OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book XII/Chapter 22

Chapter 22.—That God Foreknew that the First Man Would Sin, and that He at the Same Time Foresaw How Large a Multitude of Godly Persons Would by His Grace Be Translated to the Fellowship of the Angels.
And God was not ignorant that man would sin, and that, being himself made subject now to death, he would propagate men doomed to die, and that these mortals would run to such enormities in sin, that even the beasts devoid of rational will, and who were created in numbers from the waters and the earth, would live more securely and peaceably with their own kind than men, who had been propagated from one individual for the very purpose of commending concord. For not even lions or dragons have ever waged with their kind such wars as men have waged with one another. But God foresaw also that by His grace a people would be called to adoption, and that they, being justified by the remission of their sins, would be united by the Holy Ghost to the holy angels in eternal peace, the last enemy, death, being destroyed; and He knew that this people would derive profit from the consideration that God had caused all men to be derived from one, for the sake of showing how highly He prizes unity in a multitude.

## Footnotes

* ↑  “Quando leoni Fortior eripuit vitam leo? quo nemore unquam Exspiravit aper majoris dentibus apri? Indica tigris agit rabida cum tigride pacem Perpetuam; sævis inter se convenit ursis. Ast homini,”etc. Juvenal, Sat. xv. 160—5. —See also the very striking lines which precede these.
# Men-at-the-Bar/Jervis, Hon. William Monk

​Jervis, Hon. William Monk, B.C.L., Trin. Coll., Oxon, 1852, from Eton, capt. 3rd Staff, militia 1870-6, had a warrant for the precedency of the son of a viscount 13 Feb., 1860, J.P. Derbyshire, a student of the Inner Temple 7 Nov., 1849 (then aged 22), called to the bar 6 June, 1853 (2nd son of Hon. William Jervis, of Medford Hall, co. Staff.); born 25 Jan., 1827; married thrice (see Foster's Peerage, V. St. Vincent). :Quarndon, co. Derby.
# Men-at-the-Bar/Jervoise, Francis Michael Ellis

​Jervoise, Francis Michael Ellis, M.A., Merton Coll., Oxon, 1870, an Etonian, a member of the Western circuit, late capt. Hants yeomanry, J.P. Hants and Wilts, lord of the manor of Herriard, a student of the Inner Temple 3 July, 1865 (then aged 20), called to the bar 17 Nov., 1869 (eldest son of late Francis Jervoise Ellis-Jervoise, Esq., of Herriard Park, Hants); born 29 Sept., 1844; married 25 Jan., 1872, Rachel Mary, youngest dau. of George E. Eyre, Esq., of Warrens, Wilts, and has issue. :Herriard Park, Basingstoke; The Moat, Britford, Wilts.
# Men-at-the-Bar/Jessel, Sir Charles James, Bart.

​Jessel, Sir Charles James, Bart., B.A., Balliol Coll., Oxon, 1884, a student of Lincoln's Inn 24 March, 1881 (then aged 20), called to the bar 29 April, 1885 (eldest son of Rt. Hon. Sir George Jessel, Bart., master of the Rolls, and of Lincoln's Inn, bencher, dec.); born , 1861.
    Ladham House, Goudhurst, Kent; 10, Hude Park Gardens, W.; Garrick Club.
# Men-at-the-Bar/Jeudwine, John Wynne

​Jeudwine, John Wynne, LL.B. St. John's Coll., Camb., a member of the Oxford circuit, a student of Lincoln's Inn 19 Jan., 1874 (then aged 21), called to the bar 3 July, 1878 (younger son of late George Jeudwine, of Lincoln's Inn, bar.-at-law); born , 1853. :38, Eastbourne Terrace, W.
# Men-at-the-Bar/Joaquim, Joaquim Parsick

​Joaquim, Joaquim Parsick, F.R.G.S., a student of the Middle Temple 1 Nov., 1875, called to the bar 15 May, 1878 (2nd son of Parsick Joaquim, late of Singapore, Straits Settlements, merchant); born , . :Singapore.
# Men-at-the-Bar/Jodrell, Neville Paul

​Jodrell, Neville Paul, B.A., Trin. Coll., Oxon, 1882, a student of the Inner Temple 22 Nov., 1880 (then aged 22), called to the bar 17 June, 1885 (only son of late Neville Jodrell, gent., of Gislingham, Suffolk); born , 1858.
    Gislingham, Suffolk.
# Men-at-the-Bar/Jervis, Theodore

