OpenLLM-France/wikimedia huggingface dataset:
# Appletons' Cyclopædia of American Biography/Tschudi, Johann Jakob von

Edition of 1889.
​TSCHUDI, Johann Jakob von (choo'-de), Swiss traveller, b. in Glarus, 25 July, 1818. He studied the natural sciences and medicine in the universities of Neufchatel, Leyden, and Paris, and in 1838 sailed for Peru, where he sojourned five years, exploring the country and forming a rich collection of plants in the mountains of the interior. He went to Vienna in 1843, visited Brazil and other countries of South America in 1857-'9, ​and in 1860 was appointed minister of the Swiss republic to Brazil, which office he retained eight years, devoting most of that time to exploring the country and forming collections of plants for the museums of Neufchatel, Glarus, and Freiburg. In 1868 he was promoted minister to Vienna. His works include “Untersuchungen über die Fauna Perus” (St. Gall, 1844-'7): “Peruanische Reiseskizzen während der Jahre 1838-'42” (2 vols., 1846); “Die Ketchuasprache” (2 vols., Vienna, 1853); “Reise durch die Andes von Südamerika” (Gotha, 1860); “Die brasilianische Provinz Minas-Geraes” (1863); and “Reisen durch Südamerika” (5 vols., Leipsic, 1866-'9). He also edited, in association with Dr. Mariano Eduardo de Rivera, “Antigüedades Peruanas” (Vienna, 1851; translated by Rev. F. L. Hawks, New York, 1853).
# Appletons' Cyclopædia of American Biography/Tudor, William

Edition of 1889.
​TUDOR, William, lawyer, b. in Boston. Mass., 28 March, 1750 ; d. there, 8 July, 1819. He was graduated at Harvard in 1769, studied law with ohn Adams, and was admitted to the Suffolk bar, 27 July, 1772, rising to a high rank in his profession. He was attached to Gen. Washington s staff in 1775-'8 as judge-advocate with the rank of colonel, was a member of both houses of the Massachusetts legislature, and in 1809-'10 served as secretary of state. Col. Tudor was vice-president of the Massachusetts Society of the Cincinnati in 1816, and delivered an address before that body. Among his other published orations is one that he delivered on the anniversary of the " Boston Massacre " (Boston, 1779), and one before the Massachusetts charitable fire society (1798). A memoir of Col. Tudor is printed in the " Collections " of the Massachusetts historical society, of which he was a founder. — His son, William, author, b. in Boston, Mass., 28 Jan., 1779 ; d. in Rio Janeiro, 9 March, 1830, was graduated at Harvard in 1796, became a clerk in the employ of John Cod man, and visited Europe on business. On his return he was active in founding the Anthology club, and wrote much for its magazine, the "Monthly Anthology," during its publication in 1803-11. In 1807 he was a founder of the Boston athenaeum, which grew out of the club. In December, 1814, he projected the "North American Review," the first number of which appeared in May, 1815, under his editorship. Three fourths of the matter in the first four volumes were written by him. Mr. Tudor was for some time a member of the Massachusetts legislature, and he originated the present Bunker Hill monument. Hearing that the ground on which it stands was to be sold, he interested men of means in the purchase, and the work was begun by his suggestion. He was engaged in various European commercial transactions, and in November, 1805. as the agent of his brother Frederic, went to the West Indies, where he founded the ice trade with tropical countries. In 1823 he was appointed U. S. consul at Lima, Peru, and in 1827 he became charge d'affaires in Brazil, where he negotiated a treaty. Besides his contributions to current literature and separate orations and addresses, he wrote "Letters on the Eastern States" (New York, 1820); "Miscellanies," from his contributions to the "Anthology" and the "North American Review" (1821); "Life of James Otis, of Massachusetts" (1823); and "Gebel Teir." an anonymous political allegory, written at Rio Janeiro (1829). le left valuable unpublished manuscripts.
# Appletons' Cyclopædia of American Biography/Tufts, John

