OpenLLM-France/wikimedia huggingface dataset:
# The New International Encyclopædia/Gag rules

Edition of 1906. See also Gag rule on Wikipedia; and the disclaimer.
GAG RULES. In American history, the name applied to certain rules passed by the National Congress in disregard of the First Amendment to the Federal Constitution, for the abridgment of the right of petition with reference to the abolition or restriction of slavery. After the beginning of the earnest agitation of the Northern abolitionists against the institution of slavery about 1831, petitions of various kinds poured into the House and the Senate, praying for the abolition or the restriction of that institution. These were generally presented by John Quincy Adams, who as a member of Congress identified himself particularly with the struggle against any Congressional abridgment of the right of petition. In May, 1835, the House passed the so-called ‘Pinckney Resolutions,’ substantially renewed in January, 1837, which provided that all petitions relating to slavery should virtually be disregarded, should not be printed or referred, and should be laid on the table without action. The resolutions also asserted that Congress should not interfere with slavery in the District of Columbia, and that that body had no power, according to the Constitution, to take action with regard to slavery in the individual States. Adams's attempts to introduce petitions in disregard of these resolutions provoked animated debates, in which, on some occasions, considerable feeling was aroused between Northern and Southern members. In December, 1837, the House passed the so-called ‘Patton Resolutions,’ introduced by J. M. Patton, of Virginia, which declared against the reading, referring, debating, or printing of any petition praying for the interference of the National Government with the
institution of slavery in any part of the United States, including the Territories and the District of Columbia. In December of the following year the House passed the so-called ‘Atherton Gag,’ covering much the same ground as the ‘Patton Resolutions,’ and in January, 1840, passed the famous Twenty-first Rule to the same general effect. Adams continued to offer petitions, however, and at the opening of each new Congress endeavored to have the objectionable rule omitted. The majority against him progressively decreased, and in December, 1844, the rule was rescinded. Consult: Adams's Memoirs (12 vols., Philadelphia, 1874-77); Benton's Abridgment of the Debates of Congress, 1789-1856 (16 vols., New York, 1857-61); id., Thirty Years' View (2 vols., New York, 1854-56); and Wilson, Rise and Fall of the Slave Power in America, vol. i. (3 vols., Boston, 1872-77).
# The New International Encyclopædia/Förster, Wilhelm

Edition of 1906. See also Wilhelm Julius Foerster on Wikipedia; and the disclaimer.
FÖRSTER, Wilhelm (1832—). A German astronomer, born at Grünberg, Silesia. He studied at Berlin and Bonn, and became professor of astronomy at Berlin in 1863, and director of the observatory in 1865. In 1868 he was also appointed director of the commission established by the North German Confederation, and continued from 1871 by the German Empire, for the determination of standards of measurement. In this capacity he superintended the reorganization of the German system of weights and measures on the metric basis. He was elected president of the International Bureau of Weights and Measures in 1891. In 1892 he assisted in founding the German Society for Ethical Culture. His publications include: Populäre Mitteilungen (2 vols., 1879 and 1884); Sammlung von Vorträgen und Abhandlungen (2 vols., 1887 and 1890); and Studien zur Astrometrie (1888).
# The New International Encyclopædia/Förster, Richard

Edition of 1905. See also Richard Foerster (classical scholar) on Wikipedia; and the disclaimer.
FÖRSTER, Richard (1843—). A German archæologist. He was born at Görlitz, and was educated at Jena and Breslau. In 1899 he was appointed professor of archæology at the University of Breslau. His works include: Der Raub und die Rückkehr der Persephone in ihrer Bedeutung für die Mythologie; Litteratur und Kunstgeschichte (1874); Farnesina-Studien (1880); Scriptores Physiognomici Græci et Latini (1893).
# The New International Encyclopædia/Förster, Wendelin

Edition of 1906. See also Wendelin Förster on Wikipedia; and the disclaimer.
FÖRSTER, Wendelin (1844—). An Austrian philologist and Romance scholar, born at Wildschütz, Bohemia, and educated in Vienna. He was professor at Prague from 1874 to 1876, and at Bonn after 1870. One of his most noteworthy achievements has been the definite establishment of the Breton origin of the Arthurian legend. His numerous publications of the older French writers include: Elie de Saint Gille (1876-82); Li Chevaliers as deus espees (1877); Altfranzösische Bibliothek, vols, i.-xi. (1879-87); Romanische Bibliothek, vols, i.-xvii. (1888-1900); Die sämmtlichen Werke von Christian von Troyes, vols, i.-iii. (1884-90).
# The New International Encyclopædia/Füger, Heinrich

