OpenLLM-France/wikimedia huggingface dataset:
# Eminent Chinese of the Ch'ing Period/Wei I-chieh

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​WEI I-chieh 魏裔介 (T. 石生, H. 貞庵, 崑林), Sept. 5, 1616–1686, May 1, official and scholar, was a native of Pai-hsiang, Chihli. A chin-shih of 1646, he was first appointed a bachelor in the Hanlin Academy, but in the following year was transferred to the Censorate. After several promotions, he was made president of the Censorate in 1657. Several high officials, including Ch'êng K'o-kung [q. v.], were removed or exiled in consequence of his accusations. In 1663 he was promoted to the presidency of the Board of Civil Office and in the next year was made a Grand Secretary. He retired in 1671, being granted a year later the title of Grand Tutor of the Heir Apparent. In 1732 his name was given a place in the Temple of Eminent Statesmen, and in 1736 he was canonized as Wên-i 文毅.
Wei I-chieh and T'ang Pin [q. v.] were noted upholders of the moral standards set by the Sung philosopher, Chu Hsi (see under Hu Wei). Wei wrote a number of works on Confucian philosophy which, however, were all reviewed unfavorably in the Ssŭ-k'u Catalog (see under Chi Yün). Several volumes of his miscellaneous notes met the same fate. Only his collected prose and verse, entitled 兼濟堂文集 Chien-chi t'ang wên-chi, 19 chüan, printed in 1711, were copied ​into the Imperial Manuscript Library (see under Chi Yün). His selected memorials illustrating his official career constitute one tenth of the Chien-chi t'ang wên-chi. This work was compiled by his son, Wei Li-t'ung 魏荔彤 (T. 念庭, b. 1671), from various collections printed during his father's lifetime. The reprint in the Chi-fu ts'ung-shu (see under Ts'ui Shu) is a rearrangement of the material with some additions.
Wei I-chieh wrote one of the testimonials eulogizing Father Adam Schall on the latter's seventieth birthday (see under Yang Kuanghsien). In this eulogy he compares Christianity with Confucianism and finds that the two systems have many points in common. According to the 萇楚齋隨筆 Ch'ang-ch'u chai sui-pi by Liu Shêng-mu (see under Chang Yü-chao), Wei once professed a belief in Christianity; at least it so appears from a letter he wrote to a missionary—a letter now preserved in the library of the Catholic Mission at Zikawei, Shanghai.
[Wei Wên-i Kung nien-p'u; 1/268/1a; 2/5/41a; 3/3/11a; 4/11/1a; 7/3/5b; 12/2/14a; 23/1/3a; Ch'ang-ch'u chai sui-pi 5/1a.]
Fang Chao-ying
# Eminent Chinese of the Ch'ing Period/Fu I-chien

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​FU I-chien 傅以漸 (T. 于磬, H. 星巖), 1609–1665, was a native of Liao'ch'êng, Shantung. He took his chin-shih with highest honors in 1646, and so was the first scholar to receive the degree of chuang-yüan 狀元 or optimus in the Ch'ing dynasty. Made a first class compiler in the Hung wên-yüan 弘文院, he was promoted through successive offices to the post of a Grand Secretary in 1654. In 1657 he and Ts'ao Pên-jung 曹本榮 (ca. 1621—ca. 1664) were ordered to compile a comprehensive commentary to the Classic of Changes—a task which they completed in the next year under the title 易經通注 I-ching t'ung-chu, in 9 chüan. Shortly thereafter he asked leave, on grounds of illness, to return to his home. He was allowed to retire in 1661.
Fu I-chien was stout and bearded. He had an adopted son, whose great-grandson, Fu Shêng-hsün 傅繩勛 (T. 接武, 和軒, H. 秋坪, 古村, chin-shih of 1814), served as governor of Kiangsi (1848–49), and of Kiangsu (1849–51).
[1/224/4b; 2/5/39a; I-ching t'ung-chu (4 chüan edition) in 湖北叢書 Hupeh ts'ung-shu; Liao-ch'êng hsien-chih (1910) 8/44b; ibid, 耆獻文徵, 中19a, 下10a.]
Fang Chao-ying
# Eminent Chinese of the Ch'ing Period/Fu-ning-an

