OpenLLM-France/wikimedia huggingface dataset:
# Dreams & Dust/The Sailor's Wife Speaks

Published in the collection Dreams and Dust (1915).
YE are dead, they say, but ye swore, ye swore, Ye would come to me back from the sea! From out of the sea and the night, ye cried, Nor the crawling weed nor the dragging tide Could hold ye fast from me:-- Come, ah, come to me!
Three spells I have laid on the rising sun And three on the waning moon-- Are ye held in the bonds of the night or the day Ye must loosen your bonds and away, away! Ye must come where I wait ye, soon-- Ah, soon! soon! soon!
Three times I have cast my words to the wind, And thrice to the climbing sea; If ye drift or dream with the clouds or foam Ye must drift again home, ye must drift again home--
Wraith, ye are free, ye are free; Ghost, ye are free, ye are free!
Are the coasts of death so fair, so fair? But I wait ye here on the shore! It is I that ye hear in the calling wind-- I have stared through the dark till my soul is blind! O lover of mine, ye swore, Lover of mine, ye swore!
# Eminent Chinese of the Ch'ing Period/Narimbulu

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​NARIMBULU 納林布祿, beile of the Yehe tribe, succeeded to this position in 1584, after his ​father, Yangginu [q. v.], had been killed by Chinese forces assisting the Hada tribe (see under Wan). After a period of peace Narimbulu and his cousin, Bujai (see under Bujantai), took up the feud with the Hada again, thereby exposing themselves to punitive measures on the part of the Chinese. In 1588 Li Ch'êng-liang [q. v.] besieged the Yehe towns and brought their leaders to terms. Later in the year Narimbulu took his younger sister, Munggu (Empress Hsiao-tz'ŭ, see under Abahai), to Nurhaci [q. v.] to whom she had previously been promised as wife. Taking advantage of this connection, he made overtures to Nurhaci in 1591, offering an alliance in return for a gift of land. When this had been scornfully declined Narimbulu assembled the four Halun tribes and with the assistance of a large force of Mongols led a campaign against Nurhaci in 1593. This coalition, said to include 30,000 fighting men, was disastrously defeated at Mt. Gure, and Narimbulu's cousin, Bujai, was killed. In 1597 a treaty of peace was signed by which two of Narimbulu's nieces were promised to Nurhaci and to his second son, Daišan [q. v.]. The truce lasted only two years, until Nurhaci conquered the Hada tribe and threatened to extend his operations into Yehe territory.
In 1603 Narimbulu's sister, who had borne Nurhaci's eighth son, Abahai (later Emperor Tai-tsung), fell ill and requested to see her mother. Narimbulu refused to let his mother go to her, sending instead a menial to inquire after his sister's health. Enraged at this action, Nurhaci determined to conquer the Yehe tribe and began his campaign in 1604.
Narimbulu died some years later and was succeeded by his younger brother, Gintaisi [q. v.], who was beile when in 1619 Nurhaci finally annihilated the Yehe tribe.
[1/229/6a.]
George A. Kennedy
# Eminent Chinese of the Ch'ing Period/Nikan (d. 1652)

