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

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Sanhedrim More correctly Sanhedrin (Gr. synedrion), meaning "a sitting together," or a "council." This word (rendered "council," A.V.) is frequently used in the New Testament (Matt. 5:22; 26:59; Mark 15:1, etc.) to denote the supreme judicial and administrative council of the Jews, which, it is said, was first instituted by Moses, and was composed of seventy men (Num. 11:16, 17). But that seems to have been only a temporary arrangement which Moses made. This council is with greater probability supposed to have originated among the Jews when they were under the domination of the Syrian kings in the time of the Maccabees. The name is first employed by the Jewish historian Josephus. This "council" is referred to simply as the "chief priests and elders of the people" (Matt. 26:3, 47, 57, 59; 27:1, 3, 12, 20, etc.), before whom Christ was tried on the charge of claiming to be the Messiah. Peter and John were also brought before it for promulgating heresy (Acts. 4:1-23; 5:17-41); as was also Stephen on a charge of blasphemy (6:12-15), and Paul for violating a temple by-law (22:30; 23:1-10).
The Sanhedrin is said to have consisted of seventy-one members, the high priest being president. They were of three classes (1) the chief priests, or heads of the twenty-four priestly courses (1 Chr. 24), (2) the scribes, and (3) the elders. As the highest court of judicature, "in all causes and over all persons, ecclesiastical and civil, supreme," its decrees were binding, not only on the Jews in Palestine, but on all Jews wherever scattered abroad. Its jurisdiction was greatly curtailed by Herod, and afterwards by the Romans. Its usual place of meeting was within the precincts of the temple, in the hall "Gazith," but it sometimes met also in the house of the high priest (Matt. 26:3), who was assisted by two vice-presidents.
# Easton's Bible Dictionary (1897)/Sardine stone

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Sardine stone (Rev. 4:3, R.V., "sardius;" Heb. odhem; LXX., Gr. sardion, from a root meaning "red"), a gem of a blood-red colour. It was called "sardius" because obtained from Sardis in Lydia. It is enumerated among the precious stones in the high priest's breastplate (Ex. 28:17; 39:10). It is our red carnelian.
# Easton's Bible Dictionary (1897)/Sapphira

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Sapphira
# Easton's Bible Dictionary (1897)/Sapphire

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Sapphire
# Easton's Bible Dictionary (1897)/Saphir

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Saphir
# Easton's Bible Dictionary (1897)/Salem

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# Easton's Bible Dictionary (1897)/Sallai

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Sallai
(2.) A priest in the days of Joshua and Zerubbabel (Neh. 12:20).
# Easton's Bible Dictionary (1897)/Salmon ("garment")

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Salmon ("garment")
# Easton's Bible Dictionary (1897)/Salmone

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Salmone
# Easton's Bible Dictionary (1897)/Salcah

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Salcah
# Easton's Bible Dictionary (1897)/Salim

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# Easton's Bible Dictionary (1897)/Salmon ("shady")

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Salmon ("shady")
# Easton's Bible Dictionary (1897)/Sallu

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Sallu
(2.) A Benjamite (1 Chr. 9:7; Neh. 11:7).
# Easton's Bible Dictionary (1897)/Salmon 2

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# Easton's Bible Dictionary (1897)/Salathiel

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Salathiel
# Eight Harvard Poets/Elegy for Antinous

ELEGY FOR ANTINOUS
COME, let us hasten hence and weep no more, The sinking sea flows on its tranquil ways, Night looms serenely at the eastern door And trails the last cloud into lifeless haze. Antinous is dead, we kneel before The portals of our past in vain, nor raise The laughing phantoms of our yesterdays Upon this desolate and empty shore.
Now deepening pools of shadow overflow Into the sea of dark; a far-off bell Sobs with a sweet vibration long and slow A last farewell, forevermore, farewell; And will He wake and hear? We cannot tell; And will He answer? Ah, we do not know.
# Eight Harvard Poets/Finis

