OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/Of the Work of Monks/Section 5

5. I would, however, proceed to a more searching and diligent consideration and handling of these words, had I not other places of his Epistles much more manifest, by comparing which, both these are made more clearly manifest, and if these were not in existence, those others would suffice. To the Corinthians, namely, writing of this same thing, he saith thus, “Am I not free? am I not an Apostle? Have I not seen Christ Jesus our Lord? Are not ye my work in the Lord? If to others I am not an Apostle, to you assuredly I am. For the seal of mine Apostleship are ye in the Lord. My defense to them which interrogate me is this. Have we not power to eat and to drink? Have we not power to lead about a woman who is a sister, as also the other Apostles, and the brethren of the Lord, and Cephas?” See how first he shows what is lawful to him, and therefore lawful for that he is an Apostle. For with that he began, “Am I not free? am I not an Apostle?” and proves himself to be an Apostle, saying, “Have I not seen Christ Jesus our Lord? Are not ye my work in the Lord?” Which being proved, he shows that to be lawful to him which was so to the other Apostles; that is, that he should not work with his hands, but live by the Gospel, as the Lord appointed, which in what follows he has most openly demonstrated; for to this end did also faithful women which had earthly substance go with them, and minister unto them of their substance, that they might lack none of those things which pertain to the necessities of this life. Which thing blessed Paul demonstrates to be lawful indeed unto himself, as also the other Apostles did it, but that he had not chosen to use this power he afterwards mentions. This thing some not understanding, have interpreted not “a woman which is a sister,” when he said, “Have we not power to lead about a sister a woman;” but, “a sister a wife.” They were misled by the ambiguity of the Greek word, because both “wife” and “woman” is expressed in Greek by the same word. Though indeed the Apostle has so put this that they ought not to have made this mistake; for that he neither says “a woman” merely, but “a sister woman;” nor “to take” (as in marriage), but “to take about” (as on a journey). Howbeit other interpreters have not been misled by this ambiguity, and they have interpreted “woman” not “wife.”

## Footnotes

* ↑ Enucleatius
* ↑ So Griesbach amd Lachmann. But text recept. “Am I not an Apostle? am I not free?”
* ↑ “Sororem mulierem.”
# National Geographic Magazine/Volume 1/Number 1/Announcement

ANNOUNCEMENT.
The "National Geographic Society" has been organized "to increase and diffuse geographic knowledge," and the publication of a Magazine has been determined upon as one means of accomplishing these purposes.
It will contain memoirs, essays, notes, correspondence, reviews, etc., relating to Geographic matters. As it is not intended to be simply the organ of the Society, its pages will be open to all persons interested in Geography, in the hope that it may become a channel of intercommunication, stimulate geographic investigation and prove an acceptable medium for the publication of results.
The Magazine is to be edited by the Society. At present it will be issued at irregular intervals, but as the sources of information are increased the numbers will appear periodically.
The National Capital seems to be the natural and appropriate place for an association of this character, and the aim of the founders has been, therefore, to form a National rather than a local society.
As it is hoped to diffuse as well as to increase knowledge, due prominence will be given to the educational aspect of geographic matters, and efforts will be made to stimulate an interest in original sources of information.
In addition to organizing, holding regular fortnightly meetings for presenting scientific and popular communications, and entering upon the publication of a Magazine, considerable progress has been made in the preparation of a Physical Atlas of the United States. ​The Society was organized in January, 1888, under the laws of the District of Columbia, and has at present an active membership of about two hundred persons. But there is no limitation to the number of members, and it will welcome both leaders and followers in geographic science, in order to better accomplish the objects of its organization.
October, 1888.
Correspondence with the Society should be addressed to Mr. George Kennan, Corresponding Secretary, No. 1318 Massachusetts Avenue, Washington, D. C.
# National Geographic Magazine

* information about this edition.
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Shortcut: NGM
Magazine published by the National Geographic Society. This is a partial list of the volumes which are currently in the public domain. The articles are listed in order of appearance by volume.
Note: The word “The” appeared in the title of earlier editions of this magazine, but that is no longer the case.