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​NIKAN 尼堪, d. 1652, age 43 (sui), member of the Imperial Family, was the third son of Cuyen [q. v.] and a grandson of Nurhaci [q. v.]. After taking part in wars against the Dolot and other Mongol tribes, he was associated with Dodo [q. v.] in 1635 in the latter's attempt to engage the attention of the Chinese on the eastern front while other armies invaded Shansi from the north. In the next year he received the rank of beise and accompanied Dodo into Korea. From 1639 on he was in the expedition led by Ajige and Dorgon [qq. v.] which carried the war on towards Shanhaikuan, and when this pass was forced in 1644 he received promotion to beile. Until 1648 he served chiefly in the west of China with Dodo and Haoge [q. v.]. Like Bolo [q. v.], he was a supporter of Dorgon and in October 1648 was given a second degree princedom designated Ching-chin Chün-wang 敬謹郡王. Shortly afterwards, he was sent to Shansi at ​the head of the expedition against the rebel, Chiang Hsiang [q. v.]. He was then promoted to Ch'in-wang 親王, or prince of the first degree, and in 1650 was associated with Mandahai [q. v.] and Bolo in directing the work of the Six Boards. Within nine months he was twice degraded in rank on minor charges and was twice reinstated. He turned against Dorgon after the latter died and so kept his position. For a time he was put in charge of the Board of Ceremonies, and in 1652 was made head of the Imperial Clan Court. On August 18, 1652 he was given the title of Ting-yüan Ta Chiang-chün 定遠大將軍, and proceeded against the Ming loyalist, Li Ting-kuo [q. v.], in Hunan. At Heng-chou, while pursuing Li's general, Ma Chin-chung 馬進忠 (T. 葵于), he was surrounded by the enemy and died in battle. His body was brought to Peking and buried with honors, and the posthumous name, Chuang 莊, was conferred upon him. Nikan's wife was a niece of Ebilun [q. v.].
In 1659 Nikan was posthumously accused, among other things, of having appropriated for his own use part of Dorgon's confiscated property. But because he had died in battle for the dynasty, his hereditary rank was allowed to continue. In 1669 his son, Lambu 蘭布 (d. 1678), was reduced to a prince of the fifth degree for concealing the misdemeanors of his wife's grandfather, Oboi [q. v.]. Lambu's descendants inherited the lower rank of a sixth degree princedom, but in 1778 Emperor Kao-tsung, in honor of Nikan, raised that rank one degree and gave it the rights of perpetual inheritance.
[1/222/3b; 2/2/34b; 3/ shou 7/1a; 34/128/5a.]
George A. Kennedy
# Eminent Chinese of the Ch'ing Period/Mêng Ch'iao-fang

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​MÊNG Ch'iao-fang 孟喬芳 (T. 心亭), Mar. 15, 1595–1654, Feb. 17, Ch'ing general, was a native of Yung-p'ing, Chihli, who served for a time as colonel under the Ming régime, but was dismissed from office and was living in retirement when in 1630 the Manchus occupied Yung-p'ing. He offered his services to Abahai [q. v.] and was well received, his first task being to incorporate the Ming defenders of Yung-p'ing into Manchu forces. Later he was made a member of the Chinese Bordered Red Banner, and put in command of a company. In 1631 he became a deputy lieutenant-general and senior vice-president of the Board of Punishments. In 1642 he won distinction in the siege of Chin-chou, and was with the Manchu troops when they entered China proper in 1644, after which he was appointed governor-general of Shensi.
In 1646, the soldiers of Ning-hsia revolted, killing the governor, Chiao An-min 焦安民. Mêng's punitive expedition faced the task of exterminating a score or more of these rebellious units. The most notorious of the insurgent chiefs were the Mohammedan rebels, Mi-la-yin 米喇印 (d. 1648) and Ting Kuo-tung 丁國棟 (d. 1648), who in 1648 besieged Kung-ch'ang and took several cities in Kansu. Mêng and his ablest officer, Chang Yung [q. v.], effected the surrender of the two insurgents in the autumn of 1648. A short time later they again revolted, but Mêng surrounded Mi-la-yin at Kanchow where he held out until food and supplies were exhausted. Mi-la-yin made a sortie under cover of darkness, but was overtaken and killed by Mêng's troops. Later in the same year Ting was captured and executed at Su-chou, Kansu. In 1649 Meng also led his men into Shansi to help subdue Chiang Hsiang [q. v.] at Tatung. The following year he was rewarded with the honorary title of president of the Board of War. He continued in active service as pacifier of the province of Shensi. During nearly ten years as governor-general of that province he is said either to have killed or to have compelled the surrender of more than 176,000 rebels and bandits. In 1652 he was given the hereditary title of baron of the third class and in the following year was made concurrently governor-general of Szechwan. In this capacity he recommended a colonization scheme for his army of occupation in which each man was to be supplied with cattle, horses, seeds, and a helper. Toward the close of 1653 he pleaded ill health and asked for permission to retire. An edict showered further titles upon him and ordered him to proceed at once to Peking, but he died at his post early in 1654, before the edict could reach him. He was canonized as Chung-i 忠毅 and in 1732 his name was entered in the Temple of Eminent Statesmen. Emperor Shêng-tsu once praised Mêng Ch'iao-fang and Chang Ts'un-jên [q. v.] as the two most loyal and useful Chinese officials to aid in the suppression of recalcitrants in different parts of the empire.
[1/243/7a; 2/78/11b; 3/149/14a; 4/5/7a; Yung-p'ing-fu chih (1879) 57/1a.]
E. S. Larsen
Tomoo Numata
# Eminent Chinese of the Ch'ing Period/Na-lin-pu-lu