FINIS
OVER silent waters  day descending  night ascending floods the gentle glory of the sunset In a golden greeting  splendidly to westward as pale twilight  trem-  bles  into  Darkness comes the last light's gracious exhortation  Lifting up to peace so when life shall falter  standing on the shores of the eternal god  May I behold my sunset Flooding  over silent waters
# Eight Harvard Poets/Four Sonnets from a Sonnet-Sequence

FOUR SONNETS FROM A SONNET-SEQUENCE
I
QUICKLY and pleasantly the seasons blow Over the meadows of eternity, As wave on wave the pulsings of the sea Merge and are lost, each in the other's flow. Time is no lover; it is only he That is the one unconquerable foe, He is the sudden tempest none can know, Winged with swift winds the none may hope to flee.
Fair child of loveliness, these endless fears Are nought to us; let us be gods of stone, And set our images beyond the years On some high mount where we can be alone. And thou shalt ever be as now thou art, And I shall watch thee with untroubled heart.
II
THEN judge me as thou wilt, I cannot flee, I cannot turn away from thee forever, For there are bonds that wisdom cannot sever And slaves with souls far freer than the free. Such strong desires the universal Giver With unknown plan has buried deep in me That the exquisite joy of watching thee Has dominated all my life's endeavor.
Thou weariest of having me so near,
I feel the scorn thou hast within thy heart,
And yet thy face has never seemed so dear
As now, when I am minded to depart.
Though thou shouldst drive me hence, I love thee so
That I would watch thee when thou dost not know.
III
Fly, joyous wind, through all the wakened earth Now when the portals of the dawn outpour A myriad wonders from the radiant store Of spring's deep passion and loud-ringing mirth. Cry to the world that I despair no more, Heart greets my heart and hope has proved its worth; Fly where the legions of the sun have birth, Chant everywhere and everywhere adore.
Circle the basking hills in fragrant flight, Shout Rapture! Rapture! if sweet sorrow passes, And whisper low in intimate delight My love-song to the undulating grasses. Grief is no more, love rises with the spring, O fly, free wind, and Rapture! Rapture! sing.
IV
Long after both of us are scattered dust And some strange souls perchance shall read of thee, Finding the yearnings that have crushed from me These poor confessions of my love and trust, I know how misinterpreted will be These lines, for men will laugh, or more unjust, Thinking not once of love, but only lust, Will stain the vesture of our memory.
And yet a few there may be who will feel My deep devotion and my true desires, And know that these unhappy words reveal Only new images in changeless fires; And they perchance will linger with a sigh To think that beauty such as these must die.
# Eight Harvard Poets/Crepuscule

CREPUSCULE
I WILL wade out  till my thighs are steeped in burning flowers I will take the sun in my mouth and leap into the ripe air  Alive  with closed eyes to dash against darkness  in the sleeping curves of my body Shall enter fingers of smooth mastery with chasteness of sea-girls  Will I complete the mystery of my flesh I will rise  After a thousand years lipping flowers  And set my teeth in the silver of the moon
# Eight Harvard Poets/Escape

ESCAPE
THEY danced beneath the stars, a crazy rout With antic steps that had some little grace; And one leapt high with song and frenzied shout, And one ran silent with a gleaming face.
They danced until the shy moon looking down Deemed herself lost above some Grecian glade; A mile away the trim New England town Echoed the Bacchanalian din they made.
And still they danced, until the moon sank low, Blushing a little, and night's diadem Of stars grew pale before the eastern glow. … And with the dawn their keepers came for them.
# Eight Harvard Poets/Decoration

DECORATION
A little pagan child-god plays
Beyond the far horizon haze,
And underneath the twilight trees
He blows a bubble to the breeze,
Which is borne upward in the night
And makes the heavens shine with light.
But soon it sinks to earth again,
And, hitting hills, it bursts! And then
With foam the skies are splashed and sprayed;
And that's how all the stars are made.
# Eight Harvard Poets/Epitaph

