OpenLLM-France/wikimedia huggingface dataset:
# A Dictionary of Saintly Women/Adelind

​B. Adelind, Aug. 28 (Adelina (1), Adeline). 8th and perhaps part of 9th century. Founder and first abbess of Buchau, or Buchen, in Suabia. Born in the castle of Andechs. Represented distributing loaves to the poor. Sister of St. Hildegard, wife of Charlemagne. Married Hatto or Otho, count of Kesselburg, who was killed, with their three sons, in a great battle against the Huns, at a place called afterwards the Valley of Tears. They had another son, a deacon, who died of grief soon after the death of his father and brothers. After the Huns were driven out of Germany by Charlemagne, Adelind founded a monastery in memory of her husband and sons; buried them within its precincts; took the veil, and became first abbess there. She died Aug. 28, and is honoured on this day or Aug 21. Perier, the Bollandist, in AA.SS. Pétin, Dic. Hag. Moustier. Guenébault, Dic. d'Icon.
# A Dictionary of Saintly Women/Adeltrude (1)

​St. Adeltrude (1), Feb. 24, 25 (Aldetrude, Madeltrude), V. 7th century. Abbess. Daughter of B. Vincent and St. Waltrude, and granddaughter of SS. Walbert and Bertilla (1). Represented with rats and mice; but this is supposed, by Cahier, to be a mistake for St. Gertrude. While Adeltrude was a young girl, her aunt, St. Aldegundis, like a careful housewife, ordered all the scraps of wax to be gathered together and melted into one mass in a pot. It was allowed to get too hot, ran over the edge into the ​fire, and blazed up. Adeltrude rushed to the fire, and took off the pot, which she placed safely on the ground without burning her hands or arms in the least—a miracle which was attributed to her great devotion to the Virgin Mary. In 660 she succeeded St. Aldegundis as abbess of the convent of Maubeuge. Boll., AA.SS., Feb. 25. Martin, Feb. 25.
# A Dictionary of Saintly Women/Adeltrude (3)

​St. Adeltrude (3), Nov. 14. 9th century. Wife of a count of Aurillac, who built a church and abbey there, under the invocation of St. Clement and rule of St Benedict. In 855 they had a son, Gerald, whom they brought up so piously that he became a great saint. Adeltrude was buried in St Clement's Church, where her miracles drew a great concourse of pilgrims, until the 16th century, when the Calvinists dispersed her relics. P.B. Butler, "St. Gerald," Oct 13.
# A Dictionary of Saintly Women/Adelviva

​St. Adelviva, Jan. 25 (Adelwiff, Adunalif, Adunaliva, Ethelvive). 1048. Mother of St. Poppo, abbot She married Tizekin, a valiant warrior of Flanders. Her son was a seven-months' child, and such a poor little specimen of humanity that he would have died as soon as he was born had not his pious grandmother, by direction of God, or at least of the common sense with which He had endowed her, wrapped him in a very soft woollen cloth, and taken great care of him until he had attained the size and strength of other babies. Towards the end of the 10th century, Tizekin was killed at Hasbain, in Brabant, in a war between Arnulf, count of Flanders, and the sons of Ragner, or Regnier, the Long-necked, count of Mons and Valenciennes. Adelviva was left a young widow. Poppo, like other lads of his rank, went to the wars as soon as he was old enough. He had not long been a soldier when he joined some monks in a pilgrimage to Jerusalem. After his return, he persuaded his mother to take the veil. According to Menard, she lived for some time in a nunnery at Verdun; and afterwards in a cell adjoining the monastery of St. Vitus, in the same town, for it was an ancient custom, long continued in the Order of St. Benedict, that, attached to a monastery of men, were a few cells, called clusas, or inclusoria, in which one or more nuns might live. They were under the rule of the abbot, and none but he had access to them. Her miracles began before she had retired from secular life. She relighted an extinguished candle by merely taking it in her hand while she was at her prayers. While she prayed at the tomb of St. Cyricus, he and St. Amandus of Utrecht and many other saints appeared to her. Poppo became abbot of Stavelo, a monastery founded by St. Remacle, in the 7th century. A contemporary Life of St. Poppo, by Everhelm, abbot of Haumont, is preserved by Mabillon, AA.SS., O.S.B. Mézeray, Hist. de France. Ruinart, Acta. Saussaye, Mart. Gallicanum, calls Adelviva "Saint." Bucelinus and Menard say "Blessed."
# A Poet's Epitaph

