OpenLLM-France/wikimedia huggingface dataset:
# The Encyclopedia Americana (1920)/Lomonosov, Mikhail Vasilievich

Edition of 1920. See also Mikhail Lomonosov on Wikipedia, and the disclaimer.
LOMONOSOV, lō-mō-nō'sŏf, Mikhail Vasilievich, Russian poet and man of science: b. Denisovka (now Lomonosov), near Archangel, 1711; d. 1765. His father was a fisherman in poor circumstances and the youth's schooling was confined to a few books which he almost committed to memory. At the age of 17 he decided to go to Moscow to obtain an education and in that city with the aid of friends secured admission to a school. There he lived in want but made rapid progress in his studies and in 1734 was sent to Saint Petersburg. In the capital he made great progress in physical science and was chosen one of the youths to be sent abroad to finish their education. At Marburg he studied metallurgy and subsequently spent two years at Freiberg. In 1739 he published his ‘Ode on the Taking of Khotin from the Turks,’ which attracted great attention. He also wrote dramas, epigrams, etc., in the style of the period. In Germany Lomonosov married a German girl and soon found himself unable to maintain his domestic establishment on the irregular remittances from his government. He left Germany secretly and in his native country soon rose to distinction. He was at first professor of chemistry in the University of Saint Petersburg of which he was later made rector, and was appointed Secretary of State in 1764. His Russian grammar was long the standard work in its field and did much to stamp the form of the new Russian after its break with Church Slavonic. Perhaps Lomonosov's greatest monument is the great University of Moscow, of which he was the founder and the early policy of which he planned. He was one of the most learned men in Europe. His Russian grammar is said “to have drawn out the plan, and his poetry to have built up the fabric of his native language.” He is called “the father of Russian literature.” Consult the edition of his works issued by the Imperial Academy of Sciences (4 vols., Saint Petersburg 1892-98); Pekarsky, ‘History of the Academy of Sciences’ (Vol. II, ib. 1873); the lives by P. Borzakovsky (Odessa 1911) and B. N. Menshutkin (Saint Petersburg 1911).
# The Encyclopedia Americana (1920)/Loeffler, Friedrich

Edition of 1920. See also Friedrich Loeffler on Wikipedia, and the disclaimer.
LOEFFLER, Friedrich, German bacteriologist: b. Frankfort-on-the-Oder, 1852; d. 1915. He was educated at Würzburg and Berlin, in 1879 was made assistant in the Imperial Health Office and in 1884 staff physician at the Friedrich Wilhelm Institute, Berlin. Four years later he was appointed to a chair at the University of Greifswald. Loeffler rendered important and lasting services to bacteriology by his original methods of staining, by the discovery of the bacillus of glanders in 1882, and by the discovery of the bacillus of diphtheria. He also investigated the foot-and-mouth disease. In 1887 Professor Loeffler founded the Zentralblatt für Bakteriologie und Parasitik. To it he contributed several articles on professional topics, also articles on malaria in Leyden and Klemperer "Deutsche Klinik" (1903). He
published ‘Vorlesungen über die geschichtliche Entwicklung der Lehre von den Bakterien’ (1887) and ‘Die Schutzimpfung gegen die Maul und Klauensenche’ (1903).
# The Encyclopedia Americana (1920)/Loewe, Wilhelm

Edition of 1920. See also Wilhelm Loewe on Wikipedia, and the disclaimer.
LOEWE, lė'vĕ, Wilhelm (also called Loewe-Kalbe), German politician: b. Olvenstedt, near Magdeburg 1814; d. 1886. He was educated at Halle, and adopted the medical profession. Elected in 1848 to the Frankfort Parliament, he acted with the extreme party of democracy; became first vice-president of the Parliament; and later, at Stuttgart, was its president. Charged with sedition in this, which was considered a revolutionary procedure, and once acquitted, he was nevertheless sentenced to life imprisonment for contumacy. After some vears in Switzerland, France and England, he came to this country, and for eight years practised medicine in New York. Availing himself of the amnesty in 1861, he returned to Germany, and in 1863 was elected to the Prussian House of Deputies. Four years later he was a Progressist member of the North German Reichstag. Disagreeing with his party in 1874 on the military law, he attempted to form a new Liberal party. He favored the
policy of high protection adopted in 1879. In the elections of 1881 he lost his seat.
# The Encyclopedia Americana (1920)/Lomza

