OpenLLM-France/wikimedia huggingface dataset:
# Omniana/Volume 1/St. Romuald

25. St. Romuald.
In the second volume of the Annual Anthology, is a tale of St. Romuald, stating that the Spaniards meant to murder him for the sake of securing his relicks. Andrews is referred to in his Chronological History of England, and he follows St. Foix. The circumstance happened in Aquitain. St. Foix liked the story, but did not like to relate it of the French, and so fathered it upon the Spaniards. ​It is such writers as St. Foix who have brought a general suspicion upon French literature. The design of the peasants is called Impia pietas by S. Pietro Damiano.
St. Romuald's father took the habit of St. Benedict as well as his son; he did not like a monastic life and was devising means how to get his vows repealed, and return once more into the world. The monks of his convent wrote in all haste for Romuald, who ordered him down into the dungeon, put him in the stocks, had him well flogged, and dietted him upon bread and water, till he brought him to such a state of godliness, that he was favoured with extasies and revelations. Impia pietas might have been said of this also! We are, however, only told, that it is a thing not to be imitated, unless by persons who are impelled by a superior power, as it is believed St. Romuald was. The fifth commandment is as little respected by Popery as the second.
​This St. Romuald, who was the founder of the Camaldulenses, must not be confounded (as sometimes has been the case) with the St. Rumbald, of whom many traces remain in England. Little Rumbald was a far more extraordinary fellow; he was the son of S. Kineburga, daughter of king Penda, of Mercia, and wife of the Northumbrian king Alfred. The saintling lived only three days, during which time he wrought miracles and made his will, by which he bequeathed his body to be kept one year at King's Sutton, the place of his birth; two years at Brackley, in Northamptonshire; and then to be deposited for ever at Buckingham. The executors seem to have disregarded these injunctions, for it was not translated to Brackley till three years after his death, and there it was detained;—circumstances which render it probable that the will was never proved at Doctors Commons; this is to be regretted, ​for it would have been the greatest curiosity there.
# Omniana/Volume 1/St. Vitus

162. St. Vitus.
Dr. Reid says it is remarkable that St. Vitus is no where to be found in the Romish kalendar; and he supposes that from "some misunderstanding or inaccuracy of manuscript chorea invita, the original and genuine name of the disease called St. Vitus's Dance, was read and copied chorea St. Viti"
​This is very probable; St. Vitus himself, who though not in the calendar, is well known in hagiology, has undergone a change equally remarkable, having not only been canonized among christians, but also deified among pagans. He is said to have been a native of Lycia, and to have suffered martyrdom under Diocletian; Fulrad, Abbot of St. Dennis, and chaplain to king Pepin and Charleman, got scent of his relics, and translated them to St. Dennis. As long as they remained there they were the palladium of France, and that country prospered in all its undertakings. But after Lewis the Pious in the 9th century founded the monastery of Corbeya, in Saxony, for his uncle St. Adelard, the Abbot Werner, who succeeded him, obtained permission from that Emperor to remove the body to this new foundation, and from that hour the fortunes of Saxony began to wax, and those of the race of Charleman to wane. The monks of Corbeya ​preached among the Russians and other Slavonic nations, among whom St. Vitus worked so many miracles, that after all other vestiges of Christianity had been lost among them, they continued their devotion to him, and metamorphosed him into a God who was worshipped by all the Northern Pagans, under the name of Swantowith.
Saxo Grammaticus (l. 14) describes this Idol as his image existed in the city of Arkon,.. a four headed figure, of which a print derived from this description may be seen in Sammes, p. 455. His white horse was famous, "peculiarem albi coloris equum titulo possidebat, cujus jubæ aut caudæ pilos convellere nefarium ducebatur. Hunc soli sacerdoti pascendi insidendique jus erat, ne divini animalis usus, quo frequentior, hoc vilior, haberetur. In hoc equo, opinione Rugiæ, Suantovitus adversum sacrorum suorum hostes bella gerere credebatur. Cujus rei ​præcipuum argumentum extabat, quod is nocturno tempore stabulo insistens, adeo plerumque manè sudore ac luto respersus videbatur, tanquam ab exercitatione veniendo magnorum itinerum spatium percurrisset.
Sammes traces the white horse of the Saxon arms to this superstition. Those which we see cut on the side of chalk hills in the South-west of England (Wessex) are not improbably derived from the same cause, and the pedigree of the white horse of Hanover perhaps extends to the same origin,
* ↑ Monthly Magazine, Dec, 1810,
* ↑ Yepes, T.4, ff. 21.,5, ff, 41,
# Omniana/Volume 1/Steam Engines

