OpenLLM-France/wikimedia huggingface dataset:
# Omniana/Volume 1/Defence of Popery

63. Defence of Popery.
Father Parsons has been modest ​enough to make this comparison, 'expressing the different dealing of Catholics and Protestants about seeking the true church and religion.'
"The difference between us, and him, to wit, between Catholicks and Protestants, is not much unlike to that of the cloth sellers of London; the one a royal merchant, which layeth open his wares clearly, giveth into your hands the whole piece of cloth at mid-day, willeth you to view and behold it in the sun, removeth all veils, pentices, and other stoppings of light that may give obscurity or impediment to the manifest beholding, handling, and discerning thereof; whereas, contrariwise the other, being a crafty broker, or poore pedlar, having no substantial wares indeed to sell, but such as is false made and deceitfully wrought, and taken up also for the most part of the other's leavings, seeketh by all means possible to sell in corners, and to shut out the sun that it be not well seen, ​or to give you a sight thereof by false lights only: neither will he deliver you the whole piece into your hand to be examined thoroughly by yourself, but sheweth you one end thereof only, different from the rest which he suppresseth"
A Treatise of three Conversions of England, by N. D. 1603.
Mr. Robert Chambers, priest and confessor of the English dames in the city of Bruxelles, also boasts that the miracles of his church are not "wrought in hugger-mugger." Miracles lately wrought by the intercession of the glorious Virgin Marie, at Mont-aigu, nere unto Sichem in Brabant. Gathered out of the public instruments and informations taken thereof.—By authority of the Lord Archbishop of Maclin. Antwarp, 1606.
A boast of singular felicity for the church, which exhibits annually the liquefaction of St. Januarius's blood, and which played off images that sweat and bleed, and weep, and nod their heads, ​and roll their eyes, and say,.. whatever the ventriloquist chuses to say for them! Of the odd expression which he has made use of, I recollect two remarkable examples, one by Sir John Harrington, in his version of Orlando Furioso, where it forms a conspicuous part of one of the oddest, but not the most decent couplets ever introduced into heroic poetry.—The other was by a tailor's wife who went abroad with a lady as nurse maid, and being a pretty woman, as well as a vain one, was easily taught to have a great contempt for her former way of life, and for vulgar notions of duty. On her return to England, she refused to go back to her husband, saying, with a toss of the head, "No, indeed! she had not been abroad for nothing, she knew better now than to go and live hugger-mugger with a tailor again."
# Omniana/Volume 1/Earth Bathing

168. Earth Bathing.
Dr. Graham's earth bath was used as a remedy for drunkenness by the Irish rebel Shane O'Neil, in Elizabeth's days.
"Subtle and crafty he was especially in the morning; but in the residue of the day very uncertain and unstable; and much given to excessive gulping, and surfetting. And albeit he had most commonly two hundred tuns of wines in his cellar at Dundrun, and had his full ​fill thereof; yet was he never satisfied till he had swallowed up marvellous great quantities of Usquebagh, or Aqua Vitæ of that country; whereof so immeasurably he would drink and brase, that for the quenching of the heat of the body, which by that means was most extremely inflamed and distempered, he was eftsoones conveyed (as the common report was) into a deep pit, and standing upright in the same, the earth was cast round about him up to the hard chin, and there he did remain until such time as his body was recovered to some temperature."
Holinshed, vol. 6. p. 331.
END OF VOL. I.
Pople, Miller, & Co. Printers, London.
# Omniana/Volume 1/Crocodile