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​FU-ning-an. See under Funinggan.
# Eminent Chinese of the Ch'ing Period/Fu I

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​FU I 傅扆 (T. 蘭生 and 彤臣, H. 麗農 and 荔農), June 30, 1614–1684, Nov. 3, official and poet, was a native of Hsin-ch'êng, Shantung. He became a chin-shih in 1655 and in the following year entered official life as police magistrate at Ho-chien, Chihli. After several promotions he was selected in 1657 to be a censor and received his appointment a year later. In 1660 he was sent to Kiangsi where by prompt and sympathetic action he settled a mutiny of troops at Kiukiang. He retired in 1661. Thirteen of his literary works, including a collection of poems and other writings in 20 chüan, are listed by Wang Shih-chên [q. v.] in his biography, but none of these are known to have been printed. He was summoned to compete in the special po-hsüeh hung-tz'ŭ examination of 1679 (see under P'êng Sun-yü), but was unsuccessful. He was noted for his lofty principles and for his filial care of his stepmother.
[3/133/50a–53a; 32/7/23b; Tsinan fu-chih (1841) 55/48b.]
Dean R. Wickes
# Eminent Chinese of the Ch'ing Period/Fu-êr-tan

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​FU-êr-tan. See under Furdan.
# Eminent Chinese of the Ch'ing Period/Fu-tê

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​FU-tê 富德, d. 1776, of the Gûalgiya clan garrisoned at Kirin, was a member of the Manchu Plain Yellow Banner. His life was spent in military activity in the far west in the campaigns which extended Chinese sovereignty over Turkestan and Burma. He went on his first expedition in 1748 when, following Fu-hêng [q. v.], he attacked the aborigines in the Chin-ch'uan region (see under Chang Kuang-ssŭ and Fu-hêng). After the conquest of Sungaria in 1755 (see under Amursana) he spent two years as assistant military governor in subduing recalcitrant Tanguts and Kazaks. In 1757, because Amursana had revolted in Sungaria, Fu-tê accompanied Cenggun Jabu (see under Tsereng) to the relief of Chao-hui [q. v.]. The following year (1758), entrusted with the maintenance of order among the Kazaks, he was granted the minor hereditary rank of Yün-ch'i-yü. In 1759 when Chao-hui was besieged near Yarkand by the Moslems, Fu-tê, along with A-kuei, Shu-ho-tê [qq. v.] and others came to his rescue. He also accompanied the army to Badakshan, west of Kashgar, whither the two leaders of the Moslem revolt had fled, and he received their heads from the Sultan (see under Chao-hui). For his services in this campaign he was elevated in rank several times and finally was awarded the title of Marquis Ching-yüan ch'êng-yung 靖遠成勇侯 and was presented the double-eyed peacock feather. In 1760, for his services in this same campaign, his portrait was included among the portraits of the fifty meritorious ministers and generals in the Tzŭ-kuang ko (see under Chao-hui). Moreover he was appointed to serve the Grand Council (1760–62), holding several concurrent offices.
But Fu-tê's success was short-lived. With the discovery that he had accumulated a large fortune at the expense of the army, and that he had exploited his Mongol prince allies to his own benefit, he was cashiered in 1762, imprisoned, and condemned to death. But Emperor Kao-tsung pardoned him in 1763. Five years later (1768) he again became embroiled in difficulties. Ming-jui [q. v.] had just been disastrously defeated in Burma, and Fu-tê had recommended to the emperor the Manchu general who was partly responsible for the failure of succour to arive in Burma in time to save Mingjui. For this offense Fu-tê was imprisoned a second time, and avoided decapitation only because of imperial pardon in 1771. In 1773 he accompanied A-kuei in Kao-tsung's second campaign against the Chin-ch'uan (see under A-kuei). For two years he did not achieve much distinction, whereas A-kuei gained one victory after another. In 1775 A-kuei accused him of the same grasping propensities of which he had been previously charged. Fu-tê, in a confidential memorial written in Manchu, accused A-kuei of overstepping the proper duties of his station. Being unable to substantiate his charge, Fu-tê was beheaded a few days after the triumphal return of A-kuei, in accordance with the precedent that a man should suffer the penalty to which he renders another liable through false accusation.
[1/320/8b; Tung-hua lu, Ch'ien-lung 41:5.]
Rufus O. Suter
# Easton's Bible Dictionary (1897)/Holy Ghost