Edition of 1900.
​TUFTS, John, clergyman, b. in Medford, Mass., 5 May, 1689; d. in Amesbury, Mass., August, 1750. He was graduated at Harvard in 1708, and was minister at Newbury, Mass., from 1714 till 1738. He published “Introduction to the Singing of Psalm-Tunes, with a Collection of Tunes in Three Parts” (Boston, 1715), and a sermon, “Humble Call to Archippus” (1829). His work on the singing of psalm-tunes was the first publication of the kind in New England, if not in this country, and was regarded as a great novelty, since not more than four or five tunes were known in many of the congregations, and those were sung by rote.
# Appletons' Cyclopædia of American Biography/Tufts, Charles

Edition of 1900.
​TUFTS, Charles, donor, b. in Medford, Mass., 16 July, 1781; d. in Somerville (formerly a part of Charlestown), Mass., 24 Dec., 1876. He received a common-school education, inherited a large property in land, became a manufacturer and active business man, promoted the prosperity of his town, and added to his fortune by sagacious investments. He was a liberal friend of education, and gave the site and seventy acres of valuable land to found ​Tufts college, Medford, Mass. It stands on a site that was purchased in 1690 by Peter Tufts, the emigrant ancestor.
# Appletons' Cyclopædia of American Biography/Tsondatsaa, Charles

Edition of 1889.
​TSONDATSAA, Charles, Indian convert, lived in the 17th century. He acted as guide to Father Brebeuf, and was converted to Christianity by that missionary. He was taken prisoner by the Iroquois in 1643, being one of the party that accompanied Father Jogues, but escaped to Three Rivers. He became the prop of the Christian religion among the Hurons, preached to them frequently, and made many converts. His pagan companions, on one occasion, induced him to enter an Indian vapor-bath. They then increased the heat, declaring that he must pronounce three words in favor of his titular demon if he would escape suffocation. He refused, and was almost dead when he was released. His only revenge on his torturers after he recovered was to say to them: “You nearly killed me, but you could not make me sin.” He continued to labor for several years among his countrymen, and eventually converted nearly all his persecutors.
# Appletons' Cyclopædia of American Biography/Tubman, Harriet

Edition of 1889.
​TUBMAN, Harriet, abolitionist, b. near Cambridge, Dorchester co., Md., about 1821. She was the child of slaves of pure African blood, whose name was Ross. Her original Christian name of Araminta she changed to Harriet. When about thirteen years old she received a fracture of the skull at the hands of an enraged overseer, which left her subject during her whole life to fits of somnolency. In 1844 she married a free colored man named Tubman. In 1849, in order to escape being sent to the cotton-plantations of the south, she fled by night, and reached Philadelphia in safety. In December, 1850, she visited Baltimore and brought away her sister and two children, and within a few months returned to aid in the escape of her brother and two other men. Thenceforth she devoted herself to guiding runaway slaves in their flight from the plantations of Maryland along the channels of the “underground railroad,” with the assistance of Thomas Garrett and others. At first she conducted the bands of escaped slaves into the state of New York, but, when the fugitive-slave act began to be strictly enforced, she piloted them through to Canada. She made nineteen journeys, and led away more than 300 slaves. A reward of $40,000 was offered for her apprehension. Among the people of her race and the agents of the “underground railroad” she was known as “Moses.” During the civil war she performed valuable service for the National government as a spy and as a nurse in the hospitals.
# Anthology of Japanese Literature/Kaifūsō

Layout 2
​Kaifūsō
The “Kaifūsō,” or “Fond Recollections of Poetry,” was the first anthology of poetry in Chinese written by Japanese. It was compiled in 751, and includes material written over a period of seventy-five years. The verses in the “Kaifūsō” sometimes give the effect rather of copy-book exercises than of true poetry—which is only natural considering that they were among the earliest attempts by Japanese writers, including emperors, to compose in Chinese. Even when the subject of a poem is Japanese—such as a visit to the Yoshino River—the main effort of the writer appears to be directed toward including as many allusions to Chinese literature and history as possible. Nevertheless, some of the poems reach a high level of competence, as is indicated in the following selection.
Approaching death [Written when the Prince faced execution for attempted rebellion]
The golden crow lights on the western huts; Evening drums beat out the shortness of life. There are no inns on the road to the grave— Whose is the house I go to tonight?
Prince Ōtsu (662–687)
The border official
Last year service in the eastern hills, This, the marches of the western sea.
How often in the span of an official’s life Must he weary himself with these border wars?
Fujiwara no Umakai (694–737)
Watching fish in the water
By the southern woods I have built my hut; I drop my hook from the north lake banks. Sporting birds dive when I draw near; Green duckweed sinks before my gliding boat. The quivering reeds reveal the fish below; By the length of my line I know the bottom’s depth. With vain sighs I dangle the tempting bait And watch the spectacle of avaricious hearts.
Ki no Suemochi (Early Eighth Century)
Composed at a party for the Korean envoy
Mountain windows scan the deep valley; Groves of pine line the evening streams. We have asked to our feast the distant envoy; At this table of parting we try the pleasures of poetry. The crickets are hushed, the cold night wind blows; Geese fly beneath the clear autumn moon. We offer this flower-spiced wine in hopes To beguile the cares of your long return.
Abe no Hironiwa (Early Eighth Century)
TRANSLATED BY BURTON WATSON
# Anthology of Japanese Literature/Haiku of the Middle and Late Tokugawa Period