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​NA-lin-pu-lu 納林布祿. See under Narimbulu.
# Eminent Chinese of the Ch'ing Period/Nara (Empress)

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​NARA (Empress). See under Hsiao-lieh.
# Eminent Chinese of the Ch'ing Period/Ni Yüan-lu

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​NI Yüan-lu 倪元璐 (T. 玉汝, H. 鴻寶), Jan. 7, 1594–1644, Apr. 25, Ming official, was a native of Shang-yü, Chekiang. Becoming a chin-shih in 1622, he entered the Hanlin Academy as a bachelor. While supervising examinations in Kiangsi in 1627 he offended the party of the eunuch, Wei Chung-hsien [q. v.], but was saved from punishment by the latter's downfall at the close of that year. He continued his outspoken opposition to former members of that party and was one of the first to defend the Tung-lin society. It was at his request that the engraved blocks of the San-ch'ao yao-tien—a work which had been compiled to discredit the Tung-lin group—were destroyed (see under Fêng Ch'üan). In 1635 he was promoted to the rank of libationer in the Academy, but shortly thereafter was forced into retirement by his enemies, remaining in seclusion until 1642 when he was made junior vice-president of the Board of War and lecturer to the Emperor. In the following year he was transferred to the presidency of the Board of Revenue where he attempted to correct abuses that had arisen in the system of taxation. Li Tzŭ-ch'êng [q. v.] took the capital on April 25, 1644. Rather than fall into enemy hands Ni committed suicide on that day. He was given the posthumous name Wên-chêng 文正 both by the Ming and Ch'ing regimes.
A collection of his literary works, entitled Ni Wên-chêng chi (集), is preserved in the 'Ch'ien-k'un chêng-ch'i chi (see under Huang Tao-chou). A short treatise of his on taxation, and a commentary to the Classic of Changes can be found in the collectanea Hsüeh-hai lei-pien (see under Ts'ao Jung) and Yüeh-ya-t'ang ts'ung-shu (see under Wu Ch'ung-yüeh). Two works by him were included in the list of banned books of the eighteenth century, namely 鴻寶應本 Hung-pao ying-pên and Ni Wên-chêng i-shih (遺詩).
[M.1/265/3a; M.3/252/3a; M.61/110/12b; Ming-chi pei-lüeh (see bibl. Chang Ch'üan) 21/2a; M.30/7/26a; Shang-yü-hsien chih (1898) 10/33a; Ni Wên-chêng kung nien-p'u, with portrait, in the Yüeh-ya-t'ang ts'ung-shu, vol. 215; a portrait by a contemporary painter, Tsêng Ch'ing 曾鯨, is reproduced in the Journal of Chekiang Provincial Library, vol. III, No. 1.]
George A. Kennedy
# Eminent Chinese of the Ch'ing Period/Nikan (d. 1660)

