OpenLLM-France/wikimedia huggingface dataset:
# 1911 Encyclopædia Britannica/Acceptance

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​ACCEPTANCE (Lat. acceptare, frequentative form of accipere, to receive), generally, a receiving or acknowledgment of receipt; in law, the act by which a person binds himself to comply with the request contained in a bill of exchange (q.v.), addressed to him by the drawer. In all cases it is understood to be a promise to pay the bill in money, the law not recognizing an acceptance in which the promise is to pay in some other way, e.g. partly in money and partly by another bill. Acceptance may be either general or qualified. A general acceptance is an engagement to pay the bill strictly according to its tenor, and is made by the drawee subscribing his name, with or without the word “accepted,” at the bottom of the bill, or across the face of it. Qualified acceptance may be a promise to pay on a contingency occurring, e.g. on the sale of certain goods consigned by the drawer to the acceptor. No contingency is allowed to be mentioned in the body of the bill, but a qualified acceptance is quite legal, and equally binding with a general acceptance upon the acceptor when the contingency has occurred. It is also qualified acceptance where the promise is to pay only part of the sum mentioned in the bill, or to pay at a different time or place from those specified. As a qualified acceptance is so far a disregard of the drawer’s order, the holder is not obliged to take it; and if he chooses to take it he must give notice to antecedent parties, acting at his own risk if they dissent. In all cases acceptance involves the signature of the acceptor either by himself or by some person duly authorized on his behalf. A bill can be accepted in the first instance only by the person or persons to whom it is addressed; but if he or they fail to do so, it may, after being protested for non-acceptance, be accepted by some one else “supra protest,” for the sake of the honour of one or more of the parties concerned in it, and he thereupon acquires a claim against the drawer and all those to whom he could have resorted.
# 1911 Encyclopædia Britannica/Acceptilation

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​ACCEPTILATION (from Lat. acceptilatio), in Roman and Scots law, a verbal release of a verbal obligation. This formal mode of extinguishing an obligation contracted verbally received its name from the book-keeping term acceptilatio, entering a receipt, i.e. carrying it to credit. The words conveying the release had to correspond to, or strictly cover, the expressed obligation. Figuratively, in theology, the word acceptilation means free remission or forgiveness of sins.
# 1911 Encyclopædia Britannica/Access

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​ACCESS (Lat. accessus), approach, or the means of approaching. In law, the word is used in various connexions. The presumption of a child’s legitimacy is negatived if it be proved that a husband has not had access to his wife within such a period of time as would admit of his being the father. (See Legitimacy.) In the law of easements, every person who has land adjoining a public road or a public navigable river has a right of access to it from his land. So, also, every person has a right of access to air and light from an ancient window. For the right of access of parents to children under the guardianship of the court, see Infant.
# 1911 Encyclopædia Britannica/Accessory

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​ACCESSORY, a person guilty of a felonious offence, not as principal, but by participation; as by advice, command, aid or concealment. In certain crimes, there can be no accessories; all concerned being principals, whether present or absent at the time of their commission. These are treason, and all offences below the degree of felony, as specified in the Offences against the Person Act 1861.
There are two kinds of accessories—before the fact, and after it. The first is he who commands or procures another to commit felony, and is not present himself; for if he be present, he is a principal. The second is he who receives, harbours, assists, or comforts any man that has done murder or felony, whereof he has knowledge. An accessory before the fact is liable to the same punishment as the principal; and there is now indeed no practical difference between such an accessory and a principal in regard either to indictment, trial or punishment. Accessories after the fact are in general punishable with imprisonment (with or without hard labour) for a period not exceeding two years, but in the case of murder punishable by penal servitude for life, or not less than three years, or by imprisonment (with or without hard labour) to the extent of two years.
​The law of Scotland makes no distinction between the accessory to any crime and the principal (see Art and Part). Except in the case of treason, accession after the fact is not noticed by the law of Scotland, unless as an element of evidence to prove previous accession.
# 1911 Encyclopædia Britannica/Acciajuoli, Donato

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​ACCIAJUOLI, DONATO (1428–1478), Italian scholar, was born at Florence in 1428. He was famous for his learning, especially in Greek and mathematics, and for his services to his native state. Having previously been entrusted with several important embassies, he became Gonfalonier of Florence in 1473. He died at Milan in 1478, when on his way to Paris to ask the aid of Louis XI. on behalf of the Florentines against Pope Sixtus IV. His body was taken back to Florence, and buried in the church of the Carthusians at the public expense, and his daughters were portioned by his fellow-citizens, the fortune he left being, owing to his probity and disinterestedness, very small. He wrote a Latin translation of some of Plutarch’s Lives (Florence, 1478); Commentaries on Aristotle’s Ethics and Politics; and the lives of Hannibal, Scipio and Charlemagne. In the work on Aristotle he had the co-operation of his master Argyropulus.
# 1911 Encyclopædia Britannica/Accident