* Search for titles containing or beginning with: "A Poet's Epitaph."
* sister projects: Wikidata item.
This is a disambiguation page. It lists works that share the same title. If an article link referred you here, please consider editing it to point directly to the intended page.
* "A Poet's Epitaph", a poem by Ebenezer Elliott
* "A Poet's Epitaph", a poem by William Wordsworth
# A Poem of Letitia Elizabeth Landon (L. E. L.) in The Keepsake, 1836

This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
This work is available under the Creative Commons CC0 1.0 Universal Public Domain Dedication.
The person who associated a work with this deed has dedicated the work to the public domain by waiving all of their rights to the work worldwide under copyright law, including all related and neighboring rights, to the extent allowed by law. You can copy, modify, distribute and perform the work, even for commercial purposes, all without asking permission.
Public domainPublic domainfalsefalse
A Poem of Letitia Elizabeth Landon (L. E. L.) in The Keepsake, 1836
compiled by Peter J. Bolton
# A Poem of Letitia Elizabeth Landon (L. E. L.) in The Keepsake, 1836/Fenella’s Escape

* The Escape of Fenella
* Painted by A. E. Chalon R. A.Engraved by J. C. Edwards
FENELLA’S ESCAPE.
BY L. E. L.
Within the stately palace,
 Within the stately room,
They kept the silent maiden
 As it had been her tomb.
The birds that sing of summer
 Went through the sunny air;
She watched them in the sunshine,
 And wished she, too, were there.
At length she fled—the evening
 Was darkening in the sky;
There was revel in the palace,
 None mark'd the captive fly.
She fled, and found her brother
 All lonely by their hearth:
He was thinking of his sister,  And of their former mirth. She could not tell her story—  She had no words to tell; But the shadow of her sorrow  Like night around her fell. Her cheek and brow were alter'd  From their open look of yore, Her eye was dim and downcast,  And her lip wore smiles no more. He rose, and he avenged her,  That brother and there came An after hour of triumph,  Atchieved in freedom’s name:
The sunny town of Naples,
 The far and shining sea,
Re-echoed to the thousands
 Who shouted, "We are free!"
The tale of those bold fishermen,
 Is writ in blood and tears;
True freedom asks the labour
 And care of many years.
But slavery's strong foundations,
 In such hours are o’erthrown; In doubt, turmoil, and danger,
 The glorious seed is sown.
The basis of this poem is Auber’s Opera La Muette de Portici in which Fenella is a non-singing role performed by a dancer with extensive use of mime. This character was derived from the Fenella in Scott’s ‘Peveril of the Peak’, who in this case is a dwarf feigning to be deaf and dumb. Note the spelling ‘atchieved’ in line 28.
# A Poet's Dying Hymn

* A Poet's Dying Hymn, in Blackwood's Edinburgh Magazine Volume 31, 1832.
* A Poet's Dying Hymn, in Scenes and Hymns of Life, with Other Religious Poems (Scenes and Hymns of Life), 1834.
# A Poem of Letitia Elizabeth Landon (L. E. L.) in The Keepsake, 1828/Notice

The Keepsake, in its first year, published all its contents anonymously. This one poem by Letitia Landon is identified because she later included it in her collection ‘The Vow of the Peacock, and Other Poems’ in 1835. It happens also to be one of those selected for reproduction in the Literary Gazette review on 17th November, 1827.
The other poems in this volume remain anonymous. None of them seem to bear the stamp of Landon but I may be mistaken.
# A Poem of Letitia Elizabeth Landon (L. E. L.) in The Keepsake, 1837

This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
This work is available under the Creative Commons CC0 1.0 Universal Public Domain Dedication.
The person who associated a work with this deed has dedicated the work to the public domain by waiving all of their rights to the work worldwide under copyright law, including all related and neighboring rights, to the extent allowed by law. You can copy, modify, distribute and perform the work, even for commercial purposes, all without asking permission.
Public domainPublic domainfalsefalse
A Poem of Letitia Elizabeth Landon (L. E. L.) in The Keepsake, 1837
compiled by Peter J. Bolton
* Remembrance
# A Poet's Epitaph (Elliott)

Stop, Mortal! Here thy brother lies, The Poet of the Poor. His books were rivers, woods and skies, The meadow and the moor, His teachers were the torn hearts’ wail, The tyrant, and the slave, The street, the factory, the jail, The palace — and the grave! The meanest thing, earth’s feeblest worm, He fear’d to scorn or hate; And honour’d in a peasant’s form The equal of the great.
But if he loved the rich who make The poor man’s little more, Ill could he praise the rich who take From plunder’d labour’s store. A hand to do, a head to plan, A heart to feel and dare — Tell man’s worst foes, here lies the man Who drew them as they are.
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# A Poet's Epitaph (Wordsworth)

