OpenLLM-France/wikimedia huggingface dataset:
# The Family Kitchen Gardener (1856)/Angelica

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ANGELICA.
Angélica archangélica.—Angelique, Fr.—Engelwürtz, Ger.
Is a native of the northern parts of Europe, and has been long cultivated. It is biennial, and propagated from its seeds, which are to be sown as soon as gathered, in August, in a moist situation; and when the plants are about six inches high, they must be transplanted to a similar soil, about three feet apart. The plants will last many years, provided they are not allowed to run to seed. The flowering stems should be cut down when a few inches high. The stalks of Angelica were formerly blanched, and eaten as Celery, but they are now only ​used as a sweetmeat, when candied, by the confectioners. The Laplanders extol the utility of this herb for coughs and other disorders of the chest, but in this country it is seldom employed for that purpose, as many other simples surpass it in aromatic and carminative powers.
# The Discourses of Epictetus; with the Encheiridion and Fragments/Book 1/Chapter 15

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CHAPTER XV.
what philosophy promises.
When a man was consulting him how he should persuade his brother to cease being angry with him, Epictetus replied, Philosophy does not propose to secure for a man any external thing. If it did (or, if it were not, as I say), philosophy would be allowing something which is not within its province. For as the carpenter's material is wood, and that of the statuary is copper, so the matter of the art of living is each man's life.—What then is my brother's?—That again belongs to his own art; but with respect to yours, it is one of the external things, like a piece of land, like health, like reputation. But Philosophy promises none of these. In every circumstance I will maintain, she says, the governing part conformable to nature. Whose governing part? His in whom I am, she says.
How then shall my brother cease to be angry with me? Bring him to me and I will tell him. But I have nothing to say to you about his anger.
When the man, who was consulting him, said, I seek to know this, How, even if my brother is not reconciled to me, shall I maintain myself in a state conformable to nature? Nothing great, said Epictetus, is produced suddenly, since not even the grape or the fig is. If you say to me now that you want a fig, I will answer to you that it requires time: let it flower first, then put forth fruit, and then ripen. Is then the fruit of a fig-tree not perfected suddenly and in one hour, and would you possess the fruit of a man's mind in so short a time and so easily? Do not expect it, even if I tell you.
* ↑ This is τὸ ἡγεμονικόν, a word often used by Antoninus, ii. 2; vi. 8.
* ↑ "The philosopher had forgot that fig-trees do not blossom" (Mrs. Carter). The flowers of a fig are inside the fleshy receptacle which becomes the fruit. Schweig. prints μὴ δ᾽ ἂν, ἐγώ σοι λέγω, προσδόκα: and in his Latin version he prints: "Id vero, ego tibi dico, ne expectes." I neither understand his pointing, nor his version. Wolf translates it, "Etsi ego tibi dixero (virtutem brevi parari posse), noli credere": which is right Wolf makes ἄν go with λέγω.
# The Discourses of Epictetus; with the Encheiridion and Fragments

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THE
DISCOURSES OF EPICTETUS.
THE
DISCOURSES OF EPICTETUS;
WITH THE
ENCHEIRIDION AND FRAGMENTS.
TRANSLATED,
WITH NOTES, A LIFE OF EPICTETUS, AND A VIEW OF HIS PHILOSOPHY,
By GEORGE LONG.
“The important question, What is the rule of Life? is lost out of the world.”—Bp. Butler.
“Consider thyself to be dead, and to have completed thy life up to the present time; and live according to Nature the remainder which is allowed thee.”—M. Antoninus, vii. 56.
LONDON: GEORGE BELL AND SONS, YORK STREET, COVENT GARDEN.
1877.
All rights reserved.
LONDON:
PRINTED BY WILLIAM CLOWES AND SONS,
STAMFORD STREET AND CHARING CROSS.
TO
ESTHER LAWRENCE,
A DILIGENT READER OF EPICTETUS,
TO WHOM THE TRANSLATOR OWES MANY
USEFUL REMARKS.
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.
# The Discourses of Epictetus; with the Encheiridion and Fragments/Book 1/Chapter 13

