OpenLLM-France/wikimedia huggingface dataset:
# Domestic Encyclopædia (1802)/Lemon-tree

Edition of 1802.
​LEMON-TREE, or Citrus Lima, L. an elegant evergreen, indigenous in Persia, rising from 5 to 10 feet in height, producing beautiful large leaves, with a profusion of sweet flowers in the spring and early summer; which are generally succeeded by an abundance of fruit, that sometimes arrives at tolerable perfection even in Britain.
The culture of this plant is, in all respects, similar to that of the Citron; for an account of which we refer to the 2d volume.
Lemon-juice, an agreeable acid, obtained from the fruit of the lemon-tree. This juice, as well as that of the citron and orange, is of considerable utility in medicine. Sir John Pringle highly praises its efficacy in the sea-scurvy; it is also frequently used for neutralizing alkaline salts in the preparation of saline draughts.—The yellow peel of lemons has a more concentrated aromatic flavour than that of the orange; and, like that of the citron, is often candied, and sold under the name of sweet-meat. The dried peel is a good stomachic, promotes the appetite, and imparts warmth to the whole frame; but it should not be combined with spirituous liquors in a fresh state, as it renders the punch or negus still more heating and hurtful, by its highly inflammable oil; which is, therefore, employed chiefly by perfumers.—The juice, as well as ​the oil of lemons, may be usefully combined with the saccharine and tartaric acids, in the form of laxative powder, by the following easy process: Half a pound of refined sugar should be rubbed on the peels of two lemons, till the yellow part is entirely consumed; then the sugar is to be triturated in a glass or marble mortar; the juice of the same lemons dropped on the mass, and the whole suffered to stand in a glazed vessel, till it become sufficiently dry to be again reduced to powder. Eight ounces of pulverized crystals of tartar are now to be incorporated with the former: a few small tea-spoonfuls of this mixture, in half a tea-cupful of spring water, taken at night, or an ounce of the powder given in divided doses through the day, generally produce a mild laxative effect, in costive habits.
Lemon-juice is one of the most cooling and antiseptic vegetable productions: it ought to form an article of the side-board, as well as the medicine-chest; for it improves the taste, and corrects the putrid tendency of animal food in the summer. Hence lemonade affords a grateful and cooling beverage for febrile patients; but it should be remarked, that the acid of lemons must never be freely given to persons, whose breast or respiration is affected.
# Domestic Encyclopædia (1802)/Latin:3

Edition of 1802.
| Dianthus — Ervum | Eryngium — Fraxinus | Fringilla — Hedera | Hedysarum — Hyoscyamus |
| Dianthus Dictamnus Digitalis Dioscorea Dipsacus Dolichos Doronicum Draba Dracæna Drosera Dyspepsia Echium Elymus Emberiza Empetrum Enteritis Epidendron Epilobium Equisetum Equus Erica Erigeron Eriophorum Eruca Ervum | Eryngium Erysimum Erysipelas Erysiphile Esox Evonymus Eupatorium Euphorbia Euphrasia Faba Fagus Falco Farina Fasciola Felis Ferula Festuca Ficus Flos Fluxus Fontinalis Forficula Formica Fragaria Fraxinus | Fringilla Fucus Fumaria Gadus Galanthus Galeobdolon Galeopsis Galium Gasterosteus Gastritis Genista Gentiana Geranium Geum Gladiolus Glaucium Glaux Glechoma Glossitis Glycyrhiza Gnaphalium Gossypium Gryllus Hæmatoxylum Hedera | Hedysarum Helianthus Heliotropium Helix Helleborus Hepatitis Heracleum Herbarium Herniaria Herpes Hesperis Hieracium Hippobosca Hippophae Hippuris Hirudo Hirundo Holcus Hordeum Humulus Hyacinthus Hydrargyrus Hydrocephalus Hydrocotyle Hyoscyamus |
# Domestic Encyclopædia (1802)/Laurel

Edition of 1802.
​Laurel. See Bay-tree.
# Domestic Encyclopædia (1802)/Leek

Edition of 1802.
​LEEK, or Allium porrum, L. a well-known vegetable, the native place of which is at present unknown, though it has long been cultivated in Britain.
The leaves of this plant possess a flavour similar to that of onions; affording a constant dish at the tables of the Egyptians, who chop them small, and eat them with their meat. They are also in great esteem among the Welch; and their general utility as a wholesome pot-herb, renders them a valuable culinary spice.—For the proper method of cultivating the leek, see Onion.
# Domestic Encyclopædia (1802)/Leguminous Vegetables

Edition of 1802.
​Leguminous Vegetables. See Pulse.
# Ebony and Crystal/The Infinite Quest

