OpenLLM-France/wikimedia huggingface dataset:
# The Most Ancient Lives of Saint Patrick/The Life and Acts of St. Patrick/Chapter 80

The King Echu is raised from Death.
And after some time had passed, the King Echu was reduced to the bed of sickness, and when he perceived that his strength failed, and the day of his death approached, he sent a messenger to call Saint Patrick unto him. And he strictly forbade that his body should be buried until the arrival of the saint; for that he had promised unto him the heavenly kingdom, and especially, that the king desired to receive from him the heavenly baptism. Thus saying, he expired, and his body was kept for the space of one day and one night unburied, in expectation of the saint. And he, then abiding in the Monastery of Saballum, which was distant two days' journey, knew in the spirit of the king's death, and, ere the messenger could arrive, had made ready for the journey. And the saint came, and mourned over the king, especially for that he had died without baptism. Therefore prayed he unto the Lord, and loosed him from the bonds of double death, and forthwith instructed in the faith him restored unto life, and baptized him, and bade him that for the edification of the people and for the proof of his preaching he should relate what he had seen of the pains of the wicked and of the joys of the just. And he told unto them many wonders, and there among that in that heavenly country he had beheld the place which Patrick had promised unto him; but, because he was not then baptized, he could not enter therein; and so at the prayers of the saint his body was revived. Then the saint enquired of him whether would he longer live in this world, or instantly go into that place which was prepared for him; and he answered that all the power, all the riches, all the delights of the whole world, were to him but as the emptiest smoke compared with those celestial joys which he had proved with the eye of faith. But I entreat, said he, that I may be loosed from the body of this death, and delivered instantly from this prison-house; for earnestly I desire to be dissolved and to be with Christ. Thus having said, he received the Eucharist, and, falling asleep in the Lord, went unto the place of immortality.
# The Most Ancient Lives of Saint Patrick/The Life and Acts of St. Patrick/Chapter 82

Of Another Man who was Buried and Raised Again.
And a certain prince who reigned in Humestia at the preaching of Patrick believed, and, with all his people, was baptized. But when the saint would have instructed him as to the general resurrection, he could not easily bend thereto his faith, for in nowise could he believe that the body which was once reduced into dust could ever be raised again in the pristine state of its proper but improved nature. So when the man of God, that he might reclaim him from his error, showed divers testimonies of the Holy Writ, examples, signs, and miracles, he is said to have thus replied; "If, by the virtue of Christ Jesus, thou shall revive my grandfather, who has now been buried many days, then will I believe in the resurrection of the dead which thou preachest." Then the saint, being accompanied of the prince and all his people, went unto the tomb, and signed it with the staff of Jesus; and he caused the tomb to be opened, and, having prayed, to the admiration of all present, and to the confirmation of the Catholic faith, he raised to life the buried man. And he was of exceeding height and of terrible countenance, yet much inferior to the aforementioned in his stature. And him, relating the torments of hell, and devoutly asking baptism in the name of Christ, did the saint baptize, and, when baptized, gave unto his entreaty the Holy Eucharist; and placed him again, falling to sleep, but sleeping in the Lord, in his former sepulchre. Then no one of those present doubted of the resurrection of the dead, since it was proved before their eyes by a testimony so credible, a miracle so apparent. And this and the aforementioned miracle hath the saint recorded in an epistle, addressed to a certain friend who dwelled in a country beyond the sea, wherein, among other things, he sayeth: "The Lord hath given unto me, though humble, the power of working miracles among a barbarous people, such as are not recorded to have been worked by the great apostles; inasmuch as in the name of our Lord Jesus Christ I have raised from the dead bodies that have been buried for many years; but, I beseech you, let no one believe that for these or the like works I am to be at all equalled with the Apostles, or with any perfect man, since I am humble and a sinner, and worthy only to be despised." Now, let the hearer admire to what a point of perfection this man had raised his mind, who, working so many and so great works, yet thought so humbly of himself. And I truly admire in the saint his extreme humility, beyond even his raising up of the dead.
# The Most Ancient Lives of Saint Patrick/The Life and Acts of St. Patrick/Chapter 83