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​ACCIDENT (from Lat. accidere, to happen), a word of widely variant meanings, usually something fortuitous and unexpected; a happening out of the ordinary course of things. In the law of tort, it is defined as “an occurrence which is due neither to design nor to negligence”; in equity, as “such an unforeseen event, misfortune, loss, act or omission, as is not the result of any negligence or misconduct.” So, in criminal law, “an effect is said to be accidental when the act by which it is caused is not done with the intention of causing it, and when its occurrence as a consequence of such act is not so probable that a person of ordinary prudence ought, under the circumstances, to take reasonable precaution against it” (Stephen, Digest of Criminal Law, art. 210). The word may also have in law the more extended meaning of an unexpected occurrence, whether caused by any one’s negligence or not, as in the Fatal Accidents Act 1846, Notice of Accidents Act 1894. See also Contract, Criminal Law, Employers’ Liability, Insurance, Tort, &c.
In logic an “accident” is a quality which belongs to a subject but not as part of its essence (in Aristotelian language κατὰ συμβεβηκός, the scholastic per accidens). Essential attributes are necessarily, or causally, connected with the subject, e.g. the sum of the angles of a triangle; accidents are not deducible from the nature, or are not part of the necessary connotation, of the subject, e.g. the area of a triangle. It follows that increased knowledge, e.g. in chemistry, may show that what was thought to be an accident is really an essential attribute, or vice versa. It is very generally held that, in reality, there is no such thing as an accident, inasmuch as complete knowledge would establish a causal connexion for all attributes. An accident is thus merely an unexplained attribute. Accidents have been classed as (1) “inseparable,” i.e. universally present, though no causal connexion is established, and (2) “separable,” where the connexion is neither causally explained nor universal. Propositions expressing a relation between a subject and an accident are classed as “accidental,” “real” or “ampliative,” as opposed to “verbal” or “analytical,” which merely express a known connexion, e.g. between a subject and its connotation (q.v.).
# 1911 Encyclopædia Britannica/Accidentalism

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​ACCIDENTALISM, a term used (1) in philosophy for any system of thought which denies the causal nexus and maintains that events succeed one another haphazard or by chance (not in the mathematical but in the popular sense). In metaphysics, accidentalism denies the doctrine that everything occurs or results from a definite cause. In this connexion it is synonymous with Tychism (τύχη, chance), a term used by C. S. Peirce for the theories which make chance an objective factor in the process of the Universe. Opponents of this accidentalism maintain that what seems to be the result of chance is in reality due to a cause or causes which, owing to the lack of imagination, knowledge or scientific instruments, we are unable to detect. In ethics the term is used, like indeterminism, to denote the theory that mental change cannot always be ascribed to previously ascertained psychological states, and that volition is not causally related to the motives involved. An example of this theory is the doctrine of the liberum arbitrium indifferentiae (“liberty of indifference”), according to which the choice of two or more alternative possibilities is affected neither by contemporaneous data of an ethical or prudential kind nor by crystallized habit (character). (2) In painting, the term is used for the effect produced by accidental lights (Ruskin, Modern Painters, I. 11. 4, iii. § 4, 287). (3) In medicine, it stands for the hypothesis that disease is only an accidental modification of the healthy condition, and can, therefore, be avoided by modifying external conditions.
# 1911 Encyclopædia Britannica/Accidence

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​ACCIDENCE (a mis-spelling of “accidents,” from the Latin neuter plural accidentia, casual events), the term for the grammatical changes to which words are subject in their inflections as to gender, number, tense and case. It is also used to denote a book containing the first principles of grammar, and so of the rudiments of any subject or art.
# 1911 Encyclopædia Britannica/Accession

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​ACCESSION (from Lat. accedere, to go to, to approach), in law, a method of acquiring property adopted from Roman law, by which, in things that have a close connexion with or dependence on one another, the property of the principal draws after it the property of the accessory, according to the principle, accessio cedet principali. Accession may take place either in a natural way, such as the growth of fruit or the pregnancy of animals, or in an artificial way. The various methods may be classified as (1) land to land by accretion or alluvion; (2) moveables to land (see Fixtures); (3) moveables to moveables; (4) moveables added to by the art or industry of man; this may be by specification, as when wine is made out of grapes, or by confusion, or commixture, which is the mixing together of liquids or solids, respectively. In the case of industrial accession ownership is determined according as the natural or manufactured substance is of the more importance, and, in general, compensation is payable to the person who has been dispossessed of his property.
In a historical or constitutional sense, the term “accession” is applied to the coming to the throne of a dynasty or line of sovereigns or of a single sovereign.
“Accession” sometimes likewise signifies consent or acquiescence. Thus, in the bankruptcy law of Scotland, where there is a settlement by a trust-deed, it is accepted on the part of each creditor by a “deed of accession.”
# 1911 Encyclopædia Britannica/Accius

