OpenLLM-France/wikimedia huggingface dataset:
# Wongan Way/The Little Storm Mother

The Little Storm Mother
Oh! who is afraid of the voice of thy thunder? Who trembles and hides from the fire of thine eyes? Who hails not thy coming, thou little grey wonder, As far to the westward we see thee arise?
​’Tis not for thy children, thine anger and grumbling, Fierce little Storm-mother, with love in thy breast. We laugh as we list to thy chariot-wheels rumbling. We know what has brought thee from out. the cool west.
We know that the rover, the East Wind, has told thee That blistered the hills are, and thirsty the plain. Thy famishing children are fain to behold thee— Their fevered lips long for thy coolness again.
In thine eyes blaze the lightnings of fierce indignation. The little hills quake at the touch of thy feet. But the children who know thee, in pure adoration Cry “Little Storm-mother, your kisses are sweet!”
Come, veil us awhile from the harshness of summer. Cast o’er us the folds of thy gossamer grey. Oh! who is afraid of the little Storm-mother Who shadows the hills from the heat of the day?
# Wongan Way/Wongan Hills in Drought

Wongan Hills in Drought
Sweet Wongan Hills! Oh could I but restore In smallest measure your great gifts to me— Could I but smooth your dear brown faces free From lines of care, and see you smile once more. I’d bring a giant’s brimming howl of rain To bathe your burning brows, your dusty hands. I’d crown and girdle you with flowery bands. And wrap you round in cloth of gold again. As when with breaking heart I crept to you And at your feet poured out my tale forlorn; While from your quiet strength to me was given The healing peace that maketh all things new. You smiled a heartening benison at morn, You wrapped me in your crimson robe at even.
# Wongan Way/Old

Old
Old? Nonsense! the earth is as young as a kitten! 'Tis only her garments look old— The wrappings of grey she put on that sad day When the last fires of autumn grew cold.
Just give them a rinse in the wash-tub of winter, A dip in the dye-bath of spring. Then deck her and dress her; caress her and bless her— The earth is a merry young thing.
# "A Modern Hercules," The Tale of a Sculptress/Chapter 25

CHAPTER XXV.
THE BEGINNING OF REDEMPTION.
Paul Strogoff's sorrow had ennobled him, and, though the opportunity came to him to humiliate those who had wronged him, no man, born of woman, could have acted ​with rarer delicacy, than he did upon the trying occasion of the purchase of "The Modern Hercules."
His behavior at that time produced marvelous results. It seemed to have had the effect of tearing aside the veil which had blinded the sculptress and her lover, to a realization of the enormity of their sin. They resolved to be no less noble in sacrifice than Paul had been. They had resolved to give each other up, and the separation had taken place.
Nugent at first applied to the organized churches for place, but they would have none of him. So he began his work independent, and alone. His field of operation lay among the poor, the forsaken, the down-trodden of the slums. Many a time he had gone down into the gutter to uplift the fallen and degraded creatures, who were abandoned by the big churches to their fate. Gradually he won for himself a distinctive place in the real affections of the common people. He became a familiar figure in the humbler quarters, and often money came to aid worthy causes from an unknown source. It came from Paul, but Horatio Nugent never knew. He became such a character, that when he passed through the crime infected portions of the city, every cut-throat, burglar and petty larcenist took off the hat to him. They all felt that there was some mighty secret locked up in his breast, and they respected him and it. And what were the feelings within him? He had marked out his course, and was rigidly pursuing it, and gradually there crept over him, a peace, contentment, harmony of thought, that furnished a complete compensation for the sacrifice which he had made. His moral redemption was complete, but the struggle had been fierce and intent, and the temptation ​to swerve in the earlier days of the battle had often times been strong and almost beyond control. He had no friends, save among the poor whom he served, and he led as simple a life as that of a rustic shepherd.
And what of Ouida? Her life and pursuit were equally as noble. She had become a woman whose only object in life was to prevent others from falling into the sad sin which had darkened her life. The sensational newspapers had laughed at her for a while, but she bravely persisted, and ridicule was soon transformed into respect and admiration. Several times in the course of their philanthropic work they met, but no thought had come to them concerning a renewal of their former relations, and each, from afar, by magnetic sympathy sustained the other in this newer and nobler life.
# "A Modern Hercules," The Tale of a Sculptress/Chapter 20

