OpenLLM-France/wikimedia huggingface dataset:
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily VIII/Chapter 20

Chapter XX.—Willing Captives.
“Having charged them to this effect, the angel departed. But you are still ignorant of this law, that every one who worships demons, or sacrifices to them, or partakes with them of their table, shall become subject to them and receive all punishment from them, as being under wicked lords. And you who, on account of ignorance of this law, have been corrupted beside their altars, and have been satiated with food offered to them, have come under their power, and do not know how you have been in every way injured in respect of your bodies. But you ought to know that the demons have no power over any one, unless first he be their table-companion; since not even their chief can do anything contrary to the law imposed upon them by God, wherefore he has no power over any one who does not worship him; but neither can any one receive from them any of the things that he wishes, nor in anything be hurt by them, as you may learn from the following statement.

## Footnotes

* ↑ τοῖς αὐτῶν βωμοῖς προσφθαρέντες καὶ αὐτῶν ἐκπληρωθέντες.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily VIII/Chapter 16

Chapter XVI.—Cannibalism.
“And the men who were with them there for the first time were eager to do the like. Thus, although we are born neither good nor bad, we become one or the other; and having formed habits, we are with difficulty drawn from them. But when irrational animals fell short, these bastard men tasted also human flesh. For it was not a long step to the consumption of flesh like their own, having first tasted it in other forms.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily VIII/Chapter 18

Chapter XVIII.—The Law to the Survivors.
“Since, therefore, the souls of the deceased giants were greater than human souls, inasmuch as they also excelled their bodies, they, as being a new race, were called also by a new name. And to those who survived in the world a law was prescribed of God through an angel, how they should live. For being bastards in race, of the fire of angels and the blood of women, and therefore liable to desire a certain race of their own, they were anticipated by a certain righteous law. For a certain angel was sent to them by God, declaring to them His will, and saying:—
# Ante-Nicene Fathers/Volume V/Hippolytus/Appendix to the Works of Hippolytus/Elucidations

Elucidations.
I.
(The God-bearing Mary, p. 242.)
“This name” (θεοτόκος), says Pearson, “was first in use in the Greek Church, which, delighting in the happy compositions of that language, so called the Blessed Virgin; from which the Latins, in imitation, styled her Virginem Deiparam,” etc.…Yet those ancient Greeks which call the Virgin θεοτόκος, did not call her μητέρα τοῦ Θεοῦ, “Mother of God.” This was very different to a pious ear, and rests on no synodical authority. The very learned notes of Pearson, On the Creed, pp. 297, 299, should by all means be consulted.  Leo of Rome, called “the Great,” seems to have coined the less orthodox expression, relying on Holy Scripture, indeed, in the salutation of Elisabeth (Luke i. 43). This term has been sadly abused for Mariolatry.
II.
(Synaxis, p. 257.)
It seems to me worth while to quote a few words from the new and critical edition of Leighton’s Works, which should be consulted for fuller information. The editor says:  “Leighton uses a word for the Holy Communion which is worth noting, because it is rarely used by Western theologians.” The word Synaxis is but a Christianized form of the word Synagogue; but, like the word κοινωνία, it points to Christ’s mystical body,—“gathering together in one the children of God.” Synaxis = συνάγει εἰς ἕν. It sums up the idea, “We, being many, are one Bread and one Body, for we are all partakers of that one Bread.” Compare John xi. 52 and 1 Cor. x. 15.
St. Chrysostom calls the Synaxis φρικωδεστάτη, which is a very different thing from maxime tremenda, as applied to the modern “Mass,” in behalf of which it is quoted. For Chrysostom applies it to the participation of the “Synaxis,” and not to the “oblation,” much less to the “Host” as an object of adoration, of which he never heard or dreamed. He calls “the Synaxis” Shudderful (to borrow a word from the Germans), because the unworthy recipient, in the Synaxis, eats and drinks his own condemnation. One must ever be on his guard against the subtlety which reads into the Fathers modern ideas under ancient phrases. Precisely so Holy Scripture itself is paraphrased into Trent doctrine, as in Acts xiii. 2 the Louvain versionists rendered the text, “And while they offered the sacrifice of the Mass and fasted.”