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Holy Ghost The third Person of the adorable Trinity.
His personality is proved (1) from the fact that the attributes of personality, as intelligence and volition, are ascribed to him (John 14:17, 26; 15:26; 1 Cor. 2:10, 11; 12:11). He reproves, helps, glorifies, intercedes (John 16:7-13; Rom. 8:26). (2) He executes the offices peculiar only to a person. The very nature of these offices involves personal distinction (Luke 12:12; Acts 5:32; 15:28; 16:6; 28:25; 1 Cor. 2:13; Heb. 2:4; 3:7; 2 Pet. 1:21).
His divinity is established (1) from the fact that the names of God are ascribed to him (Ex. 17:7; Ps. 95:7; comp. Heb. 3:7-11); and (2) that divine attributes are also ascribed to him, omnipresence (Ps. 139:7; Eph. 2:17, 18; 1 Cor. 12:13); omniscience (1 Cor. 2:10, 11); omnipotence (Luke 1:35; Rom. 8:11); eternity (Heb. 9:4). (3) Creation is ascribed to him (Gen. 1:2; Job 26:13; Ps. 104:30), and the working of miracles (Matt. 12:28; 1 Cor. 12:9-11). (4) Worship is required and ascribed to him (Isa. 6:3; Acts 28:25; Rom. 9:1; Rev. 1:4; Matt. 28:19).
# Easton's Bible Dictionary (1897)/Hosea, Prophecies of

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Hosea, Prophecies of This book stands first in order among the "Minor Prophets." "The probable cause of the location of Hosea may be the thoroughly national character of his oracles, their length, their earnest tone, and vivid representations." This was the longest of the prophetic books written before the Captivity. Hosea prophesied in a dark and melancholy period of Israel's history, the period of Israel's decline and fall. Their sins had brought upon them great national disasters. "Their homicides and fornication, their perjury and theft, their idolatry and impiety, are censured and satirized with a faithful severity." He was a contemporary of Isaiah. The book may be divided into two parts, the first containing chapters 1-3, and symbolically representing the idolatry of Israel under imagery borrowed from the matrimonial relation. The figures of marriage and adultery are common in the Old Testament writings to represent the spiritual relations between Jehovah and the people of Israel. Here we see the apostasy of Israel and their punishment, with their future repentance, forgiveness, and restoration.
The second part, containing 4-14, is a summary of Hosea's discourses, filled with denunciations, threatenings, exhortations, promises, and revelations of mercy.
Quotations from Hosea are found in Matt. 2:15; 9:15; 12:7; Rom. 9:25, 26. There are, in addition, various allusions to it in other places (Luke 23:30; Rev. 6:16, comp. Hos. 10:8; Rom. 9:25, 26; 1 Pet. 2:10, comp. Hos. 1:10, etc.).
As regards the style of this writer, it has been said that "each verse forms a whole for itself, like one heavy toll in a funeral knell." "Inversions (7:8; 9:11, 13; 12: 8), anacolutha (9:6; 12:8, etc.), ellipses (9:4; 13:9, etc.), paranomasias, and plays upon words, are very characteristic of Hosea (8:7; 9:15; 10:5; 11:5; 12:11)."
# Easton's Bible Dictionary (1897)/Hezekiah