CHAPTER XX.
THE METROPOLIS FROWNS.
After the nuptial night, Paul disappeared from the knowledge of men. Ouida and Horatio Nugent took up their lives together. New York society indulged in a spasm of virtuous indignation; became monstrously shocked; entered a vigorous protest, and pronounced upon the guilty pair the judgment of condemnation. This mattered not to the lovers. They could see, feel comprehend, appreciate nothing but themselves, their love and devotion to each other. The outside world was naught to them. They builded their own universe, peopled with the inhabitants of their own imagination, and well satisfied and pleased, existed in it. But New York's frown, in time, practically meant much to them. It meant the withdrawal of art commissions to Ouida, and the absolute banishment of Mr. Nugent from the practice of his profession. As time relentlessly rolled on, their affairs grew complicated. She was compelled to sacrifice her art treasures, her valued property, her jewels, and still they awoke not from their fevered dream, The day came at last when poverty and want crept in and found them in rude, uncomfortable lodgings in a back street. By a strange fatality, of all her glorious possessious, Ouida had alone retained "A Modern Hercules," that piece of statuary done from the form of her discarded husband.
# "A Modern Hercules," The Tale of a Sculptress/Chapter 18

CHAPTER XVIII.
THE WEDDING IN THE CHURCH.
There are but few people who are not familiar with the little church around the corner. It is not only quaint in appearance, but its history is unique in the extreme. Those who paid but little attention to God and religion in life, were always well treated here, in death, and prince and pauper were alike welcome to its use.
The bridal party arrived, and there was little of that absurd delay which usually characterizes the fashionable wedding. Soon after, the organist played one of the stock wedding marches, and as the bridal party appeared before the altar, the preacher, paler than any one had ever before seen him, ascended the pulpit.
He looked down upon Ouida and Paul, and as he did, a mournful glance of recognition and understanding flashed between the preacher and the bride. Apparently, no one observed them. The organist ceased his touching of the keys, and the sound of the music died away in the distance. Dr. Nugent made an effort to begin the ceremony, but something hindered him, and he had the sympathy of all, because they thought him ill. They little knew his agony. At length, by a supreme effort, he mastered himself.
"Will the bride and groom join hands?" he said, and the silence seemed full of pain.
"Will you, Ouida Angelo, take as husband, Paul Strogoff, and, forsaking all others, cleave unto him, and ​honor and obey him, as long as you shall live, and until death shall part you?"
And the woman said, softly: "I will."
"Will you, Paul Strogoff, take as your lawful wife, this woman, Ouida Angelo, and love her, comfort, support and protect, and, forsaking all others, cleave unto her as long as you shall live, and until death shall part you?"
And the man said, boldly and proudly: "I will."
"If any here present know aught why this marriage should not take place, let him speak now, or forever hold his peace," and just as he spoke these words, the preacher himself, knowing of the empty heart the woman was bringing to the man, was about to speak, but his objection was registered only in his own soul. There was no spoken objection.
"Then I pronounce you man and wife."
As the preacher uttered the words which united his rival to the woman he loved, he tottered feebly from the pulpit. Mr. Salmon sprang to his assistance, but was waived away, the minister saying: "I am not well today."
# 1911 Encyclopædia Britannica/Abettor

See also Abettor on Wikipedia; and our 1911 Encyclopædia Britannica disclaimer.
​ABETTOR (from “to abet,” O. Fr. abeter, à and beter, to bait, urge dogs upon any one; this word is probably of Scandinavian origin, meaning to cause to bite), a law term implying one who instigates, encourages or assists another to commit an offence. An abettor differs from an accessory (q.v.) in that he must be present at the commission of the crime; all abettors (with certain exceptions) are principals, and, in the absence of specific statutory provision to the contrary, are punishable to the same extent as the actual perpetrator of the offence. A person may in certain cases be convicted as an abettor in the commission of an offence in which he or she could not be a principal, e.g. a woman or boy under fourteen years of age in aiding rape, or a solvent person in aiding and abetting a bankrupt to commit offences against the bankruptcy laws.
# 1911 Encyclopædia Britannica/Abiathar

See also Abiathar on Wikipedia; and our 1911 Encyclopædia Britannica disclaimer.
​ABIATHAR (Heb. Ebyāthar, “the [divine] father is pre-eminent”), in the Bible, son of Ahimelech or Ahijah, priest at Nob. The only one of the priests to escape from Saul’s massacre, he fled to David at Keilah, taking with him the ephod (1 Sam. xxii. 20 f., xxiii. 6, 9). He was of great service to David, especially at the time of the rebellion of Absalom (2 Sam. xv. 24, 29, 35, xx. 25). In 1 Kings iv. 4 Zadok and Abiathar are found acting together as priests under Solomon. In 1 Kings i. 7, 19, 25, however, Abiathar appears as a supporter of Adonijah, and in ii. 22 and 26 it is said that he was deposed by Solomon and banished to Anathoth. In 2 Sam. viii. 17 “Abiathar, the son of Ahimelech” should be read, with the Syriac, for “Ahimelech, the son of Abiathar.” For a similar confusion see Mark ii. 26.
# 1911 Encyclopædia Britannica/Abich, Otto Wilhelm Hermann von