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​ACCIUS, a Latin poet of the 16th century, to whom is attributed a paraphrase of Aesop’s Fables, of which Julius Scaliger speaks with great praise.
# 1911 Encyclopædia Britannica/Aesculapius

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​AESCULAPIUS (Gr. Ἀσκλήπιος), the legendary Greek god of medicine, the son of Apollo and the nymph Coronis. Tricca in Thessaly and Epidaurus in Argolis disputed the honour of his birthplace, but an oracle declared in favour of Epidaurus. He was educated by the centaur Cheiron, who taught him the art of healing and hunting. His skill in curing disease and restoring the dead to life aroused the anger of Zeus, who, being afraid that he might render all men immortal, slew him with a thunderbolt (Apollodorus iii. 10; Pindar, Phthia, 3; Diod. Sic. iv. 71). Homer mentions him as a skilful physician, whose sons, Machaon and Podalirius, are the physicians in the Greek camp before Troy (Iliad, ii. 731). Temples were erected to Aesculapius in many parts of Greece, near healing springs or on high mountains. The practice of sleeping (incubatio) in these sanctuaries was very common, it being supposed that the god effected cures or prescribed remedies to the sick in dreams. All who were healed offered sacrifice—especially a cock—and hung up votive tablets, on which were recorded their names, their diseases and the manner in which they had been cured. Many of these votive tablets have been discovered in the course of excavations at Epidaurus. Here was the god’s most famous shrine, and games were celebrated in his honour every five years, accompanied by solemn processions. Herodas (Mimes, 4) gives a description of one of his temples, and of the offerings made to him. His worship was introduced into Rome by order of the Sibylline books (293 B.C.), to avert a pestilence. The god was fetched from Epidaurus in the form of a snake and a temple assigned him on the island in the Tiber (Livy x. 47; Ovid, Metam. xv. 622). Aesculapius was a favourite subject of ancient artists. He is commonly represented standing, dressed in a long cloak, with bare breast; his usual attribute is a club-like staff with a serpent (the symbol of renovation) coiled round it. He is often accompanied by Telesphorus, the boy genius of healing, and his daughter Hygieia, the goddess of health. Votive reliefs representing such groups have been found near the temple of Aesculapius at Athens. The British Museum possesses a beautiful head of Aesculapius (or possibly Zeus) from Melos, and the Louvre a magnificent statue.
Authorities.—L. Dyer, The Gods in Greece (1891); Jane E. Harrison, Prolegomena to the Study of Greek Religion (1903); R. Caton, Temples and Ritual of A. at Epidaurus and Athens (1900); articles in Pauly-Wissowa’s Real-Encyclopädie, Roscher’s Lexikon der Mythologie; T. Panofka, Asklepios und die Asklepiaden (1846); Alice Walton, “The Cult of Asklepios,” in Cornell Studies in Classical Philology, iii. (New York, 1894); W. H. D. Rouse, Greek Votive Offerings (1902).
# 1911 Encyclopædia Britannica/Aesernia

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​AESERNIA (mod. Isernia), a Samnite town on the road from Beneventum to Corfinium, 58 m. to the north-east of the former, at the junction of a road going past Venafrum to the Via Latina. These routes are all followed by modern railways—the lines to Campobasso, Sulmona and Caianello. A Roman colony was established there in 263 B.C. It became the headquarters of the Italian revolt after the loss of Corfinium, and was only recovered by Sulla at the end of the war, in 80 B.C. Remains of its fortifications are still preserved—massive cyclopean walls, which serve as foundation to the walls of the modern town and of a Roman bridge, and the subterranean channel of an aqueduct, cut in the rock, and dating from Roman times.
# 1911 Encyclopædia Britannica/Aeschines (Athenian philosopher)

