OpenLLM-France/wikimedia huggingface dataset:
# The Encyclopedia Americana (1920)/Herder, Johann Gottfried von

Edition of 1920. See also Johann Gottfried Herder on Wikipedia, and the disclaimer.
HERDER, Johann Gottfried von, yō hän gŏt'frēd fōn hĕr'dĕr, German critic and poet: h. Mohrungen, Prussia, 25 Aug. 1744; d. Weimar, 18 Dec. 1803. He was the son of a poor schoolmaster, but friends procured him an appointment in Frederick's College, where he was at first tutor and at a later period instructor. During this period he became known to Kant, who permitted him to hear all his lectures gratis. His unrelaxing zeal and diligence enabled him to become acquainted with science, theology, philosophy, philology, natural and civil history and politics. In 1764 he was appointed an assistant teacher at the cathedral school of Riga, with which office that of a preacher was connected. In 1769 he went to Paris; he became traveling tutor to the Prince of Holstein-Oldenburg, but in Strassburg he was prevented from proceeding by a disease of the eyes; and here he became acquainted with Goethe, on whom he had a very decided influence. Herder had already published his ‘Fragments on the More Modern German Literature,’ his ‘Critical Woods’ (Kritische Wälder), etc., which had gained him a considerable reputation, though he had not published anything of importance
in theology; yet, while in Strassburg, he was invited to become court preacher, superintendent and consistorial councillor at Bückeburg, whither he proceeded in 1771, He soon made himself known as a distinguished theologian, and in 1776 received an invitation to become court preacher, general supenntendetrt and consistorial councillor at Weimar. This appointment was through the influence of Goethe. In 1801 he was made president of the high consistory, a place never before given to a person not a nobleman, and was subsequently made a noble by the Elector of Bavana. As a theologian Herder contributed to a better understanding of the historical and antiquarian part of the Old Testament. His ‘Geist der hebräischen Poesie’ is highly valued. He did much for the better appreciation of the classical authors, and his philosophical views of human character are full of instruction. His greatest work is his ‘Ideen zur Philosophie der Geschichte der Menschheit’ (1785 et seq.). In poetry Herder effected more by his various accomplishments, his vast knowledge and fine taste than by creative power; yet he has produced some charming songs; and his ‘Cid,’ a collection of Spanish romances into a kind of epic, is one of the most popular poems of Germany.
# The Encyclopedia Americana (1920)/Hermann und Dorothea

Edition of 1920. See also Hermann and Dorothea on Wikipedia, and the disclaimer.
HERMANN UND DOROTHEA. Goethe's ‘Hermann and Dorothea’ is a bright idyll of a small German country town near the right bank of the Rhine, set against the dark background of the French invasion of the Rhenish
Palatinate in 1794. It was written between September 1796 and March 1797, and was to some extent suggested by Voss's ‘Luise,’ an idyll in hexameters, first published in 1782-84. The story of the well settled burgher's son marrying a poor fugitive was contained in an account of the Salzburg Protestants who, for their religion, in 1731 fled from their old homes into Germany. The inhabitants and conditions of the little town which is the scene of ‘Hermann and Dorothea’ are pictured in contrast to the turmoil of the French Revolution, for they stand for the foundations on which civilization will always rest. The leading characters represent the standard callings of men — the farmer, the merchant, the apothecary-doctor, the minister, the judge. The hero is the true son of mother earth, given to tilling the soil and harvesting his crops. The life both in family and community is depicted as the fundamental social forms, with some hints of national life. The love story of the young couple is free from wild romance, indeed their love makes them look to the future not with any anticipation of pleasure or extravagance, but with the instinctive conviction that the true blessings of life flow from the performance of necessary tasks. The public spirit of Hermann's father germinates also in the son's character as his burning patriotism protests against the French invasion. But the spirit that permeates the poem as a whole is that of trust in the future and sympathy with mankind. The hexameters of the nine cantos are at times irregular. The serene flow of presentation, the masterly descriptions of landscape and home, the plastic vigor of the main figures, the balance of color, all go to render ‘Hermann and Dorothea’ a great work of literary art. Consult edition of Goethe's works in ‘Deutsche National-Literatur’ (Vol. V, pp. 1-99, 1882-98); English translation in German classics and in Harvard classics; von Humboldt, W., ‘Æsthetische Versuche: Hermann und Dorothea’ (1799); Hehn, V., ‘Ueber Goethes Hermann und Dorothea’ (1893).
# The Encyclopedia Americana (1920)/Hermann, Friedrich Benedikt Wilhelm von