Of the Boy who was torn in pieces by Swine and restored unto Life.
And another prince, named Elelius, strenuously resisted the doctrine of the saint, nor ever opened his ears unto his preaching until misery gave him understanding. For on a certain day his best-beloved son was trampled on by the swine, and torn in pieces and almost devoured. Which when the father heard, he rent his garments, and cast himself at Patrick's feet, and, weeping, told unto him what had happened, and promised him to believe in his God and obey his precepts, if, in His name, the saint would revive his son. Then the saint commanded one of his disciples, by name Malachia, by nation a Briton, that he should restore unto life the dead and mangled youth. But he, disobeying and disbelieving the word of the saint from the faint-heartedness of his faith, thus answered: "Who is the man that may replace the bones which are broken in pieces, renew the nerves, and restore the flesh, recall the spirit to the body, and the life to the dead corpse? I will not endeavor it, nor will I with such rashness tempt the Lord, nor essay a work which I cannot finish." And the saint answered unto him: "Hast thou not read the promise of the Lord? If ye ask anything from my Father in my name, He will grant it unto ye: and again, If ye have faith, though but as a grain of mustard-seed, ye shall say unto this mountain, Move thou hence, and cast thyself into the sea, and it shall be done." And he answering that often had he so read, the saint rejoined: "Since, as much as in thee lieth, thou hast rendered naught the word of the Lord, I prophesy unto thee that thou shalt possess on earth but a poor and slender household, and in thy church shall be the dwelling of one man only." Then commanded he two bishops, his disciples Elbeus and Hibarus, that they should revive the dead youth, adding that he would assist them with his prayers. And they obeyed the commands of their father, and, being aided by his prayers, they restored the torn and mangled boy not merely unto life, but unto his former health and unto his beauty and his strength. Therefore the prince believed, and with all his household and with all his people was baptized. And in the place where this miracle was worked he builded a church, and, in memory of Saint Patrick, and of the two bishops, and of the revived youth, he erected four very huge stones. But what the saint foretold of his disciple Malachia happened in due time. Why, however, he did not this miracle himself, but willed it to be done by his disciples, is, I confess, to me and many such as I, utterly unknown. Yet by these things a wise man will understand that as Saint Patrick, in the name of the Lord, raised this dead body and divers others, so, what is still more excellent, his disciples, when enjoined by his commands and assisted by his prayers, were enabled to work this great miracle.
# The Most Ancient Lives of Saint Patrick/The Life and Acts of St. Patrick/Chapter 81

A Man of Gigantic Stature is revived from Death.
And Patrick was journeying on a certain day for the wonted purpose of his preaching; and he found near the road a sepulchre of wondrous length. And his brethren who journeyed with him beheld it; but with their very admiration could they not believe that the body of any man was buried in such a tomb. But the saint affirmed that God could prove it by the resurrection of this gigantic man, so that they did not falter in the faith; for there was then no small doubting of the general resurrection. Then prayed the saint earnestly that his acts might be accorded with his words, and that thereby he might remove from their hearts every scruple of doubt. Wonderful was the event, and to past ages wholly unknown! The holy prelate, having first prayed, signed the sepulchre with the staff of Jesus, and awakened from the dust the buried man. Then stood one before them horrible in stature and in aspect; and he looked on the saint, and, bitterly weeping, said unto him: "How great thanks do I give unto thee, O beloved and chosen of God! who even for one hour hast released me from unspeakable torments and from the gates of hell!" And he besought the saint that he might go along with him; but the saint refused, for that no man for very terror could stand before his countenance. And being asked by Patrick who he had been, he replied that he was the son of Chaiis, by name Glarcus, formerly a swineherd of the King Leogaire; and that when he was an hundred years of age, he was slain in an ambush by a certain man named Fynnan Mac Con. Then the saint admonished him that he should believe in the three-in-one God, and in His name receive baptism unto salvation, so that he might escape that place of torment. And he answered that he firmly believed in the God, whom he knew to be almighty, and in his name desired to receive baptism. And he said that while he had lived he understood of the Creator from the likeness of the created; and though he knew Him not, yet loved he Him according to his ability. Therefore he was baptized by Patrick, and forthwith he expired, and was buried in his former sepulchre; and according to the word of the saint, he was freed from his punishment. And the saint, considering and commending the inestimable riches of the goodness of God, exhorted them all earnestly, faithfully, and continually to love God, and chiefly those who knew and understood Him, affirming that this man had obtained so great a mercy through the earnestness of the love which, though ignorant, he held toward God.
# The Most Ancient Lives of Saint Patrick/The Life and Acts of St. Patrick/Chapter 85