EPITAPH
TUMBLING-HAIR UMBLING-HAIR picker of buttercups
TTTTUMBLING-HAIR picker of buttercups violets
dandelions
And the big bullying daisies
And the big bullying daisies through the field wonderful
with eyes a little sorry
Another comes
Another comes also picking flowers
# Eight Harvard Poets/Domesday

DOMESDAY
THE garlands and the songs of May Shall welcome in the Judgment Day; About the basking country-side Blossom the souls of them that died. O Dead awake! Arise in bloom Upon the joyous dawn of doom.
They rise up from the bleeding earth In gracious legions of re-birth, Each as a flower or a tree Of verdant immortality. And hosts of glad-voiced angels sing In the rippling groves of spring.
From the grave of youth there grows A passionately-petaled rose, Where the virgin whitely lies A lily fair as Paradise. And in that old oak's leafy glee Some gouty sire makes sport of me,
O Dead of yore and yesterday All hail the resurrecting May!
Beside you in the flowering grass The feet of youth and love shall pass, And we that greet you with a smile Shall join you in a little while.
# Eight Harvard Poets/Falstaff's Page

FALSTAFF'S PAGE
To Reginald Sheffield
IN blaze of curls and cowslip-colored coat He pranks a way before the wheezing Knight, Tall Windsor shows no blossom like this wight By park or sedgy pool or bearded moat; A skylark burbles in that milk-white throat, And I have heard him down a singing stream, Ere the brute morn shattered my happy dream Upon the sill, and weeping I awoke.
We had a music once; a poesie Sweet as a maiden, lissome as this lad, Full of rich merriment and gentle joy;
That other England lives and laughs in thee, A peal of morris-music, blithe and glad, Thou spray of bloom! Thou flower of a boy!
# Eminent Chinese of the Ch'ing Period/Ch'êng 成, Prince

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​CH'ÊNG 成, Prince. See under Yung-hsing.
# Eminent Chinese of the Ch'ing Period/Ch'êng Ên-tsê

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​CH'ÊNG Ên-tsê 程恩澤 (T. 雲芬, H. 春海), 1785–1837, Aug. 29, official, was a native of Shê-hsien, Anhwei. His father, Ch'êng Ch'ang-ch'i 程昌期 (T. 階平, H. 蘭翹, 1753–1795, chin-shih of 1780), died at his post as educational commissioner of Shantung when Ch'êng Ên-tsê was ​eleven sui. He learned horsemanship under his maternal grandfather and studied the classics under a fellow-townsman, Ling T'ing-k'an [q. v.]. In 1804 he passed the provincial examination for chü-jên and then made his residence at Peking where he became interested in various branches of learning. After becoming a chin-shih (1811) he was made a bachelor, and later a compiler, in the Hanlin Academy. In 1821 he was detailed for duty in the Imperial Study (see under Chang Ying). In the same year he was appointed chief examiner of the provincial examination of Szechwan and later (1822) a secretary of the Supervisorate of Imperial Instruction. In 1823 he was made commissioner of education of Kweichow where he promoted sericulture, and so greatly benefited the people of that region. He made a reprint of the Yüeh Ko 岳珂 (T. 肅之, H. 亦齋, 倦翁, b. 1183) edition of the Five Classics, which has proved of great value to students. In 1826 he was transferred to be commissioner of education of Hunan. After returning to Peking (1828) he was made libationer of the Imperial Academy. In 1829 he went home to mourn the death of his mother, but returned to Peking in 1831. In 1832 he was appointed chief-examiner for the provincial examination of Kwangtung, and early in the following year made tutor to Mien-yü (see under Yung-yen), younger brother of Emperor Hsüan-tsung. In 1834 he was appointed junior vice-president of the Board of Works, and was transferred in the following year to the Board of Revenue. He served twice (1835, 1836) as reader of the Palace examination. Owing to the intense heat of the summer of 1837 he suddenly fell ill and died at the early age of fifty-three (sui).
In his studies Ch'êng Ên-tsê covered a wide field, including mathematics, geography, etymology, divination, inscriptions on bronze and stone, calligraphy, painting, and the study of the Classics. As a calligrapher he was noted for his skill in the chuan 篆 style. He was an intimate friend of Juan Yüan [q. v.], who being much older, had cherished the hope that Ch'êng Ên-tsê would succeed him in his special field of study. Juan, however, outlived his friend. Ch'êng left numerous notes, but the only work ready for publication at the time of his death was a study of place-names in the Chan kuo ts'e, entitled 國策地名考 Kuo-ts'e ti-ming k'ao, 20 chüan, which he wrote in collaboration with his friend, Ti Tzŭ-ch'i 狄子奇 (T. 叔穎, H. 惺垣, chü-jên of 1835). A collection of his miscellaneous writings, entitled 程侍郎遺集初編 Ch'êng shih-lang i-chi ch'u-pien, 10 chüan, published in 1846, was compiled by Chang Mu and Ho Shao-chi [qq. v.]. Both works were later included in the Yüeh ya t'ang ts'ung-shu (see under Wu Ch'ung-yüeh).
[1/382/3b; 3/114/9a; 5/10/12a; 7/44/5a; 20/4/00 (portrait); 26/310b; 29/9/1a.]
S. K. Chang
J. C. Yang
# Eminent Chinese of the Ch'ing Period/Ch'êng Huang-ti

