OpenLLM-France/wikimedia huggingface dataset:
# Egyptian Literature/The Book of the Dead/Address to the Gods of the Underworld

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ADDRESS TO THE GODS OF THE UNDERWORLD.
[From the Papyrus of Nu (British Museum No. 10,477, sheet 24).]
[Then shall the heart which is righteous and sinless say:]
The overseer of the palace, the chancellor-in-chief, Nu, triumphant, saith:
“Homage to you, O ye gods who dwell in the Hall of double Maāti, I, even I, know you, and I know your names. Let me not fall under your knives of slaughter, and bring ye not forward my wickedness unto the god in whose train ye are; and let not evil hap come upon me by your means. Oh, declare ye me right and true in the presence of Neb-er-tcher, because I have done that which is right and true in Ta-mera (Egypt). I have not cursed God, and let not evil hap come upon me through the king who dwelleth in my day. Homage to you, O ye gods, who dwell in the Hall of double Maāti, who are without evil in your bodies, and who live upon right and truth, and who feed yourselves upon right and truth in the presence of the god Horus, who dwelleth in his divine Disk: deliver ye me from the god Baba who feedeth upon the entrails of the mighty ones upon the day of the great judgment. Oh, grant ye that I may come to you, for I have not committed faults, I have not sinned, I have not done evil, I have not borne false witness; therefore let nothing [evil] be done unto me. I live upon right and truth, and I feed upon right and truth. I have performed the commandments of men [as well as] the things whereat are gratified the gods, I have made the gods to be at peace [with me by doing] that which is his will. I have given bread to the hungry man, and water to the thirsty man, and apparel to the naked man, and a boat to the [shipwrecked] mariner. I have made holy offerings to the gods, and sepulchral meals to the Khus. Be ye then my deliverers, be ye then my protectors, and make ye not accusation against me in the presence of [the great god]. I am clean of ​ ​ ​ ​
# Egyptian Literature/The Book of the Dead/Air and Water

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AIR AND WATER
[From the Papyrus of Nu (British Museum No. 10,477, sheet 12).]
The Chapter of snuffing the air and of having the mastery over the water in the underworld. The Overseer of the palace, the chancellor-in-chief, Nu, triumphant, saith:
“Hail, Hap-ur, god of heaven, in thy name of ‘Divider of heaven,’ grant thou unto me that I may have dominion over the water, even as the goddess Sekhet had power over Osiris on the night of the storms and floods. Grant thou that I may have power over the divine princes who have their habitations in the place of the god of the inundation, even as they have power over their own holy god of whose name they are ignorant; and may they let me have power even as [he hath let them have power].”
“My nostrils are opened in Tattu,” or (as others say), “My mouth and my nostrils are opened in Tātāu, and I have my place of peace in Annu, which is my house; it was built for me by the goddess Sesheta, and the god Khnemu set it up for me upon its walls. If to this heaven it cometh by the north, I sit at the south; if to this heaven it cometh by the south, I sit at the north; if to this heaven it cometh by the ​west, I sit at the east; and if to this heaven it cometh by the east, I sit at the west. I draw the hair of my nostrils, and I make my way into every place in which I wish to sit.”
In the Papyrus of Nefer-uben-f (see Naville, op. cit., Bd. I. Bl. 70) this chapter ends quite differently, and reads:
“I am strong in my mouth and in my nostrils, for behold Tern has stablished them; behold, O ye gods and Khus. Rest thou, then, O Tem. Behold the staff which blossometh, and which cometh forth when a man crieth out in your names. Behold, I am Tem, the tree(?) of the gods in [their] visible forms. Let me not be turned back. . . . I am the Am-khent, Nefer-uben-f, triumphant. Let neither my flesh nor my members be gashed with knives, let me not be wounded by knives by you. I have come, I have been judged, I have come forth therein, [I] have power with my father, the Old man, Nu. He hath granted that I may live, he hath given strength unto me, and he hath provided me with the inheritance of my father therein.”
# Egyptian Literature/The Book of the Dead/Beating Back the Crocodile (2)

