life (James 1:12; Rev. 2:10) "that fadeth not away" (1 Pet. 5:4, Gr. amarantinos; comp. 1:4). Probably the word "amaranth" was applied to flowers we call "everlasting," the "immortal amaranth."
# Easton's Bible Dictionary (1897)/Cubit

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Cubit: Heb. 'ammah; i.e., "mother of the arm," the fore-arm, is a word derived from the Latin cubitus, the lower arm. It is difficult to determine the exact length of this measure, from the uncertainty whether it included the entire length from the elbow to the tip of the longest finger, or only from the elbow to the root of the hand at the wrist. The probability is that the longer was the original cubit. The common computation as to the length of the cubit makes it 20.24 inches for the ordinary cubit, and 21.888 inches for the sacred one. This is the same as the Egyptian measurements.
A rod or staff the measure of a cubit is called in Judges 3:16 gomed, which literally means a "cut," something "cut off." The LXX. and Vulgate render it "span."
# Easton's Bible Dictionary (1897)/Cucumbers

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Cucumbers : (Heb.@plur. kishshuim; i.e., "hard," "difficult" of digestion, only in Num. 11:5). This vegetable is extensively cultivated in the East at the present day, as it appears to have been in earlier times among the Hebrews. It belongs to the gourd family of plants. In the East its cooling pulp and juice are most refreshing. "We need not altogether wonder that the Israelites, wearily marching through the arid solitudes of the Sinaitic peninsula, thought more of the cucumbers and watermelons of which they had had no lack in Egypt, rather than of the cruel bondage which was the price of these luxuries." Groser's Scripture Natural History.
Isaiah speaks of a "lodge" (1:8; Heb.@sukkah), i.e., a shed or edifice more solid than a booth, for the protection throughout the season from spring to autumn of the watchers in a "garden of cucumbers."
# Easton's Bible Dictionary (1897)/Crucifixion

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Crucifixion : A common mode of punishment among heathen nations in early times. It is not certain whether it was known among the ancient Jews; probably it was not. The modes of capital punishment according to the Mosaic law were, by the sword (Ex. 21), strangling, fire (Lev. 20), and stoning (Deut. 21).
This was regarded as the most horrible form of death, and to a Jew it would acquire greater horror from the curse in Deut. 21:23.
This punishment began by subjecting the sufferer to scourging. In the case of our Lord, however, his scourging was rather before the sentence was passed upon him, and was inflicted by Pilate for the purpose, probably, of exciting pity and procuring his escape from further punishment (Luke 23:22; John 19:1).
The condemned one carried his own cross to the place of execution, which was outside the city, in some conspicuous place set apart for the purpose. Before the nailing to the cross took place, a medicated cup of vinegar mixed with gall and myrrh (the sopor) was given, for the purpose of deadening the pangs of the sufferer. Our Lord refused this cup, that his senses might be clear (Matt. 27:34). The spongeful of vinegar, sour wine, posca, the common drink of the Roman soldiers, which was put on a hyssop stalk and offered to our Lord in contemptuous pity (Matt. 27:48; Luke 23:36), he tasted to allay the agonies of his thirst (John 19:29). The accounts given of the crucifixion of our Lord are in entire agreement with the customs and practices of the Roman in such cases. He was crucified between two "malefactors" (Isa. 53:12; Luke 23:32), and was watched by a party of four soldiers (John 19:23; Matt. 27:36, 54), with their centurion. The "breaking of the legs" of the malefactors was intended to hasten death, and put them out of misery (John 19:31); but the unusual rapidity of our Lord's death (19:33) was due to his previous sufferings and his great mental anguish. The omission of the breaking of his legs was the fulfilment of a type (Ex. 12:46). He literally died of a broken heart, a ruptured heart, and hence the flowing of blood and water from the wound made by the soldier's spear (John 19:34). Our Lord uttered seven memorable words from the cross, namely, (1) Luke 23:34; (2) 23:43; (3) John 19:26; (4) Matt. 27:46, Mark 15:34; (5) John 19:28; (6) 19:30; (7) Luke 23:46.
# Edmund L. Kelley interview with Lorenzo Saunders (1884)