Edition of 1920. See also Friedrich von Hermann on Wikipedia, and the disclaimer.
HERMANN, Friedrich Benedikt Wilhelm von, German economist: b. Bavaria, 1795; d. 1868. He received his education at Erlangen and Würzburg, where he gave special attention to political economy. He was appointed privatdozent at Erlangen in 1823 and two years later became professor of mathematics at the Nuremberg Gymnasium. In 1827 he was named professor extraordinary at the University of Munich. He was elected to the Bavarian Academy of Science in 1835 and also served as inspector of technical instruction in Bavaria. He became one of the advisers of the Minister of the Interior in 1845, and three years later he served as Munich representative in the Frankfort Assembly. Here he led the forces opposed to the threatening leadership of Prussia. In 1855 Hermann was made Councilor of State and for a time was also in charge of the Bureau of Statistics. He published important pamphlets as head of this bureau, and is now regarded as one of the foremost pioneers in the field of statistics. His reputation as an economist is founded on his ‘Staatswirtschaftliche Untersuchungen’ (1832).
# The Encyclopedia Americana (1920)/Heroes and Hero-worship

Edition of 1920. See also Thomas Carlyle#Heroes and Hero Worship on Wikipedia, and the disclaimer.
HEROES AND HERO-WORSHIP. In 1837 Carlyle had produced ‘The French Revolution’ (q.v.), which established his fame, but brought him little money. Good friends rallied to his aid, and helped to set him on his feet by organizing courses of public lectures for him, drumming up an audience and selling guinea tickets. Between 1837 and 1840, Carlyle delivered four such courses; the proceeds tided him over his money difficulties, and put him definitely beyond the reach of want. The final course on “Heroes” was the greatest success of all, Carlyle's “crowning mercy,” as a lecturer. From the notes he had prepared for this course, he wrote out the book, ‘Heroes and Hero-Worship,’ reproducing the curious effects of the spoken discourses. The book was as suocessful as the lectures.
To describe ‘Heroes’ as an introduction to universal history might seem to overweight it; but the survey covers roughly the whole activity of man upon the planet. Carlyle was an historian dowered with a unique style, a penetrating and constructive imagination, and a sense of the picturesque vouchsafed to few. No previous book presented such a series of arresting, original generalizations on history, or such just appreciations of so many diverse careers and personalities. Mahomet, Dante, Shakespeare, Luther, Knox, Johnson, Rousseau, Burns, Cromwell and Napoleon are characterized in unforgettable terms as well as the movements they represented, or conducted. Carlyle's power of appreciation was catholic. For the first time in English, be showed that Mahomet was somethmg more than a sensualist and an imposter. For the first time, he pictured the real Oliver Cromwell. Following up this first pronouncement, with his monumental history of the great Puritan leader, he absolutely reversed English opinion and made possible the statue of the regicide in the Palace Yard at Westminster. Lord Acton says Carlyle invented Oliver Cromwell. On all these representative men, Carlyle had true and weighty things to say which had never been said before.
The book made its influence felt at once on current thinking. In 1849, an acute foreign observer wrote: “The rehabilitation of the hero is to-day of all Carlyle's ideas the most widely spread, and the one which has made head tnost rapidly. . . . This idea is the basis of Emerson's philosophy, and has inspired all his essays on confidence in oneself, and the power of the individual.’ Ruskin's determination to do something and be something has been attributed to his reading of ‘Heroes.’ It had also a great influence upon the life and character of Phillips Brooks. To aspiring youth with high hopes and lofty ideals it has a special appeal.
# The Encyclopedia Americana (1920)/Herwegh, Georg

