OpenLLM-France/wikimedia huggingface dataset:
# Century Magazine/Volume 69
## Articles

* pp. 455-465: "A Chat About the Hand" by Helen Keller, in The Century Magazine, Vol. 69 (January 1905)
* pp. 466: "Two Optimists" by Richard Watson Gilder, in The Century Magazine, Vol. 69 (January 1905)
* pp. 548-556 "Color at Vesuvius" by Corwin Knapp Linson, in The Century Magazine, Vol. 69 (February 1905)
* pp. 585-597 "The Boston Symphony Orchestra" by Richard Aldrich, in The Century Magazine, Vol. 69 (February 1905)
# Chinese Life in the Tibetan Foothills/Book 4/Chapter 1

BOOK IV—THE SUPERNATURAL
CHAPTER I
Spirit Rapping (請神), ch‘ing shên
This is rather a game than any real intercourse with the spirits, but it is very difficult to fix the boundary between the two; worship and play seem to dovetail the one into the other.
To invite the table spirit, cho-tsŭ shên (桌子神); table rapping. One table is put face downwards on another with a common rice basin between them. A person then takes hold of each of the four corners of the upturned table, and tries to hold it steady. When the spirit comes the table moves up and down or turns round.
To invite the spirit of the carrying pole, pien tan shên (請扁擔神). The pole is laid across the table, two persons blindfolded hold the ends, and try to keep the pole down. When the spirit comes, the pole moves up and down in spite of them.
To invite the rake (pa, 筏) spirit. A youth sits with eyes blindfolded and holds a rake upright. The others burn incense and paper and invite the spirit of the rake to come and do the work for them. When the spirit comes the rake is moved and the fuel is gathered by the rake itself apart from human energy.
​To invite the spirit of the seventh virgin, ch‘i ku-niang (七姑娘) She is said to be the seventh daughter of the Pearly Emperor, and is patronized by girls who want to know what kind of lot may be in store for them. The maiden who is inquiring sits with head covered while others burn incense and paper.
To look at the flowers, kuan hua (觀花). The girl who inquires for the others is set down in a quiet spot; others burn incense and candles to invite the spirit of the flower garden. She then goes in spirit and thus finds out under which tree the lot of her client is to be cast. If under the palm, fir, or soap trees, the lot will be a bitter one. If under the kuei hua the lot will be one of riches and honour. Under the camelia means happiness and peace ; the cedar means long life and strength. The person who practises this art is paid for it by the clients.
To invite the spirit of the broom, sao pa (掃把) shên. The broom is put into a child's hands and the eyes blindfolded, paper and incense are burned and the spirit invited to help the child to sweep the floor. If the floor is not well swept, the child is beaten by the onlookers.
To invite the spirit of the earth bullock. Two youths are blindfolded and set down together. The spirit is invited and when it comes the two youths begin to knock each other's heads till some serious injury is inflicted. Eyes are knocked out, noses broken, and the youth is not infrequently injured for life. Parents forbid the practice, but it is still secretly done in secluded spots.
To invite the stool (pan têng, 板凳) god. Two children are blindfolded and set one at each end of a form to hold it down. The spirit is invited and when it comes the stool tilts up or turns round with the children sitting on it.
# Chinese Life in the Tibetan Foothills/Book 4/The Planchette

​The "Planchette."
To seek the counsel of the spirits by the aid of the stylus, k‘ung chung hsüan pi (空中懸筆). Various forms of this cult have been in use for many centuries. The present mode is to make a string of silk thread or human hair and suspend it from the roof, with a pen made of peach or willow twig. Directly under this pen is placed a table covered with fine dry river-sand. Incense and paper are burned before the tablet of the stylus house god, the attention of the spirits called and their help besought.
When the spirits come the pencil moves and writes characters on the sand. If nonsense is written, the manager, chi shou (乩手), further invokes the spirits by the k‘o t‘ou (kotow) and more incense and paper burning, and when the pencil writes real characters one man reads aloud and another makes a record. Enquiring from a converted chi shou as to the possibility of falsifying these pencil motions, he declares that with this kind of stylus there is no trickery, but the pencil does not move without being invited and not always then, and seldom moves to advantage, but he has known it to write wonderfully true things.
The tablets written in the stylus house are of two different sorts, one to the celestials, the other to lü tsu (呂祖). They are as follows:
​天上地下蓬萊洞府仙眞，純陽演正警化孚佑帝君.
The t‘ao chi liu pi (桃箕柳筆) is a forked branch of a peach tree with willow twig fastened to the lower side of the single point; it resembles a bird with outspread wings and beak, and is supposed to contain the essence of seminal power and divine influence. Two men grasp the prongs of the stylus and hold it over the table of sand; the spirits are invoked and the stylus writes. This is a more degraded method than the former, as the two men who hold the prongs, if of one mind, can write almost anything they please. This form of the stylus is also known fu luan chiang chi (扶鸞降乩).
The most degraded of magic pens is that used by one man, tu jên mei pi (獨人墨筆), who pleases himself what he writes.
Sometimes the magic pen will only write nonsense and then he has resort to the following charms to correct the trouble: chua-hsien fu (抓仙符), the grasp celestial charm; chan kuei fu (斬鬼符), behead-demon charm; chu yao fu (誅妖符) kill-demon charm. These charms are all burned before the tablet to the stylus house god.
# Chinese Life in the Tibetan Foothills/Book 5/Door Gods