* "A Poet's Epitaph" in Lyrical Ballads (1800) Volume II.
* "A Poet's Epitaph" in Poems (1815) Volume II.
# A Dissertation on the Puerperal Fever

This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
A
DISSERTATION
ON THE
Puerperal Fever,
DELIVERED
At a Public Examination for the Degree of
BACHELOR IN MEDICINE,
before the Reverend
Joseph Willard, S.T.D. President,
The Medical Professors,
AND
The Governors
Of the UNIVERSITY at CAMBRIDGE, In AMERICA.
By
PETER de SALES la TERRIERE,
From Canada.
Cor dolet admonitu quoties reminiscor amaras quas miscranda subit fæmina sæpè vices.
BOSTON:
Printed by Samuel Hall, at No. 53, Cornhill. MDCCLXXXIX.
Cite error: <ref> tags exist for a group named "errata", but no corresponding <references group="errata"/> tag was found
Cite error: <ref> tags exist for a group named "errata", but no corresponding <references group="errata"/> tag was found
Cite error: <ref> tags exist for a group named "errata", but no corresponding <references group="errata"/> tag was found
Dedication Introduction Dissertation
Errata
Cite error: <ref> tags exist for a group named "errata", but no corresponding <references group="errata"/> tag was found
# A Dissertation on the Construction of Locks

* A Dissertation on the Construction of Locks (1785)
* A Dissertation on the Construction of Locks (1815)
# A Dissertation on the Puerperal Fever/Dedication

THIS DISSERTATION
IS DEDICATED, WITH ALL RESPECT,
TO
JOHN WARREN, M. D.
Professor of Anatomy and Surgery;
BENJAMIN WATERHOUSE, M. D.
Professor of the Theory and Practice of Physic;
AARON DEXTER, M. D.
Professor of Chemistry, and Materia Medica;
By their Humble Servant, PETER de SALES la TERRIERE.
# A Problem in Greek Ethics/Chapter VIII

VIII.
Among the myths to which Greek lovers referred with pride, besides that of Achilles, were the legends of Theseus and Peirithous, of Orestes and Pylades, of Talos and Rhadamanthus, of Damon and Pythias. Nearly all the Greek gods, except, I think, oddly enough, Ares, were famous for their love. Poseidon, according to Pindar, loved Pelops; Zeus, besides Ganymede, was said to have carried off Chrysippus. Apollo loved Ayacinth, and numbered among his favourites Branchos and Claros. Pan loved Cyparissus, and the spirit of the evening star loved Hymenæus. Hypnos, the god of slumber, loved Endymion, and sent him to sleep with open eyes, in order that he might always gaze upon their beauty. (Ath. xiii. 564). The myths of Phœbus, Pan, and Hesperus, it may be said in passing, are paiderastic parallels to the tales of Adonis and Daphne. They do not represent the specific quality of national Greek love at all in the same way as the legends of Achilles, Theseus, Pylades, and Pythias. We find in them merely a beautiful and romantic play of the mythopœic fancy, after paiderastia had taken hold on the imagination of the race. The case is different with Herakles, the patron, eponym, and ancestor of Dorian Hellas. He was a boy-lover of the true heroic type. In the innumerable amours ascribed to him we always discern the note of martial comradeship. His passion for Iolaus was so famous that lovers swore their oaths upon the Theban's tomb; while the story of his loss of Hylas supplied Greek poets with one of their most charming subjects. From the idyll of Theocritus called Hylas we learn some details about the relation between lover and beloved, according to the heroic ideal.
* ↑ Plutarch, Eroticus, cap. xvii. p. 791, 40, Reiske.
* ↑ Lang's translation, p. 63.
# A Problem in Greek Ethics/Chapter II