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BEATING BACK THE CROCODILE
[From Lepsius, “Todtenbuch,” Bll. 16 and 17.]
The Chapter of beating back the Crocodile that cometh to carry away the magical words from the Khu in the underworld. Osiris Auf-ānkh, triumphant, saith:
“The Mighty One fell down upon the place where he is, or (as others say), upon his belly, but the company of the gods caught him and set him up again. [My] soul cometh and it speaketh with its father, and the Mighty One delivereth it from these eight crocodiles. I know them by their names and [what] they live upon, and I am he who hath delivered his father from them.”
​“Get thee back, O Crocodile that dwellest in the West, thou that livest upon the stars which never rest, for that which is an abomination unto thee is in my belly, O thou that hast eaten the forehead of Osiris. I am Set.”
“Get thee back, O Crocodile that dwellest in the West, for the serpent-fiend Nāau is in my belly, and I will give him unto thee; let not thy flame be against me.”
“Get thee back, O Crocodile that dwellest in the East, who feedest upon those who eat their own filth, for that which is an abomination unto thee is in my belly; I advance, I am Osiris.”
“Get thee back, O Crocodile that dwellest in the East, the serpent-fiend Nāau is in my belly, and I will give [him] unto thee; let not thy flame be against me.”
“Get thee back, O Crocodile that dwellest in the South, who feedest upon filth, and waste, and dirt, for that which is an abomination unto thee is in my belly; shall not the flame be on thy hand? I am Sept.”
“Get thee back, O Crocodile that dwellest in the South, for I am safe by reason of my charm; my fist is among the flowers and I will not give it unto thee.”
“Get thee back, O Crocodile that dwellest in the North, who feedest upon what is offered(?) within the hours, for that which thou abominatest is in my belly; let [not] thy venom be upon my head, for I am Tem.”
“Get thee back, O Crocodile that dwellest in the North, for the goddess Serqet is in my belly and I have not yet brought her forth. I am Uatch-Maati (or Merti).”
“The things which are created are in the hollow of my hand, and those which have not yet come into being are in my body. I am clothed and wholly provided with thy magical words, O Rā, the which are in heaven above me and in the earth beneath me. I have gained power, and exaltation, and a full-breathing throat in the abode of my father Ur (i.e., the Mighty One), and he hath delivered unto me the beautiful Amentet which destroyeth living men and women; but strong is its divine lord, who suffereth from weakness,” or (as others say) “exhaustion twofold, therein day by day. My face is open, my heart is upon its seat, and the crown with the serpent is upon me day by day. I am Rā, who is his own protector, and nothing shall ever cast me to the ground.”
# Egyptian Literature/The Book of the Dead/Abolishing the Slaughterings (1)

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ABOLISHING THE SLAUGHTERINGS
[From the Papyrus of Nebseni, sheet 25.]
The Chapter of driving away the slaughterings which are performed in the underworld. Nebseni, the scribe and designer in the Temples of Upper and Lower Egypt, he to whom fair veneration is paid, the son of the scribe and artist Thena, triumphant, saith:
“Hail, Tem, I have become glorious (or a Khu) in the presence of the double Lion-god, the great god, therefore open thou unto me the gate of the god Seb. I smell the earth (i.e., I bow down so that my nose toucheth the ground) of the great god who dwelleth in the underworld, and I advance into the presence of the company of the gods who dwell with the beings who are in the underworld. Hail, thou guardian of the divine door of the city of Beta, thou [god] Neti(?) who dwellest in Amentet, I eat food, and I have life through the air, and the god Atch-ur leadeth me with [him] to the mighty boat of Khepera. I hold converse with the divine mariners at eventide, I enter in, I go forth, and I see the being who is there; I lift him up, and I say that which I have to say unto him, whose throat stinketh [for lack of air]. I have life, and I am delivered, having lain down in death. Hail, thou that bringest offerings and oblations, bring forward thy mouth and make to draw nigh the writings (or lists) of offerings and oblations. Set thou Right and Truth firmly upon their throne, make thou the writings to draw nigh, and set thou up the goddesses in the presence of Osiris, the mighty god, the Prince of everlastingness, who counteth his years, who hearkeneth unto those who are in the islands (or pools), who raiseth his right shoulder, who judgeth the divine princes, and who sendeth [Osiris] into the presence of the great sovereign princes who live in the underworld.
# Egyptian Literature/The Book of the Dead/Against Snakes