12. Steam Engines.
Silvester II. (who is commonly called pope Silvester, being the most notorious of the name,) made clocks and organs which were worked by steam. The old historian explains intelligibly to us what he did not understand himself: fecit arte mechanica orologium, et organa hydraulica, ubi, mirum in modum, per aquæ calefactæ violentiam, implet ventus emergens concavitem barbiti, et permulti foratiles tractus æreæ fistulæ modulatos clamores emittunt.
Prideaux (an older author than the biographer of Mahomet, but resembling him in blind and brutal bigotry) classes Silvester among the Egyptian magicians, by no means the worst of the orders into which he has distributed the popes.
Yepes, t. 5. ff. 255. Vincentius Belvacensis, c. 24. c. 98, quoted, and the continuator of Bede c. 2. c 14.
# Omniana/Volume 1/Steel Mirrors for assisting the Sight

57. Steel Mirrors for assisting the sight.
In an old and rare Spanish book, known by the title of "Las Preguntas del Almirante." there are these two coplas.
Pergunta 247.
Los que acostumbran al estudiar y hallan el molde a la vista danoso, dan por remedio el mas provechoso en un fino espejo de azero mirar. Y pues vos en esto ya soys tan artista, sabed que esta dubda me tiene perplexo, de espejo que es concavo, o plano, o convexo, qual dellos mejor conserva la vista?
Repuesta del Auctor.
A mi me paresce sin otra revista que el espejo plano es mas conveniente, porque a los ojos, si mucho no dista, reflecte los rayos mas perfetamente. Porque el convejo por su derredor difunde los rayos que son visuales, y el concavo en si incluye los tales, por tanto el mas plano es mucho mejor.
​The Letrado, who propounds the question, says, that those persons who are accustomed to study, and find that the print hurts their eyes, recommend looking in a fine steel mirror as the best remedy, and he enquires what mirror will preserve the sight best... plane, concave, or convex. The author replies, that the plane mirror is best. This is the sum of the two coplas which I have given at full. In what manner can such a mirror possibly have been used?
As Nicolas Antonio did not know the name of the author from whose very singular work this is extracted, it may be worth while to mention, that it appears by an acrostic at the beginning of the sixth part, to have been Fray Luys d'Escobar. The book was first licensed in 1543, but he complains that it had been printed out of the kingdom without his knowledge, and in an incorrect state.
# November Blue

* Meynell, Alice (1920), "November Blue" in The year's at the spring.
* Meynell, Alice (1921), "November Blue" in Poems.
# November (Bryant)

Yet one smile more, departing, distant sun! One mellow smile through the soft vapoury air, Ere, o'er the frozen earth, the loud winds ran, Or snows are sifted o'er the meadows bare. One smile on the brown hills and naked trees, And the dark rocks whose summer wreaths are cast, And the blue Gentian flower, that, in the breeze, Nods lonely, of her beauteous race the last. Yet a few sunny days, in which the bee Shall murmur by the hedge that skim the way, The cricket chirp upon the russet lea, And man delight to linger in thy ray. Yet one rich smile, and we will try to bear The piercing winter frost, and winds, and darkened air.
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# November (Stoddard)