* related portals: Mormonism.
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Published in: Dan Vogel, Early Mormon Documents, vol. 2, Salt Lake City: Signature Books, pp. 159-60. Original in archives of the Community of Christ, Independence, Missouri.
E.L.K.: So you saw Rigdon in 1827? A[nswer]. Yes sir. Is not it possible that it was in 1830?
Mr. L.S.: No. because it was when Jo. Smith claimed to get the plates. Jo. Smith told the story but he told so many stories, it was a hard thing to get the fact in any way or shape. Now I can tell you what he told to our house respecting this revelation that he had in the very commencement before Alvin died, his brother; Sometime before this he claimed that he saw the Angel & that he was notified of these plates & all that & the time would be made known to him but it was not at that time made known to him but he must take his oldest brother & go to the spot & he could obtain them. Before that time his oldest brother died. Jo. Smith got that revelation a year or two before that. I do not know as I can tell what year Alvin died in[.] It was in the summer before Alvin died he told it at our house. perhaps Mrs. Smith has got the date of Alvins death in her record. After that Alvin died; Then Joseph said that he saw the angel again; The Angel told him he must go & get him a wife & then he could take his wife & go & get the plates. & he pretended he must get a black horse or a mule to go & get the plates[.] We went there & we examined the hill all over where he claimed to got the plates & we could not find a place that was broke & there was no plates on the ground where the hill was not broke. Robinson said he tried many times to find the hole where he took them out, that is on the west hill it was C cleared off[.]
# Edmund Dulac's picture-book for the French Red Cross/Three Kings of Orient

O STAR OF WONDER, STAR OF NIGHT
p. 41
THREE KINGS OF ORIENT
A CAROL
GASPAR, MELCHIOR, BALTHAZAR:
We three Kings of Orient are,
Bearing gifts we traverse afar
Field and fountain,
Moor and mountain,
Following yonder star.
O Star of Wonder, Star of Night,
Star with Royal Beauty bright,
Westward leading,
Still proceeding,
Guide us to Thy perfect Light.
GASPAR.
Born a King on Bethlehem plain,
Gold I bring to crown Him again,
King for ever,
Ceasing never
Over us all to reign.
O Star of Wonder, Star of Night,
Star with Royal Beauty bright,
Westward leading,
Still proceeding,
Guide us to Thy perfect Light.
MELCHIOR:
Frankincense to offer have I— Incense owns a Deity nigh. All men, raising Prayer and praising, Worship Him, God on High. O Star of Wonder, Star of Night, Star with Royal Beauty bright, Westward leading, Still proceeding, Guide us to Thy perfect Light.
BALTHAZAR:
Myrrh is mine; its bitter perfume Breathes a life of gathering gloom;— Sorrowing, sighing, Bleeding, dying, Sealed in the stone cold tomb. O Star of Wonder, Star of Night, Star with Royal Beauty bright, Westward leading, Still proceeding, Guide us to Thy perfect Light.
CASPAR, MELCHIOR, BALTHAZAR:
Glorious now behold Him arise, King and God and Sacrifice; Heav'n sings Hallelujah, Hallelujah the earth replies. O Star of Wonder, Star of Night, Star with Royal Beauty bright, Westward leading, Still proceeding, Guide us to Thy perfect Light.
# Edmund Dulac's picture-book for the French Red Cross/Young Rousselle

YOUNG ROUSELLE
A FRENCH SONG OF THE OLDEN TIME
Young Rousselle has three houses got, Never a roof to all the lot,— For swallows' nests they will serve quite well— What do you think of Young Rousselle? Ah! ah! ah! truth to tell, A jolly good chap is Young Rousselle.
Young Rousselle, he has three top-coats; Two are of cloth as yellow as oats; The third, which is made of paper brown, He wears if it freezes or rain comes down. Ah! ah! ah! truth to tell, A jolly good chap is Young Rousselle.
Young Rousselle, he has three old hats; Two are as round as butter-pats; The third has two little horns, 'tis said, Because it has taken the shape of his head. Ah! ah! ah! truth to tell, A jolly good chap is Young Rousselle.
Young Rousselle, he has three fine eyes; Each is quite of a different size; One looks east and one looks west, The third, his eye-glass, is much the best. Ah! ah! ah! truth to tell, A jolly good chap is Young Rousselle.
​Young Rousselle, he has three black shoes Two on his feet he likes to use; The third has neither sole nor side: That will do when he weds his bride. Ah! ah! ah! truth to tell, A jolly good chap is Young Rousselle.
Young Rousselle three hairs can find: Two in front and one behind; And, when he goes to see his girl, He puts all three of them in curl. Ah! ah! ah! truth to tell, A jolly good chap is Young Rousselle.
Young Rousselle, three boys he has got: Two are nothing but trick and plot; The third can cheat and swindle well,— He greatly resembles Young Rousselle. Ah! ah! ah! truth to tell, A jolly good chap is Young Rousselle.
Young Rousselle, he has three good tykes; One hunts rabbits just as he likes, One chivies hares,—and, as for the third, He bolts whenever his name is heard. Ah! ah! ah! truth to tell, A jolly good chap is Young Rousselle.
Young Rousselle, he has three big cats, Who never attempt to catch the rats; The third is blind, and without a light He goes to the granary every night. Ah! ah! ah! truth to tell, A jolly good chap is Young Rousselle.
​Young Rousselle, he has daughters three, Married as well as you'd wish to see; Two, one could scarcely beauties call, And the third, she has just no brains at all. Ah! ah! ah! truth to tell, A jolly good chap is Young Rousselle.
Young Rousselle, he has farthings three, — To pay his creditors these must be; And, when he has shown these riches vast, He puts them back in his purse at last. Ah! ah! ah! truth to tell, A jolly good chap is Young Rousselle.
Young Rousselle, he will run his rig A long while yet ere he hops the twig. For, so they say, he must learn to spell To write his own epitaph,—Young Rousselle! Ah! ah! ah! truth to tell, A jolly good chap is Young Rousselle.
WHAT DO YOU THINK OF YOUNG ROUSELLE?
p. 5
# Edna's Sacrifice and Other Stories

