OpenLLM-France/wikimedia huggingface dataset:
# The Dictionary of Australasian Biography/Pohlman, His Honour Robert Williams

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​Pohlman, His Honour Robert Williams, county court judge, Victoria, was born in London in 1811, and was called to the English Bar. In 1840 he arrived in Port Phillip, Vict., and in the next year was admitted to practise at the local Bar. When Victoria was separated from New South Wales, Mr. Pohlman was gazetted (July 1851) Master in Equity; and in Nov. following was nominated a member of the partially elective Legislative Council, then the single Parliamentary chamber. He acted as chairman of the Board of Education, and was the first county court judge appointed in Victoria. When responsible government was introduced in 1856 he retired from political life, and devoted himself to his judicial duties. He died on Dec. 6th, 1877, aged 66 years.
# The Dictionary of Australasian Biography/Polding, Most Rev. John Bede

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​Polding, Most Rev. John Bede, D.D., first Roman Catholic Archbishop of ​Sydney, N.S.W., and Metropolitan of Australia and Tasmania, was born in Liverpool, England, on Nov. 18th, 1794, and educated at St. Gregory's College, Downside. In July 1810 he took the habit of the Benedictine order, made his religious profession a year later, and was ordained priest in March 1819. Up to 1834 Australia—so far as the Roman Catholic Church was concerned—was under the episcopal supervision of the Bishop of Mauritius, who appointed the late Dr. Ullathorne his Vicar-General. In that year it was decided to create a separate organisation for the administration of the Antipodean Church, and at its head it was concluded to place Father Polding, who was made Bishop of Hiero-Cæsarea in partibus, with the local title of Vicar Apostolic of New Holland and Van Diemen's Land. This was carried out by a bull of Pope Gregory XVI., issued in May. In June Dr. Polding was consecrated, and in Sept. 1835 he arrived in Sydney, where he was soon busily engaged in laying the basis of the ecclesiastical organisation which has since so marvellously developed. In 1841 he visited Rome, and, it having been decided to create an archiepiscopal see in Sydney, Dr. Polding was appointed the first Archbishop on April 10th, 1842. He was also created a Count of the Holy Roman Empire and a Bishop assistant to the Papal throne. The assumption of the title of Archbishop by Dr. Polding created vast excitement in Anglican circles in Sydney, and was made the subject of a solemn public protest by Bishop Broughton, who, in happy ignorance of the dictum soon to be pronounced by the Privy Council as to the invalidity of all territorial titles granted by the Crown to colonial dignitaries subsequent to 1843, formally denounced the assumption of the title without the royal authority. Like the Ecclesiastical Titles Bill agitation in England, later on, the hubbub in the colony soon died away, leaving to each sect the untrammelled but entirely unofficial choice of the titular designations of its hierarchy. On three subsequent occasions Archbishop Polding revisited Europe; and in 1871 he again set forth to attend the Œcumenical Council of the Vatican, summoned to consider the question of Papal infallibility. He did not, however, get further than Aden, whence his debilitated health compelled him to return to Sydney. The Archbishop (who obtained the assistance of the late Archbishop Vaughan as coadjutor in 1873) died at the Sacred Heart Presbytery, Darlinghurst, Sydney, on March 16th, 1877, his remains being honoured with a public funeral.
# The Dictionary of Australasian Biography/Pollen, Hon. Daniel

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​Pollen, Hon. Daniel, M.L.C., sometime Premier of New Zealand, embraced the medical profession, and emigrated to New Zealand, where he was one of the earliest settlers in the Auckland district. He held a position in the Civil Servicer and was appointed a member of the Legislative Council. He was a member of the second Fox Ministry, without portfolio, from July 1861 to August 1862, and of the second Stafford Government from June 1868 to June 1869. Having been reappointed to the Legislative Council in 1873, he was Premier and Colonial Secretary of the colony from July 1875 to Feb. 1876, when he took office under Sir Julius Vogel as Colonial Secretary, and held the post under that gentleman and Major Atkinson till Oct. 1877. He was also Minister of Native Affairs from Dec. 1876 till he retired with his colleagues in Oct. 1877.
# The Dictionary of Australasian Biography/Pillinger, Hon. Alfred Thomas