59. Crocodile.
The natives of Madagascar worship the crocodile as the Egyptians did before them: but I know not whether the Egyptians had so good a reason to allege for ​their worship as these savages. The crocodile supplies them with a trial by ordeal. The party accused, invokes this Jacaret, as they call it, and adjures it to spare him if he is innocent, but to devour him, if what he swears be false: then he plunges into the water. I do not remember any other ordeal which has been so totally referred to chance.
Those Egyptians who were wise enough not to worship crocodiles, had an excellent method of destroying them. They laid a bait for them, and made a pig cry upon the shore to attract them. As soon as one was hooked and drawn out of the water, they threw dust in its eyes; and having thus blinded it, were easily able to destroy it.
This animal is tameable. The Egyptians of Thebes and those who dwelt near Lake Mœris, each had one which would suffer itself to be handled, and wore earrings and bracelets. The Javanese take a fancy, that a particular crocodile is their ​brother or sister, and accustom it to come at a call and be fed. Less cost of money than was expended upon Cleopatra's barge, would have sufficed to have trained crocodiles to draw it.
The testicles of the crocodile are greatly valued in some parts of India for their strong musky odour.
# Omniana/Volume 1/Dey

141. Dey.
Lord Valentia was called in Bengal the grandson of Mrs. Company. The natives believe, he says, that the Company is an old woman, and the governors general her children. He has probably mistaken a metaphorical expression for an impossible blunder, The Deys of the Barbary states derive their title from such a metaphor. Dey is a Turkish word signifying maternal uncle; because the chief who bears it being Brother to the Republic, stands in that relation to the soldiers, who are her Children.
D'Arvieux, T. 4, 51. T. 5, 259.
# Omniana/Volume 1/Dogs

24. Dogs.
There is a chapter in one of our metaphysical writers, shewing how dogs make syllogisms. The illustration is decisive. A dog loses sight of his master, and follows him by scent till the road branches into three; he smells at the first, and at the second, and then, without smelling farther, gallops along the third. ​That animals should be found to possess in perfection every faculty which is necessary for their well-being, is nothing wonderful; the wonder would be if they did not: but they sometimes display a reach of intellect beyond this.
For instance—dogs have a sense of time so as to count the days of the week. My grandfather had one, who trudged two miles every Saturday to market, to cater for himself in the shambles. I know another more extraordinary and well authenticated example: A dog which had belonged to an Irishman, and was sold by him in England, would never touch a morsel of food upon a Friday; the Irishman had made him as good a catholic as he was himself. This dog never forsook the sick bed of his last master, and, when he was dead, refused to eat, and died also.
A dog of my acquaintance found a bitch in the streets who had lost her master, and was ready to whelp; he ​brought her home, put her in possession of his kennel, and regularly carried his food to her, which it may be supposed he was not suffered to want, during her confinement. For his gallantry, his name deserves to be mentioned,..it was Pincher. Some of his other acquaintance may remember him. Whenever Pincher saw a trunk packing up in the house, he absconded for the next four-and-twenty hours. He was of opinion that home was the best place.
# Omniana/Volume 1/Effect of Domestication upon the Skin and Tendons of Animals

165. Effect of domestication upon the skin and tendons of animals.
Mr. Barrow says that the skins of wild animals are much preferble for strength and durability to those that have been domesticated. The forced heat in which domestic cattle are kept either when stabled or forced together in great ​numbers, may possibly account for this; but he mentions another fact which is not so easily explicable. The fibres of the tendons of the long dorsal muscle taken from various animals, are used for thread by the Caffres and Hottentots, and that made from wild animals is much stronger than that which is made from tame ones. It might have been supposed that if any difference existed, the fibres of a beast used for draught would have been the toughest.
* ↑ Travels in Africa, vol 1. 133.
* ↑ Travels in Africa, p. 29.
# Omniana/Volume 1/Early English Metre