Layout 2
​Haiku of the Middle
and Late Tokugawa Period
| Nashi no hana tsuki ni fumi yomu onn ari | Blossoms on the pear; and a woman in the moonlight reads a letter there … |
| Sakura chiru nawashiro-mizu ya hoshi-zukiyo | Scattered petals lie on the rice-seedling waters: stars in the moonlit sky. |
| Harusame ni nuretsutsu yane no temari kana | As the spring rains fall, soaking in them, on the roof, is a child’s rag ball. |
| Harusame ya dōsha no kimi no sasamegoto | Ah, the rains of spring! Dear lady driving with me here, your whispering! |
| Harusame ya kawazu no hara no mada nurezu | Spring rain: and as yet the little froglets’ bellies haven’t got wet. |
| Mijika yo ya asase ni nokoru tsuki ippen | Night that ends so soon: in the shallows still remains one sliver of the moon. |
| Mi ni shimu ya bōsai no kushi neya ni fumu | What piercing cold I feel: my dead wife’s comb, in our bedroom, under my heel…. |
| Medieval scene |
| Toba dono e go-rokki isogu nowaki kana | To great Toba’s Hall five or six horsemen hasten: a storm wind of the fall. |
Yosa Buson (1716–1784)
| Samidare ya aru yo hisoka ni matsu no tsuki | All the rains of June: and then one evening, secretly, through the pines, the moon! |
Ōshima Ryōta (1718–1787)
| Haru no mori tori toru tori mo neburi kana | The grove in spring: the birds that catch the birds—they too are slumbering. |
Takakuma Rankō (1726–1798)
| Soko noite take uesase yo hikigaeru | Get out of my road and allow me to plant these bamboos, Mr. Toad. |
Miura Chora (1729–1780)
| Mezurashi to miru mono goto ni haru ya yuku | “Marvelous!” I say, and with each single thing I see springtime fades away. |
Tahai Kitō (1741–1789)
| Yo ga yokuba mo hitotsu tomare meshi no hae | If the times were good, I’d say, “Sit down!—one more of you!” flies around my food. |
| Isshaku no taki mo oto shite yūsuzumi | A one-foot waterfall it too makes noises, and at night the coolness of it all! |
| Uguisu ya doroashi nuguu ume no hana | A bush warbler comes— and starts to wipe his muddy feet among the blossoming plums. |
| Tōyama no medama ni utsuru tombo kana | In its eye the far-off hills are mirrored— dragonfly! |
| Agasao no hana de fuitaru iori kana | A morning-glory vine in its full bloom, has thatched this hut of mine. |
| Utsukushi ya shōji no ana no ama-no-gawa | A lovely thing to see: through the paper window’s holes the Galaxy. |
| Ware to kite asobe yo oya no nai suzume | Come to me—with each other let’s play—little sparrow without any mother. |
| Furusato ya yoru mo sawaru mo ibara no hana | The place where I was born: all I come to—all I touch— blossoms of the thorn! |
| Toshikasa wo urayamaretaru samusa kana | When one is old one is envied by people— oh, but it’s cold! |
Kobayashi Issa (1763–1828) Translated by Harold G. Henderson
# Anthology of Japanese Literature/Haiku by Bashō and His School