Featured in Vol 2., No.6 of The Atlantic Monthly
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
November.
Much have I spoken of the faded leaf; Long have I listened to the wailing wind, And watched it ploughing through the heavy clouds; For autumn charms my melancholy mind.
When autumn comes, the poets sing a dirge: The year must perish; all the flowers are dead; The sheaves are gathered; and the mottled quail Runs in the stubble, but the lark has fled!
Still, autumn ushers in the Christmas cheer, The holly-berries and the ivy-tree: They weave a chaplet for the Old Year's heir; These waiting mourners do not sing for me!
I find sweet peace in depths of autumn woods, Where grow the ragged ferns and roughened moss; The naked, silent trees have taught me this,— The loss of beauty is not always loss!
# November (Teasdale)

* Teasdale, Sara (1911), "November" in Helen of Troy and Other Poems.
* Teasdale, Sara (1917), "November" in Love Songs.
# Novelle

English-language translations of Novelle include:
* "Novelle" translated by Thomas Carlyle (1832) (transcription project)
* "A Tale" unidentified translator (1901)
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 103

Letter CIII.
To the people of Satala.
The Lord has answered the prayer of His people and has given them, by my humble instrumentality, a shepherd worthy of the name; not one making traffic of the word, as many do, but competent to give full satisfaction to you, who love orthodoxy of doctrine, and have accepted a life agreeable to the Lord’s commands, in the name of the Lord, Who has filled him with His own spiritual graces.

## Footnotes

* ↑ Of the same date as the preceding.
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 109

Letter CIX.
To the Count Helladius.
I shrink from troubling your good nature, on account of the greatness of your influence, for fear of seeming to make an unwarrantable use of your friendship; however, the necessity of the case prevents my holding my peace. Our sister, who is a relative of mine, and now in the sorrowful position of a widow, has to look after the affairs of her orphan boy. On seeing her above measure oppressed by intolerable responsibilities, I felt great compassion for her, and, feeling deeply on the subject, I have hastened to invoke your aid, in order that you may, if possible, deign to support the messenger whom she has sent, to the end that when she has paid what she promised in person in my presence, she may be freed from any further pressure. She had agreed that she should be relieved from the interest on payment of the capital. Now, however, those who are looking after the affairs of her heirs are trying to exact the payment of the interest as well as that of the capital. The Lord, you know, makes the care of widows and orphans His own, and so do you strive to use your best endeavours in this matter, in the hope of the recompense which God Himself will give you. I cannot help thinking that, when our admirable and kindly prefect has heard of the discharge of the capital, he will feel for this afflicted and unhappy house now stricken to the knee, and no longer able to cope with the injuries inflicted upon it. Pardon, then, the necessity which compels me to intrude upon you; and give your help in this matter, in proportion to the power which Christ has given you, good and true man as you are, and using your talents for the best.

## Footnotes

* ↑ Of the same date as the preceding.
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 104

Letter CIV.
To the prefect Modestus.
Merely to write to so great a man, even though there be no other reason, must be esteemed a great honour. For communication with personages of high distinction confers glory upon all to whom it is permitted. My supplication, however, is one which I am driven by necessity to make to your excellency, in my great distress at the condition of my whole country. Bear with me, I beg you, kindly and in accordance with your own characters and reach a helping hand to my country, now beaten to the knee. The immediate object of my entreaty is as follows. By the old census, the clergy of God, presbyters and deacons, were left exempt. The recent registrars, however, without any authority from your lordship, have enrolled them, except that in some cases a few were granted immunity on the score of age. I ask, then, that you will leave us this memorial of your beneficence, to preserve through all coming time your good fame; that in accordance with the old law the clergy be exempt from contribution. I do not ask the remission to be conceded personally and individually to those who are now included, in which case the grace will pass to their successors, who may not always be worthy of the sacred ministry. I would suggest that some general concession be made to the clergy, according to the form in the open register, so that the exemption may be given in each place to ministers by the rulers of the Church. This boon is sure to bring undying glory to your excellency for your good deeds, and will cause many to pray for the imperial house. It will also really be profitable to the government, if we afford the relief of exemption, not generally to all the clergy, but to those who from time to time are in distress. This, as any one who chooses may know, is the course we actually pursue when we are at liberty.