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Hezekiah Whom Jehovah has strengthened. (1.) Son of Ahaz (2 Kings 18:1; 2 Chr. 29:1), whom he succeeded on the throne of the kingdom of Judah. He reigned twenty-nine years (B.C. 726-697). The history of this king is contained in 2 Kings 18:20, Isa. 36-39, and 2 Chr. 29-32. He is spoken of as a great and good king. In public life he followed the example of his great-granfather Uzziah. He set himself to abolish idolatry from his kingdom, and among other things which he did for this end, he destroyed the "brazen serpent," which had been removed to Jerusalem, and had become an object of idolatrous worship (Num. 21:9). A great reformation was wrought in the kingdom of Judah in his day (2 Kings 18:4; 2 Chr. 29:3-36).
On the death of Sargon and the accession of his son Sennacherib to the throne of Assyria, Hezekiah refused to pay the tribute which his father had paid, and "rebelled against the king of Assyria, and served him not," but entered into a league with Egypt (Isa. 30; 31; 36:6-9). This led to the invasion of Judah by Sennacherib (2 Kings 18:13-16), who took forty cities, and besieged Jerusalem with mounds. Hezekiah yielded to the demands of the Assyrian king, and agreed to pay him three hundred talents of silver and thirty of gold (18:14).
But Sennacherib dealt treacherously with Hezekiah (Isa. 33:1), and a second time within two years invaded his kingdom (2 Kings 18:17; 2 Chr. 32:9; Isa. 36). This invasion issued in the destruction of Sennacherib's army. Hezekiah prayed to God, and "that night the angel of the Lord went out, and smote in the camp of the Assyrians 185,000 men." Sennacherib fled with the shattered remnant of his forces to Nineveh, where, seventeen years after, he was assassinated by his sons Adrammelech and Sharezer (2 Kings 19:37). (See [275]SENNACHERIB.)
The narrative of Hezekiah's sickness and miraculous recovery is found in 2 Kings 20:1, 2 Chr. 32:24, Isa. 38:1. Various ambassadors came to congratulate him on his recovery, and among them Merodach-baladan, the viceroy of Babylon (2 Chr. 32:23; 2 Kings 20:12). He closed his days in peace and prosperity, and was succeeded by his son Manasseh. He was buried in the "chiefest of the sepulchres of the sons of David" (2 Chr. 32:27-33). He had "after him none like him among all the kings of Judah, nor any that were before him" (2 Kings 18:5). (See [276]ISAIAH.)
# Easton's Bible Dictionary (1897)/Hold

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Hold: a fortress, the name given to David's lurking-places (1 Samuel 22:4,5; 24:22).
# Easton's Bible Dictionary (1897)/Hophni

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Hophni – Pugilist or client, one of the two sons of Eli, the high priest 1Sa 1:3 2:34 who, because he was "very old," resigned to them the active duties of his office. By their scandalous conduct they brought down a curse on their father's house 1Sa 2:22,12-27,27-36 3:11-14 For their wickedness they were called "sons of Belial," i.e., worthless men 1Sa 2:12 They both perished in the disastrous battle with the Philistines at Aphek 1Sa 4:11
See Easton on PHINEHAS 2941
# Easton's Bible Dictionary (1897)/Herodion

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Herodion A Christian at Rome whom Paul salutes and calls his "kinsman" (Rom. 16:11).
# Easton's Bible Dictionary (1897)/Holy of holies

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Holy of holies: the second or interior portion of the tabernacle. It was left in total darkness. No one was permitted to enter it except the high priest, and that only once a year. It contained the ark of the covenant only (Exodus 25:10-16). It was in the form of a perfect cube of 20 cubits. (See TABERNACLE.)
# Easton's Bible Dictionary (1897)/Hosea