## Volumes

* 1889
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# National Foundry Pipe Works v. Oconto City Water Supply Company

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
183 U.S. 216
National Foundry Pipe Works v. Oconto City Water Supply Company
Argued: and Submitted March 22, 1901. --- Decided: January 6, 1902

## 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
# National Geographic Magazine/Volume 1

THE
NATIONAL
GEOGRAPHIC MAGAZINE
VOLUME I, 1889
WASHINGTON
PUBLISHED BY THE NATIONAL GEOGRAPHIC SOCIETY
1889
OFFICERS OF THE NATIONAL GEOGRAPHIC SOCIETY
1889
| GARDINER G. HUBBARD, | President |
| HERBERT G. OGDEN | Vice-President |
| GEO. L. DYER | Vice-President |
| A. W. GREELY | Vice-President |
| C. HART MERRIAM | Vice-President |
| A. H. THOMPSON | Vice-President |
| CHARLES J. BELL, | Treasurer |
| HENRY GANNETT | Secrataries |
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| O. H. TITTMANN | Managers |
| JAMES C. WELLING | Managers |
PRINTERS
TUTTLE, MOREHOUSE & TAYLOR,
New Haven, Conn.
* No. 1
* No. 2
* No. 3
* No. 4
This work is in the public domain in the United States because it was published before January 1, 1929.
This work may be in the public domain in countries and areas with longer native copyright terms that apply the rule of the shorter term to foreign works.
Public domainPublic domainfalsefalse
# National Geographic Magazine/Volume 1/Number 1

THE
NATIONAL GEOGRAPHIC
MAGAZINE.
PUBLISHED BY THE
NATIONAL GEOGRAPHIC SOCIETY.
Price 50 cents.
Contents.
| Announcement | i |
| Introductory Address by the President | 3 |
| Geographic Methods in Geologic Investigation: Wm. M. Davis | 11 |
| Classification of Geographic Forms by Genesis: W. J. McGee | 27 |
| The Great Storm of March 11 to 14, 1888: A. W. Greely, | 37 |
| Everett Hayden | 40 |
| The Survey of the Coast: Herbert G. Ogden | 59 |
| The Survey and Map of Massachusetts: Henry Gannett | 78 |
| Proceedings of the National Geographic Society | 87 |
| National Geographic Society ||
| Certificate of incorporation | 89 |
| By-laws | 90 |
| List of Officers, 1888 | 93 |
| List of Members | 94 |
Press of Tuttle, Morehouse & Taylor, New Haven, Conn.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Manichaean Controversy/Reply to Faustus the Manichaean/Title Page

St. AUGUSTIN:
reply to
faustus the manichæan,
[contra faustum manichæum].
A.D. 400.
translated by
rev. richard stothert, m.a.,
bombay
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Manichaean Controversy/Title Page

w r I t I n g s
in connection with the
Manichæan controversy
translated by the
Rev. Richard Stothert, M.A.,
Bombay;
and
Albert H. Newman, D.D., LL.D.
Professor of Church History and Comparative Religion, in Toronto
Baptist (Theological) College, Toronto, Canada.
# Nicene and Post-Nicene Fathers: Series I/Volume IX

See Nicene and Post-Nicene Fathers: Series I for details of authorship.

## Contents

* Title Page
* Preface
* Prolegomena
* Concerning the Christian Priesthood
* Exhortation to Theodore
* Letter to a Young Widow
* Homilies on S. Ignatius and S. Babylas
* Homily Concerning Lowliness of Mind
* Instructions to Catechumens
* Three Homilies Concerning the Power of Demons
* Homily on Matt. xxvi. 19
* Homily on the Paralytic Let Down Through the Roof
* Homily XII
* Homily Against Publishing the Errors of the Brethren
* Two Homilies on Eutropius
* A Treatise on Harm
* Letters to Olympias
* Correspondence with the Bishop of Rome
* The Homilies on the Statues to the People of Antioch
* Indexes [not included]
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
# Nicene and Post-Nicene Fathers: Series I/Volume IX/A Treatise on Harm
## Contents

* Title Page
* Introduction
* No One Can Harm the Man Who Does Not Injure Himself
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Title Page

A SELECT LIBRARY
OF THE
NICENE AND
POST-NICENE FATHERS
OF
THE CHRISTIAN CHURCH.
EDITED BY
PHILIP SCHAFF, D.D., LL.D.,
PROFESSOR IN THE UNION THEOLOGICAL SEMINARY, NEW YORK,
IN CONNECTION WITH A NUMBER OF PATRISTIC SCHOLARS OF EUROPE AND AMERICA.
VOLUME IV
ST. AUGUSTIN:
THE WRITINGS AGAINST THE MANICHÆANS
AND
AGAINST THE DONATISTS
T&T CLARK
EDINBURGH
__________________________________________________
WM. B. EERDMANS PUBLISHING COMPANY
GRAND RAPIDS, MICHIGAN
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Manichaean Controversy/Reply to Faustus the Manichaean/Preface