Edition of 1906. See also Heinrich Füger on Wikipedia; and the disclaimer.
FÜGER, fụ'gẽr, Heinrich (1751-1818). A German painter, born at Heilbronn, Württemberg. He was a pupil of Guibal in Stuttgart, and of Oeser in Leipzig. Afterwards he traveled, and spent some time in Rome. In 1806 he became director of the Belvedere Gallery, Vienna. Among his historical paintings are: “The Death of Germanicus” (1789); “The Murder of Cæsar;” “The Farewell of Coriolanus;” “Allegory on the Peace of Vienna” (1801); “Achilles at the Body of Patroclus;” “Apollo and the Muses;” and among his portraits those of the Emperor Joseph II., the Grand Duchess Elizabeth, and Queen Caroline of Naples. He painted in the classic style of the school of David.
# The New International Encyclopædia/Gagnon, Lucian

Edition of 1906. See also Lucien Gagnon on Wikipedia; and the disclaimer.
GAGNON, gȧ'nyṓN', Lucian (?-1842). A Canadian political agitator, born at Pointe-à-la-Mule, Canada. He was a member of the Assembly of the Counties at Saint Charles, October 23, 1837, and subsequently carried on a campaign of agitation against British rule. He was instrumental in mustering a force of rebels, who were defeated at Moore's Corner and compelled to take refuge in the United States. Another attempt at insurrection also proved unsuccessful, and Gagnon was arrested by United States troops on the charge of having violated the neutrality laws. After the engagement at Odelltown, November 10, 1838, he gave up the struggle and settled in the United States.
# The New International Encyclopædia/Peoria (tribe)

Edition of 1905. See also Peoria tribe on Wikipedia; and the disclaimer.
​ PEO′RIA. One of the five principal tribes of the Illinois Confederacy. Their home territory was in central Illinois, about the lake of the same name. They shared in the swift decline of the Illinois tribes, largely brought upon themselves by the murder of Pontiac, and were soon reduced to a mere remnant. In 1832 they and the Kaskaskia removed to Kansas, whence in 1854 they again removed to the reservation in the northeastern corner of Indian Territory, where they still reside, confederated with the remnant of the Kaskaskia, Wea, and Piankishaw, the entire body numbering only 180, all probably of mixed blood. See Illinois; Kaskaskia.
# The New International Encyclopædia/Perimeter

Edition of 1905. See also Perimeter on Wikipedia; and the disclaimer.
​ PERIM′ETER (Lat. perimetros, from Gk. περίμετρος, circumference, from περί, peri, around + μέτρον, metron, measure). The length of the boundary of a plane figure. See Isoperimetric Figures.
# The New International Encyclopædia/Periodic Function

Edition of 1905. See also the disclaimer.
​ PERIODIC FUNCTION. See Function.
# The New International Encyclopædia/People's Party

Edition of 1905. See also the disclaimer.
​ PEOPLE'S PARTY. See Farmers' Alliance; Populist Party.
# The New International Encyclopædia/Perfectionists

Edition of 1905. See also Oneida Community on Wikipedia; and the disclaimer.
PERFECTIONISTS. The name adopted by John Humphrey Noyes (q.v.) and his early followers. Their first settlement was at Putney, Vermont, the native place of Noyes, whither he retired soon after beginning to preach his peculiar views in 1834, and where he gradually gathered about him a small school of believers, beginning with the members of his own family. A Bible-school was begun in the winter of 1836-37, a chapel was erected, and the members of the community spent much time in study and were active in writing and publishing in advocacy of their belief. In accordance with the teaching of Noyes, they held that Christ had actually returned to earth before the close of the Apostolic Age, that His work of saving from sin was complete, and consequently all who were willing to accept His divine reign lived “no longer under law, but under grace,” and could do no wrong. The aim being to live together as one family, all possessions were held in common, and a system of complete communism was gradually worked out, involving the institution of ‘complex marriage.’ The community was broken up in 1847 by the opposition of their
neighbors. The members who held together founded the Oneida Community (q.v.). Consult Hinds, American Communities (Chicago, 1902).
# The New International Encyclopædia/Perinæum