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CHAPTER XIII.
how everything may be done acceptably to the gods.
When some one asked, how may a man eat acceptably to the gods, he answered: If he can eat justly and contentedly, and with equanimity, and temperately and orderly, will it not be also acceptably to the gods? But when you have asked for warm water and the slave has not heard, or if he did hear has brought only tepid water, or he is not even found to be in the house, then not to be vexed or to burst ​with passion, is not this acceptable to the gods?—How then shall a man endure such persons as this slave? Slave yourself, will you not bear with your own brother, who has Zeus for his progenitor, and is like a son from the same seeds and of the same descent from above? But if you have been put in any such higher place, will you immediately make yourself a tyrant? Will you not remember who you are, and whom you rule? that they are kinsmen, that they are brethren by nature, that they are the offspring of Zeus?—But I have purchased them, and they have not purchased me. Do you see in what direction you are looking, that it is towards the earth, towards the pit, that it is towards these wretched laws of dead men? but towards the laws of the gods you are not looking.
* ↑ Mrs. Carter compares Job xxxi. 15: "Did not he that made me in the womb make him (my man-servant)? And did not one fashion us in the womb?"
* ↑ I suppose he means human laws, which have made one man a slave to another; and when he says "dead men," he may mean mortal men, as contrasted with the gods or God, who has made all men brothers.
# The Doctrines of the New Church Briefly Explained/Chapter5

V.—Remission of Sins.
Intimately connected with the nature of sin, is the doctrine concerning its remission. The prevailing idea among Christians a hundred years ago,—nor has it become quite obsolete yet,—respecting the Divine forgiveness or remission of sins, was altogether erroneous. It was believed that sins could be forgiven and the sinning soul cleansed of its defilements by an act of immediate Divine mercy, or through the willingness of God ​to exercise forgiveness—as natural filth may be washed off from the body; and that this could be effected instantaneously, and is actually granted in a moment as the reward of the exercise of faith alone.
But Swedenborg teaches (or shows us that the Scripture teaches) and the New Church believes, a very different doctrine. He says that the Divine Love which is Mercy itself, is the very essence of forgiveness; and that this Love is ever ready and waiting to flow into human hearts with its ineffable sweetness and delights; but that it can flow in and be received only in the degree that we come to see our evils in the light of truth, humbly acknowledge them, and shun their indulgence as sins against God. As we do this, the evil of self-love which is the fountain of all other evil loves and the progenitor and instigator of all evil deeds, is overcome or removed, and the good of disinterested neighborly love flows in, and with it a sweet and heavenly peace—a sense of the Divine presence which is essential Love and Forgiveness. So that the Divine forgiveness is not and cannot be experienced, except on condition of repentance and obedience—a voluntary turning away from moral evil, and yielding obedience to the laws of heavenly charity;—a gradual losing, through self-denial and self-surrender, of our own life for the Lord's sake, and the consequent ​reception or finding of that true and higher life which is from Above, and is promised to the regenerate. Accordingly Swedenborg says:
# The Doctrines of the New Church Briefly Explained/Chapter4

IV.—Sin: Its Nature.
According to the teachings of Swedenborg, a broad distinction is to be made between hereditary or transmitted evil, and sin. Every one, he says, inherits from foregone ancestry certain propensities of greater or less degrees of strength, which incline him to seek his own ease, pleasure, profit or personal gratification, regardless of the wishes, rights, profit or welfare of others. He insists that the merely natural man is supremely selfish. But we are not sinners because of this natural selfishness, or these inherited proclivities to evil. Sin, he says, consists in the conscious violation of some acknowledged law or rule of right—in acting contrary to some known moral precept, or some perceived and acknowledged moral obligation.
A man may inherit a strong propensity to lie or steal; but he is not a sinner because of this inheritance, any more than he is a liar or a thief before he commits these offences. He sins only when he ultimates this evil propensity, and actually lies or steals, knowing that to do so is to act contrary to a divine command. The propensity may be very strong in him; but if he regards its indulgence as wicked—as something contrary to the will and Word of God—and therefore shuns ​it, he does not sin. We sin only when we do evil, with the knowledge at the time that it is evil. The selfish or evil desire may be very strong in us; but if we regard and shun its indulgence as a sin, we are then free from guilt;—free from sin, though the evil inclination may still remain.
And not only so, but by continuing to do this, and at the same time acknowledging that it is the Lord alone who gives us the disposition and the power to resist the vicious propensity, we gradually weaken and overcome the evil inclination, and lose, at last, all desire to transgress. And in this consists the great work of regeneration. It is that thorough mastery over all inherited vicious proclivities, which the Lord gives to every one who acknowledges Him and humbly strives to obey his precepts.
# The Encyclopedia Americana (1920)/Fuero