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​AESCHINES (5th century B.C.), an Athenian philosopher. According to some accounts he was the son of a sausage-maker, but others say that his father was Lysanias (Diog. Laert. ii. 60; Suidas, s.v.) He was an intimate friend of Socrates, who is reported to have said that the sausage-maker’s son alone knew how to honour him. Diogenes Laertius preserves a tradition that it was he, not Crito, who offered to help Socrates to escape from prison. He was always a poor man, and Socrates advised him “to borrow from himself, by diminishing his expenditure.” He started a perfumery shop in Athens on borrowed capital, became bankrupt and retired to the Syracusan court, where he was well received by Aristippus. According to Diog. Laert. (ii. 61), Plato, then at Syracuse, pointedly ignored Aeschines, but this does not agree with Plutarch, De adulatore et amico (c. 26). On the expulsion of the younger Dionysius, he returned to Athens, and, finding it impossible to profess philosophy publicly owing to the contempt of Plato and Aristotle, was compelled to teach privately. He wrote also forensic speeches; Phrynichus, in Photius, ranks him amongst the best orators, and mentions his orations as the standard of the pure Attic style. Hermogenes also spoke highly of him (Περὶ ἰδεῶν). He wrote several philosophical dialogues: (1) Concerning virtue, whether it can be ​taught; (2) Eryxias, or Erasistratus; concerning riches, whether they are good; (3) Axiochus: concerning death, whether it is to be feared,—but those extant on the several subjects are not genuine remains. J. le Clerc has given a Latin translation of them, with notes and several dissertations, entitled Silvae Philologicae, and they have been edited by S. N. Fischer (Leipzig, 1786), and K. F. Hermann, De Aeschin. Socrat. relig. (Gött. 1850). The genuine dialogues appear to have been marked by the Socratic irony; an amusing passage is quoted by Cicero in the De inventione (i. 31).
See Hirzel, Der Dialog. i. 129-140; T. Gomperz, Greek Thinkers, vol. iii. p. 342 (Eng. trans. G. G. Berry, London, 1905).
# 1911 Encyclopædia Britannica/Aeschines (Greek statesman)

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​AESCHINES (389–314 B.C.), Greek statesman and orator, was born at Athens. The statements as to his parentage and early life are conflicting; but it seems probable that his parents, though poor, were respectable. After assisting his father in his school, he tried his hand at acting with indifferent success, served with distinction in the army, and held several clerkships, amongst them the office of clerk to the Boulē. The fall of Olynthus (348) brought Aeschines into the political arena, and he was sent on an embassy to rouse the Peloponnesus against Philip. In 347 he was a member of the peace embassy to Philip of Macedon, who seems to have won him over entirely to his side. His dilatoriness during the second embassy (346) sent to ratify the terms of peace led to his accusation by Demosthenes and Timarchus on a charge of high treason, but he was acquitted as the result of a powerful speech, in which he showed that his accuser Timarchus had, by his immoral conduct, forfeited the right to speak before the people. In 343 the attack was renewed by Demosthenes in his speech On the False Embassy; Aeschines replied in a speech with the same title and was again acquitted. In 339, as one of the Athenian deputies (pylagorae) in the Amphictyonic Council, he made a speech which brought about the Sacred War. By way of revenge, Aeschines endeavoured to fix the blame for these disasters upon Demosthenes. In 336, when Ctesiphon proposed that his friend Demosthenes should be rewarded with a golden crown for his distinguished services to the state, he was accused by Aeschines of having violated the law in bringing forward the motion. The matter remained in abeyance till 330, when the two rivals delivered their speeches Against Ctesiphon and On the Crown. The result was a complete victory for Demosthenes. Aeschines went into voluntary exile at Rhodes, where he opened a school of rhetoric. He afterwards removed to Samos, where he died in the seventy-fifth year of his age. His three speeches, called by the ancients “the Three Graces,” rank next to those of Demosthenes. Photius knew of nine letters by him which he called the Nine Muses; the twelve published under his name (Hercher, Epistolographi Graeci) are not genuine.
Ancient Authorities.—Demosthenes, De Corona and De Falsa Legatione; Aeschines, De Falsa Legatione and In Ctesiphontem; Lives by Plutarch, Philostratus and Libanius; the Exegesis of Apollonius. Editions.—Benseler (1855–1860) (trans. and notes), Weidner (1872), Blass (1896); Against Ctesiphon, Weidner (1872), (1878), G. A. and W. H. Simcox (1866), Drake (1872), Richardson (1889), Gwatkin and Shuckburgh (1890). English Translations.—Leland (1771), Biddle (1881), and others. See also Stechow, Aeschinis Oratoris vita (1841); Marchand, Charakteristik des Redners Äschines (1876); Castets, Eschine, l’Orateur (1875); for the political problems see histories of Greece, esp. A. Holm, vol. iii. (Eng. trans., 1896); A. Schäfer, Demosth. und seine Zeit (Leipzig, 1856–1858); also Demosthenes.
# 1911 Encyclopædia Britannica/Aertszen, Pieter

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​AERTSZEN (or Aartsen), PIETER (1507–1573), called “Long Peter” on account of his height, Dutch historical painter, was born and died at Amsterdam. When a youth he distinguished himself by painting homely scenes, in which he reproduced articles of furniture, cooking utensils, &c., with marvellous fidelity, but he afterwards cultivated historical painting. Several of his best works—altar-pieces in various churches—were destroyed in the religious wars of the Netherlands. An excellent specimen of his style on a small scale, a picture of the crucifixion, may be seen in the Antwerp Museum. Aertszen was a member of the Academy of St Luke, in whose books he is entered as Langhe Peter, schilder. Three of his sons attained to some note as painters.