See also Otto Wilhelm Hermann von Abich on Wikipedia; and our 1911 Encyclopædia Britannica disclaimer.
​ABICH, OTTO WILHELM HERMANN VON (1806–1886), German mineralogist and geologist, was born at Berlin on the 11th of December 1806, and educated at the university in that city. His earliest scientific work related to spinels and other minerals, and later he made special studies of fumaroles, of the mineral deposits around volcanic vents and of the structure of volcanoes. In 1842 he was appointed professor of mineralogy in the university of Dorpat, and henceforth gave attention to the geology and mineralogy of Russia. Residing for some time at Tiflis he investigated the geology of the Caucasus. Ultimately he retired to Vienna, where he died on the 1st of July 1886. The mineral Abichite was named after him.
Publications.—Vues illustratives de quelques phénomènes géologiques, prises sur le Vésuve et l’Etna, pendant les années 1833 et 1834 (Berlin, 1836); Ueber die Natur und den Zusammenhang der vulcanischen Bildungen (Brunswick, 1841); Geologische Forschungen in den Kaukasischen Ländern (3 vols., Vienna, 1878, 1882, and 1887).
# 1911 Encyclopædia Britannica/Aberystwyth

See also Aberystwyth on Wikipedia; and our 1911 Encyclopædia Britannica disclaimer.
​ABERYSTWYTH, a municipal borough, market-town and seaport of Cardiganshire, Wales, near the confluence of the rivers Ystwyth and Rheidol, about the middle of Cardigan Bay. Pop. (1901) 8013. It is the terminal station of the Cambrian railway, and also of the Manchester and Milford line. It is the most popular watering-place on the west coast of Wales, and possesses a pier, and a fine sea-front which stretches from Constitution Hill at the north end of the Marine Terrace to the mouth of the harbour. The town is of modern appearance, and contains many public buildings, of which the most remarkable is the imposing but fantastic structure of the University College of Wales near the Castle Hill. Much of the finest scenery in mid-Wales lies within easy reach of Aberystwyth.
The history of Aberystwyth may be said to date from the time of Gilbert Strongbow, who in 1109 erected a fortress on the present Castle Hill. Edward I. rebuilt Strongbow’s castle in 1277, after its destruction by the Welsh. Between the years 1404 and 1408 Aberystwyth Castle was in the hands of Owen Glendower, but finally surrendered to Prince Harry of Monmouth, and shortly after this the town was incorporated under the title of Ville de Lampadarn, the ancient name of the place being Llanbadarn Gaerog, or the fortified Llanbadarn, to distinguish it from Llanbadarn Fawr, the village one mile inland. It is thus styled in a charter granted by Henry VIII., but by Elizabeth’s time the town was invariably termed Aberystwyth in all documents. In 1647 the parliamentarian troops razed the castle to the ground, so that its remains are now inconsiderable, though portions of three towers still exist. Aberystwyth was a contributory parliamentary borough until 1885, when its representation was merged in that of the county. In modern times Aberystwyth has become a Welsh educational centre, owing to the erection here of one of the three colleges of the university of Wales (1872), and of a hostel for women in connexion with it. In 1905 it was decided to fix here the site of the proposed Welsh National Library.
# 1911 Encyclopædia Britannica/Abhidhamma

