OpenLLM-France/wikimedia huggingface dataset:
# A Chinese and English vocabulary, in the Tie-chiu dialect/Pui
### Pui.
#### 肥$^{-1}$

    Fleshy; fat; abundant; rich land; to fatten.

#### 悲$^1$

    To commiserate; pity; tender compassion.

#### 卑$^1$

    Inferior; low; servile; below.

#### 吠$^3$

    The voice of a dog; to bark.
# A Chinese and English vocabulary, in the Tie-chiu dialect/Poi
### Poi.
#### 拔$^{-4}$

    To pull out; eradicate; draw forth.

#### 八$^4$

    Eight.
# A Chinese and English vocabulary, in the Tie-chiu dialect/Po
### Po.
#### 埔$^1$

    To extend widely; great; eminent; a field; a plain.

#### 埠$^1$

    A mart; place where ships and traders assemble.

#### 脯$^2$

    Meat dried and preserved; flesh of any kind. ​

#### 補$^{-2}$

    To repair; mend; make up a deficiency; to strengthen.

#### 斧$^2$

    An axe; hatchet.

#### 部$^{-3}$

    A genus; tribe; a book or set of books; a council; public court; board of officers.

#### 步$^3$

    A pace; a step; to travel; walk; go on foot.

#### 布$^{3-}$

    Cotton or linen cloth; to spread out or abroad; diffuse.
# A Chinese and English vocabulary, in the Tie-chiu dialect/Pong
### Pong.
#### 𥭗$^{-1}$

    A mat covering for a boat; a utensil for straining liquor.

#### 篷$^{-1}$

    A mat for a boat cover, sail, tent &c.

#### 蓬$^{-1}$

    Name of an edible plant; luxuriant; in disorder.

#### 縫$^{-1}$

    To sew; to unite by a seam; a seam; fissure; cleft.

#### 鬔$^{-1}$

    Hair complicated and in disorder.

#### 抔$^2$

    To take up in the palm of the hands, as water.
# A Chinese and English vocabulary, in the Tie-chiu dialect/Pue
### Pue.
#### 賠$^{-1}$

    To make up a deficiency or loss; to restore; repay.

#### 陪$^{-1}$

    To accompany; attach to; assist; to second.

#### 飛$^1$

    To fly; to go or do with speed.

#### 杯$^1$盃$^1$

    A wine cup; a drinking cup.

#### 倍$^{-3}$

    To increase double; two-fold; to oppose; low; vicious.

#### 焙$^{-3}$

    To dry by the fire; to hatch eggs by the fire.

#### 裴$^{-3}$

    Long garments or robes.

#### 佩$^{-3}$

    Things attached to the girdle; to attach; to gird. ​

#### 珮$^{-3}$

    A girdle with precious stones attached to it.

#### 狽$^{-3}$

    An animal of the wolf kind said to be destitute of one or more feet; embarrassed.

#### 背$^{-3}$

    To turn the back upon; to oppose; despise.

#### 背$^{3-}$

    The back.

#### 輩$^{3-}$

    A company; sort; class; series; forms the plural.

#### 貝$^{3-}$

    Pearls; anything valuable and precious.

#### 珼$^{3-}$

    Ornaments of tortoise shell; ornaments inlaid.
# A Chinese and English vocabulary, in the Tie-chiu dialect/Pun
### Pun.
#### 噴$^{-1}$

    To blow or expel forcibly from the mouth.

#### 分$^{-1}$

    To divide; distribute; give.

#### 本$^2$

    The root; original; substance; principal; foundation; this; mine; own.

#### 畚$^2$

    A basket for carrying earth or manure.

#### 笨$^{-3}$

    The inside of bamboo; stupid; coarse.

#### 糞$^{3-}$

    Excrement; ordure; filth; manure; to manure.
# A Chinese and English vocabulary, in the Tie-chiu dialect/Put
### Put.
#### 不$^4$

    Not; no.
# A Chinese and English vocabulary, in the Tie-chiu dialect/Pu
### Pu.
#### 匏$^{-1}$

    A kind of melon or pumpkin.

#### 晡$^1$

    From 3 to 5 o'clock P.M.

#### 搏$^1$

    To take; pursue and seize; to catch; to persecute.

#### 痡$^1$

    Disease; an internal gathering or induration.

#### 逋$^1$

    To abscond; run away; fugitive; in debt. ​

#### 餔$^1$

    To feed; supply with food; dinner.