Edition of 1905. See also Perineum on Wikipedia; and the disclaimer.
​ PERINÆUM (Neo-Lat., from Lat. perinæon, perineon, from Gk. περίναιον, perinaion, περίνεον, perineon, περινός, perinos, perinæum). The part of the human body which forms the floor of the true pelvis is by anatomists divided into two portions. Of these, the anterior one, situated in front of the anus, is called the true perinæum, or urethral (or, in the female, the vaginal) portion of the perinæum; the posterior portion, which contains the anus or termination of the rectum, is called the rectal or anal portion of the perinæum. The anterior portion, or true perinæum, is triangular in form, the apex being in front; the sides, about three inches in length, are formed by the rami of the pubes and ischium, and the base by an imaginary line joining the tuberosities of the ischium, and passing about half an inch in front of the anus. Through this space the urethra passes through a layer of strong fascia—the deep perinæal fascia—to communicate with the bladder, and in this space the opening is made in the operation of lithotomy.
In the female the space usually referred to as the perinæum lies between the vagina in front and the anal orifice behind. Its most important constituent is the anterior portion of the levator ani muscle. The perinæum, including a greater or less extent of this muscle and sometimes also the sphincter ani muscle, is often torn during parturition, and requires suturing for its repair.
# The Mahabharata/Book 1: Adi Parva/Section CVII

SECTION CVII
(Sambhava Parva continued)
"Janamejaya said, 'What did the god of justice do for which he was cursed? And who was the Brahmana ascetic from whose curse the god had to be born in the Sudra caste?'
"Vaisampayana said, 'There was a Brahmana known by the name of Mandavya. He was conversant with all duties and was devoted to religion, truth and asceticism. The great ascetic used to sit at the entrance of his hermitage at the foot of a tree, with his arms upraised in the observance of the vow of silence. And as he sat there for years together, one day there came into his asylum a number of robbers laden with spoil. And, O bull in Bharata's race, those robbers were then being pursued by a superior body as guardians of the peace. The thieves, on entering that asylum, hid their booty there, and in fear concealed themselves thereabout before the guards came. But scarcely had they thus concealed themselves when the constables in pursuit came to the spot. The latter, observing the Rishi sitting under the tree, questioned him, O king, saying, 'O best of Brahmanas, which way have the thieves taken? Point it out to us so that we may follow it without loss of time.' Thus questioned by the guardians of peace the ascetic, O king, said not a word, good or otherwise, in reply. The officers of the king, however, on searching that asylum soon discovered the thieves concealed thereabout together with the plunder. Upon this, their suspicion fell upon the Muni, and accordingly they seized him with the thieves and brought him before the king. The king sentenced him to be executed along with his supposed associates. And the officers, acting in ignorance, carried out the sentence by impaling the celebrated Rishi. And having impaled him, they went to the king with the booty they had recovered. But the virtuous Rishi, though impaled and kept without food, remained in that state for a long time without dying. And the Rishi by his ascetic power not only preserved his life but summoned other Rishi to the scene. And they came there in the night in the forms of birds, and beholding him engaged in ascetic meditation though fixed on that stake, became plunged into grief. And telling that best of Brahmanas who they were, they asked him saying, 'O Brahmana, we desire to know what hath
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been thy sin for which thou hast thus been made to suffer the tortures of impalement!'"
Next: Section CVIII
# The Mahabharata/Book 1: Adi Parva/Section CLXXXVIII