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​NIKAN 尼堪, d. 1660, was a member of the Nara clan in the Ula (Sungari River) district. He joined the service of Nurhaci [q. v.] sometime after the defeat of the Ula in 1613 (see Bujantai), and was attached to the Bordered White Banner. Under Nurhaci's successor, Abahai [q. v.], he took some part in the campaign against the Ming, but he was principally concerned with ManchuMongol relations. In 1633 he toured the newly-subdued Mongol territories for the purpose of holding trials and settling disputes. In the following year he took charge of groups of deserters from Chahar who came to the Manchu capital at Mukden. In 1635, while on garrison duty at Kweihwa, capital of the recently subjugated Tumet tribe, he intercepted communications between that people and the Ming Court, and frustrated plans for cooperation with the Chinese.
At the opening of the Ch'ung-tê reign period (1636) he was appointed director of the Bureau of Colonial Affairs which at that time was concerned almost exclusively with Mongol matters. Two years later he was removed for alleged injustice in the settlement of disputes among Karacin Mongols, but was shortly afterwards reappointed assistant director. In 1639 he had charge of the recruiting of Mongol soldiers for Manchu armies. After the fall of the Ming dynasty he led a Mongol army in the subjugation of Honan, but in 1646 was again sent northwards to conquer the Sunid tribe on the borders of Inner Mongolia. In 1647 he became president of the Court of Colonial Affairs at Peking, a position he held until 1653 when he was retired on account of old age. He was simultaneously promoted to the rank of viscount of the second class. He died in 1660, leaving no male heir.
[1/234/4a; 3/41/9a; 11/5/39a ; 34/167/6a.]
George A. Kennedy
# Egyptian Literature/The Book of the Dead/Of the Living Soul

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OF THE LIVING SOUL
From the Papyrus of Nu (British Museum No. 10,477, sheet 9).]
The Chapter of making the transformation into a living soul, and of not entering into the chamber of torture; whosoever knoweth [it] shall not see corruption. The chancellor-in-chief, Nu, triumphant, saith:
“I am the divine Soul of Rā proceeding from the god Nu; that divine soul which is God, [I am] the creator of the divine food, and that which is an abomination unto me is sin whereon I look not. I proclaim right and truth, and I live therein. I am the divine food, which is not corrupted in my name of Soul: I gave birth unto myself together with Nu in my name of Rhepera in whom I come into being day by day. ​
# Egyptian Literature/The Book of the Dead/Opening the Mouth of Osiris

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OPENING THE MOUTH OF OSIRIS
[From the Papyrus of Ani (British Museum No. 10,470, sheet 15).]
The Chapter of opening the mouth of Osiris. The scribe Ani, triumphant, saith:
“May the good Ptah open my mouth, and may the god of my city loose the swathings, even the swathings which are over my mouth. Moreover, may Thoth, being filled and furnished with charms, come and loose the bandages, even the bandages of Set which fetter my mouth; and may the god Tem hurl them at those who would fetter [me] with them, and drive them back. May my mouth be opened, may my mouth be unclosed by Shu with his iron knife wherewith he opened the mouths of the gods. I am the goddess Sekhet, and I sit upon [my] place in the great wind(?) of heaven. I am the great goddess Sah who dwelleth among the Souls of Annu (Heliopolis). Now as concerning every charm and all the words which may be spoken against me, may the gods resist them, and may each and every one of the company of the gods withstand them.”
# Egyptian Literature/The Book of the Dead/Preservation of the Soul

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PRESERVATION OF THE SOUL
[From the Papyrus of Ani (British Museum No. 10,470, sheet 15).]
The Chapter of not letting the soul of a man be taken from him in the underworld. Osiris, the Scribe Ani, saith:
“I, even I, am he who came forth from the water-flood which I make to overflow, and which becometh mighty as the river [Nile].”
# Egyptian Literature/The Book of the Dead/Of the Swallow