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AGAINST SNAKES
[From the Papyrus of Nu (British Museum No. 10477, sheet 6).]
The Chapter of not [letting] Oisris Nu, triumphant, be bitten by snakes (or worms ) in the underworld. He saith:
“O Serpent! I am the flame which shineth upon the Opener(?) of hundreds of thousands of years, and the standard of the god Tenpu,” or (as others say) “the standard of young plants and flowers. Depart ye from me, for I am the divine Māftet.”
# Domestic Encyclopædia (1802)/Artist

Edition of 1802.
​ARTIST is an appellation given to a person skilled in some particular art, such as that of watch-making, engraving, &c.
Evelyn informs us, that a privilege is granted to artists at Vicenza, similar to the benefit of clergy in England; by virtue of which, criminals adjudged to death are pardoned, if they can prove themselves the most excellent and consummate workmen in any art.
# Domestic Encyclopædia (1802)/Arum

Edition of 1802.
​Arum. See Wake Robin.
# Domestic Encyclopædia (1802)/Artichoke

Edition of 1802.
​ARTICHOKE, or the Cynara, L. though an exotic, is a plant well known and much cultivated in this country. There are four species, but only two are reared for use, viz. the scolymus, or garden ardchoke, and the cardunculus, or cardoon, both of which are propagated by slips, or suckers, arising in spring, from the roots of the old plants. The slips should be taken from good plants in March, or the beginning of April, and set in an open quarter of the kitchen-garden, in rows at the distance of five feet from each other. By this process, artichokes may be produced in the autumn of the same year. The size of their fruit will gradually diminish, after the third or fourth year, though the roots continue sound for several seasons. The cardoon, which is a hardy plant, may be propagated by seeds sown in March. As these plants are very large, they ought to be placed at the distance of several feet from each other; and thus crops of spinach, endive, cabbage, or brocoli, may be raised between the rows. About Michaelmas, the cardoons generally attain to a considerable size; the leaves of each plant should then be tied, that they may be hoed, for the purpose of blanching; which ​will require six or eight weeks. Thus the plants will be fit for use in November or December, and continue the whole winter.
Artichokes flourish best in a rich and moist soil; but if it be too wet, the roots are apt to decay in severe frosts. They have been used with advantage in the making of soda; and the leaves of the scolymus, prepared with bismuth, impart to wool a fine and permanent gold colour.
# Domestic Encyclopædia (1802)/Arthritis

Edition of 1802.
​Arthritis. See Gout.
# Domestic Encyclopædia (1802)/Artocarpus

Edition of 1802.
​Artocarpus. See Bread-Tree.
# Domestic Encyclopædia (1802)/Artichoke, the Jerusalem

Edition of 1802.
​ARTICHOKE, the Jerusalem, is a plant of the same genus as the sun-flower. It produces bulbs at its roots, has been long cultivated in gardens, as an esculent vegetable, and, except that it is watery and of a softer consistence, in many respects resembles the potatoe, but is not in such general esteem. This root, however, is much valued for feeding hogs and store-pigs. Mr. Peters, the author of "Winter Riches," published in the year 1772, asserts, that from one acre of ground, he obtained between seventy and eighty tons of this root. He is of opinion, that seven acres will yield three hundred and ninety-six tons, which will keep one hundred swine for six months, allowing each head fifty-six pounds per day, at an advance of value from ten to fifteen shillings, especially if they be boiled with sweet hog-wash.
When these roots are given to horses, they should be washed, cut, and ground in an apple-mill: the proportion given at each time is eight pounds, with two ounces of salt, and a bite of hay, thrice daily.
Another celebrated cultivator found the produce of this root to be about four hundred and eighty bushels Winchester measure, per acre, without any dung. Its chief recommendations are, the certainty of a crop; its flourishing almost upon any soil; not requiring manure, and being proof against the severest frosts.—The culture is the same as that of potatoes.
# Domestic Encyclopædia (1802)/Arundo