THE INFINITE QUEST
# Ebony and Crystal/The Land of Evil Stars

THE LAND OF EVIL STARS
# Ebony and Crystal/The Medusa of Despair

THE MEDUSA OF DESPAIR
# Ebony and Crystal/The Harlot of the World

THE HARLOT OF THE WORLD
# Ebony and Crystal/The Hope of the Infinite

THE HOPE OF THE INFINITE
# Ebony and Crystal/The Litany of the Seven Kisses

Layout 2
THE LITANY OF THE SEVEN KISSES
I.
I kiss thy hands—thy hands, whose fingers are delicate and pale as the petals of the white lotus.
II
I kiss thy hair, which has the lustre of black jewels, and is darker than Lethe, flowing by midnight through the moonless slumber of poppy-scented lands.
III
I kiss thy brow, which resembles the rising moon in a valley of cedars.
IV
I kiss thy cheeks, where lingers a faint flush, like the reflection of a rose upheld to an urn of alabaster.
V
I kiss thine eyelids, and liken them to the purple-veinèd flowers that close beneath the oppression of a tropic evening, in a land where the sunsets are bright as the flames of burning amber.
VI
I kiss thy throat, whose ardent pallor is the pallor of marble warmed by the autumn sun.
VII
I kiss thy mouth, which has the savour and perfume of fruits agleam with spray from a magic fountain, in the secret Paradise that we alone shall find; a Paradise whence they that come shall nevermore depart, for the waters thereof are Lethe, and the fruit is the fruit of the tree of Life.
# Ebony and Crystal/The Melancholy Pool

THE MELANCHOLY POOL
# Ebony and Crystal/The Hashish-Eater

THE HASHISH-EATER; or, THE APOCALYPSE OF EVIL
# Ebony and Crystal/The Kingdom of Shadows

THE KINGDOM OF SHADOWS
# Ebony and Crystal/The Hidden Paradise

THE HIDDEN PARADISE
# Easton's Bible Dictionary (1897)/Astrologer

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Astrologer (Dan. 1:20; 2:2, 10, 27, etc.) Heb. `ashshaph', an enchanter, one who professes to divine future events by the appearance of the stars. This science flourished among the Chaldeans. It was positively forbidden to the Jews (Deut. 4:19; 18:10; Isa. 47:13).
# Easton's Bible Dictionary (1897)/Atad

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Atad Buckthorn, a place where Joseph and his brethren, when on their way from Egypt to Hebron with the remains of their father Jacob, made for seven days a "great and very sore lamentation." On this account the Canaanites called it "Abel-mizraim" (Gen. 50:10, 11). It was probably near Hebron. The word is rendered "bramble" in Judg. 9:14, 15, and "thorns" in Ps. 58:9.
# Easton's Bible Dictionary (1897)/Astronomy

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Astronomy The Hebrews were devout students of the wonders of the starry firmanent (Amos 5:8; Ps. 19). In the Book of Job, which is the oldest book of the Bible in all probability, the constellations are distinguished and named. Mention is made of the "morning star" (Rev. 2:28; comp. Isa. 14:12), the "seven stars" and "Pleiades," "Orion," "Arcturus," the "Great Bear" (Amos 5:8; Job 9:9; 38:31), "the crooked serpent," Draco (Job 26:13), the Dioscuri, or Gemini, "Castor and Pollux" (Acts 28:11). The stars were called "the host of heaven" (Isa. 40:26; Jer. 33:22).
The oldest divisions of time were mainly based on the observation of the movements of the heavenly bodies, the "ordinances of heaven" (Gen. 1:14-18; Job 38:33; Jer. 31:35; 33:25). Such observations led to the division of the year into months and the mapping out of the appearances of the stars into twelve portions, which received from the Greeks the name of the "zodiac." The word "Mazzaroth" (Job 38:32) means, as the margin notes, "the twelve signs" of the zodiac. Astronomical observations were also necessary among the Jews in order to the fixing of the proper time for sacred ceremonies, the "new moons," the "passover," etc. Many allusions are found to the display of God's wisdom and power as seen in the starry heavens (Ps. 8; 19:1-6; Isa. 51:6, etc.)
# Easton's Bible Dictionary (1897)/Asuppim

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Asuppim (1 Chr. 26:15, 17, Authorized Version; but in Revised Version, "storehouse"), properly the house of stores for the priests. In Neh. 12:25 the Authorized Version has "thresholds," marg. "treasuries" or "assemblies;" Revised Version, "storehouses."
# Easton's Bible Dictionary (1897)/Ataroth

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Ataroth Crowns. (1.) A city east of Jordan, not far from Gilead (Num. 32:3).
(2.) A town on the border of Ephraim and Benjamin (Josh. 16:2, 7), called also Ataroth-adar (16:5). Now ed-Da'rieh.
(3.) "Ataroth, the house of Joab" (1 Chr. 2:54), a town of Judah inhabited by the descendants of Caleb.
# Easton's Bible Dictionary (1897)/Assurance