See also Abhidharma on Wikipedia; and our 1911 Encyclopædia Britannica disclaimer.
​ABHIDHAMHA,the name of one of the three Pitakas, or baskets of tradition, into which the Buddhist scriptures (see Buddhism) are divided. It consists of seven works: 1. Dhamma Sanganī (enumeration of qualities). 2. Vibhanga (exposition). 3. Kathā Vatthu (bases of opinion). 4. Puggala Paññatti (on individuals). 5. Dhatu Kathā (on relations of moral dispositions). 6. Yamaka (the pairs, that is, of ethical states). 7. Patthāna (evolution of ethical states). These have now been published by the Pali Text Society. The first has been translated into English, and an abstract of the third has been published. The approximate date of these works is probably from about 400 B.C. to about 250 B.C., the first being the oldest and the third the latest of the seven. Before the publication of the texts, when they were known only by hearsay, the term Abhidhamma was usually rendered “Metaphysics.” This is now seen to be quite erroneous. Dhamma means the doctrine, and Abhidhamma has a relation to Dhamma similar to that of by-law to law. It expands, classifies, tabulates, draws corollaries from the ethical doctrines laid down in the more popular treatises. There is no metaphysics in it at all, only psychological ethics of a peculiarly dry and scholastic kind. And there is no originality in it; only endless permutations and combinations of doctrines already known and accepted. As in the course of centuries the doctrine itself, in certain schools, varied, it was felt necessary to rewrite these secondary works. This was first done, so far as is at present known, by the Sarvāstivādins (Realists), who in the century before and after Christ produced a fresh set of seven Abhidhamma books. These are lost in India, but still exist in Chinese translations. The translations have been analysed in a masterly way by Professor Takakusu in the article mentioned below. They deal only with psychological ethics. In the course of further centuries these books in turn were superseded by new treatises; and in one school at least, that of the Mahā-yāna (great vehicle) there was eventually developed a system of metaphysics. But the word Abhidhamma then fell out of use in that school, though it is still used in the schools that continue to follow the original seven books.
See Buddhist Psychology by Caroline Rhys Davids (London, 1900), translation of the Dhamma Sanganî, with valuable introduction; “Schools of Buddhist Belief,” by T. W. Rhys Davids, in Journal of the Royal Asiatic Society, 1892, contains an abstract of the Kathā Vatthu; “On the Abhidhamma books of the Sarvāstivādins,” by Prof. Takakusu, in Journal of the Pali Text Society, 1905. (T. W. R. D.)
# 1911 Encyclopædia Britannica/Abigail

See also Abigail on Wikipedia; and our 1911 Encyclopædia Britannica disclaimer.
​ABIGAIL (Heb. Abigayil, perhaps “father is joy”), or Abigal (2 Sam. iii. 3), in the Bible, the wife of Nabal the Carmelite, on whose death she became the wife of David (1 Sam. xxv.). By her David had a son, whose name appears in the Hebrew of 2 Sam. iii. 3 as Chileab, in the Septuagint as Daluyah, and in 1 Chron. iii. 1 as Daniel. The name Abigail was also borne by a sister of David (2 Sam. xvii. 25; 1 Chron. ii. 16 f.). From the former (self-styled “handmaid” 1 Sam. xxv. 25 f.) is derived the colloquial use of the term for a waiting-woman (cf. Abigail, the “waiting gentlewoman,” in Beaumont and Fletcher’s Scornful Lady.)
# 1911 Encyclopædia Britannica/Abertillery

See also Abertillery on Wikipedia; and our 1911 Encyclopædia Britannica disclaimer.
​ABERTILLERY, an urban district in the western parliamentary division of Monmouthshire, England, 16 m. N.W. of Newport, on the Great Western railway. Pop. (1891) 10,846; (1901) 21,945. It lies in the mountainous mining district of Monmouthshire and Glamorganshire, in the valley of the Ebbw Fach, and the large industrial population is mainly employed in the numerous coal-mines, ironworks and tinplate works. Farther up the valley are the mining townships of Nantyglo and Blaina, forming an urban district with a population (1901) of 13,489.
# 1911 Encyclopædia Britannica/Abeyance

See also Abeyance on Wikipedia; and our 1911 Encyclopædia Britannica disclaimer.
​ABEYANCE (O. Fr. abeance, “gaping”), a state of expectancy in respect of property, titles or office, when the right to them is not vested in any one person, but awaits the appearance or determination of the true owner. In law, the term abeyance can only be applied to such future estates as have not yet vested or possibly may not vest. For example, an estate is granted to A for life, with remainder to the heir of B, the latter being alive; the remainder is then said to be in abeyance, for until the death of B it is uncertain who his heir is. Similarly the freehold of a benefice, on the death of the incumbent, is said to be in abeyance until the next incumbent takes possession. The most common use of the term is in the case of peerage dignities. If a peerage which passes to heirs-general, like the ancient baronies by writ, is held by a man whose heir-at-law is neither a male, nor a woman who is an only child, it goes into abeyance on his death between two or more sisters or their heirs, and is held by no one till the abeyance is terminated; if eventually only one person represents the claims of all the sisters, he or she can claim the termination of the abeyance as a matter of right. The crown can also call the peerage out of abeyance at any moment, on petition, in favour of any one of the sisters or their heirs between whom it is in abeyance. The question whether ancient earldoms created in favour of a man and his “heirs” go into abeyance like baronies by writ has been raised by the claim to the earldom of Norfolk created in 1312, discussed before the Committee for Privileges in 1906. It is common, but incorrect, to speak of peerage dignities which are dormant (i.e. unclaimed) as being in abeyance. (J. H. R.)
# 1911 Encyclopædia Britannica/Abgar