SECTION CLXXXVIII
(Swayamvara Parva continued)
"Dhrishtadyumna said, 'Duryyodhana, Durvishaha, Durmukha and Dushpradharshana, Vivinsati, Vikarna, Saha, and Duhsasana ; Yuyutsu and Vayuvega and Bhimavegarava ; Ugrayudha, Valaki, Kanakayu, and Virochana, Sukundala, Chitrasena, Suvarcha, and Kanakadhwaja ; Nandaka, and Vahusali, and Tuhunda, and Vikata ; these, O sister, and many other mighty sons of Dhritarashtra all heroes accompanid by Kama, have come for thy hand ! Innumerable other illustrious monarchs all bulls among Kshatriyas have also come for thee! Sakuni, Sauvala, Vrisaka, and Vrihadvala, these sons of the king Gandhara have also come. Foremost of all wielders of weapons the illustrious Aswatthaman and Bhoja, adorned with every ornament have also come for thee 1 Vrihanta, Manimana, Dandadhara, Sahadeva, Jayatsena, Meghasandhi, Virata with his two sons Sankha and Uttara, Vardhakshemi, Susarma, Senavindu, Suketu with his two sons Sunarna and Suvarcha, Suchitra, Sukumara Vrika, Satyadhriti, Suryadhwaja, Rochamana, Nila, Chitrayudha, Angsumana, Chekitana, the mighty Srenimana, Chandrasena the mighty son of Samudrasena, Jarasandha, Vidanda, and Danda the father and son, Paundraka, Vasudeva, Bhagadatta endued with great energy, Kalinga, Tamralipta, the king of Pattana, the mighty car-warrior Salya, the king of Madra with his son, the heroic Rukmangada, Rukmaratha, Somadatta of the Kuru race with his three sons, all mighty chariot-fighters and heroes, vis., Bhuri, Bhurisrava, and Sala, Sudak-shina, Kamvoja of the Puru race, Vrihadvala, Sushena, Sivi, the son of Usinara, Patcharanihanta, the kin.a of Karusha, Sankarshana ( Valadeva), Vasudeva (Krishna), the mighty son of Rukminy, Samva Charudeshna, the son of Pradyumna with G<da, Akrura, Satyaki, the high-souled Uddhava, Kritavarmana, the son of Hridika, Prithu. Viprithu Viduratha, Kanka, Sanku with Gaveshaua, Asavaha, Aniruddha, Samika, Sarimejaya, the heroic Vatapi Jhilli pindaraka, the po verful Usinara, all these of the Vrishni race, Bhagirathi, Vi ihatkshatra, Jayadratha the son of Sindhu, Vrihadratha, Valhikn. the mighty charioteer Srutayu, Uluka, Kaitava, Chitrangada and Suvangada, the highly intelligent Vatsaraja, the king of Kosola, Sisupala and the powerful Jarasandha, these and many other great lyings all Kshatriyas celebrated throughout the world have come, O blessed one. for thee ! Endued with prowess, these will shoot the mark. And thou shalt chose him; thy husband who amongst these will shoot the mark." Thus ends the hundred and eighty-eighth section in the Swayamvara Parva of the Adi Parva.
# The Mahabharata/Book 1: Adi Parva/Section CLXXXV

SECTION CLXXXV
(Chaitra-ratha Parva continued)
"Arjuna asked, 'O Qandharva, thou art acquainted with everything ! Tell us, therefore, which Veda-knowing Brahmana is worthy to be appointed as our priest!' "The Qandharva replied, 'There is in these woods a shrine of the name of Utkochaka. Dhaumya, the younger brother of Devala is engaged there in ascetic penances. Appoint him, if ye desire, your priest!' Vaisampayana said, "Then Arjuna, highly pleased with everything that had happened, gave unto that Qandharva, his weapon of fire with befitting ceremonies. And addressing him, the Pandava also said, 'O thou best of Gandharvaa, let the horses thou givest us remain with thee for a time. When the occasion cometh, we will take them from thee ! Blest be thou !' Then the Oandharva and the Pandavas, respectfully saluting each other, left the delightful banks of the Bhagirathi and went wheresoever they desired. Then, O Bharata, the Pandavas wending to Utkochaka, the sacred asylum of Dhaumya installed Dhaumya as their priest. And Dhaumya the foremost of all conversant with the Vedas, receiving them with presents of wild fruits and (edible) roots, consented to become their priest. And the Pandavas with their mother forming the sixth of the company, having obtained that Brahmana as their priest regarded their sovereignty and kingdom as already regained and the daughter of Panchala king as already obtained in the Swayamvara. And those bulls of the Bharata race, having obtained the master Dhaumya as their priest, also regarded themselves as placed under a powerful protector. And the high-souled Dhaumya, acquainted with the true meaning of the Vedas and every rule of morality, becoming the spiritual preceptor of the virtuous Pandavas, made them his Yajmanas (spiritual disciples). And that Brahmana, beholding those heroes endued with intelligence and strength and perseverance like unto the celestials, regarded them as already restored, by virtue of their own accomplishments to their sovereignty and kingdom. Then those -kings of men, having had benedictions uttered upon them by that Brahmana, resolved to go, accompanied by him, to the Swayamvara of the Princess of Panchala." Thus ends the hundred and eighty-fifth section in the Chaitra-ratha Parva of the Adi Parva.
# The Mahabharata/Book 1: Adi Parva/Section CX

