OpenLLM-France/wikimedia huggingface dataset:
# 1922 Encyclopædia Britannica/Delbrück, Hans

See also Hans Delbrück on Wikipedia, and the disclaimer.
DELBRÜCK, HANS (1848-), German historian (see 7.952). — Under the old regime Prof. Delbrück vigorously opposed the policy of the Prussian Government in dealing with the Danes and the Poles, with the result that he was twice subjected to disciplinary penalties as a professor and therefore, in Prussia, a civil servant. From 1889 to 1920 he edited the Preussische Jahrbücher, the most important political magazine in Germany. He was the author of a great number of articles and works, of which the following were published after 1910: — Numbers in History (1913); Regierung und Volkswille (1914); Bismarcks Erbe (1915); Krieg und Politik (1918); Kautsky und Harden (1920) and Ludendorff, Tirpitz, Falkenhayn (1920). Special attention may be called to the book Regierung und Volkswille, in which Prof. Delbrück attempted a defence of the old system of government in Germany and Prussia with particular reference to its “dualism,” i.e. parliamentary representation and simultaneously a certain degree of autocracy on the part of the sovereign in Prussia and of the federated Government in the empire. At an early stage of the World War he became pessimistic regarding the possibility of any real success for
Germany except by military and political strategy and tactics of a purely defensive character. He was, on tactical rather than on moral grounds, a strenuous opponent of intensified submarine warfare, and did not conceal his conviction that the result of this method of warfare would ultimately be the intervention of America. After the Armistice of Nov. 1918 he devoted himself mainly to endeavours to prove that Germany could not be made solely responsible for the outbreak of war, although she had formally declared war upon Russia and France. He was one of those who were sent to Versailles during the Peace Conference in order to draw up a statement of the German case with regard to the responsibility for the outbreak of war.
For a succinct statement of Prof. Delbrück's views on this subject and an English reply see articles by Delbrück and J. W. Headlam-Morley in the Contemporary Review (March 1921).
# A Course in Miracles/Workbook for Students/I see only the past

I see only the past.
This idea is particularly difficult to believe at first. Yet it is the rationale for all of the preceding ones.
    It is the reason why nothing that you see means anything.
    It is the reason why you have given everything you see all the meaning that it has for you.
    It is the reason why you do not understand anything you see.
    It is the reason why your thoughts do not mean anything, and why they are like the things you see.
    It is the reason why you are never upset for the reason you think.
    It is the reason why you are upset because you see something that is not there.
Old ideas about time are very difficult to change, because everything you believe is rooted in time, and depends on your not learning these new ideas about it. Yet that is precisely why you need new ideas about time. This first time idea is not really so strange as it may sound at first.
Look at a cup, for example. Do you see a cup, or are you merely reviewing your past experiences of picking up a cup, being thirsty, drinking from a cup, feeling the rim of a cup against your lips, having breakfast and so on? Are not your aesthetic reactions to the cup, too, based on past experiences? How else would you know whether or not this kind of cup will break if you drop it? What do you know about this cup except what you learned in the past? You would have no idea what this cup is, except for your past learning. Do you, then, really see it?
Look about you. This is equally true of whatever you look at. Acknowledge this by applying the idea for today indiscriminately to whatever catches your eye. For example:
    I see only the past in this pencil.
    I see only the past in this shoe.
    I see only the past in this hand.
    I see only the past in that body.
    I see only the past in that face.
Do not linger over any one thing in particular, but remember to omit nothing specifically. Glance briefly at each subject, and then move on to the next. Three or four practice periods, each to last a minute or so, will be enough.
# A Course in Miracles/Workbook for Students/I seek but what belongs to me in truth