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​CH'ÊNG Huang-ti, posthumous name of Min-ning [q. v.].
# Eminent Chinese of the Ch'ing Period/Ch'êng K'o-kung

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​CH'ÊNG K'o-kung 成克鞏 (T. 子固, H. 青壇), 1608–1691, official and scholar, was a native of Ta-ming, Chihli, third son of Ch'êng Chi-ming 成基命 (T. 靖之, H. 毖予, posthumous name 文穆, d. 1635) a chin-shih of 1607 and Grand Secretary under the Ming dynasty. Ch'êng K'o-kung became a chin-shih in 1643 at the last examinations held under the Mings. While seeking to avoid unsettled conditions about the capital in the following year, he was delivered from bandits through the courage and devotion of his son, Ch'êng Liang 成亮 (T. 寅天, H. 伾嵐), a chin-shih of 1649. After remainig at home for a time he returned to Peking in 1645 as a corrector in the Kuo-shih yüian 國史院. Having served in various official capacities, including the vice-presidency of the Board of Civil Office, he was promoted about the middle of 1653 to be a Grand Secretary. In 1658 he was made concurrently president of the Board of Revenue. ​Dismissed from office in 1660 he was reinstated by the end of the year, but in 1663 his request to retire on the plea of ill health was granted and he returned to Ta-ming.
The later years of his life seem to have been spent quietly in literary pursuits. The gazetteers of his native place record several titles of his works in prose and poetry and include examples from them. A work, entitled 倫史 Lun-shih, in 50 chüan, giving historical examples of ethical conduct according to each of the five relations, was completed in 1677, printed before 1789, and given notice in the Ssŭ-k'u Catalogue (see under Chi Yün). Ch'êng K'o-kung's two sons and five grandsons, though less eminent, carried on the tradition of official life and scholarship, as did great-grandsons to six generations. A descendant of the family, Ch'êng Ching-lan, was the wife of the eminent historian Ts'ui Shu [q. v.].
[1/180/5a–11b; 4/7/7a; 12/1/8a–13a; Ta-ming-hsien chih (1789) 35/1b–14a; id. 24/1a–3a quotes his preface to Lun-shih at length; Ta-ming-fu chih (1853) 17/62, 85; id. 18/40a–73a; Ssŭ-k'u 133/1a; Ts'ui Shu, Ts'ui Tung-pi i-shu vol. 8 (ed. of 1936) pp. 33–170 for biographies of members of the family.]
Dean R. Wickes
# Eminent Chinese of the Ch'ing Period/Ch'êng-tsung

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​CH'ÊNG-tsung, temple name of Dorgon [q. v.].
# Eminent Chinese of the Ch'ing Period/Ch'êng-tê

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​CH'ÊNG-tê. See under Singde.