## Footnotes

* ↑ Leighton, Works, edited by West, of Nairn, vol. vi. p. 243, note. London, Longmans, 1870.
* ↑ 1 Cor. xi. 29–34.  Chrysostom evidently has in view the apostle’s argument, based on the Communion as a Synaxis, and not on its hierurgic aspects.
* ↑ Mendham’s Literary Policy of the Church of Rome (passim), and also the old work of James, On the Corruption of Scripture, Councils, and Fathers, a new edition.  London: Parker, 1843.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Extant Works and Fragments of Hippolytus
## Contents

* Exegetical
* Dogmatical and Historical
# Ante-Nicene Fathers/Volume V/Hippolytus/Appendix to the Works of Hippolytus/Discourse on Eschatology/Section XXXVIII

XXXVIII.
Then shall the holy angels run on their commission to gather together all the nations, whom that terrible voice of the trumpet shall awake out of sleep. And before the judgment-seat of Christ shall stand those who once were kings and rulers, chief priests and priests; and they shall give an account of their administration, and of the fold, whoever of them through their negligence have lost one sheep out of the flock. And then shall be brought forward soldiers who were not content with their provision, but oppressed widows and orphans and beggars. Then shall be arraigned the collectors of tribute, who despoil the poor man of more than is ordered, and who make real gold like adulterate, in order to mulct the needy, in fields and in houses and in the churches. Then shall rise up the lewd with shame, who have not kept their bed undefiled, but have been ensnared by all manner of fleshly beauty, and have gone in the way of their own lusts.  Then shall rise up those who have not kept the love of the Lord, mute and gloomy, because they contemned the light commandment of the Saviour, which says, Thou shalt love thy neighbour as thyself.  Then they, too, shall weep who have possessed the unjust balance, and unjust weights and measures, and dry measures, as they wait for the righteous Judge.
# Ante-Nicene Fathers/Volume V/Hippolytus/Appendix to the Works of Hippolytus/Hippolytus on the Twelve Apostles

Hippolytus on the Twelve Apostles:
Where each of them preached, and where he met his end
1. Peter preached the Gospel in Pontus, and Galatia, and Cappadocia, and Betania, and Italy, and Asia, and was afterwards crucified by Nero in Rome with his head downward, as he had himself desired to suffer in that manner.
2. Andrew preached to the Scythians and Thracians, and was crucified, suspended on an olive tree, at Patræ, a town of Achaia; and there too he was buried.
3. John, again, in Asia, was banished by Domitian the king to the isle of Patmos, in which also he wrote his Gospel and saw the apocalyptic vision; and in Trajan’s time he fell asleep at Ephesus, where his remains were sought for, but could not be found.
4. James, his brother, when preaching in Judea, was cut off with the sword by Herod the tetrarch, and was buried there.
5. Philip preached in Phrygia, and was crucified in Hierapolis with his head downward in the time of Domitian, and was buried there.
6. Bartholomew, again, preached to the Indians, to whom he also gave the Gospel according to Matthew, and was crucified with his head downward, and was buried in Allanum, a town of the great Armenia.
7. And Matthew wrote the Gospel in the Hebrew tongue, and published it at Jerusalem, and fell asleep at Hierees, a town of Parthia.
8. And Thomas preached to the Parthians, Medes, Persians, Hyrcanians, Bactrians, and Margians, and was thrust through in the four members of his body with a pine spear at Calamene, the city of India, and was buried there.
9. And James the son of Alphæus, when preaching in Jerusalem, was stoned to death by the Jews, and was buried there beside the temple.
10. Jude, who is also called Lebbæus, preached to the people of Edessa, and to all Mesopotamia, and fell asleep at Berytus, and was buried there.
11. Simon the Zealot, the son of Clopas, who is also called Jude, became bishop of Jerusalem after James the Just, and fell asleep and was buried there at the age of 120 years.
12. And Matthias, who was one of the seventy, was numbered along with the eleven apostles, and preached in Jerusalem, and fell asleep and was buried there.
13. And Paul entered into the apostleship a year after the assumption of Christ; and beginning at Jerusalem, he advanced as far as Illyricum, and Italy, and Spain, preaching the Gospel for five-and-thirty years. And in the time of Nero he was beheaded at Rome, and was buried there.

## Footnotes

* ↑ Or Albanum.
* ↑ [The general tradition is, that he was flayed alive, and then crucified.]
* ↑ [See Scrivener, Introduction, p. 282, note 1, and Lardner, Credib., ii. 494, etc.]
* ↑ Μάργοις.  Combefisius proposes Μάρδοις. Jerome has “Magis.”
* ↑ The text is ἐλακήδη ἐλογχιάσθη, ἐλακήδη being probably for ἐλάτῃ.
* ↑ Καλαμήνῃ.  Steph. le Moyne reads Καραμήν&#8131;.
* ↑ Αἰδεσινοῖς.
* ↑ ὁ Κανανίτης.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Extant Works and Fragments of Hippolytus/Dogmatical and Historical
## Contents