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​Pillinger, Hon. Alfred Thomas, M.H.A. (p. 373). In August 1892 Mr. Pillinger ​resigned with his colleagues in the Fysh Ministry.
# The Dictionary of Australasian Biography/Plunkett, Hon. John Hubert

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​Plunkett, Hon. John Hubert, M.L.C., Q.C., was born at Mount Plunkett, co. Roscommon, in 1802, and educated at Trinity College, Dublin. He was called to the English Bar, and, being appointed Solicitor-General of New South Wales, arrived in that colony in June 1832. Five years later he succeeded Mr. Kinchela as Attorney-General, with a seat in the Executive and Legislative Councils, and held the post till responsible government was inaugurated, in 1856. Whilst Government law-officer he conducted the prosecution of ten Europeans for the wanton massacre of a number of aboriginal men, women and children, and secured their conviction, seven of them being hanged—an event which created a great sensation, owing to the lax views then prevalent regarding the killing of natives. At the first election under responsible government Mr. Plunkett was returned to the Legislative Assembly for the district of Argyle, but resigned his seat the next year, when he was nominated to the Legislative Council, and acted as its President from Jan. 1857 to Feb. 1858. In the meantime he had been appointed President of the Board of Education, charged with the duty of carrying out the national system of public instruction then favoured. Owing to a dispute with Mr. Cowper, the then Premier, in connection with the action of the Board in issuing regulations for bringing non-vested as well as vested schools within the scope of their operations, his services were dispensed with under circumstances of great personal acrimony, in Feb. 1858. He thereupon resigned all his other appointments, including his membership of the Council, his presidency of that body, and his commission as a justice of the peace. The matter was brought under the notice of the Assembly, and resolutions were carried expressing regret at his removal and the high sense entertained of his public services. Ultimately the Government consented to his reinstatement, provided he withdrew a portion of his correspondence, which they regarded as personally offensive. He did not, however, resume his position as President of the Upper House, in which Sir W. W. Burton had succeeded him. From Oct. 1863 to Feb. 1865 Mr. Plunkett represented the Martin Government in the Legislative Council as a Minister without portfolio. He died in Melbourne on May 9th, 1869, and was buried in Sydney six days later.
# The Conservation of Energy/Note

NOTE TO THE AMERICAN EDITION.
The great prominence which the modern doctrine of the Conservation of Energy or Correlation of Forces has lately assumed in the world of thought, has made a simple and popular explanation of the subject very desirable. The present work of Dr. Balfour Stewart, contributed to the International Scientific Series, fully meets this requirement, as it is probably the clearest and most elementary statement of the question that has yet been attempted. Simple in language, copious and familiar in illustration, and remarkably lucid in the presentation of facts and principles, his little treatise forms just the introduction to the great problem of the interaction of natural forces that is required by general readers. But Professor Stewart having confined himself mainly to the physical aspects of the subject, it was desirable that his views should be supplemented by a statement of the operation of the principle in the spheres of life and mind. An Appendix has, accordingly, been added to the American edition of Dr. ​Stewart's work, in which these applications of the law are considered.
Professor Joseph Le Conte published a very able essay fourteen years ago on the Correlation of the Physical and Vital Forces, which was extensively reprinted abroad, and placed the name of the author among the leading interpreters of the subject. His mode of presenting it was regarded as peculiarly happy, and was widely adopted by other writers. After further investigations and more mature reflection, he has recently restated his views, and has kindly furnished the revised essay for insertion in this volume. Professor A. Bain, the celebrated Psychologist of Aberdeen, who has done so much to advance the study of mind in its physiological relations, prepared an interesting lecture not long ago on the "Correlation of the Nervous and Mental Forces," which was read with much interest at the time of its publication, and is now reprinted as a suitable exposition of that branch of the subject. These two essays, by carrying out the principle in the field of vital and mental phenomena, will serve to give completeness and much greater value to the present volume.
New York, December, 1873.
# The Conservation of Energy/Preface