Edition of 1920. See also Łomża on Wikipedia, and the disclaimer.
LOMZA, lōm'zhạ, Poland, town on the Narew, 100 miles northeast of Warsaw. It contains an ancient church, a theatre, gymnasium and government buildings. It formerly had a large trade with Prussia and Lithuania; was well fortified; had two citadels, but was several times taken by Germans, Tartars and Cossacks. It fell to Prussia in 1795, but in 1807 came under the rule of Russia. In the Great War of 1914 a battle was fought here between the Germans and Russians, in which the latter were defeated and forced to fall back. In 1918 it became part of the newly erected Polish state. Pop. 28,000, mostly Poles and Jews.
# The Encyclopedia Americana (1920)/Loewy, Maurice

Edition of 1920. See also Maurice Loewy on Wikipedia, and the disclaimer.
LOEWY, lė-vē', Maurice, French astronomer: b. Vienna, 1833; d. Paris, 16 Oct. 1907. He was given a position in the observatory at Paris by Leverrier, and after the latter's death assisted Mouchez in the observatory of Montsouris, becoming director in 1896. He was noted for his invention of the equatorial-coudé, or Elbow-equatorial, in which the observer remains seated at the upper end of the polar axis of the telescope, as if working with a microscope on a table, with the means of directing his view to any part of the heavens under his control. He also devised improved methods of determining the constants of astronomical refraction and aberration. He was joint author (with Puiseux) of ‘Atlas photographie de la lune’ in six volumes (1896-1908).
# The Dream Woman/Chapter 6
#### VI.

My mother came out alone to welcome me back. There were no secrets between us two. I told her all that had happened, just as I have told it to you.
She kept silence till I had done. And then she put a question to me.
"What time was it, Francis, when you saw the Woman in your Dream?"
I had looked at the clock when I left the inn, and I had noticed that the hands pointed to twenty minutes past two. Allowing for the time consumed in speaking to the landlord, and in getting on my clothes, I answered that I must have first seen the Woman at two o'clock in the morning. In other words, I had not only seen her on my birthday, but at the hour of my birth.
My mother still kept silence. Lost in her own thoughts, she took me by the hand, and led me into the parlour. Her writing-desk was on the table by the fireplace. She opened it, and signed to me to take a chair by her side.
"My son! your memory is a bad one, and mine is fast failing me. Tell me again what the woman looked like. I want her to be as well known to both of us, years hence, as she is now."
I obeyed; wondering what strange fancy might be working in her mind. I spoke; and she wrote the words as they fell from my lips:—
"Light grey eyes, with a droop in the left eyelid. Flaxen hair, with a golden-yellow streak in it. White arms, with a down upon them. Little, lady's hands, with a rosy-red look about the finger nails."
"Did you notice how she was dressed, Francis?"
"No, mother."
"Did you notice the knife?"
"Yes. A large clasp knife, with a buck-horn handle, as good as new."
My mother added the description of the knife. Also the year, month, day of the week, and hour of the day when the Dream-Woman appeared to me at the inn. That done, she locked up the paper in her desk.
"Not a word, Francis, to your aunt. Not a word to any living soul. Keep your Dream a secret between you and me."
The weeks passed, and the months passed. My mother never returned to the subject again. As for me, time, which wears out all things, wore out my remembrance of the Dream. Little by little, the image of the Woman grew dimmer and dimmer. Little by little, she faded out of my mind.
# The Devil's Disciple

The Devil's Disciple is the only full-length play by G. Bernard Shaw set in America. It's a melodrama, though not without humor, particularly in the character of General Burgoyne. The play is important in Shaw's career in that, though it was the eighth play he wrote, it was the first--due to Richard Mansfield's original 1897 production in America--that was financially successful, helping to assure his career as a playwright. The play is set during the Revolutionary War and is the fictional story of Richard Dudgeon, an American hero. It was published in Shaw's 1901 collection Three Plays for Puritans (together with Captain Brassbound's Conversion and Caesar and Cleopatra).
    Warning: template has been deprecated.
* Act I
* Act II
* Act III
This work is in the public domain in the United States because it was published before January 1, 1929.
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.
Public domainPublic domainfalsefalse
# The Devil's Heirloom