#### 哺$^{-3}$

    To feed; put food into one's mouth; to nurse.

#### 佈$^{-3}$

    To extend; extensive; filling the whole space.

#### 怖$^{-3}$

    Afraid; alarmed; to cause fear.

#### 富$^{-3}$

    Wealthy; rich; great possessions.
# A Chinese and English vocabulary, in the Tie-chiu dialect/Pua
### Pua.
#### 播$^{3-}$

    To sow; scatter; disseminate.

#### 簸$^{3-}$

    A sieve for throwing up and winnowing grain.

#### 鉢$^4$

    A priest's rice dish; what is transferred from one to another.
# A Course in Miracles/Workbook for Students/I can elect to change all thoughts that hurt

I can elect to change all thoughts that hurt.
Loss is not loss when properly perceived. Pain is impossible. There is no grief with any cause at all. And suffering of any kind is nothing but a dream. This is the truth, at first to be but said and then repeated many times; and next to be accepted as but partly true, with many reservations. Then to be considered seriously more and more, and finally accepted as the truth. I can elect to change all thoughts that hurt. And I would go beyond these words today, and past all reservations, and arrive at full acceptance of the truth in them.
Father, what You have given cannot hurt, so grief and pain must be impossible. Let me not fail to trust in You today, accepting but the joyous as Your gifts; accepting but the joyous as the truth.
# A Course in Miracles/Workbook for Students/I can escape from the world I see by giving up attack thoughts

I can escape from the world I see by giving up attack thoughts.
The idea for today contains the only way out of fear that will ever succeed. Nothing else will work; everything else is meaningless. But this way cannot fail. Every thought you have makes up some segment of the world you see. It is with your thoughts, then, that we must work, if your perception of the world is to be changed.
If the cause of the world you see is attack thoughts, you must learn that it is these thoughts which you do not want. There is no point in lamenting the world. There is no point in trying to change the world. It is incapable of change because it is merely an effect. But there is indeed a point in changing your thoughts about the world. Here you are changing the cause. The effect will change automatically.
The world you see is a vengeful world, and everything in it is a symbol of vengeance. Each of your perceptions of "external reality" is a pictorial representation of your own attack thoughts. One can well ask if this can be called seeing. Is not fantasy a better word for such a process, and hallucination a more appropriate term for the result?
You see the world that you have made, but you do not see yourself as the image maker. You cannot be saved from the world, but you can escape from its cause. This is what salvation means, for where is the world you see when its cause is gone? Vision already holds a replacement for everything you think you see now. Loveliness can light your images, and so transform them that you will love them, even though they were made of hate. For you will not be making them alone.
The idea for today introduces the thought that you are not trapped in the world you see, because its cause can be changed. This change requires, first, that the cause be identified and then let go, so that it can be replaced. The first two steps in this process require your cooperation. The final one does not. Your images have already been replaced. By taking the first two steps, you will see that this is so.
Besides using it throughout the day as the need arises, five practice periods are required in applying today's idea. As you look about you, repeat the idea slowly to yourself first, and then close your eyes and devote about a minute to searching your mind for as many attack thoughts as occur to you. As each one crosses your mind say:
    I can escape from the world I see by giving up attack thoughts about ______.
Hold each attack thought in mind as you say this, and then dismiss that thought and go on to the next.
In the practice periods, be sure to include both your thoughts of attacking and of being attacked. Their effects are exactly the same because they are exactly the same. You do not recognize this as yet, and you are asked at this time only to treat them as the same in today's practice periods. We are still at the stage of identifying the cause of the world you see. When you finally learn that thoughts of attack and of being attacked are not different, you will be ready to let the cause go.
# A Course in Miracles/Workbook for Students/I came for the salvation of the world

I came for the salvation of the world.
Here is a thought from which all arrogance has been removed, and only truth remains. For arrogance opposes truth. But when there is no arrogance the truth will come immediately, and fill up the space the ego left unoccupied by lies. Only the ego can be limited, and therefore it must seek for aims which are curtailed and limiting. The ego thinks that what one gains, totality must lose. And yet it is the Will of God I learn that what one gains is given unto all.
Father, Your Will is total. And the goal which stems from it shares its totality. What aim but the salvation of the world could You have given me? And what but this could be the Will my Self has shared with You?
# A Course in Miracles/Workbook for Students/I can be free of suffering today