II.
The first fact which the student has to notice is that in the Homeric poems a modern reader finds no trace of this passion. It is true that Achilles, the hero of the Iliad, is distinguished by his friendship for Patroclus no less emphatically than Odysseus, the hero of the Odyssey, by lifelong attachment to Penelope, and Hector by love for Andromache. But in the delineation of the friendship of Achilles and Patroclus there is nothing which ​indicates the passionate relation of the lover and the beloved, as they were afterwards recognised in Greek society. This is the more remarkable because the love of Achilles for Patroclus added, in a later age of Greek history, an almost religious sanction of the martial form of paiderastia. In like manner the friendship of Idomeneus for Meriones, and that of Achilles, after the death of Patroclus, for Antilochus, were treated by the later Greeks as paiderastic. Yet, inasmuch as Homer gives no warrant for this interpretation of the tales in question, we are justified in concluding that homosexual relations were not prominent in the so-called heroic age of Greece. Had it formed a distinct feature of the society depicted in the Homeric poems, there is no reason to suppose that their authors would have abstained from delineating it. We shall see that Pindar, Æschylus and Sophocles, the poets of an age when paiderastia was prevalent, spoke unreservedly upon the subject.
Impartial study of the Iliad leads us to the belief that the Greeks of the historic period interpreted the friendship of Achilles and Patroclus in accordance with subsequently developed customs. The Homeric poems were the Bible of the Greeks, and formed the staple of their education; nor did they scruple to wrest the sense of the original, reading, like modern Bibliolaters, the sentiments and passions of a later age into the text. Of this process a good example is afforded by Æschines in the oration against Timarchus. While discussing this very question of the love of Achilles, he says: "He, indeed, conceals their love, and does not give its proper name to the affection between them, judging that the extremity of their fondness would be intelligible to instructed men among his audience." As an instance the orator proceeds to quote the passage in which Achilles laments that he will not be able to fulfil his promise to Menœtius by bringing Patroclus home to Opus. He is here clearly introducing the sentiments of an Athenian hoplite who had taken the boy he loved to Syracuse and seen him slain there.
Homer stood in a double relation to the historical Greeks. On the one hand, he determined their development by the influence of his ideal characters. On the other, he underwent from them interpretations which varied with the spirit of each successive century. He created the national temperament, but received in turn the influx of new thoughts and emotions occurring in the course of its expansion. It is, therefore, highly important, on the threshold of this inquiry, to determine the nature of that Achilleian friendship to which the panegyrists and apologists of the custom make such frequent reference.
# A Problem in Greek Ethics/Chapter III

III.
The ideal of character in Homer was what the Greeks called heroic; what we should call chivalrous. Young men studied the Iliad as our ancestors studied the Arthurian romances, finding there a pattern of conduct raised almost too high above the realities of common life for imitation, yet stimulative of enthusiasm and exciting to the fancy. Foremost among the paragons of heroic virtue stood Achilles, the splendour of whose achievements in the Trojan war was only equalled by the pathos of his friendship. The love for slain Patroclus broke his mood of sullen anger, and converted his brooding sense of wrong into a lively thirst for vengeance. Hector, the slayer of Patroclus, had to be slain by Achilles, the comrade of Patroclus. No one can read the Iliad without observing that its action virtually turns upon the conquest which the passion of friendship gains over the passion of resentment in the breast of the chief actor. This the Greek students of Homer were not slow to see; and they not unnaturally selected the friendship of Achilles for their ideal of manly love. It was a powerful and masculine emotion, in which effeminacy had no part, and which by no means excluded the ordinary sexual feelings. Companionship in battle and the chase, in public and in private affairs of life, was the communion proposed by Achilleian friends—not luxury or the delights which feminine attractions offered. The tie was both more spiritual and more energetic than that which bound man to woman. Such was the type of comradeship delineated by Homer; and such, in spite of the modifications suggested by later poets, was the conception retained by the Greeks of this heroic friendship. Even Æschines, in the place above quoted, lays stress upon the mutual loyalty of Achilles and Patroclus as the strongest bond of their affection: "regarding, I suppose, their loyalty and mutual goodwill as the most touching feature of their love."
# A Problem in Greek Ethics/Chapter IV

IV.
Thus the tale of Achilles and Patroclus sanctioned among the Greeks a form of masculine love, which, though afterwards connected with paiderastia properly so-called, we are justified in describing as heroic, and in regarding as one of the highest products of their emotional life. It will be seen, when we come to deal with the historical manifestations of this passion, ​that the heroic love which took its name from Homer's Achilles existed as an ideal rather than an actual reality. This, however, is equally the case with Christianity and chivalry. The facts of feudal history fall below the high conception which hovered like a dream above the knights and ladies of the Middle Ages; nor has the spirit of the Gospel been realised, in fact, by the most Christian nations. Still we are not on that account debarred from speaking of both chivalry and Christianity as potent and effective forces.
# A Problem in Greek Ethics/Chapter I