## Footnotes

* ↑ Placed in 372.
* ↑ On the rating of the clergy.
* ↑ τοῦς τοῦ θεοῦ ἱερωμένους, πρεσβυτέρους καὶ διακόνους.. The Ben. note points out that the words priests and deacons probably crept into the mss., in all of which it is found, from the margin, inasmuch as by ἱερωμένους and cognate words Basil means the whole clergy. cf. Letter liv. and note on p. 157.
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 11

Letter XI.
Without address. To some friends.
After by God’s grace I had passed the sacred day with our sons, and had kept a really perfect feast to the Lord because of their exceeding love to God, I sent them in good health to your excellency, with a prayer to our loving God to give them an angel of peace to help and accompany them, and to grant them to find you in good health and assured tranquillity, to the end that wherever your lot may be cast, I to the end of my days, whenever I hear news of you, may be gladdened to think of you as serving and giving thanks to the Lord. If God should grant you to be quickly freed from these cares I beg you to let nothing stand in the way of your coming to stay with me. I think you will find none to love you so well, or to make more of your friendship. So long, then, as the Holy One ordains this separation, be sure that you never lose an opportunity of comforting me by a letter.

## Footnotes

* ↑ Of the same period as X.
* ↑ Possibly to Olympius, the recipient of XII. cf. Letter ccxi.
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 110

Letter CX.
To the prefect Modestus.
In kindly condescending to come down to me you give me great honour and allow me great freedom; and these in like, aye and in greater, measure, I pray that your lordship may receive from our good Master during the whole of your life. I have long wanted to write to you and to receive honour at your hands, but respect for your great dignity has restrained me, and I have been careful lest I should ever seem to abuse the liberty conceded to me. Now, however, I am forced to take courage, not only by the fact of my having received permission from your incomparable excellency to write, but also by the necessity of the distressed. If, then, prayers of even the small are of any avail with the great, be moved, most excellent sir, of your good will to grant relief to a rural population now in pitiable case, and give orders that the tax of iron, paid by the inhabitants of iron-producing Taurus, may be made such as it is possible to pay. Grant this, lest they be crushed once for all, instead of being of lasting service to the state. I am sure that your admirable benevolence will see that this is done.

## Footnotes

* ↑ Placed in 372.
* ↑ On the tribute of iron paid in Mount Taurus.
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 105

Letter CV.
To the deaconesses, the daughters of Count Terentius.
On coming to Samosata I expected to have the pleasure of meeting your excellencies, and when I was disappointed I could not easily bear it. When, I said, will it be possible for me to be in your neighbourhood again? When will it be agreeable to you to come into mine? All this, however, must be left to the Lord’s will. As to the present, when I found that my son Sophronius was setting out to you, I gladly delivered him this letter, to convey you my salutation, and to tell you how, by God’s grace, I do not cease to remember you, and to thank the Lord on your behalf, in that you are goodly scions of a goodly stock, fruitful in good works, and verily like lilies among thorns. Surrounded as you are by the terrible perversity of them that are corrupting the word of truth, you do not give in to their wiles; you have not abandoned the apostolic proclamation of faith, you have not gone over to the successful novelty of the day. Is not this cause of deep thankfulness to God? Shall not this rightly bring you great renown? You have professed your faith in Father, Son and Holy Ghost. Do not abandon this deposit; the Father—origin of all; the Son—Only begotten, begotten of Him, very God, Perfect of Perfect, living image, shewing the whole Father in Himself; the Holy Ghost, having His subsistence of God, the fount of holiness, power that gives life, grace that maketh perfect, through Whom man is adopted, and the mortal made immortal, conjoined with Father and Son in all things in glory and eternity, in power and kingdom, in sovereignty and godhead; as is testified by the tradition of the baptism of salvation.
But all who maintain that either Son or Spirit is a creature, or absolutely reduce the Spirit to ministerial and servile rank, are far removed from the truth. Flee their communion. Turn away from their teaching. They are destructive to souls. If ever the Lord grant us to meet, I will discourse to you further concerning the faith, to the end that you may perceive at once the power of the truth and the rottenness of heresy by Scriptural proof.