SECTION CX
(Sambhava Parva continued)
"Bhishma said, 'This our celebrated race, resplendent with every virtue and accomplishment, hath all along sovereignty over all other monarchs on earth. Its glory maintained and itself perpetuated by many virtuous and illustrious monarchs of old, the illustrious Krishna (Dwaipayana) and Satyavati and myself have raised you (three) up, in order that it may not be extinct. It behoveth myself and thee also to take such steps that this our dynasty may expand again as the sea. It hath been heard by me that there are three maidens worthy of being allied to our race. One is the daughter of (Surasena of) the Yadava race; the other is the daughter of Suvala; and the third is the princess of Madra. O son, all these maidens are of course of blue blood. Possessed of beauty and pure blood, they are eminently fit for an alliance with our family. O thou foremost of intelligent men, I think we should choose them for the growth of our race. Tell me what thou thinkest.' Thus addressed, Vidura replied, 'Thou art our father and thou art our mother, too. Thou art our respected spiritual
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instructor. Therefore, do thou what may be best for us in thy eyes.'
"Vaisampayana continued, 'Soon after Bhishma heard from the Brahmanas that Gandhari, the amiable daughter of Suvala, having worshipped Hara (Siva) had obtained from the deity the boon that she should have a century of sons. Bhishma, the grandfather of the Kurus, having heard this, sent messengers unto the king of Gandhara. King Suvala at first hesitated on account of the blindness of the bridegroom, but taking into consideration the blood of the Kurus, their fame and behaviour, he gave his virtuous daughter unto Dhritarashtra and the chaste Gandhari hearing that Dhritarashtra was blind and that her parents had consented to marry her to him, from love and respect for her future husband, blindfolded her own eyes. Sakuni, the son of Suvala, bringing unto the Kurus his sister endued with youth and beauty, formally gave her away unto Dhritarashtra. And Gandhari was received with great respect and the nuptials were celebrated with great pomp under Bhishma's directions. And the heroic Sakuni, after having bestowed his sister along with many valuable robes, and having received Bhishma's adorations, returned to his own city. And, O thou of Bharata's race, the beautiful Gandhari gratified all the Kurus by her behaviour and respectful attentions. And Gandhari, ever devoted to her husband, gratified her superiors by her good conduct; and as she was chaste, she never referred even by words to men other than her husband or such superiors.'"
Next: Section CXI
# The New International Encyclopædia/Bach

Edition of 1905. See also Bach family on Wikipedia; and the disclaimer.
​BACH, bäG. The name of a family originating in Wechmar, near Gotha, Thuringia, famous in music and presenting the most remarkable instance of hereditary genius in all history. In seven generations, there are found to be 49 musicians, 20 of whom, from Veit Bach (died 1619) down to Wilhelm Friedrich Ernst Bach (died, Berlin, 1845), have been more or less prominent musically, and one of them, Johann Sebastian Bach, is one of the great masters of music and the greatest of the Contrapuntal School. Veit Bach was a baker by trade, but devoted much of his spare time to zither-playing. The best-known of the early Bachs was Johann Christoph, son of Heinrich and a great-grandson of Veit. This Johann Christoph (1642-1703) was one of the important composers and organists of the Seventeenth Century, far surpassing his German contemporaries. None of his works were published, and many are lost; but his choral compositions (MSS. in the Berlin Royal Library) prove him the forerunner of Johann Sebastian and Handel.
# The New International Encyclopædia/Bach, Karl Philipp Emanuel

Edition of 1905. See also Carl Philipp Emanuel Bach on Wikipedia; and the disclaimer.
​BACH, Karl Philipp Emanuel (1714-88). Styled the ‘Berlin’ or ‘Hamburg’ Bach. He was the second son of Johann Sebastian, and was born at Weimar. He attended the famous Thomasschule, and afterwards the University of Leipzig. In 1740 he went to Berlin, where he was appointed chamber-musician to Frederick the Great. In 1767 he became kapellmeister at Hamburg, where he passed the remainder of his life. His most ambitious composition is the oratorio of Israel in the Wilderness. The greater portion of his numerous works was written for his favorite instrument, the clavier (the piano of that day). His essay on The True Method of Clavier Playing was long a standard work, and contains invaluable information on the styles of playing prevalent at the time. Clementi professed to have derived from Bach his distinctive style of pianoforte-playing, and Haydn is said to have acknowledged his deep obligation to Bach's works. It was from these works that Haydn learned in embryonic form the cantata and symphony, of which Bach “may fairly claim to have been the originator, though Haydn enriched it and gave it permanence.” As a psalm, ode, and song writer, Bach surpassed his contemporaries, and gained great popularity. His idea of the purpose of music he explained by saying: “In my opinion the grand object of music is to touch the heart; and this end can never be obtained by mere noise, drumming, and arpeggios — at all events, not by me.”