​Door Gods (門神), mên shên.
There are many guardian spirits of doors of houses, offices, etc., as follows :
Wên and wu mên shên, the literary and military guardians of the door. These are put on the outside doors of dwelling ​houses, public offices and temples; the former is the picture of a civil official in the likeness of T‘ien kuan, the latter, mostly seen on street doors, is generally a military official with shield and buckler, bow and arrows, ready for the fray.
T‘ung tzŭ (童子) mên shên, the youthful door god, is the likeness of two youths with red cord tied round the hair.
Ho ho êrh hsien (和合二仙) mên shên is the door god of business partnership. It is a picture of four youths (two on either side of the picture), holding a large coin between them.
There is a female door god, nü mên shên; this is a picture of a woman, said to be one of the fairies.
Ch‘in chün Hu shuai (秦軍胡帥), a picture of two military officials of the T‘ang dynasty, one called Ch‘in Shu pao and the other, Hu Ch‘ing tê.
Lo chüeh (落脚) mên shên, a door god as large as the door. Only those in high office or with high degrees dare have this style of door god. Some have civil and others military officials in full dress painted or engraven on their doors the full height of the door.
Shên t‘u yü li (神荼鬱壘), the mourning door god. In this case there is no picture, and all former door gods are washed or scraped off and the above four characters only are passed two on each half of the door. Shên t‘u and Yü li are said to be two brothers mourning for a parent.
P‘an (蟠) lung, the coiled dragon door god, is only used on temple doors at the two season sacrifices. No private residence dare use it as it is typical of the emperor.
Hêng ho (哼哈) êrh mên shên, the Buddhist door gods, ferocious-looking, only to be seen on the doors of Buddhist temples. These two hêng and ho, are said to be parts of the goddess of mercy, who, on becoming a celestial, divided into seventy-two parts.
Tu chüeh shou (獨角獸), the unicorn door god, can only be used by official families.
Chi kung mên shên, the rooster door god. This is a very ancient one, probably of aboriginal origin, and still used by the tribesmen in the mountain districts west of Kuan hsien. The rooster is believed to drive away ants and chicken blood ​drives away demons, hence the widespread use of cock's blood on the prow and stern of boats on the Yangtse. The Ssŭch‘uanese say that their province is a chi lung hsüeh (雞籠穴), a chicken coop; that is, it is surrounded by mountains, and when a coop is full the first thing to be done is to seize some chickens and kill them. This has been what other provinces have done to Ssŭch‘uan in the past and what is feared in the present. So whenever trouble breaks out, chickens are killed and eaten wholesale to avert if possible this calamity.
Wu fu p‘êng shou (捧壽), the five happinesses complete in old age. These five blessings are age, riches, peace, virtue, happiness. In this charm the character shou for old age occupies the centre with five bats fluttering around it; the five bats represent the five happinesses (蝠 for 福).
# Chinese Life in the Tibetan Foothills/Book 4/Ghosts