## Footnotes

* ↑ Placed in 372.
* ↑ cf. Letter xcix. and note.
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 106

Letter CVI.
To a soldier.
I have many reasons for thanking God for mercies vouchsafed to me in my journey, but I count no blessing greater than the knowledge of your excellency, which has been permitted me by our good Lord’s mercy. I have learnt to know one who proves that even in a soldier’s life it is possible to preserve the perfection of love to God, and that we must mark a Christian not by the style of his dress, but by the disposition of his soul. It was a great delight to me to meet you; and now, whenever I remember you, I feel very glad. Play the man; be strong; strive to nourish and multiply love to God, that there may be given you by Him yet greater boons of blessing. I need no further proof that you remember me; I have evidence in what you have done.

## Footnotes

* ↑ Placed in 372.
* ↑ Among others, conspicuous instances of the statement in the text are Cornelius, St. Martin, John de Joinville, Peter du Terreil, Sieur de Bayard, Henry Havelock, and Charles Gordon.
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 107

Letter CVII.
To the Widow Julitta.
I was grieved to find on reading your ladyship’s letter that you are involved in the same difficulties. What is to be done to men who show such a shifty character, saying now one thing now another and never abiding in the same pledges? If, after the promises made in my presence, and in that of the ex-prefect, he now tries to shorten the time of grace as though nothing had been said, he does seem to have lost, as far as I am concerned, all sense of shame. Nevertheless I wrote to him, rebuking him, and reminding him of his promises. I wrote also to Helladius, who is of the household of the prefect, that information might be given through him about your affairs. I hesitated myself to make so free with an officer of such importance, on account of my never having yet written to him about my own private affairs and my fearing some adverse decision from him, great men, as you know, being easily annoyed about such matters. If, however, any good is to be done in the matter, it will be through Helladius, an excellent man, well disposed towards me, fearing God, and having perfectly free access to the prefect. The Holy One is able to deliver you from all affliction, if only truly and sincerely we fix all our hope on Him.

## Footnotes

* ↑ Placed in 372.
* ↑ On the pressure put upon her by the guardian of her heirs.
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 108

Letter CVIII.
To the guardian of the heirs of Julitta.
I am very much astonished to hear that, after the kind promises which you made and which were only such as might be expected from your generous character, you have now forgotten them and are putting violent and stern pressure on our sister. What to think, under the circumstances, I really do not know. I know from many who have experienced your liberality, and bear testimony to it, how great it is; and I remember the promises which you made before me and the ex-prefect. You said that you were naming a shorter time in writing, but that you would grant a longer term of grace, from your wish to meet the necessities of the case, and do a favour to the widow, who is now compelled to pay out of her substance such a large sum of money at once. What is the cause of this change I cannot imagine. However, whatever it is, I beg you to be mindful of your own generous character, and to look to the Lord Who requites good deeds. I beg you to grant the time of remission, which you promised at the outset, that they may be able to sell their property and discharge the debt. I perfectly well remember that you promised, if you received the sum agreed on, to restore to the widow all the stipulated documents, as well those which had been executed before the magistrates as the private papers. I do beg you then, honour me and win great blessing for yourself from the Lord. Remember your own promises, recognizing that you are human and must yourself look for that time when you will need God’s help. Do not shut yourself off from that help by your present severity; but, by showing all kindness and clemency to the afflicted, attract God’s pity to yourself.

## Footnotes

* ↑ Placed in 372.