The Devil's Heirloom was first published September 10, 1922.
The Devil's Heirloom
by Anthony M. Rud
Contents
* Read all chapters
* Chapter I
* Chapter II
* Chapter III
* Chapter IV
* Chapter V
* Chapter VI
* Chapter VII
* Chapter VIII
* Chapter IX
* Chapter X
* Chapter XI
* Chapter XII
* Chapter XIII
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 1942, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 81 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.
Public domainPublic domainfalsefalse
# The Complete Works of Swami Vivekananda/Volume 6/Notes Of Class Talks And Lectures/Fragmentary Notes On The Ramayana

Worship Him who alone stands by us, whether we are doing good or are doing evil; who never leaves us even; as love never pulls down, as love knows no barter, no selfishness.
Rama was the soul of the old king; but he was a king, and he could not go back on his word. "Wherever Rama goes, there go I", says Lakshmana, the younger brother.
The wife of the elder brother to us Hindus is just like a mother. At last he found Sita, pale and thin, like a bit of the moon that lies low at the foot of the horizon.
Sita was chastity itself; she would never touch the body of another man except that of her husband. "Pure? She is chastity itself", says Rama.
Drama and music are by themselves religion; any song, love song or any song, never mind; if one's whole soul is in that song, he attains salvation, just by that; nothing else he has to do; if a man's whole soul is in that, his soul gets salvation. They say it leads to the same goal.
Wife—the co-religionist. Hundreds of ceremonies the Hindu has to perform, and not one can be performed if he has not a wife. You see the priests tie them up together, and they go round temples and make very great pilgrimages tied together.
Rama gave up his body and joined Sita in the other world.
Sita—the pure, the pure, the all-suffering!
Sita is the name in India for everything that is good, pure, and holy; everything that in woman we call woman.
Sita—the patient, all-suffering, ever-faithful, ever-pure wife! Through all the suffering she had, there was not one harsh word against Rama.
Sita never returned injury. "Be Sita!"
# The Complete Works of Swami Vivekananda/Volume 6/Notes Of Class Talks And Lectures/Freedom Of The Self

As we cannot know except through effects that we have eyes, so we cannot see the Self except by Its effects. It cannot be brought down to the low plane of sense-perception. It is the condition of everything in the universe, though Itself unconditioned. When we know that we are the Self, then we are free. The Self can never change. It cannot be acted on by a cause, because It is Itself the cause. It is self-caused. If we can find in ourself something that is not acted on by any cause, then we have known the Self.
Freedom is inseparably connected with immortality. To be free one must be above the laws of nature. Law exists so long as we are ignorant. When knowledge comes, then we find that law nothing but freedom in ourselves. The will can never be free, because it is the slave of cause and effect. But the "I" behind the will is free; and this is the Self. "I am free"—that is the basis on which to build and live. And freedom means immortality.
# The Complete Works of Swami Vivekananda/Volume 6/Notes Of Class Talks And Lectures/How To Become Free

All things in nature work according to law. Nothing is excepted. The mind as well as everything in external nature is governed and controlled by law.
Internal and external nature, mind and matter, are in time and space, and are bound by the law of causation.
The freedom of the mind is a delusion. How can the mind be free when it is controlled and bound by law?
The law of Karma is the law of causation.
We must become free. We are free; the work is to know it. We must give up all slavery, all bondage of whatever kind. We must not only give up our bondage to earth and everything and everybody on earth, but also to all ideas of heaven and happiness.
We are bound to earth by desire and also to God, heaven, and the angels. A slave is a slave whether to man, to God, or to angels.
The idea of heaven must pass away. The idea of heaven after death where the good live a life of eternal happiness is a vain dream, without a particle of meaning or sense in it. Wherever there is happiness there must follow unhappiness sometime. Wherever there is pleasure there must be pain. This is absolutely certain, every action has its reaction somehow.
The idea of freedom is the only true idea of salvation—freedom from everything, the senses, whether of pleasure or pain, from good as well as evil.
More than this even, we must be free from death; and to be free from death, we must be free from life. Life is but a dream of death. Where there is life, there will be death; so get away from life if you would be rid of death.
We are ever free if we would only believe it, only have faith enough. You are the soul, free and eternal, ever free, ever blessed. Have faith enough and you will be free in a minute.
Everything in time, space, and causation is bound. The soul is beyond all time, all space, all causation. That which is bound is nature, not the soul.
Therefore proclaim your freedom and be what you are—ever free, ever blessed.
Time, space, and causation we call Maya.
# The Complete Works of Swami Vivekananda/Volume 6/Notes Of Class Talks And Lectures/Notes On Vedanta