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Hosea Salvation, the son of Beeri, and author of the book of prophecies bearing his name. He belonged to the kingdom of Israel. "His Israelitish origin is attested by the peculiar, rough, Aramaizing diction, pointing to the northern part of Palestine; by the intimate acquaintance he evinces with the localities of Ephraim (5:1; 6:8, 9; 12:12; 14:6, etc.); by passages like 1:2, where the kingdom is styled `the land', and 7:5, where the Israelitish king is designated as `our' king." The period of his ministry (extending to some sixty years) is indicated in the superscription (Hos. 1:1, 2). He is the only prophet of Israel who has left any written prophecy.
# Dreams & Dust/Nicholas of Montenegro

HE speaks as straight as his rifles shot, As straight as a thrusting blade, Waiting the deed that shall trouble the truce His savage guns have made.
"You have dared the wrath of a dozen states," Was the challenge that he heard; "We can die but once!" said the grim old King As he gripped his mountain sword.
"For I paid in blood for the town I took, The blood of my brave men slain,-- And if you covet the town I took You must buy it with blood again!"
Stern old King of the stark, black hills, Where the lean, fierce eagles breed, Your speech rings true as your good sword rings-- And you are a king indeed!
# Dreams & Dust/Selves

Published in the collection Dreams and Dust (1915).
My dust in ruined Babylon Is blown along the level plain, And songs of mine at dawn have soared Above the blue Sicilian main.
We are ourselves, and not ourselves . . . For ever thwarting pride and will Some forebear's passion leaps from death To claim a vital license still.
Ancestral lusts that slew and died, Resurgent, swell each living vein; Old doubts and faiths, new panoplied, Dispute the mastery of the brain.
The love of liberty that flames From written rune and stricken reed Shook the hot hearts of swordsmen sires At Marathon and Runnymede.
What are these things we call our "selves"? . . . Have I not shouted, sobbed, and died In the bright surf of spears that broke Where Greece rolled back the Persian tide?
Are we who breathe more quick than they Whose bones are dust within the tomb? Nay, as I write, what gray old ghosts Murmur and mock me from the gloom. . . .
They call . . . across strange seas they call, Strange seas, and haunted coasts of time. . . . They startle me with wordless songs To which the Sphinx hath known the rhyme.
Our hearts swell big with dead men's hates, Our eyes sting hot with dead men's tears; We are ourselves, but not ourselves, Born heirs, but serfs, to all the years!
I rode with Nimrod . . . strove at Troy . . . A slave I stood in Crowning Tyre, A queen looked on me and I loved And died to compass my desire.
# Dreams & Dust/The Awakening

Published in the collection Dreams and Dust (1915).
THE steam, the reek, the fume, of prayer Blown outward for a million years, Becomes a mist between the spheres, And waking Sentience struggles there.
Prayer still creates the boon we pray; And gods we've hoped for, from those hopes Will gain sufficient form one day And in full godhood storm the slopes Where ancient Chaos, stark and gray, Already trembles for his sway.
When that the restless worlds would fly Their wish created rapid wings, But not till aeons had passed by With dower of many idler things; And when dumb flesh demanded speech Speech struggled to the lips at last;-- Now the unpeopled Void, and vast,
Clean to that uttermost blank beach Whereto the boldest thought may reach That voyages from the vaguest past-- (Dim realm and ultimate of space)-- Is vexed and troubled, stirs and shakes, In prescience of a god that wakes, Born of man's wish to see God's face!
The endless, groping, dumb desires,-- The climbing incense thick and sweet, The lovely purpose that aspires, The wraiths of vapor wing'd and fleet That rise and run with eager feet Forth from a myriad altar fires: All these become a mist that fills The vales and chasms nebular; A shaping Soul that moves and thrills The wastes between red star and star!
This work is in the public domain in the United States because it was published before January 1, 1929.
The longest-living author of this work died in 1937, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 86 years or less. This work may be in the public domain in countries and areas with longer native copyright terms that apply the rule of the shorter term to foreign works.
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