​Jervis, Theodore, a student of the Middle Temple 6 Nov., 1844, called to the bar 30 April, 1857 (eldest surviving son of William Paxton Jervis, Esq., of Cadogan Place, London); born , .
# Men-at-the-Bar/Jessop, Thomas

​Jessop, Thomas, M.A., Trin. Coll., Camb., 1865, B.A. (senior optime) 1860, late capt. Scots greys, formerly of 2nd dragoons, J.P. Yorks West Riding, a student of the Middle Temple 5 May, 1870, called to the bar 30 April, 1874 (only surviving son of late George Jessop, of Howley, Yorks, gent.); born , 1835. :Howley, near Huddersfield; United University, Army & Navy, and Naval & Military Clubs.
# Men-at-the-Bar/Jeune, Francis Henry

​Jeune, Francis Henry, M.A. Balliol Coll., fellow Hertford Coll., Oxon, chancellor of the diocese of Gloucester and Bristol 1885, and of dioceses of St. David's and Bangor, official of archdeaconry of Essex, a member of the South-eastern circuit, a student of the Inner Temple 16 Jan., 1864 (then aged 20), called to the bar 17 Nov., 1868 (eldest son of Rt. Rev. Francis Jeune, late bishop of Peterborough); born , 1844; married 16 Aug., 1881, Susan Mary Elizabeth, widow of Hon. John Constantine Stanley, eldest dau. of late Keith William Stewart-Mackenzie, Esq., of Seaforth, co. Ross, and has issue (see Foster's Peerage, E. Galloway). :Hare Hatch Lodge, Twyford, Berks; Arlington Manor, near Newbury; 37, Wimpole Street, W.
# Men-at-the-Bar/Jobling, Alfred

​Jobling, Alfred, a student of the Inner Temple 16 Nov., 1859 (then aged 19), called to the bar 17 Nov., 1862 (eldest son of Mark Lambert Jobling, of Newcastle-upon-Tyne, gent.); born , 1840. :Seaton Lodge, Newcastle-on-Tyne.
# Nicene and Post-Nicene Fathers: Series I/Volume I/Confessions/Book VI

Book VI.
Attaining his thirtieth year, he, under the admonition of the discourses of Ambrose, discovered more and more the truth of the Catholic doctrine, and deliberates as to the better regulation of his life.

## Contents

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
* Chapter 10
* Chapter 11
* Chapter 12
* Chapter 13
* Chapter 14
* Chapter 15
* Chapter 16
# Nicene and Post-Nicene Fathers: Series I/Volume I/Confessions/Book V/Chapter 4

Chapter IV.—That the Knowledge of Terrestrial and Celestial Things Does Not Give Happiness, But the Knowledge of God Only.
7. Doth, then, O Lord God of truth, whosoever knoweth those things therefore please Thee? For unhappy is the man who knoweth all those things, but knoweth Thee not; but happy is he who knoweth Thee, though these he may not know. But he who knoweth both Thee and them is not the happier on account of them, but is happy on account of Thee only, if knowing Thee he glorify Thee as God, and gives thanks, and becomes not vain in his thoughts. But as he is happier who knows how to possess a tree, and for the use thereof renders thanks to Thee, although he may not know how many cubits high it is, or how wide it spreads, than he that measures it and counts all its branches, and neither owns it nor knows or loves its Creator; so a just man, whose is the entire world of wealth, and who, as having nothing, yet possesseth all things by cleaving unto Thee, to whom all things are subservient, though he know not even the circles of the Great Bear, yet it is foolish to doubt but that he may verily be better than he who can measure the heavens, and number the stars, and weigh the elements, but is forgetful of Thee, “who hast set in order all things in number, weight, and measure.”

## Footnotes

* ↑ What a contrast does his attitude here present to his supreme regard for secular learning before his conversion! We have constantly in his writings expressions of the same kind. On Psalm ciii. he dilates lovingly on the fount of happiness the word of God is, as compared with the writings of Cicero, Tully, and Plato; and again on Psalm xxxviii. he shows that the word is the source of all true joy. So likewise in De Trin. iv. 1: “That mind is more praiseworthy which knows even its own weakness, than that which, without regard to this, searches out and even comes to know the ways of the stars, or which holds fast such knowledge already acquired, while ignorant of the way by which itself to enter into its own proper health and strength.…Such a one has preferred to know his own weakness, rather than to know the walls of the world, the foundations of the earth, and the pinnacles of heaven.” See iii. sec. 9, note, above.
* ↑ Rom. i. 21.
* ↑ Prov. xvii. 6, in the LXX.
* ↑ 2 Cor. vi. 10.
* ↑ Wisd. xi. 20.
# More Celtic Fairy Tales/The Tail