PREFACE.
We may regard the Universe in the light of a vast physical machine, and our knowledge of it may be conveniently divided into two branches.
The one of these embraces what we know regarding the structure of the machine itself, and the other what we know regarding its method of working.
It has appeared to the author that, in a treatise like this, these two branches of knowledge ought as much as possible to be studied together, and he has therefore endeavored to adopt this course in the following pages. He has regarded a universe composed of atoms with some sort of medium between them as the machine, and the laws of energy as the laws of working of this machine.
​The first chapter embraces what we know regarding atoms, and gives also a definition of Energy. The various forces and energies of Nature are thereafter enumerated, and the law of Conservation is stated. Then follow the various transmutations of Energy, according to a list, for which the author is indebted to Prof. Tait. The fifth chapter gives a short historical sketch of the subject, ending with the law of Dissipation; while the sixth and last chapter gives some account of the position of living beings in this universe of Energy.
B. S.
The Owens College, Manchester, August, 1873.
# The Conservation of Races

* information about this edition.
* related portals: Race studies.
* sister projects: Wikidata item.
Pamphelet published by The American Negro Academy Occasional Papers.
The American Negro Academy Occasional Papers, No. 2 THE CONSERVATION OF RACES W.E. Burghardt Du Bois 1897
Announcement
The American Negro Academy believes that upon those of the race who have had the advantage of higher education and culture, rests the responsibility of taking concerted steps for the employment of these agencies to uplift the race to higher planes of thought and action. Two great obstacles to this consummation are apparent: (a) The lack of unity, want of harmony, absence of a self- sacrificing spirit, and no well-defined line of policy seeking definite aims; and (b) The persistent, relentless, at times covert opposition employed to thwart the Negro at every step of his upward struggles to establish the justness of his claim to the highest physical, intellectual and moral possibilities. The Academy will, therefore, from time to time, publish such papers as in their judgment aid, by their broad and scholarly treatment of the topics discussed the dissemination of principles tending to the growth and development of the Negro along right lines, and the vindication of that race against vicious assaults.
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 Complete Works of Swami Vivekananda/Volume 7/Epistles - Third Series/XXXIV Shashi

XXXIV
(Translated from Bengali)
C/O E. T. STURDY, ESQ.
HIGH VIEW, CAVERSHAM, READING,
May (?) 1896.
DEAR SHASHI (RAMAKRISHNANADA),
. . . This City of London is a sea of human heads — ten or fifteen Calcuttas put together. One is apt to be lost in the mazes unless he arranges for somebody to meet him on arrival. . . . However, let Kali start at once. If he be late in starting like Sharat, better let no one come. It won't do to loiter and procrastinate like that. It is a task that requires the height of Rajas (activity). . . . Our whole country is steeped in Tamas, and nothing but that. We want Rajas first, and Sattva will come afterwards — a thing far, far removed.
Yours affectionately,
VIVEKANANDA.
# The Complete Works of Swami Vivekananda/Volume 7/Epistles - Third Series/XXXVI Miss Noble

XXXVI
63 ST. GEORGE'S ROAD, LONDON,
7th June, 1896.
DEAR MISS NOBLE,
My ideal indeed can be put into a few words and that is: to preach unto mankind their divinity, and how to make it manifest in every movement of life.
This world is in chain of superstition. I pity the oppressed, whether man or woman, and I pity more the oppressors.
One idea that I see clear as daylight is that misery is caused by ignorance and nothing else. Who will give the world light? Sacrifice in the past has been the Law, it will be, alas, for ages to come. The earth's bravest and best will have to sacrifice themselves for the good of many, for the welfare of all. Buddhas by the hundred are necessary with eternal love and pity.
Religions of the world have become lifeless mockeries. What the world wants is character. The world is in need of those whose life is one burning love, selfless. That love will make every word tell like thunderbolt.
It is no superstition with you, I am sure, you have the making in you of a world-mover, and others will also come. Bold words and bolder deeds are what we want. Awake, awake, great ones! The world is burning with misery. Can you sleep? Let us call and call till the sleeping gods awake, till the god within answers to the call. What more is in life? What greater work? The details come to me as I go. I never make plans. Plans grow and work themselves. I only say, awake, awake!
May all blessings attend you for ever!
Yours affectionately,
VIVEKANANDA.
# The Complete Works of Swami Vivekananda/Volume 7/Epistles - Third Series/XXXV Adhyapakji