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Assurance The resurrection of Jesus (Acts 17:31) is the "assurance" (Gr. pistis, generally rendered "faith") or pledge God has given that his revelation is true and worthy of acceptance. The "full assurance [Gr. plerophoria, `full bearing'] of faith" (Heb. 10:22) is a fulness of faith in God which leaves no room for doubt. The "full assurance of understanding" (Col. 2:2) is an entire unwavering conviction of the truth of the declarations of Scripture, a joyful steadfastness on the part of any one of conviction that he has grasped the very truth. The "full assurance of hope" (Heb. 6:11) is a sure and well-grounded expectation of eternal glory (2 Tim. 4:7, 8). This assurance of hope is the assurance of a man's own particular salvation.
This infallible assurance, which believers may attain unto as to their own personal salvation, is founded on the truth of the promises (Heb. 6:18), on the inward evidence of Christian graces, and on the testimony of the Spirit of adoption (Rom. 8:16). That such a certainty may be attained appears from the testimony of Scripture (Rom. 8:16; 1 John 2:3; 3:14), from the command to seek after it (Heb. 6:11; 2 Pet. 1:10), and from the fact that it has been attained (2 Tim. 1:12; 4:7, 8; 1 John 2:3; 4:16).
This full assurance is not of the essence of saving faith. It is the result of faith, and posterior to it in the order of nature, and so frequently also in the order of time. True believers may be destitute of it. Trust itself is something different from the evidence that we do trust. Believers, moreover, are exhorted to go on to something beyond what they at present have when they are exhorted to seek the grace of full assurance (Heb. 10:22; 2 Pet. 1:5-10). The attainment of this grace is a duty, and is to be diligently sought.
"Genuine assurance naturally leads to a legitimate and abiding peace and joy, and to love and thankfulness to God; and these from the very laws of our being to greater buoyancy, strength, and cheerfulness in the practice of obedience in every department of duty."
This assurance may in various ways be shaken, diminished, and intermitted, but the principle out of which it springs can never be lost. (See FAITH.)
# Easton's Bible Dictionary (1897)/Ater

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Ater Shut; lame. (1.) Ezra 2:16. (2.) Neh. 10:17. (3.) Ezra 2:42.
# Easton's Bible Dictionary (1897)/Athaliah

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Athaliah Whom God afflicts. (1.) The daughter of Ahab and Jezebel, and the wife of Jehoram, king of Judah (2 Kings 8:18), who "walked in the ways of the house of Ahab" (2 Chr. 21:6), called "daughter" of Omri (2 Kings 8:26). On the death of her husband and of her son Ahaziah, she resolved to seat herself on the vacant throne. She slew all Ahaziah's children except Joash, the youngest (2 Kings 11:1, 2). After a reign of six years she was put to death in an insurrection (2 Kings 11:20; 2 Chr. 21:6; 22:10-12; 23:15), stirred up among the people in connection with Josiah's being crowned as king.
(2.) |Ezra 8:7. (3.) 1 Chr. 8:26.
# Easton's Bible Dictionary (1897)/Athens

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Athens The capital of Attica, the most celebrated city of the ancient world, the seat of Greek literature and art during the golden period of Grecian history. Its inhabitants were fond of novelty (Acts 17:21), and were remarkable for their zeal in the worship of the gods. It was a sarcastic saying of the Roman satirist that it was "easier to find a god at Athens than a man."
On his second missionary journey Paul visited this city (Acts 17:15; comp. 1 Thess. 3:1), and delivered in the Areopagus his famous speech (17:22-31). The altar of which Paul there speaks as dedicated "to the [properly "an"] unknown God" (23) was probably one of several which bore the same inscription. It is supposed that they originated in the practice of letting loose a flock of sheep and goats in the streets of Athens on the occasion of a plague, and of offering them up in sacrifice, at the spot where they lay down, "to the god concerned."
# Ebony and Crystal/The Orchid