135. Early English Metre.
A remarkable rhyme occurs in the metrical Romance of Octouian Imperator.
Whan they were seght alle yn same, And Florence herde Florentyne's name, Sche swore her oth be Seynt Jame Al so prest, So hyght my sone that was take fro me In that forest.
​Mr. Weber observes upon the passage, that "this singular rhyme strongly supports the opinion of Wallis and of Tyrwhitt in his Essay on the versification of Chaucer, that the final e which is at present mute, was anciently pronounced obscurely like the e feminine of the French."
Mr. Weber is so faithful and accurate an editor, that I doubt not the words fra me are divided as he has printed them in the manuscript which he has followed; but I find among my memoranda made in perusing Gower some years ago, some passages marked which lead to a contrary inference. In Berthelette's edition, 1554, this couplet occurs.
For love is ever fast byme Which taketh none hede of due tyme.
ff 81.
And again,
So that the more me mervaileth What thyng it is my lady aileth, That all myn herte, and all my tyme She hath, and do no better byme.
ff 108.
​In both places the words by me are thus contracted into one. This must have been because they were pronounced so in the printer's days;— whether they were so in the poet's might be determined by a manuscript, if there be any existing of his own age. The first stanza of Troilus and Creseide contains another instance of contraction.
The double sorow of Troilus to tellen That was King Priamus sonne of Troy. In loving how his aventuris fellen From wo to wele, and after out of joy, My purpose is, er that I part froy.
# Omniana/Volume 1/Effect of Music upon animals

23. Effect of Music upon Animals.
A few years ago some French philosophers made a concert for the national elephants, to try their taste for music. The same thing had been done forty years before them by John Wesley. "I thought," says he, "it would be worth while to make an odd experiment. Remembering how surprisingly fond of music the lion at Edinburgh was, I determined to try whether this was the case with ​all animals of the same kind. I accordingly went to the Tower with one who plays on the German flute; he began playing near four or five lions; only one of these (the rest not seeming to regard it at all) rose up, came to the front of his den, and seemed to be all attention; meantime a tyger in the same den started up, leaped over the lion's back, turned and ran under his belly, leaped over him again, and so to and fro incessantly. Can we account for this by any principle of mechanism? Can we account for it at all?" Where is the mystery? Animals are affected by music just as men are who know nothing of the theory, and, like men, some have musical ears and some have not. One dog will howl at a flute or trumpet, while another is perfectly indifferent to it. This howling is probably not the effect of pain, as the animal shews no mark of displeasure; he seems to mean it as a vocal accompaniment.
​Sir William Jones relates some remarkable instances of the effect of music upon animals, which has certainly been known from time immemorial; the tales of Orpheus would not else have existed. The fact is applied to good purpose by the eastern snake-catchers, and perhaps the story of the pied piper of Hammel is but an exaggerated account of some musical rat-catcher. Beasts of prey are less likely to be affected by it than such as live upon the alarm, and have consequently a quicker and finer sense of hearing.
# Omniana/Volume 1/Dogs at Court

150. Dogs at Court.
The great Turk's dogs and manner of keeping them, says the merchant Sanderson, are worth the sight, for they have their several attendants as if they were great horses, and have their clothing of cloth of gold, velvet, scarlet, and other colours of cloth; their sundry couches, and the places where they are kept, most cleanly. My Lord Zouch when he was ​there, as Master Burton said, did like exceeding well of this place and attendance of the dogs. When the great Turk went out of the city toward the wars, it was with wonderful great solemnity and notable order, too long to describe particularly: but I remember a great number of dogs led afore him, well manned, and in their best apparel,.. cloth of gold, velvet, scarlet; and purple cloth.
Purchas, p. 1614. Do. p. 1620.
Sir Thomas Roe took out some English mastives to India, as a present for the Great Mogul; they were of marvellous courage. One of them leapt overboard to attack a shoal of porpoises, and was lost. Only two of them lived to reach India. They travelled each in a little coach to Agra: one broke loose by the way, fell upon a large elephant, and fastened in his trunk; the elephant at last succeeded in hurling him off. This story delighted the Mogul, and these dogs in consequence came to as extraordinary ​a fortune as Whittington's cat. Each had a palanquin to take the air in, with two attendants to bear him, and two more to walk on each side and fan off the flies; and the Mogul had a pair of silver tongs made, that he might when he pleased feed them with his own hand.
There was a Newfoundland dog on board the Bellona last war, who kept the deck during the battle of Copenhagen, running backward and forward with so brave an anger, that he became a greater favourite with the men than ever. When the ship was paid off after the peace of Amiens, the sailors had a parting dinner on shore. Victor was placed in the chair, and fed with roast beef and plumb pudding, and the bill was made out in Victor's name. He was so called after his original master, who was no less a personage than Victor Hugues.
# Nicene and Post-Nicene Fathers: Series II/Volume IV/Life of Antony/Vita Antoni/Chapter 36