Reply to Faustus the Manichæan.
[Contra Faustum Manichæum.] a.d. 400.
Written about the year 400. [Faustus was undoubtedly the acutest, most determined and most unscrupulous opponent of orthodox Christianity in the age of Augustin. The occasion of Augustin’s great writing against him was the publication of Faustus’ attack on the Old Testament Scriptures, and on the New Testament so far as it was at variance with Manichæan error. Faustus seems to have followed in the footsteps of Adimantus, against whom Augustin had written some years before, but to have gone considerably beyond Adimantus in the recklessness of his statements. The incarnation of Christ, involving his birth from a woman, is one of the main points of attack. He makes the variations in the genealogical records of the Gospels a ground for rejecting the whole as spurious. He supposed the Gospels, in their present form, to be not the works of the Apostles, but rather of later Judaizing falsifiers. The entire Old Testament system he treats with the utmost contempt, blaspheming the Patriarchs, Moses, the Prophets, etc., on the ground of their private lives and their teachings. Most of the objections to the morality of the Old Testament that are now current were already familiarly used in the time of Augustin. Augustin’s answers are only partially satisfactory, owing to his imperfect view of the relation of the old dispensation to the new; but in the age in which they were written they were doubtless very effective. The writing is interesting from the point of view of Biblical criticism, as well as from that of polemics against Manichæism.—A.H.N.]
# Nicene and Post-Nicene Fathers: Series I/Volume V/On the Soul and its Origin/Book II/Chapter 7

Chapter 7.—To Think the Soul Corporeal an Error.
But if you say to me, He has not taught me this; nor have I by any means given my assent to this erroneous opinion of his, however much I was enchanted by the sweetness of his eloquent and elegant discourse; then I earnestly thank God. Still I cannot help asking, why, even with kisses, as the report goes, you expressed your gratitude to him for having taught you what you were ignorant of, previous to hearing his discussion. Now if it be a false report which makes you to have done and said so much, then I beg you to be kind enough to give me this assurance, that the idle rumour may be stopped by your own written authority. If, however, it is true that you bestowed your thanks with such humility upon this man, I should rejoice, indeed, if he has not taught you to believe the opinion which I have already pointed out as a detestable one, and to be carefully avoided as such. Nor shall I find fault [IV.] if your humble thanks to your instructor were further earned by your having acquired from discussions with him some other true and useful knowledge. But may I ask you what it is? Is it that the soul is not spirit, but body? Well, I really do not think ignorance on such a point is any great injury to Christian learning; and if you indulge in more subtle disputes about the different kinds of bodily substance, I think the information you obtain is more difficult than serviceable. If, however, the Lord will that I should write to this young man himself, as I desire to do, then perhaps your loving self will know to what extent you are not indebted to him for your instruction; although you rejoice in what you have learnt from him. And now I request you not to feel annoyance in writing me an answer; so that what is clearly useful and pertinent to our indispensable faith may not by any chance turn out to be something different.

## Footnotes

* ↑ Dilectio tua.
# Nicene and Post-Nicene Fathers: Series I/Volume V/On the Soul and its Origin/Book III/Chapter 11

Chapter 11 [VIII.]—His Fifth Error. (See Above in Book I. 8 [VIII.] and Book II. 12 [VIII.].)
Neither believe, nor say, nor teach, if you wish to be a catholic, that “the soul deserved to be sinful before any sin.” It is, to be sure, an extremely bad desert to have deserved to be sinful. And, of course, it could not possibly have incurred so bad a desert previous to any sin, especially prior to its coming into the flesh, when it could have possessed no merit either way, either evil or good. How, then, can you say: “If, therefore, the soul, which could not be sinful, deserved to be sinful, it yet did not remain in sin, because as it was prefigured in Christ it was bound not to be in a sinful state, even as it was unable to be”? Now, just for a little consider what it is you say, and desist from repeating such a statement. How did the soul deserve, and how was it unable, to be sinful? How, I pray you tell me, did that deserve to be sinful which never lived sinfully? How, I ask again, was that made sinful which was not able to be sinful? Or else, if you mean your phrase, “was unable,” to imply inability apart from the flesh, how in that case did the soul deserve to be sinful, and by reason of what desert was it sent into the flesh, when previous to its union with the flesh it was not able to be sinful, so as to deserve any evil at all?
# Nicene and Post-Nicene Fathers: Series I/Volume V/On the Soul and its Origin/Book II/Chapter 6