XXXV
63 ST. GEORGE'S ROAD,
LONDON, S.W.
16th May, 1896.
DEAR ADHYAPAKJI, (Prof. John Henry Wright. The letter was written on the death of his daughter, aged 16.)
Last mail brought the very very sad news of the blow that has fallen on you.
This is the world my brother — this illusion of Mâyâ — the Lord alone is true. The forms are evanescent; but the spirit, being in the Lord and of the Lord, is immortal and omnipresent. All that we ever had are round us this minute, for the spirit can neither come nor go, it only changes its plane of manifestation.
You are strong and pure and so is Mrs. Wright, and I am sure that the Divine in you has arisen and thrown away the lie and delusion that there can be death for anyone.
"He who sees in this world of manifoldness that one support of everything, in the midst of a world of unconsciousness that one eternal consciousness, in this evanescent world that one eternal and unchangeable, unto him belongs eternal peace."
May the peace of the Lord descend upon you and yours in abundance is the prayer of
Your ever loving friend,
VIVEKANANDA.
# The Complete Works of Swami Vivekananda/Volume 7/Epistles - Third Series/XXXVII Friend and Brother

XXXVII
63 ST. GEORGE'S ROAD,
LONDON, S.W.
6th July, 1896.
DEAR FRIEND AND BROTHER, (To Dr. Lewis I. Janes.)
Yours of the 25th June has duly reached and gave me great pleasure. I am so glad to see the noble work progressing. I had learnt with the greatest delight from Mrs. Bull of the work that is going to be done in Cambridge this winter and no better person could have been selected to direct it as yourself. May all power attend you. I will be only too glad to write for the magazine from time to time and my first instalment was to be in a few weeks, when I hope to get some leisure. Certainly it goes without saying that no one of the types we call religious ought to die — they like races require fresh infusion of blood in the form of ideas. It is wonderful to be able to sympathise with others from their standpoints of view.
By this time Goodwin and the other Swami must have reached America. They I trust will be of help to you in your noble work. Godspeed to all good work and infinite blessings on all workers for good.
Yours ever in the truth,
VIVEKANANDA.
# The Complete Works of Swami Vivekananda/Volume 7/Epistles - Third Series/XXXIII Sister

XXXIII
63 ST. GEORGE'S ROAD, LONDON,
May, 1896.
DEAR SISTER,
In London once more. The climate now in England is nice and cool. We have fire in the grate. We have a whole house to ourselves, you know, this time. It is small but convenient, and in London they do not cost so much as in America. Don't you know what I was thinking — about your mother! I just wrote her a letter and duly posted it to her, care of Monroe & Co., 7 Rue Scribe, Paris. Some old friends are here, and Miss MacLeod came over from the Continent. She is good as gold, and as kind as ever. We have a nice little family, in the house, with another monk from India. Poor man! — a typical Hindu with nothing of that pluck and go which I have, he is always dreamy and gentle and sweet! That won't do. I will try to put a little activity into him. I have had two classes already — they will go on for four or five months and after that to India I go. But it is to Amerique — there where the heart is. I love the Yankee land. I like to see new things. I do not care a fig to loaf about old ruins and mope a life out about old histories and keep sighing about the ancients. I have too much vigour in my blood for that. In America is the place, the people, the opportunity for everything. I have become horribly radical. I am just going to India to see what I can do in that awful mass of conservative jelly-fish, and start a new thing, entirely new — simple, strong, new and fresh as the first born baby. The eternal, the infinite, the omnipresent, the omniscient is a principle, not a person. You, I, and everyone are but embodiments of that principle, and the more of this infinite principle is embodied in a person, the greater is he, and all in the end will be the perfect embodiment of that and thus all will be one as they are now essentially. This is all there is of religion, and the practice is through this feeling of oneness that is love. All old fogy forms are mere old superstitions. Now, why struggle to keep them alive? Why give thirsty people ditch-water to drink whilst the river of life and truth flows by? This is only human selfishness, nothing else. Life is short — time is flying — that place and people where one's ideas work best should be the country and the people for everyone. Ay, for a dozen bold hearts, large, noble, and sincere!
I am very well indeed and enjoying life immensely.
Yours ever with love,
VIVEKANANDA.
# The Complete Works of Swami Vivekananda/Volume 7/Epistles - Third Series/XXXI Alasinga