See also Abgar V on Wikipedia; and our 1911 Encyclopædia Britannica disclaimer.
​ABGAR, a name or title borne by a line of kings or toparchs, apparently twenty-nine in number, who reigned in Osrhoene and had their capital at Edessa about the time of the Christian era. According to an old tradition, one of these princes, perhaps Abgar V. (Ukkāmā or Uchomo, “the black”), being afflicted with leprosy, sent a letter to Jesus, acknowledging his divinity, craving his help and offering him an asylum in his own residence, but Jesus wrote a letter declining to go, promising, however, that after his ascension he would send one of his disciples. These letters are given by Eusebius (Eccl. Hist. i. 13), who declares that the Syriac document from which he translates them had been preserved in the archives at Edessa from the time of Abgar. Eusebius also states that in due course Judas, son of Thaddaeus, was sent (in 340＝A.D. 29). In another form of the story, derived from Moses of Chorene, it is said further that Jesus sent his portrait to Abgar, and that this existed in Edessa (Hist. Armen., ed. W. Whiston, ii. 29-32). Yet another version is found in the Syriac Doctrina Addaei (Addaeus＝Thaddaeus), edited by G. Phillips (1876). Here it is said that the reply of Jesus was given not in writing, but verbally, and that the event took place in 343 (A.D. 32). Greek forms of the legend are found in the Acta Thaddaei (C. Tischendorf, Acta apostolorum apocr. 261 ff.).
These stories have given rise to much discussion. The testimony of Augustine and Jerome is to the effect that Jesus wrote nothing. The correspondence was rejected as apocryphal by Pope Gelasius and a Roman Synod (c. 495), though, it is true, this view has not been shared universally by the Roman church (Tillemont, Mémoires, i. 3, pp. 990 ff.). Amongst Evangelicals the spuriousness of the letters is almost generally admitted. Lipsius (Die Edessenische Abgarsage, 1880) has pointed out anachronisms which seem to indicate that the story is quite unhistorical. The first king of Edessa of whom we have any trustworthy information is Abgar VIII., bar Maʽnu (A.D. 176–213). It is suggested that the legend arose from a desire to trace the christianizing of his kingdom to an apostolic source. ​Eusebius gives the legend in its oldest form; it was worked up in the Doctrina Addaei in the second half of the 4th century; and Moses of Chorene was dependent upon both these sources.
Bibliography.—R. Schmidt in Herzog-Hauck, Realencyklopädie; Lipsius, Die Edessenische Abgarsage kritisch untersucht (1880); Matthes, Die Edessenische Abgarsage auf ihre Fortbildung untersucht (1882); Tixeront, Les Origines de l’église d’Edesse et la légende d’A. (1888); A. Harnack, Geschichte d. altchristlichen Litteratur, i. 2 (1893); L. Duchesne, Bulletin critique, 1889, pp. 41-48; for the Epistles see Apocryphal Literature, sect. “New Testament” (c).
# 1911 Encyclopædia Britannica/Abhorrers

See also Abhorrers on Wikipedia; and our 1911 Encyclopædia Britannica disclaimer.
​ABHORRERS, the name given in 1679 to the persons who expressed their abhorrence at the action of those who had signed petitions urging King Charles II. to assemble parliament. Feeling against Roman Catholics, and especially against James, duke of York, was running strongly; the Exclusion Bill had been passed by the House of Commons, and the popularity of James, duke of Monmouth, was very great. To prevent this bill from passing into law, Charles had dissolved parliament in July 1679, and in the following October had prorogued its successor without allowing it to meet. He was then deluged with petitions urging him to call it together, and this agitation was opposed by Sir George Jeffreys (q.v.) and Francis Wythens, who presented addresses expressing “abhorrence” of the “Petitioners,” and thus initiated the movement of the abhorrers, who supported the action of the king. “The frolic went all over England,” says Roger North; and the addresses of the Abhorrers which reached the king from all parts of the country formed a counterblast to those of the Petitioners. It is said that the terms Whig and Tory were first applied to English political parties in consequence of this dispute.