Notes to tale 46
The Tail.
HERE was a shepherd once who went out to the hill to look after his sheep. It was misty and cold, and he had much trouble to find them. At last he had them all but one; and after much searching he found that one too in a peat hag, half drowned; so he took off his plaid, and bent down and took hold of the sheep's tail, and he pulled! The sheep was heavy with water, and he could not lift her, so he took off his coat and he pulled!! but it was too much for him, so he spit on his hands, and took a good hold of the tail and he PULLED!! and the tail broke! and if it had not been for that this tale would have been a great deal longer.
# Nicene and Post-Nicene Fathers: Series I/Volume II/On Christian Doctrine/Book II/Chapter 14

Chapter 14.—How the Meaning of Unknown Words and Idioms is to Be Discovered.
21. About ambiguous signs, however, I shall speak afterwards. I am treating at present of unknown signs, of which, as far as the words are concerned, there are two kinds. For either a word or an idiom, of which the reader is ignorant, brings him to a stop. Now if these belong to foreign tongues, we must either make inquiry about them from men who speak those tongues, or if we have leisure we must learn the tongues ourselves, or we must consult and compare several translators.  If, however, there are words or idioms in our own tongue that we are unacquainted with, we gradually come to know them through being accustomed to read or to hear them. There is nothing that it is better to commit to memory than those kinds of words and phrases whose meaning we do not know, so that where we happen to meet either with a more learned man of whom we can inquire, or with a passage that shows, either by the preceding or succeeding context, or by both, the force and significance of the phrase we are ignorant of, we can easily by the help of our memory turn our attention to the matter and learn all about it. So great, however, is the force of custom, even in regard to learning, that those who have been in a sort of way nurtured and brought up on the study of Holy Scripture, are surprised at other forms of speech, and think them less pure Latin than those which they have learnt from Scripture, but which are not to be found in Latin authors.  In this matter, too, the great number of the translators proves a very great assistance, if they are examined and discussed with a careful comparison of their texts. Only all positive error must be removed. For those who are anxious to know, the Scriptures ought in the first place to use their skill in the correction of the texts, so that the uncorrected ones should give way to the corrected, at least when they are copies of the same translation.
# Nicene and Post-Nicene Fathers: Series I/Volume II/On Christian Doctrine/Book II/Chapter 15

Chapter 15.—Among Versions a Preference is Given to the Septuagint and the Itala.
22. Now among translations themselves the Italian (Itala) is to be preferred to the others, for it keeps closer to the words without prejudice to clearness of expression. And to correct the Latin we must use the Greek versions, among which the authority of the Septuagint is pre-eminent as far as the Old Testament is concerned; for it is reported through all the more learned churches that the seventy translators enjoyed so much of the presence and power of the Holy Spirit in their work of translation, that among that number of men there was but one voice. And if, as is reported, and as many not unworthy of confidence assert, they were separated during the work of translation, each man being in a cell by himself, and yet nothing was found in the manuscript of any one of them that was not found in the same words and in the same order of words in all the rest, who dares put anything in comparison with an authority like this, not to speak of preferring anything to it? And even if they conferred together with the result that a unanimous agreement sprang out of the common labor and judgment of them all; even so, it would not be right or becoming for any one man, whatever his experience, to aspire to correct the unanimous opinion of many venerable and learned men. Wherefore, even if anything is found in the original Hebrew in a different form from that in which these men have expressed it, I think we must give way to the dispensation of Providence which used these men to bring it about, that books which the Jewish race were unwilling, either from religious scruple or from jealousy, to make known to other nations, were, with the assistance of the power of King Ptolemy, made known so long beforehand to the nations which in the future were to believe in the Lord. And thus it is possible that they translated in such a way as the Holy Spirit, who worked in them and had given them all one voice, thought most suitable for the Gentiles. But nevertheless, as I said above, a comparison of those translators also who have kept most closely to the words, is often not without value as a help to the clearing up of the meaning. The Latin texts, therefore, of the Old Testament are, as I was about to say, to be corrected if necessary by the authority of the Greeks, and especially by that of those who,
though they were seventy in number, are said to have translated as with one voice. As to the books of the New Testament, again, if any perplexity arises from the diversities of the Latin texts, we must of course yield to the Greek, especially those that are found in the churches of greater learning and research.

