OpenLLM-France/wikimedia huggingface dataset:
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XX/Chapter 14

Chapter XIV.—The Change in the Form of Faustus Caused by Simon.
When the person who had gone before gave this report, Peter looked to my father, and said: “You hear, Faustus; the change in your form has been caused by Simon the magician, as is now evident. For, thinking that a servantof the emperor was seeking him to punish him, he became afraid and fled, putting you into his own shape, that if you were put to death, your children might have sorrow.”  When my father heard this, he wept and lamented, and said:  “You have conjectured rightly, Peter. For Annubion, who is my dear friend, hinted his design to me; but I did not believe him, miserable man that I am, since I deserved to suffer.”

## Footnotes

* ↑ Inserted by conjecture.
* ↑ Part of this is supplied from the Recognitions.
* ↑ Inserted from the Recognitions.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XX/Chapter 18

Chapter XVIII.—Peter Promises to Restore to Faustus His Own Shape.
Then Peter promised to us to restore the shape of our father, and he said to him: “Faustus, you heard how matters stand with us. When, therefore, the deceptive shape which invests you has been useful to us, and you have assisted us in doing what I shall tell you to do, then I shall restore to you your true form, when you have first performed my commands.” And when my father said, “I shall do everything that is in my power most willingly; only restore to my own people my own form;” Peter answered, “You yourself heard with your own ears how those who went before me came back from Antioch, and said that Simon had been there, and had strongly excited the multitudes against me by calling me a magician and a murderer, a deceiver and a juggler, to such an extent that all the people there were eager to taste my flesh. You will do, then, as I tell you. You will leave Clement with me, and you will go before us into Antioch with your wife, and your sons Faustinus and Faustinianus. And some others will accompany you whom I deem capable of helping forward my design.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XX/Chapter 19

Chapter XIX.—Peter’s Instructions to Faustus.
“When you are with these in Antioch, while you look like Simon, proclaim publicly your repentance, saying, ‘I Simon proclaim this to you: I confess that all my statements in regard to Peter are utterly false;for he is not a deceiver, nor a murderer, nor a juggler; nor are any of the evil things true which I, urged on by wrath, said previously in regard to him. I myself therefore beg of you, I who have been the cause of your hatred to him, cease from hating him; for he is the true apostle of the true Prophet that was sent by God for the salvation of the world. Wherefore also I counsel you to believe what he preaches; for if you do not, your whole city will be utterly destroyed. Now I wish you to know for what reason I have made this confession to you. This night angels of God scourged me, the impious one, terribly, as being an enemy to the herald of the truth. I beseech you, therefore, do not listen to me, even if I myself should come at another time and attempt to say anything against Peter. For I confess to you I am a magician, I am a deceiver, I am a juggler. Yet perhaps it is possible for me by repentance to wipe out the sins which were formerly committed by me.’”

## Footnotes

* ↑ Amended according to Epitome.
* ↑ Partly filled up from Epitome and Recognitions.
* ↑ ms. reads, “I preach.”
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XX/Chapter 2

Chapter II.—The Two Ages.
And Peter said: “Listen, therefore, to the truth of the harmony in regard to the evil one. God appointed two kingdoms, and established two ages, determining that the present world should be given to the evil one, because it is small, and passes quickly away; but He promised to preserve for the good one the age to come, as it will be great and eternal. Man, therefore, He created with free-will, and possessing the capability of inclining to whatever actions he wishes. And his body consists of three parts, deriving its origin from the female; for it has lust, anger, and grief, and what is consequent on these. But the spirit not being uniform, but consisting of three parts, derives its origin from the male; and it is capable of reasoning, knowledge, and fear, and what is consequent on these.  And each of these triads has one root, so that man is a compound of two mixtures, the female and the male. Wherefore also two ways have been laid before him—those of obedience and disobedience to law; and two kingdoms, have been established,—the one called the kingdom of heaven, and the other the kingdom of those who are now kings upon earth. Also two kings have been appointed, of whom the one is selected to rule by law over the present and transitory world, and his composition is such that he rejoices in the destruction of the wicked. But the other and good one, who is the King of the age to come, loves the whole nature of man; but not being able to have boldness in the present world, he counsels what is advantageous, like one who tries to conceal who he really is.