​Ghosts.
Anathematizing the ghost, chou hsiao shên tzŭ (咒小神子), is done by such persons as the travelling fortune teller or the itinerant Taoist priest called a 遊方道士. He may go to a house on the excuse that he desires to tell a boy's fortune, ​for which purpose the horoscope is necessary. He mentally carries away the particulars of the horoscope. The bark is then peeled from a growing tree, and the horoscope pasted on the bared part, and anathematized by him for forty-nine days, after which time the piece of the tree with the horoscope is gouged out and taken home, and a small idol made of it, which is also anathematized, till such time as the image speaks ; at this juncture it is believed that the child dies. This little idol is further worshipped and taught to do as it is bid. It may even enter houses and steal for its master. Or it may be let loose in an enemy's house for revenge, intimidation or robbery. This last is practised by the following people:
Nuns (尼姑), ni ku, Tao ku (道姑); hua ku (花姑), embroidery women, who very seldom have husbands and are sometimes men in disguise; toothache witch doctors (牙婆), ya p‘o, who pretend to extract the worm from a diseased tooth by way of the eye; wen p‘o (穩婆) and ch‘ü shêng (取生) p‘o, midwives; or 藥媽媽, medicine mothers; hsiang (相) p‘o, physiognomists; fortune tellers, suan ming (算命) p‘o; and go-betweens in marriages, mei (媒) p‘o.
The above classes, on entering a house, are sure to make trouble. If they are meanly or harshly treated, they may let loose a ghost in the house, which will manifest itself in the following ways: short hair will be found in the rice-steamer, or filth of various kinds will find its way into the rice; reeds become transformed into darts and fly at people; the rope on which tobacco leaves are dried becomes a snake to bite the family; twigs become fire-darts to set the house on fire; a paper image steals the family property; tiles are pulled from the roof of the house in the night, or brickbats are thrown into the house in the night; the house is set on fire at any time, but specially in the night, or the shell of the bamboo sprout becomes a living being to frighten people; or they annoy by making the rooster crow at bedtime and the dogs bark all the night through.
​Sometimes large sums of money are paid to have a ghost taken out of the house, but twenty or thirty taels is quite a common price. If the person who let loose the ghost is invited to remove it, he will demand much more than another, but another can do it. When he does find the wooden idol it is burned and it is popularly believed that the person who let the ghost go will suffer, because the spirit will go and harass him. Most Chinese have a great dread of certain objects and houses which are supposed to be haunted, and it is with the greatest difficulty that they can cut clear of this superstition; it should always be borne in mind that such things are very real to them, however silly they may appear to us.
# Catholic Encyclopedia (1913)/Moneta

From volume 10 of the work.
(MONETUS)
A theologian, born at Cremona, Italy, date unknown; died at Bologna, 1240. He was one of the first disciples of St. Dominic. Previous to his entrance into the order in 1220, he was professor of philosophy in the university of Bologna, where his rare erudition and depth of thought as well as his clearness of exposition won for him a wide reputation. The eloquence of Bl. Reginald, the superior of the local community, attracted to the order so many renowned doctors and students that Moneta began to fear for his own prestige, to insure which, he carefully avoided the preacher and exhorted his pupils, by word and example, to do likewise. But yielding to his pupils' wishes one day he accompanied them to a sermon and was so deeply moved by it that he resolved to become a religious. He was later noted for his sanctity no less than for his eloquent and learned controversies with the heretics. His intense devotion to study caused him to lose his sight in the latter days of his life. He is the author of "Summa contra Catharos et Waldenses", a widely read work during his time. It was first edited in 1743 by a religious of his order, Thomas Aug. Ricchini, who supplied the work with copious notes. In a biographical sketch of the author with which he prefaced the work, we are informed that Moneta wrote also a commentary on Aristotle's logic and a "Summa casuum conscientiæ".
QUÉTIF-ECHARD, SS. Ord. Prœd., I, 122; Mon. Ord. Prœd. Hist., I, 169; DENIFLE, Archiv. für Lit. u. Kirchgesch., II, 282; ST. GILES, Life of Bl. Reginald, Eng. tr. (New York, 1877), 56-9.
JOSEPH SCHRODER
# Chandra Shekhar/Introduction/Chapter 1

