OpenLLM-France/wikimedia huggingface dataset:
# Appletons' Cyclopædia of American Biography/Jungmann, Bernhardt

Edition of 1892. No confirmation of this person's existence outside of Appletons' and derived sources has as yet been located, but there is also no verifiable source which states the person is one of Appletons' fictitious entries. Use this information with extra caution. Suspicious due to spelling and grammatical errors in the titles of two of his alleged literary works. There is also a mention of his being professor of botany and chemistry at the University of Göttingen in 1702-1709, but the University was not founded until 1737, when the person would have been 66 years old.
​JUNGMANN, Bernhardt (yung'-man), German botanist, b. in Ronneburg in 1671; d. in Mexico in 1747. He studied in Leipsic, and was professor of botany and chemistry in the University of Göttingen in 1702, and that of Kiel in 1709. In 1712 he went to Leyden, and was sent by the Dutch government on a scientific mission to America. He visited successively Canada, New England, Mexico, Cuba, and Porto Rico in 1715-'24, and lived several years in Saint Eustache and Saint Lucia, returning in 1727 to Leyden. He went again to Mexico in 1744, but was persecuted and imprisoned for his faith. He died of yellow fever a few days before his intended departure for Europe. He published “Fasciculus plantarum rariarum et exoticarum” (Leyden, 1728); “Naturalis dispositio echinodermatum” (1731); “Historia piscium naturalis” (1732); “Historia adium” (1733); “Tantamen methodi astrocologicae, sive dispositio naturalis cochlidum et concharum” (2 vols., 1741); “Methodus plantarum genuina” (1743); “Enumeratio plantarum circa Mexico sponte provenientium” (Mexico, 1746); and “Thesaurus plantarum americanarum” (2 vols., 1747). He also contributed papers to the academies of sciences of Paris and Vienna, on Mexican antiquities, which were inserted in the “Recueil des mémoires de l'académie,” and reprinted in the “Blätter für literarische Unterhaltung” (Brunswick, 1837).
# Appletons' Cyclopædia of American Biography/Judson, Andrew Thompson

Edition of 1892.
​JUDSON, Andrew Thompson, lawyer, b. in Ashford, Conn., 29 Nov., 1784; d. in Canterbury, Conn., 17 March, 1853. His father, Andrew, by whom the son was chiefly educated, was first pastor of the third church in Ashford. The son studied law, was admitted to the bar in 1806, and after two years' residence at Montpelier, Vt., settled in Canterbury, Conn. He was in the legislature in 1816, and in 1818 was one of the most active members of the Toleration party, which had for its object disunion between church and state. After a severe struggle the Tolerationists, aided by the Democrats, succeeded in setting aside the charter that was granted by Charles II., and adopted the new constitution, which has been the fundamental law of Connecticut since that time. Mr. Judson became state's attorney in 1819, was for several terms a member of the legislature, and in 1834 was elected to congress as a Democrat, serving till 1837, when he became district judge of Connecticut, which he held until his death.
# Appletons' Cyclopædia of American Biography/Julien, Alexis Anastay

Edition of 1892.
​JULIEN, Alexis Anastay, geologist, b. in New York city, 13 Feb., 1840. He was graduated at Union college in 1859, but continued as a student in the chemical laboratory a year longer. In 1860 he went to the guano island of Sombrero as resident chemist, and continued there until 1864, also making studies of its geology and natural history, especially of its birds and land shells. He sent his collections to the Smithsonian institution, for which he also made meteorological observations, this island being the most southerly under its direction. In 1862 he made a geological survey of the islets around St. Bartholomew for the Swedish government, receiving in recognition of his services a gold medal from the king of Sweden. Soon after the establishment of the Columbia school of mines he became the assistant in charge of the quantitative laboratory, and in 1885 he was appointed instructor in charge of the department of microscopy and biology in the same institution. He was connected with the geological survey of Michigan in 1872, making a special study of the crystalline rocks and ores of the Marquette district, and his lithological reports appear in the published volumes of the survey. In 1875 he began the study of the petrography of North Carolina for the state geological survey, and served for three successive summers in the field. He visited the islands of Bonaire, Curaçoa, and Aruba, W. I., during 1881-'2, and investigated the guano deposits and geology of these islands. The degree of Ph. D. was conferred on him in 1882 by the University of New York. He is a member of scientific societies, and was vice-president of the New York academy of sciences in 1884. Dr. Julien was one of the founders of the New York microscopical society in 1880, and in 1883 was one of the originators of the Society of naturalists of the eastern United States. His contributions to scientific literature have been very numerous. Among his papers are “On the Geological Action of the Humus Acids” (1879); “On Spodumene and its Alterations” (1879); “Building-Stones of New York City and Environs” and ​“The Durability of Building-Stones in New York City and Vicinity” (contributed to the U. S. census reports, 1880); “The Genesis of the Crystalline Iron-Ores” (1882); “Notice on the Microscopical Examination of a Series of Ocean, Lake, River, and Desert Sands” (1884); and “On the Variation of Decomposition in the Iron Pyrites, its Cause, and its Relation to Density” (1886).
# Ante-Nicene Fathers/Volume III/Ethical/On Prayer/Of Stations