I can be free of suffering today.
Father, I thank You for today, and for the freedom I am certain it will bring. This day is holy, for today Your Son will be redeemed. His suffering is done. For he will hear Your Voice directing him to find Christ's vision through forgiveness, and be free forever from all suffering. Thanks for today, my Father. I was born into this world but to achieve this day, and what it holds in joy and freedom for Your holy Son and for the world he made, which is released along with him today.
Be glad today! Be glad! There is no room for anything but joy and thanks today. Our Father has redeemed His Son this day. Not one of us but will be saved today. Not one who will remain in fear, and none the Father will not gather to Himself, awake in Heaven in the Heart of Love.
# A Course in Miracles/Workbook for Students/I can attack but my own sinlessness

Lesson 341
I can attack but my own sinlessness,
And it is only that which keeps me safe.
Father, Your Son is holy. I am he on whom You smile in love and tenderness so dear and deep and still the universe smiles back on You, and shares Your Holiness. How pure, how safe, how holy, then, are we, abiding in Your Smile, with all Your Love bestowed upon us, living one with You, in brotherhood and Fatherhood complete; in sinlessness so perfect that the Lord of Sinlessness conceives us as His Son, a universe of Thought completing Him.
Let us not, then, attack our sinlessness, for it contains the Word of God to us. And in its kind reflection we are saved.
# A Course in Miracles/Workbook for Students/I can be hurt by nothing but my thoughts

I can be hurt by nothing but my thoughts.
Father, Your Son is perfect. When I think that I am hurt in any way, it is because I have forgotten who I am, and that I am as You created me. Your Thoughts can only bring me happiness. If ever I am sad or hurt or ill, I have forgotten what You think, and put my little meaningless ideas in place of where Your Thoughts belong, and where they are. I can be hurt by nothing but my thoughts. The Thoughts I think with You can only bless. The Thoughts I think with You alone are true.
I will not hurt myself today. For I am far beyond all pain. My Father placed me safe in Heaven, watching over me. And I would not attack the Son He loves, for what He loves is also mine to love.
# A Course in Miracles/Workbook for Students/I can give up but what was never real

I can give up but what was never real.
I sacrifice illusions; nothing more. And as illusions go I find the gifts illusions tried to hide, awaiting me in shining welcome, and in readiness to give God's ancient messages to me. His memory abides in every gift that I receive of Him. And every dream serves only to conceal the Self which is God's only Son, the likeness of Himself, the Holy One Who still abides in Him forever, as He still abides in me.
Father, to You all sacrifice remains forever inconceivable. And so I cannot sacrifice except in dreams. As You created me, I can give up nothing You gave me. What You did not give has no reality. What loss can I anticipate except the loss of fear, and the return of love into my mind?
# A Course in Miracles/Workbook for Students/I am upset because I see something that is not there

I am upset because I see something that is not there.
The exercises with this idea are very similar to the preceding ones. Again, it is necessary to name both the form of upset (anger, fear, worry, depression and so on) and the perceived source very specifically for any application of the idea. For example:
    I am angry at ________ because I see something that is not there.
    I am worried about ________ because I see something that is not there.
Today’s idea is useful for application to anything that seems to upset you, and can profitably be used throughout the day for that purpose. However, the three or four practise periods which are required should be preceded by a minute or so of mind searching, as before, and the application of the idea to each upsetting thought uncovered in the search.
Again, if you resist applying the idea to some upsetting thoughts more than to others, remind yourself of the two cautions stated in the previous lesson:
    There are no small upsets. They are all equally disturbing to my peace of mind.
And:
    I cannot keep this form of upset and let the others go. For the purposes of these exercises, then, I will regard them all as the same.
# 1911 Encyclopædia Britannica/Vigevano

See also Vigevano on Wikipedia; and our 1911 Encyclopædia Britannica disclaimer.
​Vigevano, a town and episcopal see of Lombardy, Italy, in the province of Pavia, on the right bank of the Ticino, 24 m. by rail S.W. from Milan on the line to Mortara, 381 ft. above sea-level. Pop. (1901) 18,043 (town); 23,560 (commune). It is a medieval walled town, with an arcaded market-place, a cathedral, the Gothic church of S. Francesco, and a castle of the Sforza family, dating from the 14th century and adorned with a loggia by Bramante and a tower imitating that of Filarete in the Castello Sforzesco at Milan. It is a place of some importance in the silk trade and also produces excellent macaroni. There is a steam tramway to Novara.
# 1911 Encyclopædia Britannica/Vigil