The Stature of the same Man is increased unto a sufficient Height.
And since the saint had gratified Eugenius by his form being thus improved, he, confiding in his prayers, added another entreaty. For he was of very low stature; and therefore he besought the holy prelate that, as man can nothing prevail by his own merits, he would, in the name of his God, add to his stature one cubit. Then Patrick bade him to show the height which he desired; and he raised himself on tiptoe, leaning on his erected spear, and stretched the ends of his fingers as far upward as he could, and desired that his stature might reach unto the measure of that height; and behold, at the prayers of the saint, the man, erewhile a dwarf, increased thereto; and, lest the miracle should be deemed the work of magic or of falsehood, in that stature and in that form did he continue unto his life's end.
# The Most Ancient Lives of Saint Patrick/The Life and Acts of St. Patrick/Chapter 79

The King's Daughter becomes a Nun.
And Patrick came unto the country of Neyll, wherein reigned a king named Echu, and he had one beloved daughter named Cynnia, whom he intended at a fitting time to give in fitting marriage. And the damsel unfolded to the saint her father's purpose, and he exhorted her to deserve the reward of virginity even an hundred-fold; therefore, rejecting worldly nuptials, she determined to offer herself an undefiled offering unto her celestial Spouse, and to cherish Him in her heart. And the king, beholding her thus steadily to preserve her virgin purity, called unto him the saint, and thus he spake: "I had determined that my daughter should continue unto me a long-descending progeny for the confirmation of my kingdom and the solace of mine age; but the succession is cut off, and mine hope is defeated by thee; if, therefore, thou wilt promise unto me the heavenly kingdom, yet not compel me unwillingly to receive baptism, my daughter shall become the servant of thy God, even as thou hast exhorted her; otherwise will I not be stopped of my desire, nor shall thy preaching prevail." And the saint, confiding in, and committing all unto, the Lord, faithfully promised what the king required. Then the damsel, being veiled and consecrated, and serving the Lord in virginity and in the exercise of all other virtues, brought by her example many unto His devotion; and during her life and after her death she was renowned by divers miracles. And the saint commended her unto the care of the holy virgin Cethuberis, who first of all the women of Ireland had received from him the veil, and to whom, being placed over the Monastery of Druimduchan, with a great multitude of virgins serving Christ, the saint himself addressed an exhortatory epistle. And in this monastery did Cynnia abide, until at length with many holy virgins she rested there in the Lord.
# The Most Ancient Lives of Saint Patrick/The Life and Acts of St. Patrick/Chapter 8

Of the Sheep released from the Wolf.
While Saint Patrick was a little boy, his aunt entrusted him with the care of the sheep, and to these he diligently attended with his aforementioned sister. For in that age no reproach was attached to such employments when the sons of the chief men discharged the duties of a shepherd; as the patriarch Jacob and his sons truly declared before Pharao, that they, like their forefathers, were keepers of sheep; and as the lawgiver Moses and the illustrious King David long time labored in the shepherd's occupation. But as the boy Patrick was one day in the fields with his flock, a wolf, rushing from the neighboring wood, caught up a ewe-lamb, and carried it away. Returning home at evening from the fold, his aunt chided the boy for negligence or for sloth; yet he, though blushing at the reproof, patiently bore all her anger, and poured forth his prayers for the restoration of the ewe-lamb. In the next morning, when he brought the flock to the pasture, the wolf ran up, carrying the lamb in his mouth, laid it at Patrick's feet, and instantly returned to the wood. And the boy gave thanks to the Lord, who, as he preserved Daniel from the hungry lions, so now for his comfort had saved his lamb uninjured from the jaws of the wolf.
# The New International Encyclopædia/Milyutin, Dmitri, Count

Edition of 1905. See also Dmitry Milyutin on Wikipedia; and the disclaimer.
​MILYUTIN, mĭl-yo͞o′tĭn, Dmitri, Count (1816—). A Russian general and military reformer. He was born in Moscow; entered the army in his youth, and was appointed chief of staff in the Caucasus in 1856. In 1862, after submitting his programme for a reform of the Russian army, he was made Minister of War, remaining in office for a score of years. In 1898 he was made field-marshal. Milyutin wrote on the campaign of 1839 in Northern Daghestan (1856), and on Suvaroff's campaign of 1799 against France (1856).
# The New International Encyclopædia/Milton (Pennsylvania)