Chapter XIX.—Of Stations.
Similarly, too, touching the days of Stations, most think that they must not be present at the sacrificial prayers, on the ground that the Station must be dissolved by reception of the Lord’s Body. Does, then, the Eucharist cancel a service devoted to God, or bind it more to God? Will not your Station be more solemn if you have withal stood at God’s altar? When the Lord’s Body has been received and reserved each point is secured, both the participation of the sacrifice and the discharge of duty. If the “Station” has received its name from the example of military life—for we withal are God’s military—of course no gladness or sadness chanting to the camp abolishes the “stations” of the soldiers: for gladness will carry out discipline more willingly, sadness more carefully.

## Footnotes

* ↑ The word Statio seems to have been used in more than one sense in the ancient Church. A passage in the Shepherd of Hermas, referred to above (B. iii. Sim. 5), appears to make it ="fast.”
* ↑ “Ara,” not “altare.”
* ↑ For receiving at home apparently, when your station is over.
* ↑ See 2 Tim. ii. 1, etc. [See Hermas, Vol. I., p. 33.]
# Ante-Nicene Fathers/Volume III/Ethical/On Prayer/Of Subjoining a Psalm

Chapter XXVII.—Of Subjoining a Psalm.
The more diligent in prayer are wont to subjoin in their prayers the “Hallelujah,” and such kind of psalms, in the closes of which the company respond. And, of course, every institution is excellent which, for the extolling and honouring of God, aims unitedly to bring Him enriched prayer as a choice victim.

## Footnotes

* ↑ Perhaps “the great Hallelujah,” i.e. the last five psalms.
* ↑ [The author seems to have in mind (Hos. xiv. 2) “the calves of our lips.”]
# Ante-Nicene Fathers/Volume III/Ethical/On Prayer/Of Washing the Hands

Chapter XIII.—Of Washing the Hands.
But what reason is there in going to prayer with hands indeed washed, but the spirit foul?—inasmuch as to our hands themselves spiritual purities are necessary, that they may be “lifted up pure” from falsehood, from murder, from cruelty, from poisonings, from idolatry, and all the other blemishes which, conceived by the spirit, are effected by the operation of the hands. These are the true purities; not those which most are superstitiously careful about, taking water at every prayer, even when they are coming from a bath of the whole body. When I was scrupulously making a thorough investigation of this practice, and searching into the reason of it, I ascertained it to be a commemorative act, bearing on the surrender of our Lord. We, however, pray to the Lord: we do not surrender Him; nay, we ought even to set ourselves in opposition to the example of His surrenderer, and not, on that account, wash our hands. Unless any defilement contracted in human intercourse be a conscientious cause for washing them, they are otherwise clean enough, which together with our whole body we once washed in Christ.

## Footnotes

* ↑ 1 Tim. ii. 8.
* ↑ Or, “sorceries.”
* ↑ See Matt. xv. 10, 11, 17–20; xxiii. 25, 26.
* ↑ By Pilate. See Matt. xxvii. 24. [N. B. quoad Ritualia.]
* ↑ i.e. in baptism.
# Ante-Nicene Fathers/Volume III/Ethical/On Prayer/Of Women's Dress

Chapter XX.—Of Women’s Dress.
So far, however, as regards the dress of women, the variety of observance compels us—men of no consideration whatever—to treat, presumptuously indeed, after the most holy apostle, except in so far as it will not be presumptuously if we treat the subject in accordance with the apostle. Touching modesty of dress and ornamentation, indeed, the prescription of Peter likewise is plain, checking as he does with the same mouth, because with the same Spirit, as Paul, the glory of garments, and the pride of gold, and the meretricious elaboration of the hair.