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OF THE SWALLOW
[From the Papyrus of Nu (British Museum No. 10,477, sheet 10).]
The Chapter of making the transformation into a swallow. The chancellor-in-chief, Nu, triumphant, saith:
“I am a swallow, I am a swallow. I am the Scorpion, the daughter of Rā. Hail, ye gods, whose scent is sweet; hail, ye gods, whose scent is sweet! [Hail,] Flame, which cometh forth from the horizon! Hail, thou who art in the city, I have brought the Warden of his Bight therein. Oh, stretch out unto me thy hand so that I may be able to pass my days in the Pool of Double Fire, and let me advance with my message, for I have come with words to tell. Oh, open [thou] the doors to me and I will declare the things which have been seen by me. Horus hath become the divine prince of the Boat of the Sun, and unto him hath been given the throne of his divine father Osiris, and Set, that son of Nut, [lieth] under the fetters which he had made for me. I have made a computation of what is in the city of Sekhem, I have stretched out both my hands and arms at the word(?) of Osiris, I have passed on to judgment, and I have come that [I] may speak; grant that I may pass on and declare my tidings. I enter in, [I am] judged, and [I] come forth worthy at the gate of Neb-er-tcher. I am pure at the great place of the passage of souls, I have done away with my sins, I have put away mine offences, and I have destroyed the evil which appertained unto my members upon earth. Hail, ye divine beings who guard the doors, make ye for me a way, for, behold, I am like unto you. I have come forth by day, I have journeyed on on my legs, I have gained the mastery over my footsteps [before] the God of Light, I know the hidden ways and the doors of the Sekhet-Aaru, verily I, even I, have come, I have overthrown mine enemies upon earth, and yet my perishable body is in the grave!”
if this chapter be known [by the deceased], he shall come forth by day, he shall not be turned back at any gate in the underworld, and he shall make his transformation into a swallow regularly and continually.
# Egyptian Literature/The Book of the Dead/On the Four Apes

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OF THE FOUR APES
[From the Papyrus of Nu (British Museum No. 10,477, sheet 24).]
The overseer of the palace, the chancellor-in-chief, Nu, triumphant, the son of the overseer of the palace, the chancellor-in-chief, Amen-hetep, triumphant, saith:
“Hail, ye four apes who sit in the bows of the boat of Rā, who convey right and truth to Neb-er-tcher, who sit in judgment on my misery and on my strength, who make the gods to rest contented by means of the flame of your mouths, who offer holy offerings to the gods and sepulchral meals to the khus, who live upon right and truth, and who feed upon right and truth of heart, who are without deceit and fraud, and to whom wickedness is an abomination, do ye away with my evil deeds, and put ye away my sin [which deserved stripes upon earth, and destroy ye any evil whatsoever that belongeth unto me], and let there be no obstacle whatsoever on my part toward you. Oh, grant ye that I may make my way through the underworld (ammehet), let me enter into Re-stau, let me pass through the hidden pylons of Amentet. Oh, grant that there may be given to me cakes, and ale, and sweetmeats(?), even as [they are given] to the living khus, and grant that I may enter in and come forth from Re-stau.”
"[The four apes make answer, saying], ‘Come, then, for we have done away with thy wickedness, and we have put away thy sin, along with the [sin deserving of] stripes which thou [didst commit] upon earth, and we have destroyed [all] the evil which belonged to thee upon the earth. Enter, therefore, into Re-stau, and pass thou through the hidden pylons ​of Amentet, and there shall be given unto thee cakes, and ale, and sweetmeats(?), and thou shalt come forth and thou shalt enter in at thy desire, even as do those khus who are favored [of the god], and thou shalt be proclaimed (or called) each day in the horizon.”
* ↑ This chapter has no title either in the Theban or in the Saite Recension.
* ↑ The words in brackets are added from Brit. Mus. No. 9,913.
# Egyptian Literature/The Book of the Dead/Preservation from Scalding