THE ORCHID
# Ebony and Crystal/The Mirrors of Beauty

THE MIRRORS OF BEAUTY
# Ebony and Crystal/The Motes

THE MOTES
# Ebony and Crystal/The Nereid

THE NEREID
# Ebony and Crystal/The Refuge of Beauty

1922.
THE REFUGE OF BEAUTY
# Ebony and Crystal/The Ministers of Law

THE MINISTERS OF LAW
# Ebony and Crystal/The Princess Almeena

THE PRINCESS ALMEENA
From her balcony of pearl the princess Almeena, clad in a gown of irisated silk, with her long and sable locks unbound, gazes toward the sunset-flooded sea beyond a terrace of green marble that peacocks guard. Below, in the tinted light, fantastic trees whose boles are serpentine, train a fine and hairlike foliage, mingling with the moon-shaped leaves of enormous lilies. Rainbow-coloured reeds cluster about the pools and fountains of black water, that are rimmed with carven malachite. But these the princess does not heed, but gazes upon the far-off seas, where the golden ichors of the sun have gathered in a vast lake overflowing the horizon. Ere long, a wind from the west, from islands where palm trees blossom above the purple foam, brings in its breath the odour of unknown flowers to mingle with the balms of the garden, and the sweet suspiration of the princess—the princess who dreams, listening to the wind, that her lover, the captain of the emperor's most redoubtable trireme of war, sailing the sky-blue seas beyond the horizon and the sunset, has remembered her wild and royal loveliness, and has breathed in his heart a secret sigh.
# Ebony and Crystal/The Mummy

1922.
THE MUMMY
# Ebony and Crystal/The Memnons of the Night

THE MEMNONS OF THE NIGHT
Ringed with a bronze horizon, which, at a point immensely remote, seems welded with the blue brilliance of a sky of steel, they oppose the black splendour of their porphyritic forms to the sun's insuperable gaze. Reared in the morning twilight of primeval time, by a race whose towering tombs and cities are one with the dust of their builders in the slow lapse of the desert, they abide to face the terrible latter dawns, that move abroad in a starkness of fire, consuming the veils of night on the vast and Sphinx-like desolations. Level with the light, their tenebrific brows preserve a pride as of Titan kings. In their lidless implacable eyes of staring stone, is the petrified despair of those who have gazed too long on the infinite.
Mute as the mountains from whose iron matrix they were hewn, their mouths have never acknowledged the sovereignty of the suns, that pass in triumphal flame from horizon unto horizon of the prostrate land. Only at eve, when the west is like a brazen furnace, and the far-off mountains smoulder like ruddy gold in the depth of the heated heavens—only at eve, when the east grows infinite and vague, and the shadows of the waste are one with the increasing shadow of night—then, and then only, from the sullen throats of stone, a music rings to the bronze horizon—a strong, a sombre music, strange and sonorous, like the singing of black stars, or a litany of gods that invoke oblivion; a music that thrills the desert to its heart of adamant, and trembles in the granite of forgotten tombs, till the last echoes of its jubilation, terrible as the trumpets of doom, are one with the black silence of infinity.
# Epictetus, the Discourses as reported by Arrian, the Manual, and Fragments/Book 3/Chapter 25

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CHAPTER XXV
To those who fail to achieve their purposes
Consider which of the things that you purposed at the start you have achieved, and which you have not; likewise, how it gives you pleasure to recall some of them, and pain to recall others, and, if possible, recover also those things which have slipped out of your grasp. For men who are engaged in the greatest of contests ought not to flinch, but to take also the blows; for the contest before us is not in wrestling or the pancratium, in which, whether a man succeeds or fails, he may be worth a great deal, or only a little,—yes, by Zeus, he may even be extremely happy or extremely miserable,—but it is a contest for good fortune and happiness itself. What follows? Why here, even if we give in for ​the time being, no one prevents us from struggling again, and we do not have to wait another four-year period for another Olympic festival to come around, but the moment a man has picked himself up, and recovered himself, and exhibits the same eagerness, he is allowed to contest; and if you give in again, you can enter again; and if once you win a victory, you are as though you had never given in at all. $^5$Only don't begin cheerfully to do the same thing over again out of sheer habit, and end up as a bad athlete, going the whole circuit of the games, and getting beaten all the time, like quails that have once run away. "I am overcome by the impression of a pretty maid. Well, what of it? Wasn't I overcome just the other day?" "I feel strongly inclined to censure somebody, for didn't I censure somebody just the other day?" You talk thus to us as though you had come off scot-free; just as if a man should say to his physician who was forbidding him to bathe, "Why, but didn't I bathe just the other day?" If, then, the physician is able to say to him, "Very well, after you had bathed, then, how did you feel? Didn't you have a fever? Didn't your head ache?" So, too, when you censured somebody the other day, didn't you act like an ugly-spirited man, like a silly babbler? Didn't you feed this habit by citing the example of your own previous acts? And when you were overcome by the maid, did you escape scot-free? Why, then, do you talk about what you were doing just the other day? In my opinion, you ought to have remembered, as slaves remember their blows, and to have kept away from the same mistakes. $^{10}$But one case is not like the other; for with slaves it is ​the suffering which produces the memory, but in the case of your mistakes, what suffering is there, what penalty do you feel? Why, when did you ever acquire the habit of avoiding evil activities?
# Erasmus

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* Erasmus, 1897 Rede Lecture by Richard Claverhouse Jebb
* Erasmus, a poem by Edwin Arlington Robinson
* Desiderius Erasmus, the Renaissance author