## Footnotes

* ↑ See 1 Cor. xi. 1–16; 1 Tim. ii. 9, 10.
* ↑ 1 Pet. iii. 1–6.
# Ante-Nicene Fathers/Volume III/Ethical/On Prayer/Of the Kiss of Peace

Chapter XVIII.—Of the Kiss of Peace.
Another custom has now become prevalent. Such as are fasting withhold the kiss of peace, which is the seal of prayer, after prayer made with brethren. But when is peace more to be concluded with brethren than when, at the time of some religious observance, our prayer ascends with more acceptability; that they may themselves participate in our observance, and thereby be mollified for transacting with their brother touching their own peace? What prayer is complete if divorced from the “holy kiss?” Whom does peace impede when rendering service to his Lord? What kind of sacrifice is that from which men depart without peace? Whatever our prayer be, it will not be better than the observance of the precept by which we are bidden to conceal our fasts; for now, by abstinence from the kiss, we are known to be fasting. But even if there be some reason for this practice, still, lest you offend against this precept, you may perhaps defer your “peace” at home, where it is not possible for your fast to be entirely kept secret. But wherever else you can conceal your observance, you ought to remember the precept: thus you may satisfy the requirements of Discipline abroad and of custom at home. So, too, on the day of the passover, when the religious observance of a fast is general, and as it were public, we justly forego the kiss, caring nothing to conceal anything which we do in common with all.

## Footnotes

* ↑ Such as fasting.
* ↑ See Rom. xvi. 16; 1 Cor. xvi. 20; 2 Cor. xiii. 12; 1 Thess. v. 26; 1 Pet. v. 14. [The sexes apart.]
* ↑ Matt. vi. 16–18.
* ↑ i.e. “Good Friday,” as it is now generally called.
# Ante-Nicene Fathers/Volume III/Ethical/On Prayer/Of Time for Prayer

Chapter XXV.—Of Time for Prayer.
Touching the time, however, the extrinsic observance of certain hours will not be unprofitable—those common hours, I mean, which mark the intervals of the day—the third, the sixth, the ninth—which we may find in the Scriptures to have been more solemn than the rest. The first infusion of the Holy Spirit into the congregated disciples took place at “the third hour.” Peter, on the day on which he experienced the vision of Universal Community, (exhibited) in that small vessel, had ascended into the more lofty parts of the house, for prayer’s sake “at the sixth hour.” The same (apostle) was going into the temple, with John, “at the ninth hour,” when he restored the paralytic to his health. Albeit these practices stand simply without any precept for their observance, still it may be granted a good thing to establish some definite presumption, which may both add stringency to the admonition to pray, and may, as it were by a law, tear us out from our businesses unto such a duty; so that—what we read to have been observed by Daniel also, in accordance (of course) with Israel’s discipline—we pray at least not less than thrice in the day, debtors as we are to Three—Father, Son, and Holy Spirit: of course, in addition to our regular prayers which are due, without any admonition, on the entrance of light and of night. But, withal, it becomes believers not to take food, and not to go to the bath, before interposing a prayer; for the refreshments and nourishments of the spirit are to be held prior to those of the flesh, and things heavenly prior to things earthly.