I seek but what belongs to me in truth.
Today's idea continues with the thought that joy and peace are not but idle dreams. They are your right, because of what you are. They come to you from God, Who cannot fail to give you what He wills. Yet must there be a place made ready to receive His gifts. They are not welcomed gladly by a mind that has instead received the gifts it made where His belong, as substitutes for them.
Today we would remove all meaningless and self-made gifts which we have placed upon the holy altar where God's gifts belong. His are the gifts that are our own in truth. His are the gifts that we inherited before time was, and that will still be ours when time has passed into eternity. His are the gifts that are within us now, for they are timeless. And we need not wait to have them. They belong to us today.
Therefore, we choose to have them now, and know, in choosing them in place of what we made, we but unite our will with what God wills, and recognize the same as being one. Our longer practice periods today, the hourly five minutes given truth for your salvation, should begin with this:
    I seek but what belongs to me in truth,
    And joy and peace are my inheritance.
Then lay aside the conflicts of the world that offer other gifts and other goals made of illusions, witnessed to by them, and sought for only in a world of dreams.
All this we lay aside, and seek instead that which is truly ours, as we ask to recognize what God has given us. We clear a holy place within our minds before His altar, where His gifts of peace and joy are welcome, and to which we come to find what has been given us by Him. We come in confidence today, aware that what belongs to us in truth is what He gives. And we would wish for nothing else, for nothing else belongs to us in truth.
So do we clear the way for Him today by simply recognizing that His Will is done already, and that joy and peace belong to us as His eternal gifts. We will not let ourselves lose sight of them between the times we come to seek for them where He has laid them. This reminder will we bring to mind as often as we can:
    I seek but what belongs to me in truth.
    God's gifts of joy and peace are all I want.
# A Course in Miracles/Workbook for Students/I see nothing as it is now

I see nothing as it is now.
This idea obviously follows from the two preceding ones. But while you may be able to accept it intellectually, it is unlikely that it will mean anything to you as yet. However, understanding is not necessary at this point. In fact, the recognition that you do not understand is a prerequisite for undoing your false ideas. These exercises are concerned with practice, not with understanding. You do not need to practice what you already understand. It would indeed be circular to aim at understanding, and assume that you have it already.
It is difficult for the untrained mind to believe that what it seems to picture is not there. This idea can be quite disturbing, and may meet with active resistance in any number of forms. Yet that does not preclude applying it. No more than that is required for these or any other exercises. Each small step will clear a little of the darkness away, and understanding will finally come to lighten every corner of the mind that has been cleared of the debris that darkens it.
These exercises, for which three or four practice periods are sufficient, involve looking about you and applying the idea for the day to whatever you see, remembering the need for its indiscriminate application, and the essential rule of excluding nothing. For example:
       I do not see this typewriter as it is now.
       I do not see this telephone as it is now.
       I do not see this arm as it is now.
    Begin with things that are nearest you, and then extend the range outward:
       I do not see that coat rack as it is now.
       I do not see that door as it is now.
       I do not see that face as it is now.
It is emphasized again that while complete inclusion should not be attempted, specific exclusion must be avoided. Be sure you are honest with yourself in making this distinction. You may be tempted to obscure it.
# A Course in Miracles/Workbook for Students/I thank my Father for His gifts to me

I thank my Father for His gifts to me.
Today let us be thankful. We have come to gentler pathways and to smoother roads. There is no thought of turning back, and no implacable resistance to the truth. A bit of wavering remains, some small objections and a little hesitance, but you can well be grateful for your gains, which are far greater than you realize.
A day devoted now to gratitude will add the benefit of some insight into the real extent of all the gains which you have made; the gifts you have received. Be glad today, in loving thankfulness, your Father has not left you to yourself, nor let you wander in the dark alone. Be grateful He has saved you from the self you thought you made to take the place of Him and His creation. Give Him thanks today.
Give thanks that He has not abandoned you, and that His Love forever will remain shining on you, forever without change. Give thanks as well that you are changeless, for the Son He loves is changeless as Himself. Be grateful you are saved. Be glad you have a function in salvation to fulfill. Be thankful that your value far transcends your meager gifts and petty judgments of the one whom God established as His Son.
Today in gratitude we lift our hearts above despair, and raise our thankful eyes, no longer looking downward to the dust. We sing the song of thankfulness today, in honor of the Self that God has willed to be our true Identity in Him. Today we smile on everyone we see, and walk with lightened footsteps as we go to do what is appointed us to do.
We do not go alone. And we give thanks that in our solitude a Friend has come to speak the saving Word of God to us. And thanks to you for listening to Him. His Word is soundless if it be not heard. In thanking Him the thanks are yours as well. An unheard message will not save the world, however mighty be the Voice that speaks, however loving may the message be.
Thanks be to you who heard, for you become the messenger who brings His Voice with you, and lets It echo round and round the world. Receive the thanks of God today, as you give thanks to Him. For He would offer you the thanks you give, since He receives your gifts in loving gratitude, and gives them back a thousand and a hundred thousand more than they were given. He will bless your gifts by sharing them with you. And so they grow in power and in strength, until they fill the world with gladness and with gratitude.
Receive His thanks and offer yours to Him for fifteen minutes twice today. And you will realize to Whom you offer thanks, and Whom He thanks as you are thanking Him. This holy half an hour given Him will be returned to you in terms of years for every second; power to save the world eons more quickly for your thanks to Him.
Receive His thanks, and you will understand how lovingly He holds you in His Mind, how deep and limitless His care for you, how perfect is His gratitude to you. Remember hourly to think of Him, and give Him thanks for everything He gave His Son, that he might rise above the world, remembering his Father and his Self.
# A Course in Miracles/Workbook for Students/I seek a future different from the past