The cardinal features of the Hindu religion are founded on the meditative and speculative philosophy and on the ethical teachings contained in the various books of the Vedas, which assert that the universe is infinite in space and eternal in duration. It never had a beginning, and it never will have an end. Innumerable have been the manifestations of the power of the Spirit in the realm of matter, of the force of the Infinite in the domain of the finite, but the Infinite Itself is self - existent, eternal, and unchangeable. The passage of time makes no mark whatever on the dial of eternity. In its supersensuous region, which cannot be comprehended at all by the human understanding, there is no past and there is no future.
The Vedas teach that the soul of man is immortal. The body is subject to the law of growth and decay; what grows must of necessity decay. But the indwelling spirit is related to the infinite and eternal life; it never had a beginning, and it will never have an end. One of the chief distinctions between the Vedic and the Christian religion is that the Christian religion teaches that each human soul had its beginning at its birth into this world; whereas the Vedic religion asserts that the spirit of man is an emanation of the Eternal Being and had no more a beginning than God Himself. Innumerable have been and will be its manifestations in its passage from one personality to another, subject to the great law of spiritual evolution, until it reaches perfection, when there is no more change.
# The Complete Works of Swami Vivekananda/Volume 6/Notes Of Class Talks And Lectures/Hindu And Greek

Three mountains stand as typical of progress — the Himalayas of Indo-aryan, Sinai of Hebrew, and Olympus of Greek civilisation. When the Aryans reached India, they found the climate so hot that they could not work incessantly, so they began to think; thus they became introspective and developed religion. They discovered that there was no limit to the power of mind; they therefore sought to master that; and through it they learnt that there was something infinite coiled up in the frame we call man, which was seeking to become kinetic. To evolve this became their chief aim. Another branch of the Aryans went into the smaller and more picturesque country of Greece, where the climate and natural conditions were more favorable; so their activity turned outwards, and they developed the external arts and outward liberty. The Greek sought political liberty. The Hindu has always sought spiritual liberty. Both are one - sided. The Indian cares not enough for national protection or patriotism, he will defend only his religion; while with the Greek and in Europe (where the Greek civilisation finds its continuation) the country comes first. To care only for spiritual liberty and not for social liberty is a defect, but the opposite is a still greater defect. Liberty of both soul and body is to be striven for.
# The Dictionary of Australasian Biography/Fergusson, Right Hon. Sir James