XXXI
U.S.A.
March, 1896.
DEAR ALASINGA,
Last week I wrote you about the Brahmavâdin. I forgot to write about the Bhakti lectures. They ought to be published in a book all together. A few hundreds may be sent to America to Goodyear in New York. Within twenty days I sail for England. I have other big books on Karma, Jnana, and Raja Yogas — the Karma is out already, the Raja will be a very big book and is already in the Press. The Jnana will have to be published, I think, in England.
A letter you published from Kripananda in the Brahmavadin was rather unfortunate. Kripananda is smarting under the blows the Christians have given him and that sort of letter is vulgar, pitching into everybody. It is not in accord with the tone of the Brahmavadin. So in future when Kripananda writes, tone down everything that is an attack upon any sect, however cranky or crude. Nothing which is against any sect, good or bad, should get into the Brahmavadin. Of course, we must not show active sympathy with frauds. Again let me remind you that the paper is too technical to find any subscriber here. The average Western neither knows nor cares to know all about jaw-breaking Sanskrit terms and technicalities. The paper is well fitted for India — that I see. Every word of special pleading should be eliminated from the Editorials, and you must always remember that you are addressing the whole world, not India alone, and that the same world is entirely ignorant of what you have got to tell them. Use the translation of every Sanskrit term carefully and make things as easy as possible.
Before this reaches you I will be in England. So address me c/o E. T. Sturdy, Esq., High View, Caversham, Eng.
Yours etc.,
VIVEKANANDA.
# The Complete Works of Swami Vivekananda/Volume 7/Epistles - Third Series/XXXVIII Sharat Chandra Chakravarti

XXXVIII
(Written to Sj. Sharat Chandra Chakravarti, B.A.)
(Translated from Sanskrit.)
DARJEELING,
19th March, 1897.
Salutation to Bhagavan Ramakrishna!
May you prosper! May this letter conveying blessings and cordial embrace make you happy! Nowadays this fleshy tabernacle of mine is comparatively well. Meseems, the snow-capped peaks of the Himalayas, the Chief among mountains, bring even the moribund back to life. And the fatigue of the journeys also seems to have somewhat abated. I have already felt that yearning for Freedom — potent enough to put the heart into turmoil — which your letter suggests you are experiencing. It is this yearning that gradually brings on a concentration of the mind on the eternal Brahman. "There is no other way to go by." May this desire blaze up more and more in you, until all your past Karma and future tendencies are absolutely annihilated. Close upon the heels of that will follow, all on a sudden, the manifestation of Brahman, and with it the destruction of all craving for the sense-world. That this freedom-in-life is approaching for your welfare is easily to be inferred from the strength of your fervour. Now I pray to that world-teacher, Shri Ramakrishna, the Preacher of the gospel of universal synthesis, to manifest himself in the region of your heart, so that, having attained the consummation of your desires, you may with an undaunted heart try your best to deliver others from this dreadful ocean of infatuation. May you be ever possessed of valour! It is the hero alone, not the coward, who has liberation within his easy reach. Gird up your loins, ye heroes, for before you are your enemies — the dire army of infatuation. It is undoubtedly true that "all great achievements are fraught with numerous impediments"; still you should exert your utmost for your end. Behold, how men are already in the jaws of the shark of infatuation! Oh, listen to their piteous heart-rending wails. Advance, forward, O ye brave souls, to set free those that are in fetters, to lessen the burden of woe of the miserable, and to illumine the abysmal darkness of ignorant hearts! Look, how the Vedanta proclaims by beat of drums, "Be fearless!" May that solemn sound remove the heart's knot of all denizens of the earth.
Ever your well-wisher,
VIVEKANANDA.
# The Dungeon

* "The Dungeon" in Lyrical Ballads (1798)
* "The Dungeon" in Lyrical Ballads Volume I (1800)