See also Vigil on Wikipedia; and our 1911 Encyclopædia Britannica disclaimer.
​Vigil (Lat. vigilia, “watch”), in the Christian Church, the eve of a festival. The use of the word is, however, late, the vigiliae (pernoctationes, παννυχίδες) having originally been the services, consisting of prayers, hymns, processions and sometimes the eucharist, celebrated on the preceding night in preparation for the feast. The oldest of the vigils is that of Easter Eve, those of Pentecost and Christmas being instituted somewhat later. With the Easter vigil the eucharist was specially associated, and baptism with that of Pentecost (see Whitsunday). The abuses connected with nocturnal vigils led to their being attacked, especially by Vigilentius of Barcelona (c. 400), against whom Jerome fulminated in this as in other matters. The custom, however, increased, vigils being instituted for the other festivals, including those of saints.
In the middle ages the nocturnal vigilia were, except in the monasteries, gradually discontinued, matins and vespers on the preceding day, with fasting, taking their place. In the Roman Catholic Church the vigil is now usually celebrated on the morning of the day preceding the festival, except at Christmas, when a midnight mass is celebrated, and on Easter Eve. These vigils are further distinguished as privileged and unprivileged. The former (except that of the Epiphany) have special offices; in the latter the vigil is merely commemorated.
The Church of England has reverted to early custom in so far as only “Easter Even” is distinguished by a special collect, gospel and epistle. The other vigils are recognized in the calendar (including those of the saints) and the rubric directs that “the collect appointed for any Holy-day that hath a Vigil or Eve, shall be said at the Evening Service next before.”
# 1911 Encyclopædia Britannica/Vierge, Daniel

See also Daniel Vierge on Wikipedia; and our 1911 Encyclopædia Britannica disclaimer.
​VIERGE, DANIEL (1851–1904), Spanish painter and draughtsmen, was born in Madrid 1851. He went to Paris in 1867 to seek his fortune, fired by the vivid energy of his national temperament. He became attached to the Monde illustré in 1870, just before the Franco-Prussian War broke out, and, like other artists in the paper, came under the powerful influence of Edmond Morin, the first newspaper draughtsman in France who sought to impart to drawings for journals the character of a work of art. Vierge's early drawings, therefore, partake greatly of Morin’s style; such are, “The Shooting in the Rue de la Paix,” “The Place d’Armes at Versailles,” “The Loan,” “The Great School-Fête of Lyons,” “Anniversary of the Fight of Aydes” and “Souvenir of Coulmiers.” Vierge lost no time in proving the extraordinary vigour and picturesqueness of his art. Apart from his contribution of his own original work, he was required by his paper to redraw upon the wood, for the engraver, the sketches sent in by artist-correspondents, such as Luc Ollivier Merson in Rome and Samuel Urrabieta (Vierge’s brother) in Spain. From 1871 to 1878 his individuality became more and more pronounced, and he produced, among his best-known drawings, “Christmas in Spain,” “The Republican Meeting in Trafalgar Square,” “Attack on a Train in Andulusia,” “Feast of St Rosalia in Palermo,” “In the Jardin d’Acclimatation,” “The Burning of the Library of the Escurial, 1872,” “Grasshoppers in Algiers,” “Brigandage in Sicily,” “Night Fête in Constantinople,” “Episode of the Civil War in Spain,” “Marriage of the King of Spain” and “The Bull Fight.” About this time he illustrated with remarkable dash and skill Victor Hugo’s Année terrible (Michel Lévy, 1874, and Hugues, 1879), “1813” (Hugues, 1877) and Les Misérables (1882). His masterpiece of illustration in Michelet’s History of France (1876), consisting of 26 volumes containing 1000 drawings. In 1879 he was drawing for La Vie moderne, and then proceeded to illustrate Pablo de Segovia. While engaged upon this work he was attacked by paralysis in the right arm, but with characteristic energy and courage he set himself to acquire the necessary skill in drawing with the left, and proceeded with the illustrations to the book. In 1891 he illustrated L’Espagnole, by Begerat, and in 1895 Le Cabaret des trois vertus. In 1898 he held, at the Pelletan Gallery in Paris, an exhibition of his drawings for Chateaubriand’s Le Dernier Abencérage (“The Last of the Abencerrages”), and in the following year a comprehensive exhibition of his work (including the illustrations to Don Quixote) at the Art Nouveau Gallery, also in Paris. In 1898 Vierge contributed to L’Image, a magazine devoted to the encouragement of engraving upon wood; and two years later, at the International Exhibition at Paris, he was awarded a grand prix. In 1902 he exhibited at the New Salon a scene from the Franco-Prussian War. He died at Boulogne-sur-Seine in May 1904.
See Roger Marx, L’Image (1898); Béraldi, La Gravure au 19$^e$ siècle.
# 1911 Encyclopædia Britannica/Vigan