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​Fergusson, Right Hon. Sir James, Bart., G.C.S.I., K.C.M.G., C.I.E., M.P., is the eldest son of the late Sir Charles Dalrymple Fergusson, of Kilkerran, Ayrshire, on whose death, in 1849, he succeeded as 6th baronet. His mother was Helen, second daughter of the Right Hon. David Boyle, Lord Justice-General of Scotland. He was born on March 14th, 1832, and was educated at Rugby and University College, Oxford. Having entered the army in 1850, he became successively lieutenant and captain in the Grenadier Guards. Serving in the Crimea in 1854-5, he was wounded at Inkerman, and received a medal with three clasps and a Turkish medal. He was M.P. for Ayrshire from 1854 to 1857, when he was defeated, but was again returned in 1859, and sat till 1868. He was Under- Secretary for India from 1866 to 1867 in the third Derby Government, and Under-Secretary for the Home Department in the first Disraeli Ministry from the latter year till 1868, when, having been sworn of the Privy Council, he was appointed Governor and Commander-in-Chief of South Australia, and held office from Feb. 1869 to Feb. 1873. Responsible government leaves but little to the initiative of the governors of the self-governing colonies; but Sir James Fergusson is entitled to considerable credit in connection with the establishment of cable communication between Australia and England, the construction of the overland telegraph line from Port Darwin to Adelaide resulting from the encouragement which he gave to Mr. Strangways when the latter was Premier of South Australia. Sir James married, in 1859, Lady Edith Christian Ramsay, daughter of the Marquis of Dalhousie; and this lady died in 1871, during his tenure of the government of South Australia. Two years later he married a second time, the object of his choice being a South Australian lady—Olive, daughter of the late John Henry Richman, of Wambanga, in that colony, and previously of Adelaide, solicitor. From June 1873 to Dec. 1874 Sir James was Governor of New Zealand, when he resigned and returned to England, being created K.C.M.G. in the same year. In 1875 he unsuccessfully contested Frome, and in 1878 Greenock with a like fate. He was Governor of Bombay from March 1880 to March 1885. In Jan. 1882 his second wife, who in the previous December had received from the Queen the decoration of the Imperial Order of the Crown of India, died suddenly in Bombay, of English cholera, during her husband's absence at Baroda. Sir James, who was created G.C.S.I. in 1885, was elected for one of the divisions of Manchester at the general election in that year, and again in 1886. In August of the latter year he was appointed Under Secretary of State for Foreign Affairs, and in Sept. 1891 ​Postmaster-General, in succession to the late Mr. Raikes. He has been for some years past a director of the Bank of New Zealand.
# The Dictionary of Australasian Biography/Finch-Hatton, Hon. Harold

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​Finch-Hatton, Hon. Harold, is the son of the 9th Earl of Winchelsea and Nottingham, by Fanny Margaretta, eldest daughter of Edward Royd Rice, of Dane Court, Kent. He is the younger brother of the 11th and present Earl, and was born at Eastwell Park, Kent, in 1856, and educated at Eton and Balliol College, Oxford. When nineteen, Mr. Finch-Hatton went out to Queensland, where he remained until 1883, engaging, in the first instance, in pastoral pursuits in the Mackay district, and subsequently going in for hard work as a practical miner on the Nebo goldfields. A pleasant record of his colonial experience is to be found in "Advance, Australia!" a book from his pen, which has gone through two editions. Mr. Finch-Hatton is a warm upholder of the integrity of the empire, and was one of the founders of the Imperial Federation League, of which he has been treasurer since its start. In politics he is a staunch Conservative, and at the general election in 1885 contested Nottingham in this interest against Mr. Arnold Morley, the Liberal whip. The contest was in the nature of a forlorn hope, and Mr. Finch-Hatton was defeated by a majority of 991. In 1886 and 1892 he again stood but was beaten by his former opponent. Mr. Finch-Hatton is an ardent advocate of the development of the Pacific route to Australia and the East, and has been secretary of the Pacific Telegraph Company, formed for the purpose of laying a line from Vancouver Island to Australia, since its establishment. When the North Queensland Separation League extended its organisation to the Metropolis, Mr. Finch-Hatton was appointed permanent delegate and chairman of the London committee. These offices he still holds, and it is in a great degree owing to his energy in the cause that it has arrived at its present prominence in the eyes of the Colonial Office, and of English public men.
# The Dictionary of Australasian Biography/Finlayson, John Harvey

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​Finlayson, John Harvey, J. P., is the son of William Finlayson by his marriage with Helen Harvey. His parents arrived in South Australia in Feb. 1837, and he was born at Helenholme, Mitcham, near Adelaide, on Feb. 3rd, 1843. He joined the staff of the South Australian Register and Adelaide Observer in 1861, became one of the proprietors in 1877 and editor of the Register in ​1878, which latter position he still holds. Mr. Finlayson, who is a Justice of the Peace, married at Adelaide on March 20th, 1878, Alice, daughter of Thomas Shoobridge. He was a member of the commission for the Adelaide Jubilee Exhibition of 1887 and of the South Australian Commission for the Melbourne Centennial Exhibition of 1888. He is also a member of the North Adelaide School Board of Advice and of the Council of the South Australian Acclimatisation Society.