Edition of 1802.
​Arundo. See Reed.
# Emanuel Swedenborg, Scientist and Mystic/General Sources

GENERAL SOURCES
The letters, diaries, and books of Swedenborg are, of course, the main sources for his biography. Next come the three-volume Documents Concerning the Life and Character of Emanuel Swedenborg, collected, translated, and annotated by R. L. Tafel (London, Swedenborg Society, Inc., 1875, 1877), and the Chronological List of Swedenhorg Documents (in manuscript) (Bryn Athyn, Pa.), collected by Alfred H. Stroh and Sigrid O. Sigstedt (S. C. Odhner). The translations of Swedenborg's letters by Alfred Acton, published in The New Philosophy, have been used as far as possible in preference to Tafel's translations, and indebtedness should be acknowledged to Dr. Acton’s excellent introductions and annotations to those of Swedenborg's works which he has translated. Many articles in the Swedenborgian magazines New Church Life and New Philosophy, published at Bryn Athyn, Pa., have been enlightening.
ABBREVIATIONS USED IN NOTES AND REFERENCES
N .C .L., for New Church Life, published at Bryn Athyn, Pa.
N.P., for The New Philosophy, published by The Swedenborg Scientiﬁc Association, Bryn Athyn, Pa.
Proceedings S.P.R., for The Proceedings of the Society for Psychical Research (London, 31, Tavistock Sq.)
Tafel, for the work cited above.
The titles of some of Swedenborg's works have been abbreviated as follows:
A .C ., for Arcana Celestia
A.K., for The Animal Kingdom
C .L., for Conjugial Love
D.D., for Dream Diary (Swedenborgs Drömmar)
D.L.W., for Divine Love and Wisdom
E.A.K., for The Economy of the Animal Kingdom
H.H., for Heaven and Hell
Sp.D., for The Spiritual Diary (also known as Memorabilia)
T.C.R., for The True Christian Religion
W.E., for The Word Explained
# Eminent Chinese of the Ch'ing Period/Fan Wên-ch'êng

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​FAN Wên-ch'êng 范文程 (T. 憲斗, H. 煇嶽), 1597–1666, Aug. 31, one of the first four Grand Secretaries of the Ch'ing dynasty, a native of Fu-shun, near Shên-yang (Mukden), was a great-grandson of Fan Ts'ung 范鏓 (chin-shih of 1517) who was a president of the Board of War in the Ming period. When Nurhaci [q. v.] took Fu-shun in 1618 (see under Li Yung-fang), Fan Wên-ch'êng surrendered to the Manchus and was shown much favor. When in 1629 Manchu troops under Abahai [q. v.] pillaged their way to the walls of Peking and suffered a defeat at the hands of Yüan Ch'ung-huan [q. v.], Fan invented the story that Yüan was in league with the Manchus. The Ming emperor became suspicious, arrested and finally executed Yüan. Fan, in turn, was rewarded by Abahai with a minor hereditary title. Abahai relied much on him in the founding of the central government at Mukden, making him in 1636 a Grand Secretary—his colleagues being Ganglin (see under Dorgon), Hife (see under Songgotu), and Pao Ch'êng-hsien 鮑承先. Involved in 1643 in a conspiracy with Adali and Šoto (see under Lekedehun and Dorgon), Fan and his family, then belonging to the Plain Red Banner (?), were transferred to the Chinese Bordered Yellow Banner. When the news of the fall of Peking to Li Tzŭ-ch'êng [q. v.] reached ​Mukden in 1644 Fan memorialized the princes regent urging them to seize this opportunity to conquer an empire, but in so doing to spare the lives of the common people and refrain from the destruction that characterized former invasions.
Fan Wên-Ch'êng accompanied Dorgon [q. v.] in the expedition to Peking and suggested to him many ways of putting into effect the new Manchu regime and adapting it to the Chinese political organization. He recommended, for example, the introduction of extra sessions of the civil-service examinations, remittance of burdensome taxes, and the proper burial of the last Ming emperor. Although partially involved in 1651 in the case of Ganglin and Kicungge (see under Dorgon) who were condemned to death for having altered the official records of the reign of Nurhaci, Fan got off with but a brief suspension from office. In the following year he was made a member of the Council of princes and high officials and was raised to the hereditary rank of viscount of the first class. He retired in 1654, and three years later the emperor ordered that his portrait be painted and kept in the palace. He was canonized as Wên-su 文肅. Of his sons the best known was Fan Ch'êng-mo [q. v.].
[1/238/2b; 3/1/3a; 4/4/1a; Tung-hua lu, Shun-chih 1/4b, 2/4b; China Review IX, 1880-81, pp. 95–97; Fan Ch'êng-mo, Fan Chung-Ch'ên kung wên-chi, 5/2b.]
Fang Chao-ying
# Eminent Chinese of the Ch'ing Period/Fan Ching-wên