Edition of 1905. See also Milton, Pennsylvania on Wikipedia; and the disclaimer.
​MILTON. A borough in Northumberland County, Pa., 67 miles north of Harrisburg; on the Susquehanna River, on the Pennsylvania Canal, and on the Pennsylvania and the Philadelphia and Reading railroads (Map: Pennsylvania, E 2). Its extensive manufacturing plants include car and wood-working machinery works; rolling, flour, knitting, planing, and saw mills; washer, nut, and bolt works; and bamboo furniture, nail, fly net, and paper box factories. The borough has a public park with picturesque scenery; and a fine bridge spans the Susquehanna at this point. Settled in 1770, Milton was incorporated first in 1817. It is governed, under a revised charter of 1890, by a chief burgess, elected every three years, and a unicameral council. Population, in 1890, 5317; in 1900, 6175.
# The New International Encyclopædia/Milton College

Edition of 1905. See also Milton College on Wikipedia; and the disclaimer.
​MILTON COLLEGE. A coeducational institution at Milton, Wis., under the auspices of the Seventh Day Baptists. It was organized as Du Lac Academy in 1844, renamed Milton Academy in 1848, and incorporated as Milton College in 1867. It has collegiate and academic departments and a school of music. In 1902 it had 13 instructors and 100 students, of whom 30 attended the collegiate courses. Its property was valued at $125,000, the buildings and grounds at $35,000, and the equipment at $10,000. The endowment was $84,000, and the income about $12,000. The library contained 6580 volumes and 2000 pamphlets.
# The New International Encyclopædia/Mimesis

Edition of 1905. See also the disclaimer.
​MIMESIS. See Orthography, Figures of.
# The New International Encyclopædia/Milvian Bridge

Edition of 1905. See also Ponte Milvio on Wikipedia; and the disclaimer.
​MIL′VIAN BRIDGE. An ancient bridge over the Tiber at Rome, built in B.C. 109 by Marcus Æmilius Scaurus. At this bridge, in B.C. 63, Cicero caused the arrest of the ambassadors of the Allobrogi, who were conspiring with Catiline, and Maxentius was drowned there after his defeat by Constantine in A.D. 312. On the foundations of the ancient bridge stands the modern Ponte Molle.
# The New International Encyclopædia/Mime

Edition of 1905. See also Mime on Wikipedia; and the disclaimer.
​MIME (Lat. mimus, from Gk. μῖμος, mimos, imitator, actor, sort of drama, from μιμεῖσθαι, mimeisthai, to mimic). A species of popular comedy among the ancients, in which scenes of common life were represented with imitative gestures and dancing, and with jocose dialogue more or less freely improvised. It was said to have been invented by Sophron of Syracuse, who wrote in the Doric-Greek dialect. Mimes were a favorite amusement of convivial parties, the guests themselves being commonly the performers. Among the Romans, the mime early appeared, though in a somewhat different character, and shared popular favor along with the primitive Latin Saturæ and Atellan farces. Although abounding in rough ridicule and often indecent, yet in the hands of such writers as Laberius and Publilius Syrus the mime included much homely wisdom in the shape of familiar saws and proverbial lines which have survived the pieces that contained them. In the theatres, mimes came to be used later as afterpieces. The actors, themselves called mimes (mimi), appeared in front of the stage, without buskins or masks, but characteristically attired in patch-work cloaks (centunculi), as were the harlequins (q.v.) of a later day. Under the Empire, however, they were largely superseded in popular liking by the pantomimes (q.v.). Consult: Teuffel and Schwabe, History of Roman Literature (Eng. trans., London, 1900); Friedländer, Sittengeschichte Roms, vol. ii. (Leipzig, 1890); Patin, Études sur la poésie latine (Paris, 1875); Grysar, Der römische Mimus (Vienna, 1854).
# The New International Encyclopædia/Mimeograph

Edition of 1905. See also the disclaimer.
​MIM′EOGRAPH. See Copying Machines.
# The New International Encyclopædia/Milyutin, Nikolai