Layout 2
​Haiku by Bashō
and His School
| Haranaka ya mono ni mo tsukazu naku hibari | On the moor: from things detached completely— how the skylark sings! |
| Kane tsukanu mura wa nani wo ka haru no kure | A village where they ring no bells!—oh, what do they do at dusk in spring? |
| Chō tori no shiranu hana ari aki no sora | To bird and butterfly it is unknown, this flower here: the autumn sky. |
| Ara umi ya Sado ni yokotau ama-no-gawa | How rough a sea! and, stretching over Sado Isle, the Galaxy…. |
| Yagate shinu keshiki wa miezu semi no koe | Very soon they die— but of that there is no sign in the locust-cry. |
| Hiya-hiya to kabe wo fumaete hirune kana | How very cool it feels: taking a noonday nap, to have this wall against my heels. |
Invitation to Etsujin
| Futari mishi yuki wa kotoshi mo furikeru ka | Snow that we two saw together—this year is it fallen anew? |
| Inazuma ya yami no kata yuku goi no koe | A sudden lightning gleam: off into the darkness goes the night heron’s scream. ​ |
| Tabi ni yande yume wa kareno wo kakemeguru | On a journey, ill— and my dreams, on withered fields are wandering still. |
Matsuo Bashō (1644–1694)
| Yado no haru nanimo naki koso nanimo are | My hut, in spring: true, there is nothing in it— there is Everything! |
Yamaguchi Sodō (1642–1716)
| Kojiki kana Tenchi wo kitaru natsugoromo | There a beggar goes! Heaven and Earth he’s wearing for his summer clothes! |
| Neko ni kuwareshi wo semi no tsuma wa sudakuran | Eaten by the cat! Perhaps the cricket’s widow is bewailing that. |
| Meigetsu ya tatami no ue ni matsu no kage | Bright the full moon shines: here upon the matted floor, shadows of the pines. |
Enomoto Kikaku (1661–1707)
| No mo yama mo yuki ni torareta nami mo nashi | Mountains and plains, all are taken by the snow— nothing remains. |
Naitō Jōsō (1661–1704) Translated by Harold G. Henderson
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily II/Chapter 42

Chapter XLII.—Right Notions of God Essential to Holiness.
“But what I am going to tell you will be sufficient by way of example. But I do not think, my dear Clement, that any one who possesses ever so little love to God and ingenuousness, will be able to take in, or even to hear, the things that are spoken against Him. For how is it that he can have a monarchic soul, and be holy, who supposes that there are many gods, and not one only? But even if there be but one, who will cherish zeal to be holy, that finds in Him many defects, since he will hope that the Beginning of all things, by reason of the defects of his own nature, will not visit the crimes of others?

## Footnotes

* ↑ Cotelerius doubts whether this expression means a soul ruling over his body, or a soul disposed to favor monarchical rule. The former explanation seems more probable.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily II/Chapter 50

Chapter L.—A Satisfactory Answer.
Then I, already perceiving the explanation, smiled, and said that he was a prophet. And Peter said: “If, then, he was a prophet, being a man, he was ignorant of nothing, by reason of his having received foreknowledge from God; how then, should He, who gave to man the gift of foreknowledge, being God, Himself be ignorant?” And I said: “You have spoken rightly.” Then Peter said: “Come with me one step further. It being acknowledged by us that God foreknows all things, there is every necessity that the scriptures are false which say that He is ignorant, and those are true which say that He knows.” Then said I: “It must needs be so.”
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily II/Chapter 46

Chapter XLVI.—Judgment to Come.
“This is our Judge, to whom it behoves us to look. and to regulate our own souls, thinking all things in His favour, speaking well of Him, persuaded that by His long-suffering He brings to light the obstinacy of all, and is alone good. And He, at the end of all, shall sit as a just Judge upon every one of those who have attempted what they ought not.”
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily II/Chapter 48

Chapter XLVIII.—A Particular Case.
Then Peter answered: “You speak well in your inquiry; for it will be for your safety. Therefore listen:  Since there are many things that are spoken by the Scriptures against God, as time presses on account of the evening, ask with respect to any one matter that you please, and I will explain it, showing that it is false, not only because it is spoken against God, but because it is really false.” Then I answered: “I wish to learn how, when the Scriptures say that God is ignorant, you can show that He knows?”
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily II/Chapter 5