Edition of 1920. See also Fuero on Wikipedia, and the disclaimer.
FUERO (from the Latin forum), a Spanish word signifying jurisdiction, law, privilege. It is applied to the various written codes and characters of particular districts, towns, etc., and signifies generally those laws, privileges and immunities founded on usage and sanctioned by the suzerain or supreme authority. Fueros are both civil and ecclesiastical. The earliest, as well as the most universal, is the fuero juzgo. This name (a corruption of the Latin forum judicum) is given to a 13th century translation of a code of the 17th century. It contains the Gothic laws which, up till this time, gradually superseded the Roman. Each law receives the name of the Gothic sovereign by whom it was promulgated. This code has formed the foundation of Spanish law down even to modern times. The fueros of Leon, known by the name
of fueros bonos, contain a complete constitution, civil and ecclesiastical, recognize the rights of self-taxation, and of the nobility of all subjects by birth. The constitution of free towns under these fueros is essentially republican, the king having only a right to name the corregidor, who must be confirmed by the junta of the province, an assembly elected by a very liberal suffrage. As the various monarchies became consolidated under a single head, the kings became anxious to evade or withdraw privileges which interfered with the organization of their kingdom, and after 1592 when Philip II entered Aragon with an army, hanged the grand-justiciary, whose office it was to administer the oath, and abolished the constitution, the fueros as a political institution ceased to exist, although some local and municipal privileges continued to be called by that name. In 1833 a civil war broke out in the Basque provinces, in assertion of the fueros, which were formally recognized in 1844. In 1876, however, the fueros of these northern provinces were superseded by the general laws of the kingdom. Consult Arias, M., ‘Fueros observancias, actosde Cortes de Aragon’ (Saragossa 1907); San Martin, ed. ‘Los códigas españoles’ (Madrid 1872-73).
# The Encyclopedia Americana (1920)/Fuero, Joaquin

Edition of 1920. See also Joaquín Fuero on Wikipedia, and the disclaimer.
FUERO, foo-ār'ō, Joaquin, Mexican soldier: b. Guadalupe Hidalgo, 1814; d. 1867. He received his education at the Military School of Segovia and became professor and vice-president of that institution. He suppressed the insurrection of 1840 and three years later was made chief of staff of the Tamaulipas army division. He fought against the Americans in 1846-47 and was seriously wounded in one engagement. He wrote ‘Manual del militar, ò tratado completo de instrucción en la ordenanza’ (1842), and a translation of McKenna, ‘Military Tactics.’
# The Encyclopedia Americana (1920)/Fuller, George

Edition of 1920. See also George Fuller (painter) on Wikipedia, and the disclaimer.
FULLER, George, American artist: b. Deerfield, Mass., 1822; d. Brookline, Mass., 21 March 1884. He went to Illinois in 1836, and, having developed a taste for painting, studied in 1842 under Henry Kirke Brown, at Albany, N. Y. After working in Boston for a few years, he went to New York, where in 1857 his portrait of his former teacher, Mr. Brown, the first of his works to attract notice, gained him an election as associate of the National Academy. He spent eight months in European study and travel in 1859 and then retired to his farm at Deerfield, using his art only for recreation, till financial reverses in 1873 forced him to take it up again as a profession. About 1876 his pictures began to be noticed for their peculiar handling, richness of tone and a dreaminess of conception which, when admired at all, was admired very thoroughly. A memorial exhibition of his works was held at the Boston Museum of the Fine Arts in 1884. His contributions to the National Academy exhibitions include ‘The Turkey-Pasture, Kentucky’ (1878); ‘The Dandelion Girl’; ‘The Romany Girl’ (1879); ‘The Quadroon’ (1880). To the exhibitions of the Society of American Artists he sent ‘Priscilla Fauntleroy’ (1882); ‘Nydia’ (1883). Other works of his are ‘Cupid’ (1854); ‘Negro Nurse, with a Child’ (1861); ‘At the Bars’ (1865); ‘Shearing the Donkey’ (1879); ‘And She was a Witch’
(1879); ‘The Gatherer of Simples’ (1880); ‘Winifred Dysart’ (1881); ‘Psyche’ (1882); ‘November’ (1884); ‘Fedalma’ (1884); ‘Arethusa’ (1884) and numerous portraits. He left an unfinished picture representing a trial for witchcraft in the early days of New England. Consult Isham, ‘History of American Painting’ (New York 1905) and the biography by Millet (Boston 1886).
# The Encyclopedia Americana (1920)/Fuertes, James Hillhouse