85. At another time, suffering the same compulsion at the hands of them who had need, and after many entreaties from the commander of the soldiers, he came down, and when he was come he spoke to them shortly of the things which make for salvation, and concerning those who wanted him, and was hastening away. But when the duke, as he is called, entreated him to stay, he replied that he could not linger among them, and persuaded him by a pretty simile, saying, ‘Fishes, if they remain long on dry land, die. And so monks lose their strength if they loiter among you and spend their time with you. Wherefore as fish must hurry to the sea, so must we hasten to the mountain. Lest haply if we delay we forget the things within us.’ And the general having heard this and many other things from him, was amazed and said, ‘Of a truth this man is the servant of God. For, unless he were beloved of God, whence could an ignorant man have such great understanding?’
# Nicene and Post-Nicene Fathers: Series II/Volume IV/Life of Antony/Vita Antoni/Chapter 40

89. It is worth while that I should relate, and that you, as you wish it, should hear what his death was like. For this end of his is worthy of imitation. According to his custom he visited the monks in the outer mountain, and having learned from Providence that his own end was at hand, he said to the brethren, ‘This is my last visit to you which I shall make. And I shall be surprised if we see each other again in this life. At length the time of my departure is at hand, for I am near a hundred and five years old.’ And when they heard it they wept, and embraced, and kissed the old man. But he, as though sailing from a foreign city to his own, spoke joyously, and exhorted them ‘Not to grow idle in their labours, nor to become faint in their training, but to live as though dying daily. And as he had said before, zealously to guard the soul from foul thoughts, eagerly to imitate the Saints, and to have nought to do with the Meletian schismatics, for you know their wicked and profane character. Nor have any fellowship with the Arians, for their impiety is clear to all. Nor be disturbed if you see the judges protect them, for it shall cease, and their pomp is mortal and of short duration. Wherefore keep yourselves all the more untainted by them, and observe the traditions of the fathers, and chiefly the holy faith in our Lord Jesus Christ, which you have learned from the Scripture, and of which you have often been put in mind by me.’
90. But when the brethren were urging him to abide with them and there to die, he suffered it not for many other reasons, as he showed by keeping silence, and especially for this:—The Egyptians are wont to honour with funeral rites, and to wrap in linen cloths at death the bodies of good men, and especially of the holy martyrs; and not to bury them underground, but to place them on couches, and to keep them in their houses, thinking in this to honour the departed. And Antony often urged the bishops to give commandment to the people on this matter. In like manner he taught the laity and reproved the women, saying, ‘that this thing was neither lawful nor holy at all. For the bodies of the patriarchs and prophets are until now preserved in tombs, and the very body of the Lord was laid in a tomb, and a stone was laid upon it, and hid it until He rose on the third day.’ And thus saying, he showed that he who did not bury the bodies of the dead after death transgressed the law, even though they were sacred. For what is greater or more sacred than the body of the Lord? Many therefore having heard, henceforth buried the dead underground, and gave thanks to the Lord that they had been taught rightly.

## Footnotes

* ↑ Cf. John xix. 41; Matt. xxvii. 60.
# Nicene and Post-Nicene Fathers: Series II/Volume IV/Life of Antony/Vita Antoni/Chapter 32