I seek a future different from the past.
From new perception of the world there comes a future very different from the past. The future now is recognized as but extension of the present. Past mistakes can cast no shadows on it, so that fear has lost its idols and its images, and being formless, it has no effects. Death will not claim the future now, for life is now its goal, and all the needed means are happily provided. Who can grieve or suffer when the present has been freed, extending its security and peace into a quiet future filled with joy?
Father, we were mistaken in the past, and choose to use the present to be free. Now do we leave the future in Your Hands, leaving behind our past mistakes, and sure that You will keep Your present promises, and guide the future in their holy light.
# A Course in Miracles/Workbook for Students/I share God's Will for happiness for me

I share God's Will for happiness for me.
You do not want to suffer. You may think it buys you something, and may still believe a little that it buys you what you want. Yet this belief is surely shaken now, at least enough to let you question it, and to suspect it really makes no sense. It has not gone as yet, but lacks the roots that once secured it tightly to the dark and hidden secret places of your mind.
Today we try to loose its weakened hold still further, and to realize that pain is purposeless, without a cause and with no power to accomplish anything. It cannot purchase anything at all. It offers nothing, and does not exist. And everything you think it offers you is lacking in existence, like itself. You have been slave to nothing. Be you free today to join the happy Will of God.
For several days we will continue to devote our periods of practicing to exercises planned to help you reach the happiness God's Will has placed in you. Here is your home, and here your safety is. Here is your peace, and here there is no fear. Here is salvation. Here is rest at last.
Begin your practice periods today with this acceptance of God's Will for you:
    I share God's Will for happiness for me, and I accept it as my function now.
Then seek this function deep within your mind, for it is there, awaiting but your choice. You cannot fail to find it when you learn it is your choice, and that you share God's Will.
Be happy, for your only function here is happiness. You have no need to be less loving to God's Son than He Whose Love created him as loving as Himself. Besides these hourly five-minute rests, pause frequently today, to tell yourself that you have now accepted happiness as your one function. And be sure that you are joining with God's Will in doing this.
# A Dictionary of Music and Musicians/Doubles

From volume 1 of the work.
[ E. P. ]
# A Dictionary of Music and Musicians/Doubles (Change ringing)

From volume 1 of the work.
[ C. A. W. T. ]
# A Dictionary of Music and Musicians/Double Tongueing

From volume 1 of the work.
​DOUBLE TONGUEING, a method of articulation applicable to the flute, the cornet à pistons, and some other brass instruments. The oboe, bassoon, and clarinet, are susceptible only of single tongueing, which signifies the starting of the reed- vibrations by a sharp touch from the tip of the tongue similar to the percussion action in harmoniums. It requires long practice to give the necessary rapidity to the tongue muscles co-operating for this end. Single tongueing is phonetically represented by a succession of the lingual letter T, as in the word 'rat-tat-tat.' Double tongueing aims at alternating the linguo-dental explosive T with another explosive consonant produced differently, such as the linguo-palatals D or K, thus relieving the muscles by alternate instead of repeated action. The introduction of the mouthpiece into the cavity of the mouth itself prevents such an alternation in the three instruments above named, but it is possible in the flute and cornet. Any intermediate vowel sound may be employed. The words commonly recommended for double-tongueing are 'tucker' or 'ticker.' Triple tongueing is also possible; and even four blows of the tongue against the teeth and palate have been achieved and termed quadruple tongueing. Indeed the system may be farther extended by employing words such as 'Tikatakataka', in which dental and palatal explosives are judiciously alternated.
[ W. H. S. ]
# A Dictionary of Music and Musicians/Dowland, Robert