## Footnotes

* ↑ Mr. Dodgson supposes this word to mean “outward, as contrasted with the inward, ‘praying always.’” Oehler interprets, “ex vita communi.” But perhaps what Tertullian says lower down in the chapter, “albeit they stand simply without any precept enjoining their observance,” may give us the true clue to his meaning; so that “extrinsecus” would ="extrinsic to any direct injunction of our Lord or His apostles.”
* ↑ Acts ii. 1–4, 14, 15.
* ↑ Communitatis omnis (Oehler). Mr. Dodgson renders, “of every sort of common thing.” Perhaps, as Routh suggests, we should read “omnium.”
* ↑ Vasculo. But in Acts it is, σκεῦός τι ὡς ὀθόνην μεγάλην [Small is here comparatively used, with reference to Universality of which it was the symbol.]
* ↑ Acts x. 9.
* ↑ Acts iii. 1: but the man is not said to have been “paralytic,” but “lame from his mother’s womb.”
* ↑ Dan. vi. 10; comp. Ps. lv. 17 (in the LXX. it is liv. 18).
# Ante-Nicene Fathers/Volume III/Ethical/On Prayer/Of Virgins

Chapter XXI.—Of Virgins.
But that point which is promiscuously observed throughout the churches, whether virgins ought to be veiled or no, must be treated of. For they who allow to virgins immunity from head-covering, appear to rest on this; that the apostle has not defined “virgins” by name, but “women,” as “to be veiled;” nor the sex generally, so as to say “females,” but a class of the sex, by saying “women:” for if he had named the sex by saying “females,” he would have made his limit absolute for every woman; but while he names one class of the sex, he separates another class by being silent. For, they say, he might either have named “virgins” specially; or generally, by a compendious term, “females.”

## Footnotes

* ↑ 1 Cor. xi. 5.
# Ante-Nicene Fathers/Volume III/Ethical/On Prayer/Of Sitting After Prayer

Chapter XVI.—Of Sitting After Prayer.
Again, for the custom which some have of sitting when prayer is ended, I perceive no reason, except that which children give. For what if that Hermas, whose writing is generally inscribed with the title The Shepherd, had, after finishing his prayer, not sat down on his bed, but done some other thing: should we maintain that also as a matter for observance? Of course not. Why, even as it is the sentence, “When I had prayed, and had sat down on my bed,” is simply put with a view to the order of the narration, not as a model of discipline. Else we shall have to pray nowhere except where there is a bed! Nay, whoever sits in a chair or on a bench, will act contrary to that writing. Further: inasmuch as the nations do the like, in sitting down after adoring their petty images; even on this account the practice deserves to be censured in us, because it is observed in the worship of idols. To this is further added the charge of irreverence,—intelligible even to the nations themselves, if they had any sense. If, on the one hand, it is irreverent to sit under the eye, and over against the eye, of him whom you most of all revere and venerate; how much more, on the other hand, is that deed most irreligious under the eye of the living God, while the angel of prayer is still standing by unless we are upbraiding God that prayer has wearied us!

## Footnotes

* ↑ i.e. that they have seen it done; for children imitate anything and everything (Oehler).
* ↑ [Vol. II. p. 18 (Vision V.), this Series. Also, Ib. p. 57, note 2. See Routh’s quotation from Cotelerius, p. 180, in Volume before noted.]
* ↑ Routh and Oehler (after Rigaltius) refer us to Tob. xii. 12. They also, with Dodgson, refer to Luke i. 11. Perhaps there may be a reference to Rev. viii. 3, 4.
# Ante-Nicene Fathers/Volume III/Ethical/On Prayer/Of the Parting of Brethren

Chapter XXVI.—Of the Parting of Brethren.
You will not dismiss a brother who has entered your house without prayer.—“Have you seen,” says Scripture, “a brother? you have seen your Lord;”—especially “a stranger,” lest perhaps he be “an angel.” But again, when received yourself by brethren, you will not make earthly refreshments prior to heavenly, for your faith will forthwith be judged. Or else how will you—according to the precept—say, “Peace to this house,” unless you exchange mutual peace with them who are in the house?

## Footnotes

* ↑ I have ventured to turn the first part of the sentence into a question. What “scripture” this may be, no one knows. [It seems to me a clear reference to Matt. xxv. 38, amplified by the 45th verse, in a way not unusual with our author.] Perhaps, in addition to the passages in Gen. xviii. and Heb. xiii. 2, to which the editors naturally refer, Tertullian may allude to such passages as Mark. ix. 37; Matt. xxv. 40, 45. [Christo in pauperibus.]
* ↑ I have followed Routh’s conjecture, “feceris” for “fecerit,” which Oehler does not even notice.
* ↑ Luke x. 5.
# An Historical Essay on the Livery Companies of London/Introduction