## Footnotes

* ↑ A doubtful emendation of Wieseler’s for the senseless τριτογενές.  Possibly it may be for πρωτογενές, original, and is underived.
* ↑ An obvious correction of the ms. is adopted.
* ↑ We have changed αὐτός into ἀγαθός.
* ↑ [With these views compare the doctrine of pairs, as repeatedly set forth; Homily II. 33, 34; Recognitions, iii. 59, 60, etc.—R.]
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XX/Chapter 20

Chapter XX.—Faustus, His Wife, and Sons, Prepare to Go to Antioch.
When Peter suggested this, my father said:  “I know what you want; wherefore take no trouble. For assuredly I shall take good care, when I reach that place, to make such statements in regard to you as I ought to make.” And Peter again suggested: “When, then, you perceive the city changing from its hatred of me, and longing to see me, send information to me of this, and I shall come to you immediately. And when I arrive there, that same day I shall remove the strange shape which now invests you, and I shall make your own unmistakeably visible to your own people and to all others.” Saying this, he made his sons, my brothers, and our mother Mattidia to go along with him; and he also commanded some of his more intimate acquaintances to accompany him. But my mother was unwilling to go with him, and said: “I seem to be an adulteress if I associate with the shape of Simon; but if I shall be compelled to go along with him, it is impossible for me to recline on the same couch with him! But I do not know if I shall be persuaded to go along with him.” And while she was very unwilling to go, Annubion urged her, saying:  “Believe me and Peter, and the very voice itself, that this is Faustus your husband, whom I love not less than you. And I myself will goalong with him.” When Annubion said this, our mother promised to go with him.

## Footnotes

* ↑ We have changed εἶδε into εἶκε, and added καὶ εἶπε, according to the Recognitions.
* ↑ One word, τύχης, is superfluous.
* ↑ Supplied from the Recognitions.
# An Exposition of the Old and New Testament (1828)/Family Record

Family Record.
MARRIAGES.
Family Record.
BIRTHS.
Family Record.
BIRTHS.
Family Record.
DEATHS.
# An Exhortation

* "An Exhortation", in Prometheus Unbound; a lyrical drama in four acts with other poems (1820), by Percy Bysshe Shelley
* "An Exhortation", in The Complete Poetical Works of Percy Bysshe Shelley (1914)
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book X/Part 3

Chapter II.—Summary of the Opinions of Philosophers.
Having, therefore, embraced (a consideration of) the tenets of all the wise men among the Greeks in four books, and the doctrines propounded by the heresiarchs in five, we shall now exhibit the doctrine concerning the truth in one, having first presented in a summary the suppositions entertained severally by all. For the dogmatists of the Greeks, dividing philosophy into three parts, in this manner devised from time to time their speculative systems; some denominating their system Natural, and others Moral, but others Dialectical Philosophy. And the ancient thinkers who called their science Natural Philosophy, were those mentioned in book i. And the account which they furnished was after this mode: Some of them derived all things from one, whereas others from more things than one. And of those who derived all things from one, some derived them from what was devoid of quality, whereas others from what was endued with quality. And among those who derived all things from quality, some derived them from fire, and some from air, and some from water, and some from earth. And among those who derived the universe from more things than one, some derived it from numerable, but others from infinite quantities. And among those who derived all things from numerable quantities, some derived them from two, and others from four, and others from five, and others from six. And among those who derived the universe from infinite quantities, some derived entities from things similar to those generated, whereas others from things dissimilar. And among these some derived entities from things incapable of, whereas others from things capable of, passion. From a body devoid of quality and endued with unity, the Stoics, then, accounted for the generation of the universe. For, according to them, matter devoid of quality, and in all its parts susceptible of change, constitutes an originating principle of the universe. For, when an alteration of this ensues, there is generated fire, air, water, earth. The followers, however, of Hippasus, and Anaximander, and Thales the Milesian, are disposed to think that all things have been generated from one (an entity), endued with quality. Hippasus of Metapontum and Heraclitus the Ephesian declared the origin of things to be from fire, whereas Anaximander from air, but Thales from water, and Xenophanes from earth. “For from earth,” says he, “are all things, and all things terminate in the earth.”