80. ‘And these signs are sufficient to prove that the faith of Christ alone is the true religion. But see! you still do not believe and are seeking for arguments. We however make our proof “not in the persuasive words of Greek wisdom” as our teacher has it, but we persuade by the faith which manifestly precedes argumentative proof. Behold there are here some vexed with demons;’—now there were certain who had come to him very disquieted by demons, and bringing them into the midst he said,—‘Do you cleanse them either by arguments and by whatever art or magic you choose, calling upon your idols, or if you are unable, put away your strife with us and you shall see the power of the Cross of Christ.’ And having said this he called upon Christ, and signed the sufferers two or three times with the sign of the Cross. And immediately the men stood up whole, and in their right mind, and forthwith gave thanks unto the Lord. And the philosophers, as they are called, wondered, and were astonished exceedingly at the understanding of the man and at the sign which had been wrought. But Antony said, ‘Why marvel ye at this? We are not the doers of these things, but it is Christ who worketh them by means of those who believe on Him. Believe, therefore, also yourselves, and you shall see that with us there is no trick of words, but faith through love which is wrought in us towards Christ; which if you yourselves should obtain you will no longer seek demonstrative arguments, but will consider faith in Christ sufficient.’ These are the words of Antony. And they marvelling at this also, saluted him and departed, confessing the benefit they had received from him.

## Footnotes

* ↑ 1 Cor. ii. 4.
* ↑ The above argument with the philosophers runs upon the general lines of that of Athanasius c. Gent. The point which we miss here is the Euhemerism upon which Athanasius so strongly insists. This latter view would be naturally less congenial to Antony’s mind than the view that the gods were merely demons.
# Nicene and Post-Nicene Fathers: Series II/Volume IV/Life of Antony/Vita Antoni/Chapter 33

81. And the fame of Antony came even unto kings. For Constantine Augustus, and his sons Constantius and Constans the Augusti wrote letters to him, as to a father, and begged an answer from him. But he made nothing very much of the letters, nor did he rejoice at the messages, but was the same as he had been before the Emperors wrote to him. But when they brought him the letters he called the monks and said, ‘Do not be astonished if an emperor writes to us, for he is a man; but rather wonder that God wrote the Law for men and has spoken to us through His own Son.’ And so he was unwilling to receive the letters, saying that he did not know how to write an answer to such things. But being urged by the monks because the emperors were Christians, and lest they should take offence on the ground that they had been spurned, he consented that they should be read, and wrote an answer approving them because they worshipped Christ, and giving them counsel on things pertaining to salvation: ‘not to think much of the present, but rather to remember the judgment that is coming, and to know that Christ alone was the true and Eternal King.’ He begged them to be merciful and to give heed to justice and the poor. And they having received the answer rejoiced. Thus he was dear to all, and all desired to consider him as a father.

## Footnotes

* ↑ Heb. i. 2.
# Nicene and Post-Nicene Fathers: Series II/Volume IV/Life of Antony/Vita Antoni/Chapter 35

83. Such are the words of Antony, and we ought not to doubt whether such marvels were wrought by the hand of a man. For it is the promise of the Saviour, when He saith, ‘If ye have faith as a grain of mustard seed, ye shall say to this mountain, remove hence and it shall remove; and nothing shall be impossible unto you.’ And again, ‘Verily, verily, I say unto you, if ye shall ask the father in My name He will give it you. Ask and ye shall receive.’ And He himself it is who saith to His disciples and to all who believe on Him, ‘Heal the sick, cast out demons; freely ye have received, freely give.’
84. Antony, at any rate, healed not by commanding, but by prayer and speaking the name of Christ. So that it was clear to all that it was not he himself who worked, but the Lord who showed mercy by his means and healed the sufferers. But Antony’s part was only prayer and discipline, for the sake of which he stayed in the mountain, rejoicing in the contemplation of divine things, but grieving when troubled by much people, and dragged to the outer mountain. For all judges used to ask him to come down, because it was impossible for them to enter on account of their following of litigants. But nevertheless they asked him to come that they might but see him. When therefore he avoided it and refused to go to them, they remained firm, and sent to him all the more the prisoners under charge of soldiers, that on account of these he might come down. Being forced by necessity, and seeing them lamenting, he came into the outer mountain, and again his labour was not unprofitable. For his coming was advantageous and serviceable to many; and he was of profit to the judges, counselling them to prefer justice to all things; to fear God, and to know, ‘that with what judgment they judged, they should be judged.’ But he loved more than all things his sojourn in the mountain.

## Footnotes

* ↑ Matt. xvii. 20.
* ↑ John xvi. 23.
* ↑ Matt. x. 8.
* ↑ Matt. vii. 2.