Edition of 1920. See also James Hillhouse Fuertes on Wikipedia, and the disclaimer.
FUERTES, foo-ãr'tẹs, James Hillhouse, American civil and sanitary engineer: b. Ponce, Porto Rico, 10 Aug. 1863. He was graduated from Cornell University in 1883. He has constructed works for the sewerage, drainage and water supply of various cities in the United States, Canada and Brazil, and served as consulting engineer of various corporations and
municipalities, and is a non-resident lecturer at Cornell. He has published ‘Water and Public Health’ (1897); ‘Water Filtration Works’ (1901); ‘European Sanitary Engineering Series’ in the Engineering Record, and numerous monographs on engineering and sanitary subjects, etc.
# The Encyclopedia Americana (1920)/Fuertes, Louis Agassiz

Edition of 1920. See also Louis Agassiz Fuertes on Wikipedia, and the disclaimer.
FUERTES, Louis Agassiz, American painter of birds: b. Ithaca, N. Y., 7 Feb. 1874. He was graduated from Cornell University in 1897. His habitat bird groups in the American Museum of Natural History are one of the most attractive features of the institution. He made 25 decorative panels for F. F. Brewster of New Haven, Conn. He has illustrated ‘Birding on a Broncho’ (1896); ‘Citizen Bird’ (1897); ‘Song Birds and Water Fowl’ (1897); ‘Bird Craft’ (1897); ‘The Woodpeckers’ (1901); ‘Second Book of Birds’ (1901); ‘Birds of the Rockies’ (1902): ‘Handbook of Birds of Western North America’ (1902); ‘Coues' Key to North American Birds’; the plates for the ‘Report’ of the New York State Game, Forest and Fish Commission (1903); ‘Upland Game Birds’ (1902), and the companion volume, ‘Waterfowl’ (1903); New York State Museum, Eaton's ‘Birds of New York’ (1909-14); ‘Handbook of Birds of Eastern North America’ (1912), and much illustration for current magazines of ornithology, governmental reports, and many paintings privately owned, etc.
# The Encyclopedia Americana (1920)/Fuertes, Estevan Antonio

Edition of 1920. See also Estevan Antonio Fuertes on Wikipedia, and the disclaimer.
FUERTES, Estevan Antonio, American civil engineer: b. San Juan, Porto Rico, 1838; d. 1903. He received his education at Salamanca, Spain, and at the Rensselaer Polytechnic Institute, Troy, N. Y. In 1861-63 he was assistant engineer in the Department of Public Works, Porto Rico, and subsequently served as director of public works for the western district of that island. Coming to the United States in 1864 he was successively assistant engineer and engineer to the Croton Aqueduct Board, and in 1870-71 was chief engineer of the American Isthmian Canal expeditions to Tehuantepec and Nicaragua to investigate and report on the practicability of a ship canal connecting the Caribbean and the Pacific. In 1873 he was appointed dean of the civil engineering department of Cornell, and in 1890-1902 directed the college of civil engineering there and brought the equipment of that department up to modern standard. In 1902 he became professor of astronomy at Cornell and supervised the construction of the Barnes Observatory. He planned a drainage system for Santos, Brazil. He was a member of many scientific societies, American, and foreign.
# The Encyclopedia Americana (1920)/Fuller, Henry Blake

Edition of 1920. See also Henry Blake Fuller on Wikipedia, and the disclaimer.
FULLER, Henry Blake, American author: b. Chicago, Ill., 9 Jan. 1857. He entered literature with "The Chevalier of Pensieri-Vani" (1891), and "The Châtelaine of La Trinité" (1892). He next wrote "The Cliff-Dwellers" (1892), and "With the Procession" (1895), novels of Chicago life; "The Puppet-Booth" (1896), dramatic sketches; "From the Other Side" (1898), short stories; "The Last Refuge" (1900); "Under the Skylights" (1901); "Waldo Trench and Others" (1908).
# The Encyclopedia Americana (1920)/Fuerte Ventura

Edition of 1920. See also Fuerteventura on Wikipedia, and the disclaimer.
FUERTE VENTURA, fwār'tā věn-too'rā, one of the Canary Islands, belonging to Spain. It is situated between the Grand Canary and Lanzarote. In general the soil is not productive and the rainfall is slight. Fishing and the raising of goats are the principal industries. Among the products of the island are figs, olives, almonds, gypsum and chalk. It has an area of 650 square miles and numerous extinct volcanoes. Its principal harbor is Cabras on the east coast. Pop. about 13,000. See Canary Islands.
# The Encyclopedia Americana (1920)/Fuller, Andrew