Edition of 1920. See also Georg Herwegh on Wikipedia, and the disclaimer.
HERWEGH, her'vek Georg, German political and lyrical poet: b. Stuttgart, 31 May 1817; d. Lichtenthal bei Baden-Baden, 7 April 1875. He studied theology at Tübingen, became editor of A. Lewald's periodical Europa at
Stuttgart; became embroiled with a military officer at Stuttgart and was obliged to flee to Switzerland, and settled there at Emmishofen in the canton of Thurgau. He there edited jointly with Wirth a periodical called Die Volkshalle and published a volume of political lyrics, ‘Gedichte eines Lebendigen’ (‘Poems of a Living Man’); the title is in imitation of Prince Pückler's ‘Briefe eines Verstorbenen’ (‘Letters of One Deceased’) in 1841 (at Zürich; l0th ed., Stuttgart 1877). These poems showed considerable revolutionary spirit, yet on his journeys in Prussia (1842), he was favorably received, even by King Frederick William IV, who is said to have remarked “I respect opponents who have principles” and summoned him to an audience. From the city of Königsberg he addressed a strongly provocatory letter to the king, resulting in his banishment from Prussia; Zürich also, to which he wished to return, would not receive him. But the king of Württemberg pardoned him for desertion from military service. In the canton of Basle, of which he now became a citizen, he married Emma Siegmund, daughter of a Jewish merchant at Berlin. At Paris, where he lived for a number of years, he wrote the poems in the second volume of ‘Gedichte eines Lebendigen’ (Zürich 1844) and translated Lamartine's works into German (Stuttgart, 12 vols., 1843-44). He engaged in active revolutionary propaganda at Paris, and in April 1848 invaded Baden at the head of a Franco-German Workers' Legion, accompanied by his wife and A. von Bornstedt. His force was defeated at Dossenbach 27 April by the Württemberg troops, and he fled to Switzerland, aided by his courageous wife. He produced little in the remaining years of his life, except translations of several Shakesperean plays. His works were issued in a complete edition in German with biography and introduction by Hermann Tardel (3 vols., Berlin 1909); ‘Neue Gedichte’ (posthumous poems, Zürich 1877); Lassalle's, ‘Briefe an Herwegh’ (Zürich 1896). Consult Walzel, O., ‘Vom Geistesleben des 18. und 19. Jahrhunderts’ (Leipzig 1911).
# The Handsome cobler, or, The father outwitted (1802)

THE
Handſome Cobler;
OR,THE
Father Outwitted.
To which are added, A CANN OF GROG,
AND
TYBURN TREE.
Glaſgow, Printed by J. & M. Robertson, Saltmarket, 1802.
* The Handsome cobler, or, The father outwitted
* A Cann of Grog
* Tyburn Tree
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
# The Hands

English-language translations of Ruce include:
# The Handsome cobler, or, The father outwitted (1802)/Tyburn Tree

TYBURN TREE.
SINCE laws were made for ev'ry degree, To curb vice in others, as well as me, I wonder we han't better company Upon Tyburn Tree! But gold from Law can take out the Sting, And if rich men like us were to ſwing, 'Twould thin the land, ſuch numbers to ſtring Upon Tyburn Tree.
Glaſgow, Printed by J. & M. Robertſon, Saltmarket, 1802.
# The Handsome Cobler, or, The Father Outwitted

Τ Η Ε
HANDSOME
COBLER
OR THE
Father Outwitted.
Edinburgh, printed by J. Morren.
THE HANDSOME COBLER.
FINIS.
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
# The Handsome cobler, or, The father outwitted (1802)/A Cann of Grog

CANN OF GROG
WHEN up the ſhrouds the ſailor goes, and ventures on the yard, The landman he who better knows, believes his lot is hard; Bold Jack with ſmiles each danger meets, weighs anchor, heaves the log, ​Trims all the ſails, belays the ſheets, and drinks his cann of grog. Bold Jack,etc.
If to engage they give the word, to quarters he'll repair. Now ſinking in the diſmal flood, now quivering in the air: Bold Jack with ſmiles each danger meets, weighs anchor, heaves the log, Trims all his ſails, belays the ſheets, and drinks his cann of grog. Bold Jack, etc.
When waves 'gainſt rocks & quick ſands roar, you ne'er bear him repine. Though he's on Greenland's icy ſhore, or burning on the line: Bold Jack with ſmiles each danger meets, weighs anchor, heaves the log, Trims all the ſails, belays the ſheets. and drinks his cann of grog. Bold jack,etc.
# The Happiest Day

poem, titled (Original) or by the first line
* "(Original)" North American, or Weekly Journal of Politics, Science and Literature. September 15, 1827, p. 144, col. 1
** Transcription
* "The happiest day—the happiest hour", 1884. (ed. R H Shepherd) Tamerlane and other poems London: George Redway
# The Great Salvation/21