From volume 1 of the work.
[ W. H. H. ]
# A Dictionary of Music and Musicians/Draghi, Antonio

From volume 1 of the work.
[ C. F. P. ]
# A Dictionary of Music and Musicians/Draghi, Giovanni

From volume 1 of the work.
[ W. H. H. ]
# A Dictionary of Music and Musicians/Dragonetti, Domenico

From volume 1 of the work.
​DRAGONETTI, Domenico, one of the greatest known players on the double-bass, born at Venice 1755 [App. p.618 "the date of birth should probably be altered to April 7, 1763"]. As a boy he showed remarkable talent for music, teaching himself the guitar and violin, which however he soon exchanged for his own special instrument. On this he quickly outstripped his master Berini, and was admitted to the orchestra of the 'Opera bufia' at 13, and a year later to the 'Opera seria' at San Benedetto, and to all performances of importance. In his 18th year he was appointed to the post in the choir of St. Mark's, hitherto occupied by his master, who himself persuaded him to accept it. He had now attained to such perfection that nothing was too hard for him; he composed sonatas, concertos and capriccios for his instrument, and frequently played upon it the violoncello part in string-quartets. At Vicenza he played in the opera orchestra, and while there was fortunate enough to discover the marvellous double-bass, with which he never again parted, although often tempted by large offers of money. This instrument belonged to the convent of S. Pietro, and was made by Gasparo di Salò, master of the Amati. He tested its powers on the monks of S. Giustina at Padua, by imitating a thunderstorm and bringing them out of their cells in the dead of the night. Meantime his fame had spread beyond Italy, and he was offered an engagement at the Imperial Opera in St. Petersburg, upon which the Procurators of St.Mark's immediately raised his salary. Shortly after, however, he obtained a year's leave of absence, having been persuaded by Banti and Pacchierotti to accept an invitation to London, where he arrived in 1794, and was immediately engaged for the opera, and for the concerts at the King's Theatre. He made his first appearance ​on the 20th of Dec., and gave a benefit-concert on the 8th of May, 1 795, when he was assisted by Banti, Viotti, the harpist Le Fourneur, Harrington, Monzani, Holmes, and the brothers Leander, French-horn players. The force and expression of his playing and his power of reading at sight excited universal astonishment, and he was at once invited to take part in all the great provincial performances. Henceforth he became the inseparable companion of the violoncellist Lindley; for 52 years they played at the same desk at the opera, the Antient Concerts, the Philharmonic, the Provincial Festivals, etc., and their execution of Corelli's sonatas in particular was an unfailing attraction. Great as was Dragonetti's power of overcoming difficulties, it was his extraordinary tone, and the taste, judgment, and steadiness of his performance, that characterised him, and made him so indispensable to the orchestra.
[ C. F. P. ]
# A Dictionary of Music and Musicians/Dream of St. Jerome