Edition of 1920. See also Andrew Fuller on Wikipedia, and the disclaimer.
FULLER, Andrew, an English Baptist clergyman and theologian: b. Wicken, Cambridgeshire, 6 Feb. 1754; d. Kettering, 7 May 1815. He was largely self-educated. He began preaching in 1774 and the next year became pastor at Soham. In 1782 he removed to Kettering where he labored for the rest of his life. Out of his “Monthly Concert,” a meeting for prayer for the conversion of the world, came the Baptist Missionary Society which sent forth William Carey. Mr. Fuller was secretary of the Society from its beginning until his death. He was the author of several theological works. The principal ones are ‘The Catholic and Socinian Systems Compared’ (1793); ‘The Gospel; Its Own Witness’ (1800); ‘Strictures on Sandemanianism’ (1809); ‘Letters on Communion’ (1815). His works were published in 5 vols., London 1831, and a more complete edition in 3 vols., Philadelphia.
# The Encyclopedia Americana (1920)/Fuller, Arthur Buckminster

Edition of 1920. See also Arthur Buckminster Fuller on Wikipedia, and the disclaimer.
FULLER, Arthur Buckminster, American Unitarian clergyman: b. Cambridgeport, Mass., 1822; d. at the battle of Fredericksburg, Va., 13 Dec. 1862. He was graduated from Harvard in 1843, studied in the Harvard Divinity School, and held pastorates in Manchester, N. H., and Boston and Watertown, Mass. In the Civil War he was chaplain to a Massachusetts regiment. He edited several works of his sister, Sarah Margaret Fuller (q.v.). Consult Fuller, R. F., ‘Chaplain Fuller’ (Boston 1863) and Higginson (in ‘Harvard Memorial Biographies,’ Vol. I, Cambridge, Mass., 1866).
# The Frontier/Part 3

PART III
# The Folk-Lore Journal/Volume 2/The Wise Choice

THE "WISE CHOICE."
WHATEVER may be the ultimate conclusion as to the homogeneity of classical and savage myths, it is unquestionable that in the living folk-lore of Aryan and non-Aryan populations there exist points of coincidence that are very well worth observing. The more we know, and especially the more methodical becomes our knowledge, the better shall we be able to estimate the precise value and significance of these resemblances; at present the best that can be done is to point them out when they occur, and to leave all inference to a time that shall possess fuller information.
I do not think that any folk-lore student can read the story of "The old man and his three sons," in the Rev. James Sibree's valuable collection of Malagasy Tales (vide Folk-Lore Journal, vol. ii. part iii.) ​without being put in mind of a number of European analogues. The central idea of the story is that of a wise choice. A son, unjustly treated at home, arrives at the dwelling-place of God. He is offered a seat of honour and well-cooked food, but he seats himself among the servants, and eats of the servants' food. Then he is offered the choice between a plant and money; he chooses the plant, returns home, and becomes very rich. His more favoured brothers, envying his prosperity, go also to the dwelling-place of God, where they take the best seats and the best food, and ask for all manner of wealth and fine clothes, with the result that they go back with tails and tusks growing out of them.
Compare this with the story of "Lu Cusinille," in Signor Antonio de Nino's Usi e Costumi Abruzzesi (Florence, 1883). A daughter, ill-treated at home, arrives at the palace of the fairies (fate). She is asked if she will enter by a stair of gold or by one of wood? if she will go into a room gilded over, or into one which is all smoky? She chooses the wooden stairs and the smoky room; but the fairies lead her by the golden stair into the gilded room. Then the head-fairy offers her a shift of sackcloth or of fine linen, a petticoat of tow or of muslin, a bodice of common stuff or of silk, two sprigs of garlic or two pearl ear-rings, a dozen of onions or a gold chain? She chooses the inferior objects, saying that she is only a poor girl, but gets the more valuable. Then she goes home, and her stepmother and stepsister are envious of her good fortune. The mother, on hearing where she has been, tells her daughter to go and do likewise; but when the fairies make their offers, this girl always makes choice of the better things, with the result that she gets the worse, and, moreover, returns to her house with an ass's tail growing out of her forehead.
The motif of a "Wise Choice" is far-reaching, but I will not here attempt to further trace its ramifications. I may mention that another variant of the above Italian tale appears in Tuscan Fairy Tales (London, Satchel! and Co.), where it is entitled "The little convent of cats."
Evelyn Martinengo-Cesaresco.