PROPOSITION 21.
The Wicked Will Not Be Preserved Alive Eternally in Torture, But Will Be Destroyed
Job 20:5-8 The triumphing of the wicked is short, and the joy of the hypocrite but for a moment. He shall perish for ever like his own dung; they which have seen him shall say, Where is he? He shall fly away as a dream, and shall not be found, yea, he shall be chased away as a vision of the night.
Psa. 37:38 But the transgressors shall be destroyed together; the end of the wicked shall be cut off.
Psa. 37:10 For yet a little while and the wicked shall not be; yea, thou shalt diligently consider his place, and it shall not be.
Psa. 37:20 But the wicked shall perish, and the enemies of the LORD shall be as the fat of lambs; their shall consume; INTO SMOKE SHALL THEY CONSUME AWAY.
Psa. 145:20 The LORD preserveth all them that love him; but all the wicked will he destroy.
Psa. 104:35 Let the sinners be consumed out of the earth, and let the wicked be no more.
II Pet. 2:12 But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption.
II Thes. 1:9, 10 Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power.
Those who cling to the terrible theory that God will preserve the wicked eternally in torment try to evade these plain statements of Scripture by saying that the meaning is not literal destruction; but that the word destroy must be understood in the sense we speak of a man who has become a reprobate--his character is destroyed, he is ruined. You will see that this is not reasonable, because it is the wicked who are to be destroyed. They are already ruined in the sense referred to, from the fact that they are the wicked; and it is the destruction of these that the Scriptures are speaking of.
Then, again, there is a play upon the words "from among the people" (Acts 3:23), as if they did not mean absolute destruction, but banishment to another region. A comparison of scripture with scripture will show you how unreasonable this is. Notice the application of the word "destroyed" in these texts: "And every living substance was DESTROYED which was upon the face of the ground, both man and cattle and the creeping things, and the fowl of heaven; and they were DESTROYED FROM THE EARTH" (Gen. 7:23). If "destroyed" here as applied to man means "banished to another region," then it must mean the same for all the creatures named, for the one word is made to serve for what happened to them all.
From force of education you will now possibly wonder, in view of the foregoing, what is the meaning of 'hell in the Bible. For if the wicked are to be destroyed, such a place as have been taught to believe to be will not be needed. If the wicked are not to be preserved alive the popular hell will be of no use. So let us examine this subject next.
# The Great Salvation/19

PROPOSITION 19.
Immortality Is God's Holy and Glorious Nature, and the Word Immortal Is Never Applied to Man In His Present State
Now immortality is spoken of in the Scriptures in various ways. We have already shown (Proposition 11.) that it is a gift of God to the righteous only; but let us now look at the use the Bible makes of the word. Following are all the instances where it is found:
I Tim. 1:17 Now unto the King eternal, immortal, invisible, the only wise God, be honor and glory for ever and ever.
I Tim. 6:15, 16 Which in his times he shall show, who is the blessed and only Potentate, the King of kings, and Lord of lords; who only hath immortality, dwelling in the light, etc.
II Tim. 1:10 But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and IMMORTALITY to light through the gospel.
Rom. 2:6, 7 Who will render to every man according to his deeds: tothem who by patient continuance in well doing seek for glory, honor and immortality, eternal life.
I Cor. 15:53, 54 For this corruptible must put on incorruption, and this mortal must PUT ON IMMORTALITY. So when this corruptible shall have put on incorruption, and this mortal shall have PUT ON IMMORTALITY, then shall be brought to pass the saying that is written, Death is swallowed up in victory.
Now, dear reader, look at this without prejudice, and see, first, that the word immortal or immortality is never applied to man in his present state. Then consider that in the first verse quoted immortality is God's nature. Do you think God would bestow His divine and holy and indestructible nature upon wicked and depraved beings? Do you think it is reasonable to believe that beings possessed of God’s holy nature could be tempted to sin and that God would torture eternally millions of beings possessed of His own divine nature? Is not such a thought revolting to a mind that regards God as being holy, just, wise and good, His nature being the very essence of these attributes?
But now look at the four verses where the word is used in relation to man. First, immortality is brought to light through the gospel. Second, it is that which we must seek for by well doing. Third, we shall put it on at the resurrection. Fourth, when it is put on death is swallowed up in victory. Thus you will see that such a boon as to be made partakers of the divine nature is only for those who prove themselves worthy of it. (Remember that you never read in the Bible the words immortal soul" or "immortal spirit"). The same is true of eternal life, as we shall next proceed to show.
# The Great Salvation/2