* Treatise on Christ and Antichrist
* Expository Treatise Against the Jews
* Against Plato, on the Cause of the Universe
* Against the Heresy of One Noetus
* Against Beron and Helix
* The Discourse on the Holy Theophany
* Fragments of Discourses or Homilies
* Fragments from Other Writings of Hippolytus
* Elucidation
# Ante-Nicene Fathers/Volume V/Hippolytus/Appendix to the Works of Hippolytus/Discourse on Eschatology/Section XXXVII

XXXVII.
For at that time the trumpet shall sound, and awake those that sleep from the lowest parts of the earth, righteous and sinners alike. And every kindred, and tongue, and nation, and tribe shall be raised in the twinkling of an eye; and they shall stand upon the face of the earth, waiting for the coming of the righteous and terrible Judge, in fear and trembling unutterable. For the river of fire shall come forth in fury like an angry sea, and shall burn up mountains and hills, and shall make the sea vanish, and shall dissolve the atmosphere with its heat like wax. The stars of heaven shall fall, the sun shall be turned into darkness, and the moon into blood. The heaven shall be rolled together like a scroll: the whole earth shall be burnt up by reason of the deeds done in it, which men did corruptly, in fornications, in adulteries, and in lies and uncleanness, and in idolatries, and in murders, and in battles. For there shall be the new heaven and the new earth.
* ↑ 1 Thess. iv. 16.
* ↑ 1 Cor. xv. 52.
* ↑ 2 Pet. iii. 12.
* ↑ Matt. xxiv. 29.
* ↑ Acts ii. 20.
* ↑ Rev. vi. 14.
* ↑ διέφθειραν.  B reads ἔκραξαν.
* ↑ Rev. xxi. 1.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Extant Works and Fragments of Hippolytus/Dogmatical and Historical/Against Beron and Helix
## Contents

* Fragment I
* Fragment II
* Fragment III
* Fragment IV
* Fragment V
* Fragment VI
* Fragment VII
* Fragment VIII
# Anthology of Modern Slavonic Literature in Prose and Verse

* related portals: Slavic languages and literatures, Collective works, Modern texts.
* sister projects: Wikidata item.
ANTHOLOGY OF MODERN SLAVONIC LITERATURE
By the same Author
MODERN RUSSIAN POETRY:
Texts (Accented) and Translations.Selected and Translated, with an Introduction, by P. Selver
KEGAN PAUL, TRENCH, TRUBNER & CO. LTD.
ANTHOLOGY of MODERN SLAVONIC LITERATURE IN PROSE AND VERSE
TRANSLATED BY P. SELVER
With an Introduction and Literary Notes
LONDON KEGAN PAUL, TRENCH, TRUBNER & CO. LTD. New York: E. P. Dutton & Co. 1919
CONTENTS
PAGE
PART I—PROSE
Russian
Ukrainian
Polish
Czech
Serbian
PART II—POETRY
Russian
Ukrainian
Polish
Czech
Southern Slav
(a) Serbo-Croatian
(b) Slovene
This work is in the public domain in the United States because it was published before January 1, 1929.
The longest-living author of this work died in 1970, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 53 years or less. This work may be in the public domain in countries and areas with longer native copyright terms that apply the rule of the shorter term to foreign works.
Public domainPublic domainfalsefalse
# Anthology of Modern Slavonic Literature in Prose and Verse/A Question

5. A QUESTION.
The critic writes: "Our art appears to me Quite weak and wheezy in its aged distress. Where can our epoch's youthful spirit be? Who'll chant of spring in poems that possess The sap of spring? Who from the grave will free Youth, strength, with wondrous verses for their dress?" He wrote. And rubbing both his hands with glee He squinted at his own book, in the press.
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# Anthology of Modern Slavonic Literature in Prose and Verse/A Legend concerning Moderation