## Footnotes

* ↑ Hippolytus in what follows is indebted to Sextus Empiricus.—Adv. Phys., x.
* ↑ See Karst., Fragm., viii. 45.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book X/Part 25

Chapter XXIV.—Hermogenes.
But one Hermogenes himself also being desirous of saying something, asserted that God made all things out of matter coeval with Himself, and subject to His design. For Hermogenes held it to be an impossibility that God should make the things that were made, except out of existent things.

## Footnotes

* ↑ Cruice considers that Theodoret has taken his account (Hær. Fab., i. 19) from this tenth book of The Refutation.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book X/Part 26

Chapter XXV.—The Elchasaites.
But certain others, introducing as it were some novel tenet, appropriated parts of their system from all heresies, and procured a strange volume, which bore on the title page the name of one Elchasai. These, in like manner, acknowledge that the principles of the universe were originated by the Deity. They do not, however, confess that there is but one Christ, but that there is one that is superior to the rest, and that He is transfused into many bodies frequently, and was now in Jesus. And, in like manner, these heretics maintain that at one time Christ was begotten of God, and at another time became the Spirit, and at another time was born of a virgin, and at another time not so. And they affirm that likewise this Jesus afterwards was continually being transfused into bodies, and was manifested in many (different bodies) at different times. And they resort to incantations and baptisms in their confession of elements. And they occupy themselves with bustling activity in regard of astrological and mathematical science, and of the arts of sorcery. But also they allege themselves to have powers of prescience.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book X/Part 24

Chapter XXIII.—Noetus and Callistus.
But in like manner, also, Noetus, being by birth a native of Smyrna, and a fellow addicted to reckless babbling, as well as crafty withal, introduced (among us) this heresy which originated from one Epigonus. It reached Rome, and was adopted by Cleomenes, and so has continued to this day among his successors.  Noetus asserts that there is one Father and God of the universe, and that He made all things, and was imperceptible to those that exist when He might so desire. Noetus maintained that the Father then appeared when He wished; and He is invisible when He is not seen, but visible when He is seen. And this heretic also alleges that the Father is unbegotten when He is not generated, but begotten when He is born of a virgin; as also that He is not subject to suffering, and is immortal when He does not suffer or die. When, however, His passion came upon Him, Noetus allows that the Father suffers and dies. And the Noetians suppose that this Father Himself is called Son, (and vice versa,) in reference to the events which at their own proper periods happen to them severally.
Callistus corroborated the heresy of these Noetians, but we have already carefully explained the details of his life. And Callistus himself produced likewise a heresy, and derived its starting-points from these Noetians,—namely, so far as he acknowledges that there is one Father and God, viz., the Creator of the universe, and that this (God) is spoken of, and called by the name of Son, yet that in substance He is one Spirit. For Spirit, as the Deity, is, he says, not any being different from the Logos, or the Logos from the Deity; therefore this one person, (according to Callistus,) is divided nominally, but substantially not so. He supposes this one Logos to be God, and affirms that there was in the case of the Word an incarnation. And he is disposed (to maintain), that He who was seen in the flesh and was crucified is Son, but that the Father it is who dwells in Him. Callistus thus at one time branches off into the opinion of Noetus, but at another into that of Theodotus, and holds no sure doctrine. These, then, are the opinions of Callistus.