Introduction.
SINCE I was first enrolled as a Liveryman of the Ancient Company of Cutlers, I have constantly lamented the want of a history which could make the Members thereof somewhat acquainted with the origin of the Company, and having for some years been favoured with frequent opportunities of acquiring information respecting the concerns of the Company, I have felt it would be interesting to many of my Brother Liverymen also to become acquainted with some particulars of the Ancient Guild to which they have the honour to belong.
I have accordingly collected a few remarks on the Livery Companies of London generally, with an account of the Incorporation of the Cutlers' Company—its Charters, Fundamental Laws, Bye-Laws, Estates, and Charities.
I now present it to my Brethren of the Company, and should it have the good fortune to receive their approbation, I shall consider the time devoted to its composition as having been well employed, and esteem myself amply rewarded for my labour.
R. J. CHEESWRIGHT.
# An Historical Essay on the Livery Companies of London

* related portals: London.
* sister projects: Wikidata item.
AN HISTORICAL ESSAY
ON THE
Livery Companies of London
WITH A SHORT HISTORY OF THE
Worshipful Company of Cutlers
OF LONDON,
AND COMBINING AN ACCOUNT OF ITS
CHARTERS, FUNDAMENTAL LAWS, BYE-LAWS, ESTATES, AND CHARITIES.
MOTTO:
"Pour Parvenir a' Bonne Foy."
("TO KEEP GOOD FAITH.")
BY
R. J. CHEESWRIGHT,
A Liveryman of the Cutlers' Company.
1881.
CROYDON:
PRINTED BY JESSE W. WARD, AT THE "CROYDON ADVERTISER" OFFICES,
14 & 15, KATHARINE STREET.
DEDICATED
(by permission)
TO THE MASTER, WARDENS, AND COURT
OF ASSISTANTS
OF THE
Worshipful Company of Cutlers of London,
BY THEIR MOST OBEDIENT SERVANT,
R. J. CHEESWRIGHT.
* Introduction
* The Livery Companies of London
* The Cutlers' Company
* Appendix A
* Appendix B
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
# An Heroic Sacrifice

Source: U.S. National Archives and Records Administration
"I solomonly sware that I wont eat no more ice creem what's maid with suger nor no more candy what's maid with suger. Honest an troo—cross my hart.
AMEN!"
ME TOO!
AN HEROIC SACRIFICE.
U. S. Food Administration.
This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# An Frau Nannette Falk-Auerbach

Sidney Lanier composed this sonnet in Baltimore, Maryland in 1878. He composed the sonnet in German and it was published in a German daily of Baltimore. His English translation appeared at the same time in the Baltimore Gazette. The original German version is presented here, with the English translation below.

### Original German

An Frau Nannette Falk-Auerbach
Als du im Saal mit deiner himmlischen Kunst  Beethoven zeigst, und seinem Willen nach Mit den zehn Fingern fuehrst der Leute Gunst,  Zehn Zungen sagen was der Meister sprach. Schauend dich an, ich seh’, dass nicht allein  Du sitzest: jetzt herab die Toene ziehn Beethovens Geist: er steht bei dir, ganz rein:  Fuer dich mit Vaters Stolz sein’ Augen gluehn: Er sagt, “Ich hoerte dich aus Himmelsluft,  Die kommt ja naeher, wo ein Kuenstler spielt: Mein Kind (ich sagte) mich zur Erde ruft:  Ja, weil mein Arm kein Kind im Leben hielt,  Gott hat mir dich nach meinem Tod gegeben,  Nannette, Tochter! dich, mein zweites Leben!”

### English translation

To Nannette Falk-Auerbach
Oft as I hear thee, wrapt in heavenly art,  The massive message of Beethoven tell With thy ten fingers to the people’s heart  As if ten tongues told news of heaven and hell, — Gazing on thee, I mark that not alone,  Ah, not alone, thou sittest: there, by thee, Beethoven’s self, dear living lord of tone,  Doth stand and smile upon thy mastery. Full fain and fatherly his great eyes glow:  He says, “From Heaven, my child, I heard thee call (For, where an artist plays, the sky is low):  Yea, since my lonesome life did lack love’s all,  In death, God gives me thee: thus, quit of pain,  Daughter, Nannette! in thee I live again.”
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