3. A LEGEND CONCERNING MODERATION
When Brother Zeno after meat was sleeping, A mountain-gnome stood in his cell's drab haze, Where through the window, with its thousand lays The forest peeped and fragrances were sweeping.
Warily, not to mar the monk's repose, He like a shadow to the table stole And drank a lusty bumper from the bowl With relish; through the window back he goes.
Then the good Zeno, waking, seized again The tankard, but amazed to find it bare, Drowsily shook his head, right well aware How deep a draught he ere his sleep had ta'en.
Then he feigned slumber craftily, and snored In token of sound sleep; the gnome had crept To drink, when up the monk in anger leapt, But as he seized his ear, with laughter roared:
"Thou rascal, thou misshapen imp of hell." "Hold, man of God," the gnome was whispering, His voice like withered leaves, "so small a thing Begrudge me not, when thou hast drunk go well."
"Rich recompense upon thee I will shower." Then loosing hold, "What say'st thou?" Zeno spake. And from that time, the gnome his thirst would slake From the monk's tankard in the self-same hour.
The years slipped by, the brothers passed away, But Zeno like a bloom-filled apple-tree, Though silvery-haired, felt not his years, but he Was still content and affable and gay.
He kept his hundredth year, and now he sees The boon wherewith the gnome fulfilled his task; When abbot he became, he broached a cask, His thirsty crony from the hills to please.
And when with tear-dimmed eye he sank in thought Of the dead brothers, "Had ye all" he spake "Had with you such a gnome, his thirst to slake, Ye all to-day your praise to God had brought."
"Of strokes and rheumatisms surely free Your hearts and faces would be rose-bedight. Drink, gnome! For moderation hath more might Than holy water and all sorcery."
"Butterflies of All Colours" (1887).
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.
# Anthology of Modern Slavonic Literature in Prose and Verse/A Mood

OTAKAR BŘEZINA.
1. A MOOD.
Faint with the heat, a murmur on the calm branches falls, Motionless hanging, while in grievous intervals The forest breathed, oppressed; sap in a bitter tide From the burst herbage let crude-savoured fragrance glide. 'Neath the unmoving trees pale faintness sought a place, Sat by my side and breathed forebodings in my face, Grief of the ceaseless question in my eyea immersed, And with my soul in speech of lifeless words conversed. ‘The sun's o'erripened bloom quivered in glows of white, Quailed in the dusk of boughs and 'mid blue leaves took flight With listless calm's mute wane of strength; in mosses hid It smouldered, lulling me in weariness amid A bath of mystic breath, as though 'neath waves I lay, And from my opened veins blood softly oozed away.
"The Mystic Distances" (1897)
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# Ante-Nicene Fathers/Volume VII/Lactantius/On the Workmanship of God, or the Formation of Man/Chap. IX

Chap. IX.—Of the Senses and Their Power.
It pleases me in this place to censure the folly of those who, while they wish to show that the senses are false, collect many instances in which the eyes are deceived; and among them this also, that all things appear double to the mad and intoxicated, as though the cause of that error were obscure. For it happens on this account, because there are two eyes. But hear how it happens. The sight of the eyes consists in the exertion of the soul. Therefore, since the mind, as has been above said, uses the eyes as windows, this happens not only to those who are intoxicated or mad, but even to those who are of sound mind, and sober. For if you place any object too near, it will appear double, for there is a certain interval and space in which the sight of the eyes meets together. Likewise, if you call the soul back as if to reflection, and relax the exertion of the mind, then the sight of each eye is drawn asunder, and they each begin to see separately.
If you, again, exert the mind and direct the eyesight, whatever appeared double unites into one. What wonder, therefore, if the mind, impaired by poison and the powerful influence of wine, cannot direct itself to seeing, as the feet cannot to walking when they are weak through the numbness of the sinews, or if the force of madness raging against the brain disunites the agreement of the eyes? Which is so true, that in the case of one-eyed men, if they become either mad or intoxicated, it can by no means happen that they see any object double. Wherefore, if the reason is evident why the eyes are deceived, it is clear that the senses are not false: for they either are not deceived if they are pure and sound; or if they are deceived, yet the mind is not deceived which recognises their error.

## Footnotes

* ↑ Luscis.
# Ante-Nicene Fathers/Volume VII/Lactantius/Of the Manner in Which the Persecutors Died/Elucidation

Elucidation
(On the tenth of the kalends of April, p. 301.)
Serious difficulties are encountered by the learned in reconciling Lactantius with himself, if, indeed, the fault be not one of his copyists rather than his own. In the fourth book of the Institutes his language is thus given by Baluzius:—
“Extremis temporibus Tiberii Cæsaris, ut scriptum legimus, Dominus noster Jesus Christus, a Judæis cruciatus est post diem decimum kalendarum Aprilis, duobus Geminis consulibus.”
Lactantius was writing in Nicomedia, and may have quoted from memory what he had read, perhaps in the report of Pilate himself. The expression post diem decimum kalendarum Aprilis is ambiguous: and Jarvis says, “My impression is, that it means ‘after the tenth day before the kalends of April;’ that is, after the 23d of March.”
But here our author says, according to the accurate edition of Walchius (a.d. 1715),—
“Exinde tetrarchas habuerunt usque ad Herodem, qui fuit sub imperio Tiberii Cæsaris: cujus anno quinto decimo, id est duobus Geminis consulibus, ante diem septimam Calendarum Aprilium, Judæi Christum cruci affixerunt.”
But here, on the authority of forty manuscripts, Du Fresnoy reads, “ante diem decimam,” which he labours to reconcile with “post diem decimum,” as above. Jarvis adheres to the reading septimam, supported by more than fifty manuscripts, and decides for the 23d of March.
He cites Augustine to the same effect in the noted passage:—
“Ille autem mense conceptum et passum esse Christum, et Paschæ observatio et dies ecclesiis notissimus Nativitatis ejus ostendit. Qui enim mense nono natus est octavo kalendas Janvarias profecto mense primo conceptus est circa octavum kalendas Aprilis, quod tempus passionis ejus fuit.”
This, Augustine considers to be “seething a kid in mother’s milk,” after a mystical sense; cruelly making the cross to coincide with the maternity of the Virgin, who beheld her Son an innocent victim on the anniversary of her salutation by the angel.