## Footnotes

* ↑ Cruice suggests the addition of the words “and death,” in order to correspond with the remainder of the sentence. The punctuation followed above is conjectural, but gives substantially the meaning of the text as settled by Duncker.
* ↑ σταυρούμενον . The ms. reads κρατούμενον, which would mean seized or vanquished. The former yields no meaning, and the latter conveys an erroneous conception regarding the Blessed Lord, who, in yielding to suffering and death, showed Himself more than conqueror of both (John x. 17, 18).
# Anderson National Bank v. Luckett

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
321 U.S. 233
Anderson National Bank v. Luckett
Argued: Feb. 2, 1944. --- Decided: Feb 28, 1944
[Syllabus from pages 233-235 intentionally omitted]
Appeal from the Court of Appeals of the State of Kentucky.
Messrs. William Marshall Bullitt and Charles W. Milner, both of Louisville, Ky., for appellants.
Mr. Earl S. Wilson, of Frankfort, Ky., for appellees.
Mr. Clarence A. Linn, of San Francisco, Cal., for the State of California, as amicus curiae, by special leave of court.
Mr. Chief Justice STONE delivered the opinion of the court.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Anderson v. Atchison, Topeka, & Santa Fe Railway Company

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
333 U.S. 821
Anderson v. Atchison, Topeka, & Santa Fe Railway Company
Certiorari Granted and Judgment Reversed April 26, 1948.
Mr. Clifton Hildebrand, of Oakland, Cal., for petitioner.
Frank B. Belcher, of Los Angeles, Cal., for respondent.
PER CURIAM.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Anderson v. Atherton/Opinion of the Court

* Court Documents
* Case Syllabus
* Opinion of the Court
United States Supreme Court
302 U.S. 643
Anderson v. Atherton
The Court is of the opinion that the Circuit Court of Appeals was in error in ruling that, in the absence of a cross appeal, the question whether common law liability for negligence would support the decree was not before the court for review. United States v. American Railway Express Co., 265 U.S. 425, 435, 436, 44 S.Ct. 560, 68 L.Ed. 1087; Langnes v. Green, 282 U.S. 531, 538, 539, 51 S.Ct. 243, 75 L.Ed. 520; Public Service Commission v. Havemeyer, 296 U.S. 506, 509, 56 S.Ct. 360, 80 L.Ed. 357; United States v. Curtiss-Wright Corporation, 299 U.S. 304, 330, 57 S.Ct. 216, 81 L.Ed. 255; Morley Construction Co. v. Maryland Casualty Co., 300 U.S. 185, 191, 57 S.Ct. 325, 81 L.Ed. 593. The decree of the Circuit Court of Appeals is reversed and the cause is remanded to that court for the determination of that question.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Anderson v. Abbott

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
321 U.S. 349
Anderson v. Abbott
Argued: Jan. 12, 13, 1944. --- Decided: March 6, 1944
See 321 U.S. 804, 64 S.Ct. 845.
[Syllabus from pages 349-351 intentionally omitted] Mr. Robert S. Marx, of Cincinnati, Ohio for petitioner.
Mr. Allen P. Dodd, of Louisville, Ky., for respondents.
Mr. Justice DOUGLAS delivered the opinion of the Court.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Anderson v. Atherton

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
302 U.S. 643
Anderson v. Atherton
Messrs. E. B. Stroud and Maurice E. Purnell, both of Dallas, Tex., for petitioner.
Messrs. Newton D. Baker and Howard F. Burns, both of Cleveland, Ohio, for respondents.
PER CURIAM.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Anderson v. Alabama

* related portals: Supreme Court of the United States.
* sister projects: Wikipedia article, Wikidata item.
United States Supreme Court
366 U.S. 208
Anderson v. Alabama
Jack Greenberg (Peter A. Hall, Fred D. Gray, Orzell Billingsley and Thurgood Marshall, on the briefs), for petitioner.
David W. Clark, Asst. Atty. Gen. of Alabama (MacDonald Gallion, Atty. Gen. on the briefs), for respondent.
Mr. Jack Greenberg, New York City, for petitioner.
Mr. David W. Clark, Montgomery, Ala., for respondent.
On Writ of Certiorari to the Court of Appeals of Alabama.
PER CURIAM.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Anderson v. Alabama/Opinion of the Court