* information about this edition.
* sister projects: Wikidata item.
* Edna's Sacrifice
* Who Was The Thief?
* The Ghost
* The Two Brothers
* What He Left
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
# Domestic Encyclopædia (1802)/General Index

Edition of 1802.
GENERAL INDEX
OF REFERENCE
to
The Economical, Medical, and Physiological Facts dispersed through various Articles.
* Absorbents — Chairs
* Chalybeate Waters — Fevers
* Figs — Lamp
* Land — Pounce
* Prints — Vermifuges
* Vermin — Yellow-dyes
* * * As this Index of Facts has been hastily compiled, the Reader is requested to supply the occasional deficiencies, or omissions, by reverting either to the primary articles, or by consulting the Indices of Synonyms, &c. which are prefixed to each Volume.
the end.
# Domestic Encyclopædia (1802)/General Index/Bogs

Edition of 1802.
​Bogs, how to clear, see Draining.
# Domestic Encyclopædia (1802)/General Index/Bow-strings and Fishing-lines

Edition of 1802.
​Bow-strings and Fishing-lines, material for, see Aloe.
# Domestic Encyclopædia (1802)/General Index/Basket-work

Edition of 1802.
​Basket-work, see Bent-grass; Birch-tree.
# Domestic Encyclopædia (1802)/General Index/Bayley's Patent Blacking

Edition of 1802.
​Bayley's Patent Blacking, Recipe to make, see Blacking.
# Domestic Encyclopædia (1802)/General Index/Alder

Edition of 1802.
​Alder, its use in fencing, see Fence.
# Domestic Encyclopædia (1802)/General Index/Bile

Edition of 1802.
​Bile, relieved by Columbo-root.
# Domestic Encyclopædia (1802)/General Index/Black-thorn

Edition of 1802.
​Black-thorn, its uses, see Fence.
# Domestic Encyclopædia (1802)/General Index/Blood-spitting

Edition of 1802.
​Blood-spitting, causes of, and remedies for, see Bleeding.
# Domestic Encyclopædia (1802)/General Index/Books

* related portals: Books.
* sister projects: Wikipedia article, Commons category, quotes, news, definition, Wikidata item.
Edition of 1802.
​Books, old, how to restore to their original whiteness; see Bleaching.
# Elegiac Sonnets, and Other Poems, Volume 1, The Ninth Edition/Sonnet XXXVIII

SONNET XXXVIII.
FROM THE NOVEL OF EMMELINE.
WHEN welcome slumber sets my spirit free,  Forth to fictitious happiness it flies,  And where Elysian bowers of bliss arise, I seem, my Emmeline—to meet with thee! Ah! Fancy then, dissolving human ties,  Gives me the wishes of my soul to see; Tears of fond pity fill thy soften'd eyes:  In heavenly harmony—our hearts agree. Alas! these joys are mine in dreams alone, When cruel Reason abdicates her throne!  Her harsh return condemns me to complain Thro' life unpitied, unreliev'd, unknown!  And as the dear delusions leave my brain,  She bids the truth recur—with aggravated pain!