## Footnotes

* ↑ See note 1, p. 109.
* ↑ As cited by Jarvis, Introd., p. 379.
* ↑ Baluz, Miscellanea, tom, i. p. 2.
* ↑ Opp., Ed. Walchii, p. 435.
* ↑ Quæstt. in Exod., lib. ii., Opp., tom. iii., p. 337.
# Ante-Nicene Fathers/Volume VII/Lactantius/On the Workmanship of God, or the Formation of Man

On the Workmanship of God, or the Formation of Man
A Treatise Addressed to His Pupil Demetrianus.

## Contents

* Chap. I
* Chap. II
* Chap. III
* Chap. IV
* Chap. V
* Chap. VI
* Chap. VII
* Chap. VIII
* Chap. IX
* Chap. X
* Chap. XI
* Chap. XII
* Chap. XIII
* Chap. XIV
* Chap. XV
* Chap. XVI
* Chap. XVII
* Chap. XVIII
* Chap. XIX
* Chap. XX
* General Note by the American Editor
# Appletons' Cyclopædia of American Biography/Price, John Charles

Edition of 1900. Supplement
PRICE, John Charles, educator, b. in Elizabeth City, N. C., 10 Feb., 1854. He is of African descent, and his father was a slave. He was graduated at Lincoln university, Chester county, Pa., in 1879 and at its theological department in 1881, and entered the ministry of the African Methodist Episcopal Zion church. In 1882 he became president of Livingstone college, N. C. Lincoln university gave him the degree of D. D. in 1887. Dr. Price was a delegate to the Methodist œcumenical council in London in 1881, and in 1888 President Cleveland appointed him minister to Liberia, but he declined, continuing his college duties.
# Appletons' Cyclopædia of American Biography/Proctor, John Robert

Edition of 1900. Supplement.
PROCTOR, John Robert, b. in Mason county, Ky., 16 March, 1844. He received his early education in Kentucky, and then entered the University of Pennsylvania, where he followed the scientific course, but left in 1864 before graduating in order to enter the Confederate service. At the close of the war he returned to his home farm in Kentucky, where he remained until 1873. He was then appointed as assistant on the geological survey of Kentucky, and remained as such until 1880, when
he was made state geologist. During these years, by his persistent refusal to make political appointments, he gained the reputation of a civil service reformer, and in 1893 was appointed one of the U. S. civil service commissioners. Mr. Proctor was a member of the jury of awards on mines and mining at the World's Columbian exposition in Chicago in 1893, and has contributed, in addition to his official reports, numerous articles to the “Forum,” “Century,” and other magazines.
# Appletons' Cyclopædia of American Biography/Pugh, George Ellis

Edition of 1900.
​PUGH, George Ellis, senator, b. in Cincinnati, Ohio, 28 Nov., 1822; d. there, 19 July, 1876. After his graduation at Miami university in 1840 he practised law until the beginning of the Mexican war, in which he took part as captain of the 4th Ohio regiment, and also as aide to Gen. Joseph Lane. In 1848-'49 he served in the legislature, and he was city solicitor of Cincinnati in 1850, and attorney-general of Ohio in 1851. He was elected to the U.S. senate as a Democrat, serving from 3 Dec., 1855 till 3 March, 1861, and was a member of the committees on public lands, and the judiciary. He was a delegate to the National Democratic convention in Charleston, S.C., in 1860, and made a speech in reply to William L. Yancey. One of his ablest efforts was his appeal in behalf of Clement L. Vallandigham (q.v.) in 1863, in the habeas corpus proceeding involving the question as to the power and duty of the judge to relieve Mr. ​Vallandigham from military confinement. He was defeated as the Democratic candidate for lieutenant-governor in 1863, and for congress in 1864. In 1873 he was elected to the State constitutional convention, but declined to serve.