* Court Documents
* Case Syllabus
* Opinion of the Court
United States Supreme Court
366 U.S. 208
Anderson v. Alabama
The judgment is reversed. Pierre v. Louisiana, 306 U.S. 354, 59 S.Ct. 536, 83 L.Ed. 757; Cassell v. Texas, 339 U.S. 282, 70 S.Ct. 629, 94 L.Ed. 839; Hernandez v. Texas, 347 U.S. 475, 74 S.Ct. 667, 98 L.Ed. 866.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Ante-Nicene Fathers/Volume VII/Lactantius/The Divine Institutes/Book IV/Chap. II

Chap. II.—Where Wisdom is to Be Found; Why Pythagoras and Plato Did Not Approach the Jews.
Wherefore, if they were not wise who were so called, nor those of later times, who did not hesitate to confess their want of wisdom, what remains but that wisdom is to be sought elsewhere, since it has not been found where it was sought. But what can we suppose to have been the reason why it was not found, though sought with the greatest earnestness and labour by so many intellects, and during so many ages, unless it be that philosophers sought for it out of their own limits? And since they traversed and explored all parts, but nowhere found any wisdom, and it must of necessity be somewhere, it is evident that it ought especially to be sought there where the title of folly appears; under the covering of which God hides the treasury of wisdom and truth, lest the secret of His divine work should be exposed to view. Whence I am accustomed to wonder that, when Pythagoras, and after him Plato, inflamed with the love of searching out the truth, had penetrated as far as to the Egyptians, and Magi, and Persians, that they might become acquainted with their religious rites and institutions (for they suspected that wisdom was concerned with religion), they did not approach the Jews only, in whose possession alone it then was, and to whom they might have gone more easily. But I think that they were turned away from them by divine providence, that they might not know the truth, because it was not yet permitted for the religion of the true God and righteousness to become known to men of other nations. For God had determined, as the last time drew near, to send from heaven a great leader, who should reveal to foreign nations that which was taken away from a perfidious and ungrateful people. And I will endeavour to discuss the subject in this book, if I shall first have shown that wisdom is so closely united with religion, that the one cannot be separated from the other.

## Footnotes

* ↑ See 1 Cor. i. 20–22.
* ↑ [“Thou art a God that hidest thyself,” Isa xlv. 15. Wisdom must be searched after as hidden treasure.]
* ↑ See Eph. i. 9, 10; Col. i. 26, 27. [This is a mysterious truth: God’s election of men and nations has been according to their desire to be enlightened. Christ must be the “Desire of Nations.”]
* ↑ The last time is the last dispensation, the time of the new covenant. Heb. i. 2.
* ↑ See Isa. lv. 4: “Behold, I have given Him for a leader and commander to the people.”
* ↑ Matt. xxi.
# Ante-Nicene Fathers/Volume VII/Lactantius/The Divine Institutes/Book IV/Chap. IX

Chap. IX.—Of the Word of God.
But the Greeks speak of Him as the Logos, more befittingly than we do as the word, or speech: for Logos signifies both speech and reason, inasmuch as He is both the voice and the wisdom of God. And of this divine speech not even the philosophers were ignorant, since Zeno represents the Logos as the arranger of the established order of things, and the framer of the universe: whom also He calls Fate, and the necessity of things, and God, and the soul of Jupiter, in accordance with the custom, indeed, by which they are wont to regard Jupiter as God. But the words are no obstacle, since the sentiment is in agreement with the truth. For it is the spirit of God which he named the soul of Jupiter. For Trismegistus, who by some means or other searched into almost all truth, often described the excellence and majesty of the word, as the instance before mentioned declares, in which he acknowledges that there is an ineffable and sacred speech, the relation of which exceeds the measure of man’s ability. I have spoken briefly, as I have been able, concerning the first nativity. Now I must more fully discuss the second, since this is the subject most controverted, that we may hold forth the light of understanding to those who desire to know the truth.

## Footnotes

* ↑ λόγος.