PROPOSITION 2.
There Is Only One Gospel That Will Save
That is, the gospel our Saviour commanded to be preached; the gospel – not a gospel; not any gospel you please, but the gospel is the power of God unto salvation. And think of this:
Gal 1:6 "I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel; which is not another; but there be some that trouble you and would pervert the gospel of Christ. But though we or an angel from heaven preach any other gospel unto you THAN THAT WE HAVE PREACHED UNTO YOU, LET HIM BE ACCURSED."
# The Harp-Weaver/The light comes back

XV
The light comes back with Columbine; she brings A touch of this, a little touch of that, Coloured confetti, and a favour hat, Patches, and powder, dolls that work by strings And moons that work by switches, all the things That please a sick man’s fancy, and a flat Spry convalescent kiss, and a small pat Upon the pillow,—paper offerings. The light goes out with her; the shadows sprawl. Where she has left her fragrance like a shawl I lie alone and pluck the counterpane, Or on a dizzy elbow rise and hark— And down like dominoes along the dark Her little silly laughter spills again!
# The Harp-Weaver/Three Songs from "The Lamp and The Bell"

THREE SONGS FROM
“THE LAMP AND THE BELL’*
I
Oh, little rose tree, bloom!
Summer is nearly over. The dahlias bleed, and the phlox is seed. Nothing’s left of the clover. And the path of the poppy no one knows. I would blossom if I were a rose.
Summer, for all your guile, Will brown in a week to Autumn, And launched leaves throw a shadow below Over the brook’s clear bottom,— And the chariest bud the year can boast Be brought to bloom by the chastening frost.
II
Beat me a crown of bluer metal; Fret it with stones of a foreign style: The heart grows weary after a little Of what it loved for a little while.
Weave me a robe of richer fibre;
Pattern its web with a rare device. Give away to the child of a neighbor This gold gown I was glad in twice. But buy me a singer to sing one song— Song about nothing—song about sheep— Over and over, all day long; Patch me again my thread-bare sleep.
III
Rain comes down And hushes the town. And where is the voice that I heard crying
Snow settles Over the nettles. Where is the voice that I heard crying?
Sand at last On the drifting mast. And where is the voice that I heard crying
Earth now On the busy brow. And where is the voice that I heard crying
# The Harp-Weaver/To One Who Might Have Borne a Message

TO ONE WHO MIGHT HAVE BORNE A MESSAGE
Had I known that you were going I would have given you messages for her, Now two years dead, Whom I shall always love. As it is, should she entreat you how it goes with me, You must reply, as well as with most, you fancy; That I love easily, and pass the time. And she will not know how all day long between My life and me her shadow intervenes, A young thin girl, Wearing a white skirt and a purple sweater And a narrow pale blue ribbon about her hair. I used to say to her, “I love you Because your face is such a pretty color, No other reason.” But it was not true. Oh, had I only known that you were going, I could have given you messages for her!
# The Harp-Weaver/What’s this of death

XII
What's this of death, from you who never will die? Think you the wrist that fashioned you in clay, The thumb that set the hollow just that way In your full throat and lidded the long eye So roundly from the forehead, will let lie Broken, forgotten, under foot some day Your unimpeachable body, and so slay The work he most had been remembered by? I tell you this: whatever of dust to dust Goes down, whatever of ashes may return To its essential self in its own season, Loveliness such as yours will not be lost, But, cast in bronze upon his very urn, Make known him Master, and for what good reason.
# The Harp-Weaver/The white bark writhed

IV
The white bark writhed and sputtered like a fish Upon the coals, exuding odorous smoke. She knelt and blew, in a surging desolate wish For comfort; and the sleeping ashes woke And scattered to the hearth, but no thin fire Broke suddenly, the wood was wet with rain. Then, softly stepping forth from her desire, (Being mindful of like passion hurled in vain Upon a similar task, in other days) She thrust her breath against the stubborn coal, Bringing to bear upon its hilt the whole Of her still body . . . there sprang a little blaze . . . A pack of hounds, the flame swept up the flue!— And the blue night stood flattened against the window, staring through.