## Footnotes

* ↑ The translation here referred to is the Vetus Latina, as revised by the Church of Northern Italy in the fourth century, prior to the final recension of Jerome, commonly called the Vulgate.
* ↑ Among these are Justin Martyr, Irenæus, and Clemens Alexandrinus. Comp. Augustin, De Civ. Dei, xviii. 43, and Epp. 71 and 75.
# Nicene and Post-Nicene Fathers: Series I/Volume II/On Christian Doctrine/Book II/Chapter 17

Chapter 17.—Origin of the Legend of the Nine Muses.
27. For we must not listen to the falsities of heathen superstition, which represent the nine Muses as daughters of Jupiter and Mercury. Varro refutes these, and I doubt whether any one can be found among them more curious or more learned in such matters. He says that a certain state (I don’t recollect the name) ordered from each of three artists a set of statues of the Muses, to be placed as an offering in the temple of Apollo, intending that whichever of the artists produced the most beautiful statues, they should select and purchase from him. It so happened that these artists executed their works with equal beauty, that all nine pleased the state, and that all were bought to be dedicated in the temple of Apollo; and he says that afterwards Hesiod the poet gave names to them all. It was not Jupiter, therefore, that begat the nine Muses, but three artists created three each. And the state had originally given the order for three, not because it had seen them in visions, nor because they had presented themselves in that number to the eyes of any of the citizens, but because it was obvious to remark that all sound, which is the material of song, is by nature of three kinds. For it is either produced by the voice, as in the case of those who sing with the mouth without an instrument; or by blowing, as in the case of trumpets and flutes; or by striking, as in the case of harps and drums, and all other instruments that give their sound when struck.
# Nicene and Post-Nicene Fathers: Series I/Volume II/On Christian Doctrine/Book II/Chapter 18

Chapter 18.—No Help is to Be Despised, Even Though It Come from a Profane Source.
28. But whether the fact is as Varro has related, or is not so, still we ought not to give up music because of the superstition of the heathen, if we can derive anything from it
that is of use for the understanding of Holy Scripture; nor does it follow that we must busy ourselves with their theatrical trumpery because we enter upon an investigation about harps and other instruments, that may help us to lay hold upon spiritual things. For we ought not to refuse to learn letters because they say that Mercury discovered them; nor because they have dedicated temples to Justice and Virtue, and prefer to worship in the form of stones things that ought to have their place in the heart, ought we on that account to forsake justice and virtue. Nay, but let every good and true Christian understand that wherever truth may be found, it belongs to his Master; and while he recognizes and acknowledges the truth, even in their religious literature, let him reject the figments of superstition, and let him grieve over and avoid men who, “when they knew God, glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools, and changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things.”

## Footnotes

* ↑ Rom. i. 21–23.
# Nicene and Post-Nicene Fathers: Series I/Volume II/On Christian Doctrine/Book II/Chapter 20

Chapter 20.—The Superstitious Nature of Human Institutions.
30. All the arrangements made by men for the making and worshipping of idols are superstitious, pertaining as they do either to the worship of what is created or of some part of it as God, or to consultations and arrangements about signs and leagues with devils, such, for example, as are employed in the magical arts, and which the poets are accustomed not so much to teach as to celebrate. And to this class belong, but with a bolder reach of deception, the books of the haruspices and augurs. In this class we must place also all amulets and cures which the medical art condemns, whether these consist in incantations, or in marks which they call characters, or in hanging or tying on or even dancing in a fashion certain articles, not with reference to the condition of the body, but to certain signs hidden or manifest; and these remedies they call by the less offensive name of physica, so as to appear not to be engaged in superstitious observances, but to be taking advantage of the forces of nature. Examples of these are the earrings on the top of each ear, or the rings of ostrich bone on the fingers, or telling you when you hiccup to hold your left thumb in your right hand.
31. To these we may add thousands of the most frivolous practices, that are to be observed if any part of the body should jump, or if, when friends are walking arm-in-arm, a stone, or a dog, or a boy, should come between them. And the kicking of a stone, as if it were a divider of friends, does less harm than to cuff an innocent boy if he happens to run between men who are walking side by side. But it is delightful that the boys are sometimes avenged by the dogs; for frequently men are so superstitious as to venture upon striking a dog who has run between them,—not with impunity however, for instead of a superstitious remedy, the dog sometimes makes his assailant run in hot haste for a real surgeon. To this class, too, belong the following rules: To tread upon the threshold when you go out in front of the house; to go back to bed if any one should sneeze when you are putting on your slippers; to return home if you stumble when going to a place; when your clothes are eaten by mice, to be more frightened at the prospect of coming misfortune than grieved by your present loss. Whence that witty saying of Cato, who, when consulted by a man who told him that the mice had eaten his boots, replied, “That is not strange, but it would have been very strange indeed if the boots had eaten the mice.”
# Nicene and Post-Nicene Fathers: Series I/Volume II/On Christian Doctrine/Book II/Chapter 19