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PRESERVATION FROM SCALDING
[From the Papyrus of Nu (British Museum No. 10,477, sheet 12).]
The Chapter of not being scalded with water. The overseer of the palace, the chancellor-in-chief, Nu, triumphant, saith:
“I am the oar made ready for rowing, wherewith Rā transported the boat containing the divine ancestors, and lifted up the moist emanations of Osiris from the Lake of Fire, and he was not burned. I lie down like a divine Khu, [and like] Khnemu who dwelleth among lions. Come, break away the restraints from him that passeth by the side of this path, and let me come forth by it.”
# Egyptian Literature/The Book of the Dead/On Coming Forth by Day

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ON COMING FORTH BY DAY
[From the Papyrus of Nebseni (British Museum No. 9,900, sheets 23 and 24).]
The Chapter of coming forth by day in the underworld. Nebseni, the lord of reverence, saith:
“I am Yesterday, To-day, and To-morrow, [and I have] the power to be born a second time; [I am] the divine hidden Soul who createth the gods, and who giveth sepulchral meals unto the denizens of the Tuat (underworld), Amentet, and heaven. [I am] the rudder of the east, the possessor of two divine faces wherein his beams are seen. I am the lord of the men who are raised up; [the lord] who cometh forth from out of the darkness, and whose forms of existence are of the house wherein are the dead. Hail, ye two hawks who are perched upon your resting-places, who hearken unto the things which are said by him, who guide the bier to the hidden place, who lead along Rā, and who follow [him] into the uppermost place of the shrine which is in the celestial heights! [Hail,] lord of the shrine which standeth in the middle of the earth. He is I, and I am he, and Ptah hath covered his sky with crystal. [Hail] Rā, thou who art content, thy heart is glad by reason of thy beautiful law of the day; thou enterest in by Khemennu(?) and comest forth at the east, and the ​ ​ ​ ​and who hath not touched women, and who hath not eaten flesh of animals or fish.”
# Egyptian Literature/The Book of the Dead/Opening the Underworld

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OPENING THE UNDERWORLD
[From the Papyrus of Nu (British Museum No. 10,477, sheet 15).]
The Chapter of opening the underworld. The overseer of the palace, the chancellor-in-chief, Nu, triumphant, saith:
“The chamber of those who dwell in Nu is opened, and the footsteps of those who dwell with the god of Light are set free. The chamber of Shu is opened, and he cometh forth; and I shall come forth outside, and I shall advance from my territory(?), I shall receive . . . and I shall lay firm hold upon the tribute in the House of the Chief of his dead. I shall advance to my throne which is in the boat of Rā. I shall not be molested, and I shall not suffer shipwreck from my throne which is in the boat of Rā, the mighty one. Hail thou that shinest and givest light from Hent-she!”
# Egyptian Literature/The Book of the Dead/Preserving the Heart (1)

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PRESERVING THE HEART
[From Lepsius, “Todtenbuch,” Bl. 16.]
The Chapter of not letting the heart of a man be driven away from him in the underworld. Osiris Auf-ānkh, triumphant, born of Sheret-Amsu, triumphant, saith:
“My heart, my mother; my heart, my mother! My heart of my existence upon earth. May naught stand up to oppose ​me in judgment; may there be no opposition to me in the presence of the sovereign princes; may [no evil] be wrought against me in the presence of the gods; may there be no parting [of thee] from me in the presence of the great god, the lord of Amentet. Homage to thee, O thou heart of Osiris-khent-Amentet! Homage to you, O my reins! Homage to you, O ye gods who dwell in the divine clouds, and who are exalted (or holy) by reason of your sceptres! Speak ye fair words for the Osiris Auf-ānkh, and make ye him to prosper before Nehebka. And behold, though I be joined unto the earth, and am in the mighty innermost part of heaven, let me remain on the earth and not die in Amentet, and let me be a khu therein forever and ever.”
this [chapter] shall be recited over a basalt scarab, which shall be set in a gold setting, and it shall be placed inside the heart of the man for whom the ceremonies of “opening the mouth” and of anointing with unguent have been performed. and there shall be recited by way of a magical charm the words: “my heart, my mother; my heart, my motherl my heart of transformations.”