A Problem in Greek Ethics.
I.
For the student of sexual inversion, ancient Greece offers a wide field for observation and reflection. Its importance has hitherto been underrated by medical and legal writers on the subject, who do not seem to be aware that here alone in history have we the example of a great and highly-developed race not only tolerating homosexual passions, but deeming them of spiritual value, and attempting to utilise them for the benefit of society. Here, also, through the copious stores of literature at our disposal, we can arrive at something definite regarding the various forms assumed by these passions, when allowed free scope for development in the midst of refined and intellectual civilisation. What the Greeks called paiderastia, or boy-love, was a phenomenon of one of the most brilliant periods of human culture, in one of the most highly organised and nobly active nations. It is the feature by which Greek social life is most sharply distinguished from that of any other people approaching the Hellenes in moral or mental distinction. To trace the history of so remarkable a custom in their several communities, and to ascertain, so far as this is possible, the ethical feeling of the Greeks upon this subject, must be of service to the scientific psychologist. It enables him to approach the subject from another point of view than that usually adopted by modern jurists, psychiatrists, writers on forensic medicine.
# A Dictionary of the Booksellers and Printers who Were at Work in England, Scotland and Ireland from 1641 to 1667/Christopher (Edward)

​CHRISTOPHER (EDWARD), bookseller in London, 1642–43. Associated with Robert Wood, q.v., in publishing political broadsides and tracts. His place of business has not been found.
# A Dictionary of the Booksellers and Printers who Were at Work in England, Scotland and Ireland from 1641 to 1667/Clarke (John)

​CLARKE (JOHN), bookseller in London, (1) Under St. Peter's Church in Cornhill; (2) Entring into Mercers' Chappell at the lower end of Cheapside; (3) Under Creechurch. 1620–69. Took up his freedom March 23rd, 1619/20. [Arber, iii. 685.] Dealt almost entirely in theological literature. Smyth records his death in the Obituary (p. 82), 29th July, 1669; "Old John Clark, Bookseller under Creechurch (once in Cornhill), my old acquaintance, died this day, plenus dierum et senii infirmitatum." A catalogue of 61 books, all theological, on sale by him in 1652 is given at the end of a work entitled Sacred Principles Services and Soliloquies, 1652.
# A Dictionary of the Booksellers and Printers who Were at Work in England, Scotland and Ireland from 1641 to 1667/Chidley (Samuel)

​CHIDLEY (SAMUEL), bookseller (?) in London; Bow Lane at the signe of the chequor, 1652. Only known from the imprint to a pamphlet entitled A Cry against a crying Sinne, 1652, 4$^o$. [Hazlitt, Handbook, i. 112.]
# A Dictionary of the Booksellers and Printers who Were at Work in England, Scotland and Ireland from 1641 to 1667/Chiswell (Richard)

​CHISWELL (RICHARD), bookseller in London, (1) Two Angels and Crown, Little Britain; (2) Rose and Crown, St. Paul's Churchyard, 1666–1711. This eminent publisher was born in the parish of St. Botolph's, Aldersgate, on January 4th, 1639. The entry of his apprenticeship and the date of his taking up his freedom have not been found, but he was evidently in business as a bookseller before Lady Day, 1666, as his name is found in ​the Hearth Tax returns for the parish of St. Botolph's for the half-year ending on that day. [P.R.O. Lay Subsidy 252/32.] No book entry occurs in the Registers under his name before 1667, and the bulk of his work lies outside the period covered by this dictionary. He died in 1711, and was buried in St. Botolph's. [D.N.B.; Arber, Term Catalogue, passim.]
# A Dictionary of the Booksellers and Printers who Were at Work in England, Scotland and Ireland from 1641 to 1667/Clarke (John), junr.

​CLARKE (JOHN), junr., bookseller in London; Lower end of Cheapside entring into Mercers' Chapel, 1651–90. Admitted a freeman September 1st, 1628. [Arber, iii. 685.] Son of the preceding.
# A Dictionary of the Booksellers and Printers who Were at Work in England, Scotland and Ireland from 1641 to 1667/Clavell (Robert)

​CLAVELL (ROBERT), bookseller in London, (1) Stags Head, near St. Gregory's Church in Paul's Churchyard; (2) Stag in Ivy Lane. 1658–1711. Son of Roger Clavell, late of the Isle of Purbeck, co. Dorset, gent., apprenticed to Richard Royston for seven years from March 11th, 1649, and took up his freedom on March 11th, 1656. He was Master of the Company of Stationers in the years 1698 and 1699. Robert Clavell, in partnership with John Starkey, founded and edited the periodical bibliography called Mercurius Librarius, which began in Michaelmas term, 1668, and was afterwards succeeded by the Term Catalogues. [Arber, Term Catalogues, i. viii.]