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​FAN Ching-wên 范景文 (T. 夢章, H. 質公 and 思仁), Nov. 29, 1587–1644, Apr. 25, Ming official, poet and painter, native of Wu-ch'iao, Chihli, was the son of a prefect of Nan-ning, Kwangsi. After becoming a chin-shih in 1613 he made a good record as police magistrate in Tung-ch'ang, Shantung, and was promoted to the post of assistant director in the Board of Civil Appointments. He retired in 1620, was reappointed a director in the same Board in 1625, but resigned after less than a month as a result of difficulties with the eunuch Wei Chung-hsien [q. v.]. Made governor of Honan in 1629, he drilled a model army which he brought to the defense of the capital when it was threatened by a Manchu incursion in the following spring. He remained for two years in Tungchow (twelve miles east of Peking) to assist in defense operations, and then retired on account of his father's death. In 1635 he was made president of the Board of War at Nanking and maintained a firm resistance to the bandit-leader, Chang Hsien-chung [q. v.].
In 1642 Fan Ching-wên was summoned to Peking and made president of the Board of Works. Two years later, soon after he was promoted to a Grand Secretary, the capital was taken by Li Tzŭ-ch'êng [q. v.]. Believing that the emperor had fled safely to the south, he committed suicide by throwing himself into a well after the bandit forces entered the city. For this, his chief claim to fame, he was given the posthumous, title of Grand Tutor and was canonized by the southern Ming government as Wên-chên 文貞. In 1652 he was honored, along with others, by the Manchu government and canonized as Wên-chung 文忠. (One source states that he was finally canonized as Wên-lieh 文烈.) His literary works, 范文忠公集 Fan Wên-chung kung chi, are found in ​10 chüan in the collection Chi-fu ts'ung-shu (see under Ts'ui Shu).
[M.1/265/1a; M.2/382/1a; M.3/252/1a; M.30/7/1b; M.39/8/1a; M.40/72/7a; M.58/上/1b; M.84/辛3/1a; Wang Ch'ung-chien [q. v.], Ch'ing-hsiang t'ang wên-chi, 7/1a; Wu-ch'iao-hsien chih (1673) 6/10a, 10/8a; Wang Sun-hsi 王孫錫, Fan Wên-chung kung nien-p'u; Waley, Arthur, An Index of Chinese Artists, p. 28.]
George A. Kennedy
# English As She Is Spoke/Preface