Chapter 19.—Two Kinds Of Heathen Knowledge.
29. But to explain more fully this whole topic (for it is one that cannot be omitted), there are two kinds of knowledge which are in vogue among the heathen. One is the knowledge of things instituted by men, the other of things which they have noted, either as transacted in the past or as instituted by God. The former kind, that which deals with human institutions, is partly superstitious, partly not.
# Nicene and Post-Nicene Fathers: Series I/Volume II/On Christian Doctrine/Book II/Chapter 2

Chapter 2.—Of the Kind of Signs We are Now Concerned with.
3. Conventional signs, on the other hand, are those which living beings mutually exchange for the purpose of showing, as well as they can, the feelings of their minds, or their perceptions, or their thoughts. Nor is there any reason for giving a sign except the desire of drawing forth and conveying into another’s mind what the giver of the sign has in his own mind. We wish, then, to consider and discuss this class of signs so far as men are concerned with it, because even the signs which have been given us of God, and which are contained in the Holy Scriptures, were made known to us through men—those, namely, who wrote the Scriptures. The beasts, too, have certain signs among themselves by which they make known the desires in their mind. For when the poultry-cock has discovered food, he signals with his voice for the hen to run to him, and the dove by cooing calls his mate, or is called by her in turn; and many signs of the same kind are matters of common observation. Now whether these signs, like the expression or the cry of a man in grief, follow the movement of the mind instinctively and apart from any purpose, or whether they are really used with the purpose of signification, is another question, and does not pertain to the matter in hand. And this part of the subject I exclude from the scope of this work as not necessary to my present object.
# Men-at-the-Bar/Torriano, Edward Fortescue

​Torriano, Edward Fortescue, undergrad. Trin. Coll., Camb., a student of Lincoln's Inn 30 Dec., 1871 (then aged 28), called to the bar 17 Nov., 1874 (3rd son of William Harcourt Torriano, of Lincoln's Inn, bar.-at-law); born , 1843.
    2, Old Square, Lincoln's Inn, W.C.
# Men-at-the-Bar/Townley, Edmund James

​Townley, Edmund James, B.A., Brasenose Coll., Oxon, 1861, a student of Lincoln's Inn 26 Oct., 1863 (then aged 25), called to the bar 6 June, 1866 (eldest son of Rev. Edmund Townley, late P.C. Staveley, near Cartmel, dec.); born , 1838.
    Care of Troutbeck Parsonage, Windermere.
# Men-at-the-Bar/Townsend, William Henry

​Townsend, William Henry, M.A. Lincoln Coll., Oxon, B.A. 1872, a student of Lincoln's Inn 27 April, 1844 (then aged 23), called to the bar 23 Nov., 1847 (4th son of Robert Townsend, Esq., of Doctors' Commons); born , 1821; married 30 Sept., 1879, Mary Scarvell, widow of R. Whithorne Lovesay, Esq., late of Charlton King's, co. Glouc., dec.
    9, Old Square, Lincoln's Inn, W.C.
# Men-at-the-Bar/Tracy, Courtenay

​Tracy, Courtenay, LL.M., Trin. Coll., Camb., 1870, a member of the Western circuit, a student of the Inner Temple 17 Nov., 1866 (then aged 23), called to the bar 17 Nov., 1869 (only son of George Murton Tracy, Esq., of Westerham, Kent); born , 1843; married 21 Oct., 1875, Isabel, eldest dau. of late Capt. James Dolphin, rifle brigade.
    4, Hare Court, Temple, E.C.
# Men-at-the-Bar/Toynbee, William

​Toynbee, William, equity draftsman and conveyancer, a student of the Inner Temple 10 Nov., 1877 (then aged 28), called to the bar 26 Jan., 1881 (eldest son of Joseph Toynbee, of London, surgeon, dec.); born 3 Sept., 1849.
    12, New Court, Carey Street, W.C.