See also Vigan on Wikipedia; and our 1911 Encyclopædia Britannica disclaimer.
​VIGAN, a town and the capital of the province of Ilocos Sur, Luzon, Philippine Islands, at the mouth of the Abra river, about 200 m. N . by W. of Manila. Pop. of the municipality (1903) 14,945; after the census of 1903 was taken there were united to Vigan the municipalities of Bantay (pop. 7020), San Vicente (pop. 5060), Santa Catalina (pop. 5625) and Coayan (pop. 6201), making the total population of the municipality 38,851. Vigan is the residence of the bishop of Nueva Segovia and has a fine cathedral, a substantial court-house, other durable public buildings and a monument to Juan de Salcedo, its founder. It is engaged in farming, fishing, the manufacture of brick, tile, cotton fabrics and furniture, and the building of boats. The language is Ilocano.
# 1911 Encyclopædia Britannica/Vierzon

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​VIERZON, a town of central France, in the department of Cher, 20 m. N.W. of Bourges by rail. The Cher and the Yèvre unite at the foot of the hill on which lie Vierzon-Ville (pop. (1906) town, 11,812) and Vierzon-Village (pop. town, 2026; commune, 9710); Vierzon-Bourgneuf (pop. town, 1482) is on the left bank of the Cher. The town has a port on the canal of Berry and is an important junction on the Orléans railway; there are several large manufactories for the production of agricultural machines, also foundries, porcelain, brick and tile works and glass works. A technical school of mechanics and a branch of the Bank of France are among the institutions of the town.
# 1911 Encyclopædia Britannica/Viersen

See also Viersen on Wikipedia; and our 1911 Encyclopædia Britannica disclaimer.
​VIERSEN, a town of Germany, in the Prussian Rhine province, 11 m. by rail S.W. from Crefeld, and at the junction of lines to München-Gladbach, Venlo, &c. Pop. (1905) 27,577. It has an evangelical and four Roman Catholic churches, among the latter the handsome parish church dating from the 15th century, and various educational establishments. Viersen is one of the chief seats in the lower Rhine country for the manufacture of velvets, silks (especially umbrella covers) and plush.
# 1911 Encyclopædia Britannica/Vigilance Committee

See also Vigilance Committee on Wikipedia; and our 1911 Encyclopædia Britannica disclaimer.
​Vigilance Committee, in the United States, a self-constituted judicial body, occasionally organized in the western frontier districts for the protection of life and property. The first committee of prominence bearing the name was organized in San Francisco in June 1851, when the crimes of desperadoes who had immigrated to the gold-fields were rapidly increasing in numbers and it was said that there were venal judges, packed juries and false witnesses. At first this committee was composed of about 200 members, afterwards it was much larger. The general committee was governed by an executive committee and the city was policed by sub-committees. Within about thirty days four desperadoes were arrested, tried by the executive committee and hanged, and about thirty others were banished. Satisfied with the results, the committee then quietly adjourned, but it was revived five years later. Similar committees were common in other parts of California and in the mining districts of Idaho and Montana. That in Montana exterminated in 1863-64 a band of outlaws organized under Henry Plummer, the sheriff of Montana City; twenty-four of the outlaws were hanged within a few months. Committees or societies of somewhat the same nature were formed in the Southern states during the Reconstruction period (1865-72) to protect white families from negroes and “carpet-baggers,” and besides these there were the Ku Klux Klan (q.v.) and its branches, the Knights of the White Camelia, the Pale Faces, and the Invisible Empire of the South, the principal object of which was to control the negroes by striking them with terror.
See H. H. Bancroft, Popular Tribunals (2 vols., San Francisco, 1887); and T. J. Dimsdale, The Vigilantes of Montana (Virginia City, 1866).