[ G. ]
# A Dictionary of Music and Musicians/Dowland, John

From volume 1 of the work.
​DOWLAND, John, Mus. Bac., was born in Westminster in 1562. In 1584 he visited France and Germany, and, after remaining some months in the latter country, crossed the Alps into Italy. Having returned to England he, in 1588, took the degree of Bachelor of Music at Oxford, and was subsequently admitted to the same degree at Cambridge. In 1592 he was one of the musicians engaged in harmonising the Psalm Tunes in four parts, which were published by Thomas Este in that year. In 1597 he published 'The First Booke of Songes or Ayres of foure parts with Tableture for the Lute. So made that all the partes together, or either of them severally may be song to the Lute, Orpherian, or Viol de gambo.' This work became so popular that four subsequent editions appeared in 1600, 1603, 1608, and 1613. It was printed in score for the Musical Antiquarian Society, in 1844. Dowland, soon after its publication, entered the service of Christian IV, King of Denmark, as lutenist, and whilst resident in that country he published (in London), in 1600, 'The Second Booke of Songes or Ayres of 2, 4, and 5 parts, with Tableture for the Lute or Orpherion, with the Violl de Gamba … Also an Excelent lesson for the Lute and Base Viol, called Dowland's adew' [for Master Oliuer Cromwell]. In 1602 [App. p.618 "1603"], being still in Denmark, he published (also in London) 'The Third and last Booke of Songes or Ayres. Newly composed to sing to the Lute, Orpharion, or Viols, and a dialogue for a base and meane Lute, with fiue voyces to sing thereto.' In 1605 he came to England, and published 'Lachrymæ, or, Seven Teares, figured in seaven passionate Pavans, etc., set forth for the Lute, Viols, or Violins, in five parts.' The first pavan of these seven is that so frequently alluded to by contemporary dramatists as 'Lachrymæ.' Dowland afterwards returned to Denmark, which he finally quitted in 1609 to come back to and remain in England. In 1609 he published his translation of Andreas Ornithoparcus's treatise 'Micrologus.' In 1610, at the end of a collection of lute lessons edited by his son, Robert, appeared some Observations on Lute playing by Dowland. In 1612 Dowland published 'A Pilgrime's Solace, wherein is contained Musicall Harmonie of 3, 4, and 5 parts, to be sung and plaid with Lute and Viols.' He describes himself on the title-page as 'Lutenist to the Lord Walden.' In 1625 he was one of the six lutenists in the service of the king. Dowland died early in 1626. His skill as a lutenist is celebrated in one of the sonnets of Shakspere's 'Passionate Pilgrim,' printed in 1599, but which sonnet had previously been printed in a work by Richard Barnfield.
'If music and sweet poetry agree,  As they must needs, the sister and the brother,  * * * * * * *  Dowland to thee is dear, whose heavenly touch  Upon the lute doth ravish human sense;  Spenser to me,' etc.
[App. p.618 "The following anagram on his name is given by Camden at the end of his 'Remaines':—
Joannes Doulandus.  Annos ludendo hausi.
[ W. H. H. ]
# A Dictionary of Music and Musicians/Draeseke, Felix

From volume 1 of the work.
[ E. D. ]
# 1911 Encyclopædia Britannica/Tillemont, Sébastien le Nain de

See also Louis-Sébastien Le Nain de Tillemont on Wikipedia; and our 1911 Encyclopædia Britannica disclaimer.
​TILLEMONT, SEBASTIEN LE NAIN DE (1637-1698), French ecclesiastical historian, was born in Paiis on the 30th of November 1637. His father, a wealthy member of the legal class, being a devoted Jansenist, the boy was brought up in the little schools of Port Royal. Here his bent towards historical study was warmly encouraged, and in 1660 he was made a tutor in the seminary of Buzenval, Jansenist bishop of Beauvais. Ten years later he came back to Paris, and was eventually persuaded (1676) to enter the priesthood, and become a chaplain at Port Royal. In 1679 the storm of persecution drove him to settle on his family estate of Tillemont, between Montreuil and Vin- cennes. There he spent the remainder of his life, dying on the 10th of January 1698. He was buried at Port Royal; in 1711, on the desecration of the cemetery, his remains were transferred to the church of St André des Arcs in Paris.
From the age of twenty he was at work on his two great books—the Mémoires pour servir à l'histoire ecclésiastique des six premiers siècles, and the Histoire des empereurs during the same period. Both works began to appear during his lifetime—the Histoire in 1690, the Mémoires in 1693—but in neither case was the publication ​finished till long after his death. To his modesty Bossuet bears witness, when he told him to stand up sometimes, and not be always on his knees before a critic. Gibbon vouches for his learning, when (in the 47th chapter) he speaks of “this incomparable guide, whose bigotry is overbalanced by the merits of erudition, diligence, veracity and scrupulous minuteness.” There is a full account of his life in the 4th volume of Sainte-Beuve's Port Royal.