CHANDRA SHEKHAR
Introduction
Chandra Shekhar
CHAPTER I
the boy and the girl
N the bank of the Ganges, there was seated a boy under the green mantles of the mango groves, enjoying the evening melody of the flowing Bhagirathi.* Under his feet lay, on the green bed of grass, a little girl, casting upon his face her lingering glances—silent and motionless. She was gazing untiringly, and turning for a while her eyes towards the sky overhead, the river below, and the trees around, again fixed them upon that face. The name of the boy was Pratap—that of the girl, Shaibalini. Shaibalini was then only a girl of seven or eight—Pratap had scarcely stepped into youth.
Overhead, the Papia, in its airy flight, filled the sky with waves of music and smoothly glided off. Shaibalini, in imitation, began to thrill, with her ​whistles, the mango groves that adorned the bank of the Ganges. The murmuring melody of the river mingled with that mock music in perfect harmony.
The girl with her little soft hand plucked some equally soft wild flowers, and making with them a garland, embellished the boy with it. Taking it off, she coiled it round her own braid and again put it on the neck of the boy. She could not decide which of them should wear it. At last she got over the difficulty by throwing it round the horns of a plump, nice-looking cow grazing near by. So it happened with them often. Sometimes the boy, in return for the garland, used to bring down for her from the nest of birds their little ones, and in mango season he would give her sweet mangoes ripe for relish.
When the stars appeared in the serene sky of the evening, they began to count them. "Who has seen first?" "Which has first appeared?" "How many do you see?"—"Only four? I see five. There is one, there is another, again there is one, again there is another and lastly mark that." It is a lie. Shaibalini does not see more than three.
​many boats are passing?"—"Only sixteen? Let us bet, I say there are eighteen." Shaibalini did not know to count. Once counting she found nine—counting again she came up to twenty-one. Turning from this, they next fixed their eyes upon a particular boat. "Who is in that boat—whence it came—whither it goes? How glittering is the gold in the waters on the oars!"
# Chandra Shekhar/Introduction/Chapter 3

CHAPTER III
a bridegroom at last
boat was passing close to the spot where Pratap sank to drown himself. Some one in the boat saw Pratap going down, and jumped into the water to his rescue. The man in the boat was Chandra Shekhar Sharma.
Chandra Shekhar taking hold of Pratap, swam back to the boat, and got him on it. He took his boat to the Ghat, landed with Pratap, and took him to his house. Chandra Shekhar was detained there by Pratap's mother. She fell at his feet and prevailed on him to be her guest that day. Chandra Shekhar, however, remained ignorant of the secrets of Pratap's attempt at suicide.
Shaibalini could not think of appearing before Pratap again. But Chandra Shekhar saw her and was charmed. Chandra Shekhar was not in easy circumstances at the time. He had passed his thirty-second year. He had domestic concerns but had no attraction for this world. He was still a bachelor, and knowing the changes that marriage brings in to be unfavourable to the ​acquisition of knowledge, he looked upon it with indifference. But lately, a little over a year, his mother had died, and he had already begun to feel that his bachelor life itself was a hinderance. In the first place, he had to cook his food himself, and that took away much of his time—hampered his studies, and his works as a teacher of youths. Secondly, he had a Shalgram* in his house, whom he worshipped every day. Everything in that connection he had to do himself, and that again, required time. The services of the deity could not be performed without hitches. His household affairs suffered in consequence, yea, it happened sometimes that he could not even get his meals ready. He often missed his books and could not find them out. He often forgot where he kept his money or whom he paid. His income could not cover his expenses, although his wants were very few and small. Chandra Shekhar thought his condition would improve, in some respects, if he would marry.
But he resolved that if he would marry at all, he would not marry a beautiful girl; for his mind might become captivated by the charms of a beautiful wife. He would not be entangled in the networks of the world.
​When Chandra Shekhar was in this mood of mind, he saw Shaibalini. The ascetic's determination gave way before her beauty. After much reflection and some hesitation, he at last married Shaibalini, himself acting as a match-maker. Who is not captivated by the fascinating influence of beauty?
Our story begins some eight years after this marriage took place.
# Catholic Encyclopedia (1913)/Children of Mary