Chapter V.—Excellence of the Knowledge of the True Prophet.
And Peter, being greatly pleased with this, answered: “Already hath the rectifying process taken its end, as regards you, knowing as you do the greatness of the infallible prophecy, without which it is impossible for any one to receive that which is supremely profitable. For of many and diverse blessings which are in the things which are or which may be, the most blessed of all—whether it be eternal life, or perpetual health, or a perfect understanding, or light, or joy, or immortality, or whatever else there is or that can be supremely good in the nature of things—cannot be possessed without first knowing things as they are; and this knowledge cannot be otherwise obtained than by first becoming acquainted with the Prophet of the truth.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily II/Chapter 43

Chapter XLIII.—A Priori Argument on the Divine Attributes.
“Wherefore, far be it from us to believe that the Lord of all, who made the heaven and the earth, and all things that are in them, shares His government with others, or that He lies. For if He lies, then who speaks truth? Or that He makes experiments as in ignorance; for then who foreknows? And if He deliberates, and changes His purpose, who is perfect in understanding and permanent in design? If He envies, who is above rivalry? If He hardens hearts, who makes wise? If He makes blind and deaf, who has given sight and hearing? If He commits pilfering, who administers justice? If He mocks, who is sincere? If He is weak, who is omnipotent? If He is unjust, who is just? If He makes evil things, who shall make good things? If He does evil, who shall do good?
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily II/Chapter 44

Chapter XLIV.—The Same Continued.
“But if He desires the fruitful hill, whose then are all things? If He is false, who then is true? If He dwells in a tabernacle, who is without bounds? If He is fond of fat, and sacrifices, and offerings, and drink-offerings, who then is without need, and who is holy, and pure, and perfect? If He is pleased with candles and candlesticks, who then placed the luminaries in heaven? If He dwells in shadow, and darkness, and storm, and smoke, who is the light that lightens the universe? If He comes with trumpets, and shoutings, and darts, and arrows, who is the looked-for tranquillity of all? If He loves war, who then wishes peace? If He makes evil things, who makes good things? If He is without affection, who is a lover of men? If He is not faithful to His promises, who shall be trusted? If He loves the wicked, and adulterers, and murderers, who shall be a just judge? If He changes His mind, who is stedfast? If He chooses evil men, who then takes the part of the good?

## Footnotes

* ↑ Wieseler considers this corrupt, and amends: “if He desires more.”
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily II/Chapter 45

Chapter XLV.—How God is to Be Thought of.
“Wherefore, Clement, my son, beware of thinking otherwise of God, than that He is the only God, and Lord, and Father, good and righteous, the Creator, long-suffering, merciful, the sustainer, the benefactor, ordaining love of men, counselling purity, immortal and making immortal, incomparable, dwelling in the souls of the good, that cannot be contained and yet is contained, who has fixed the great world as a centre in space, who has spread out the heavens and solidified the earth, who has stored up the water, who has disposed the stars in the sky, who has made the fountains flow in the earth, has produced faults, has raised up mountains, hath set bounds to the sea, has ordered winds and blasts, who by the spirit of counsel has kept safely the body comprehended in a boundless sea.

## Footnotes

* ↑ The Latin has here, “imperceptus et perceptus;” but Wieseler points out that χωρούμενος has reference to God’s dwelling in the souls of the good, and thus He is contained by them.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily II/Chapter 47

Chapter XLVII.—A Pertinent Question.
When I Clement heard this, I said, “Truly, this is a godliness; truly this is piety.” And again I said:  “I would learn, therefore, why the Bible has written anything of this sort? For I remember that you said that it was for the conviction of those who should dare to believe anything that was spoken against God. But since you permit us, we venture to ask, at your command: If any one, most beloved Peter, should choose to say to us, ‘The Scriptures are true, although to you the things spoken against God seem to be false,’ how should we answer him?”
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily II/Chapter 49

Chapter XLIX.—Reductio a.d. Absurdum.
Then Peter answered: “You have presented us with a matter that can easily be answered. However, listen, how God is ignorant of nothing, but even foreknows. But first answer me what I ask of you. He who wrote the Bible, and told how the world was made, and said that God does not foreknow, was he a man or not?” Then I said: “He was a man.”  Then Peter answered: “How, then, was it possible for him, being a man, to know assuredly how the world was made, and that God does not foreknow?”