Edition of 1905. See also Nikolay Milyutin on Wikipedia; and the disclaimer.
​MILYUTIN, Nikolai (1818-72). A Russian statesman, brother of Count Dmitri. Before he was twenty he entered the employ of the Department of Interior; in Alexander II.'s reforms he took a prominent part, especially in the reorganization of credit, in the introduction of provincial institutions centring on the mir, in the emancipation of the serfs, and in agrarian commissions in Lithuania in 1863 and in Poland in 1864. He was Secretary of State for Poland from 1866 to 1868, and attempted to break down the power of the Roman Catholic clergy in that province. Milyutin wrote on Russian military statistics. Consult Leroy-Beaulieu, Un homme d'état russe (Paris, 1884).
# The New International Encyclopædia/Mimamsa

Edition of 1905. See also Mīmāṃsā on Wikipedia; and the disclaimer.
​MIMAMSA, mē̇-mäm′sȧ (Skt. mīmāṁsā, investigation, discussion). The collective name of two of the six orthodox systems of Hindu philosophy. The two Mimamsa divisions are: first, the Pūrva-mīmāṁsā, ‘Prior Inquiry’ or Karma-mīmāṁsā, “Inquiry concerning Works”; the second is Uttara-mīmāṁsā, ‘Later Inquiry’ or Brahma-mīmāṁsā, ‘Inquiry concerning the Supreme Spirit,’ or more commonly simply Vēdānta (q.v.). As a matter of fact, the two systems comprised under the name Mimamsa have little in connnon, though both are theistic in nature and both arose about the beginning of our era. The former deals chiefly with the Vedic ritual and its significance, the latter with speculations as to the nature of the Supreme Spirit.
The reputed founder of the system is Jaimini, and the principles are embodied in a series of Sūtras, or aphorisms, in twelve books, discussing the sacred ceremonies of the Veda and the merit accruing from their proper performance. The oldest extant commentary on this obscure work is the Bhāshya of Sabara-Svamin, whose date is placed long after the birth of Christ. This composition in turn was critically annotated, about A.D. 700, by the great Mimamsa authority, Kumarila.
The Mimamsa system has been one to which less attention has been given by European scholars than to any of the others. One of the earliest treatises on the subject was an essay on the Mimamsa by Colebrooke in 1826, reprinted in his Miscellaneous Essays (London, 1873). Consult: Garbe, Philosophy of Ancient India (Chicago, 1897); Max Müller, The Six Systems of Ancient Indian Philosophy (New York, 1899); Cowell and Gough, The Sarva-Darśana-Samgraha of Madhava Achārya (Loudon, 1894).
# The New International Encyclopædia/Furca et Flagellum

Edition of 1905. See also the disclaimer.
​ FUR′CA ET FLAGEL′LUM (Lat., gallows and whip). In feudal relations, the lowest of servile tenures, in which the bondman was entirely at the lord's mercy, both in life and limb.
# The New International Encyclopædia/Furetière, Antoine

Edition of 1905. See also Antoine Furetière on Wikipedia; and the disclaimer.
​ FURETIÈRE, fụr′tyâr′, Antoine (1620-88). A noted French philologist, lexicographer, and novelistic satirist. He was born in Paris, was trained for the law and the Church, but afterwards gave his life to letters. He published a volume of verse (1655), and two satires, the Nouvelle allégorique, ou Histoire des derniers troubles arrivés au royaume d'eloquence (1658), and Voyage de Mercure (1659). These won him an academic seat (1662). Already he had begun the preparation of a dictionary which, as its copyright ‘privilege’ states, was to contain all French words, old as well as modern. For twelve years he labored on it, when in 1674 a royal decree was issued forbidding any one to publish a dictionary till that of the Academy should appear. He published his own dictionary, notwithstanding, in 1684, ten years before the first dictionary of the Academy was ready. That body behind closed doors condemned him for plagiarism, a slander tardily refuted by the appearance of their own dictionary in 1694. Furetière was expelled from the Academy (1685), and his right to print in France revoked. He resisted with wit and courage in a shower of epigrams, but under the strain and the disappointment, he died in Paris, May 14, 1688, two years before his dictionary appeared at Rotterdam (1690). He was also a realistic novelist. Among his novels is Le roman bourgeois (1666). Furetière's dictionary was edited by Basnage in 1701, and again revised in 1725. It furnished the basis for the Dictionnaire de Trévoux that at length displaced it. Consult Körting, Geschichte des franzosischen Romans, vol. ii. (2d ed., Oppeln, 1891).