From volume 3 of the work.
The Sodality of Children of Mary Immaculate owes its origin to the manifestation of the Virgin Immaculate of the Miraculous Medal, on which the Church has placed a seal, by appointing the twenty-seventh of November as its feast. This manifestation was made to Sister Catherine Labouré, a novice in the mother-house of the Daughters of Charity in Paris, in 1830. Associations were formed, by way of trial, in various houses, and a rescript of 20 June, 1847, to Very Rev. John Baptist Etienne, Superior General of the Mission, empowered him to erect in each house of the Sisters of Charity a pious confraternity, dedicated to Mary Immaculate, made up of young girls attending their schools or work-rooms. This same rescript also granted to this association, not by affiliation but directly, the same indulgences as are enjoyed by the Prima Primaria of the Society of Jesus. Three years later the sovereign pontiff extended a similar favour to the youths educated by the Priests of the Lazarists, and to the little boys under the charge of the Sisters of Charity. The Brief of Pius IX, 19 September, 1876, permitted the admission into this association of young girls not attending the schools or work-rooms of the Sisters of Charity. Leo XIII confirmed these privileges by the Briefs of 21 May, 1897, 2 August, 1897, and 29 April, 1903. The badge adopted by the Children of Mary Immaculate is the miraculous medal, suspended from a blue ribbon. The statistics of 1897 gave one hundred thousand living members throughout the world, four hundred thousand having been registered from the date of the first canonical erection, in Paris, 19 July, 1847. From the same date to 1908, forty thousand were registered in the institutions of the Daughters of Charity in the United States alone.
FRANCES GILDART RUFFIN
# Catholic Encyclopedia (1913)/Chibchas

From volume 3 of the work.
(Or MUYSCAS).
Next to the Quichuas of Peru and the Aymaras in Bolivia, the Chibchas of the eastern and north-eastern Highlands of Colombia were the most striking of the sedentary Indians in South America. At present they have ceased to form autonomous tribes and are practically extinct. In the beginning of the sixteenth century they occupied what is now the departments of Boyaca and Cundinamarca with, possible, a few outlying settlements. The extent of territory indicated was only that of the tribes to which the name "Chibchas" is specially applied. The linguistic stock was scattered over a greater area, and indications even authorize philologists to admit as highly probable a connection between the Chibcha dialects and some of the idioms of Costa Rica. Whence the Chibchas came is not established; indications seem to favour the North rather than the South. Their traditions allude to the appearance among them, untold ages ago, of two (or three) powerful men (possibly Shamans), who performed miracles and attempted to teach the Indians a different mode of life. It is not quite clear whether the names "Bochica", "Nemthequeba", and "Zuhé" apply to one or several personages. Bochica, however, appears most frequently in Chibcha folk-lore, and is represented as an old man who came to Cundinamarca from the eastern plains of Venezuela and lived for a fabulous length of time at Sogamoso on the plateau of Bogotá.
The creed of the Muysca was the pantheistic fetishism of American aborigines in general. Human sacrifices were not uncommon, but most of the offerings consisted of gold, emeralds, and fruits of the field. Shamans, or Zeques, were numerous, and acted as medicine men, diviners, oracles. The Chibchas lived in villages, the houses being mostly circular, and of wood and thatch. In 1571 the population was approximately given at 150,000 souls. At the head of each tribe stood the usual council, guided by the oracular utterances of the leading Shamans, while an elective war-chief (Uzaque) represented the executive. The clan system prevailed. Agriculture, the gathering of salt, limited hunting, and war - with their neighbours and among themselves - were the chief occupations. In certain cases plurality of wives was licit. Traditional lore leads to the inference that, until the second half of the fifteenth century, the tribe of Tunja was the most powerful one of the Chibchas. About 1470 the Indians of Bogota rose, and when Gonzalo Ximenez de Quesada began the exploration of the mountains in 1536, the Indians led by the Zippa, or war-chief of Muequeta, had to be encountered. By 1538 the Chibchas were virtually conquered, and considerable wealth in gold and emeralds was secured by the Spaniards at Tunja. Subsequent attempts at revolt on the part of the Chibchas proved ineffectual.
AD. F. BANDELIER
# Catholic Encyclopedia (1913)/Darnis

From volume 4 of the work.
A metropolitan titular see of Libya, in Egypt. Ptolemy (IV, 4, 2; 5; 6) and Ammian. Marcell., (XXII, 16, 4) locate it in Pentapolis. It became a civil and later the religious metropolis of Libya Secunda, on Inferior, i.e. Marmarica (Hierocles, "Synecdemus" 734,3; Lequien, "Orens. Christ.", II, 631; Gelzer, "Georgii Cyprii descripto orbis Romani", 142). Darne is another form of the name; Dardanis is due to an eror. Only three, perhaps four, bishops are known, from the fourth or sixth century to about 600. The city is now known as Derneh or Dernah, Terneh or Ternah, and is a little port at the end of a bay formed by the Mediterranean, where the French admiral Gantheaume landed in 1700. It is situated east of Benhasi in the vilayet of that name (Tripolitana), and has 2000 inhabitants, who live by fishing and the coasting trade.
S. Pétridès.