Preface.
[AUTHOR'S.]
A CHOICE of familiar dialogues, clean of gallicisms, and despoiled phrases, it was missing yet to studious portuguese and brazilian Youth; and also to persons of others nations, that wish to know the portuguese language. We sought all we may do, to correct that ​want, composing and divising the present little work in two parts. The first includes a greatest vocabulary proper names by alphabetical order; and the second forty three Dialogues adapted to the usual precisions of the life. For that reason we did put, with a scrupulous exactness, a great variety own expressions to english and portuguese idioms; without to attach us selves (as make some others) almost at a literal translation; translation what only will be for to accustom the portuguese pupils, or-foreign, to speak very bad any of the mentioned idioms.
We were increasing this second edition with a phraseology, in the first part, and ​some familiar letters, anecdotes, idiotisms, proverbs, and to second a coin's index.
The Works which we were confering for this labour, fond use us for nothing; but those what were publishing to Portugal, or out, they were almost all composed for some foreign, or for some national little acquainted in the spirit of both languages. It was resulting from that corelessness to rest these Works fill of imperfections, and anomalies of style; in spite of the infinite typographical faults which some times, invert the sense of the periods. It increase not to contain any of those Works the figured pronunciation of the english words, nor the prosodical accent in the ​portuguese; indispensable object whom wish to speak the english and portuguese languages correctly.
We expect then, who the little book (for the care what we wrote him, and for her typographical correction) that may be worth the acceptation of the studious persons, and especially of the Youth, at which we dedicate him particularly.
# English Botany (1st edition)

The first edition ran to 36 volumes, and contained 2592 plates in numerical order.
* Volume 1 (1790) — Plates 1–72
* Volume 2 (1793) — Plates 73–144
* Volume 3 (1794) — Plates 145–216
* Volume 4 (1803) — Plates 217–288
* Volume 5 (1796) — Plates 289–360
* Volume 6 (1807) — Plates 361–432
* Volume 7 (1798) — Plates 433–504
* Volume 8 (1799) — Plates 505–576
* Volume 9 (1799) — Plates 577–648
* Volume 10 (1800) — Plates 649–714
* Volume 11 (1810) — Plates 715–792
* Volume 12 (1801) — Plates 793–864
* Volume 13 (1801) — Plates 865–936
* Volume 14 (1802) — Plates 937–1008
* Volume 15 (1802) — Plates 1009–1080
* Volume 16 (1803) — Plates 1081–1152
* Volume 17 (1803) — Plates 1153–1224
* Volume 18 (1804) — Plates 1225–1296
* Volume 19 (1804) — Plates 1297–1368
* Volume 20 (1805) — Plates 1369–1440
* Volume 21 (1805) — Plates 1441–1512
* Volume 22 (1806) — Plates 1513–1584
* Volume 23 (1806) — Plates 1585—1656
* Volume 24 (1807) — Plates 1657–1728
* Volume 25 (1807) — Plates 1729–1800
* Volume 26 (1808) — Plates 1801–1872
* Volume 27 (1808) — Plates 1873–1944
* Volume 28 (????) — Plates 1945–2016
* Volume 29 (1809) — Plates 2017–2088
* Volume 30 (1810) — Plates 2089–2160
* Volume 31 (1810) — Plates 2161–2232
* Volume 32 (1811) — Plates 2233–2304
* Volume 33 (1812) — Plates 2305–2376
* Volume 34 (1812) — Plates 2377–2448
* Volume 35 (1813) — Plates 2449–2520
* Volume 36 (1814) — Plates 2521–2592
See also Supplement to the English Botany of the late Sir J. E. Smith and Mr. Sowerby.
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
# English Botany

"English Botany was a major publication of British plants, an enormous set of volumes that was issued beteween 1790 and 1813. The brief but formal descriptions were supplied by the founder of the Linnean Society, James Edward Smith, and published and illustrated by the botanical illustrator and natural historian James Sowerby."Warning: template has been deprecated.
* First Edition (1790-1814); 36 volumes, 2592 plates, published in order of plate number
* Second Edition (1831-1846); 12 volumes, plates republished in systematic order, with some supplementary plates
* Third Edition (1863-1872); plates in systematic order, with extensive textual discussion on systematics
* Third Edition Reprint (1873-1886)
See also Exotic Botany