Chapter 6.—Shall God’s Nature Be Mutable, Sinful, Impious, Even Eternally Damned.
All this, however, I am saying to a catholic: advising with him rather than teaching him. For I do not suppose that these things are new to you; or that they have been long heard of by you, but not believed. This epistle of mine, you will, I am sure, so read as to recognise in its statement your own faith also, which is by the gracious gift of the Lord the common property of us all in the catholic Church. Since, then (as I was saying), I am now speaking to a catholic, whence I pray you tell me, do you suppose that the soul, I will not say your soul or my own soul, but the soul of the first man, was given to him? If you admit that it came from nothing, made, however, and inbreathed into him by God, then your belief tallies with my own. If, on the contrary, you suppose that it came out of some other created thing, which served as the material, as it were, for the divine Artificer to make the soul out of, just as the dust was the material of which Adam was formed, or the rib whence Eve was made, or the waters whence the fishes and the fowls were created, or the ground out of which the terrestrial animals were formed: then this opinion is not catholic, nor is it true. But further, if you think, which may God forbid, that the divine Creator made, or is still making, human souls neither out of nothing, nor out of some other created thing, but out of His own self, that is, out of His own nature, then you have learnt this of your new instructor; but I cannot congratulate you, or flatter you, on the discovery. You have wandered along with him very far from the catholic faith. Better would it be, though it would be untrue, yet it would be better, I say, and more tolerable, that you should believe the soul to have been made out of some other created substance which God had already formed, than out of God’s own uncreated substance, so that what is mutable, and sinful, and impious, and if persistent to the end in the impiety will have to suffer eternal damnation, should not with horrible blasphemy be referred to the nature of God! Away, brother, I beseech you, away with this, I will not call it faith, but execrably impious error. May God avert from you, a man of gravity and a presbyter, the misery of being seduced by a youthful layman; and, while supposing that your opinion is the catholic faith, of being lost from the number of the faithful. For I must not deal with you as I might with him; nor does this tremendous error, when yours, deserve the same indulgence as being that of this young man, although you may have derived it from him. He has but just now found his way to the catholic fold to get healing and safety; you have a rank among the very shepherds of that fold. But we would not that a sheep which comes to the Lord’s flock for shelter from error, should be healed of his sores in such a way, as first to infect and destroy the shepherd by his contagious presence.

## Footnotes

* ↑ See below in ch. 14 [x.].
# Nicene and Post-Nicene Fathers: Series I/Volume V/On the Soul and its Origin/Book III/Chapter 10

Chapter 10.—His Fourth Error. (See Above in Book I. 6 [VI.] and Book II. 11 [VII.].)
Neither believe, nor say, nor teach that “the soul, by means of the flesh, repairs its ancient condition, and is born again by the very means through which it had deserved to be polluted,” if you wish to be a catholic. I might, indeed, dwell upon the strange discrepancy with your own self which you have exhibited in the next sentence, wherein you said that the soul through the flesh deservedly recovers its primitive condition, which it had seemed to have gradually lost through the flesh, in order that it may begin to be regenerated by the very flesh through which it had deserved to be polluted.” Here you—the very man who had just before said that the soul repairs its condition through the flesh, by reason of which it had lost its desert (where nothing but good desert can be meant, which you will have to be recovered in the flesh, by baptism, of course)—said in another turn of your thought, that through the flesh the soul had deserved to be polluted (in which statement it is no longer the good desert, but an evil one, which must be meant). What flagrant inconsistency! but I will pass it over, and content myself with observing, that it is absolutely uncatholic to believe that the soul, previous to its incarnate state, deserved either good or evil.
# Nicene and Post-Nicene Fathers: Series I/Volume V/On the Soul and its Origin/Book III

Book III.
Addressed to Vincentius Victor.
Augustin points out to Vincentius Victor the corrections which he ought to make in his books concerning the origin of the soul, if he wishes to be a Catholic. Those opinions also which had been already refuted in the preceding books addressed to Renatus and Peter, Augustin briefly censures in this third book, which is written to Victor himself: moreover, he classifies them under eleven heads of error.

## 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
* Chapter 17
* Chapter 18
* Chapter 19
* Chapter 20
* Chapter 21
* Chapter 22
* Chapter 23
# Nicene and Post-Nicene Fathers: Series I/Volume V/On the Soul and its Origin/Book III/Chapter 1

Chapter 1 [I.]—Augustin’s Purpose in Writing.
As to that which I have thought it my duty to write to you, my much-loved son Victor, I would have you to entertain this above all other thoughts in your mind, if I seemed to despise you, that it was certainly not my intention to do so. At the same time I must beg of you not to abuse our condescension in such a way as to suppose that you possess my approval merely because you have not my contempt. For it is not to follow, but to correct you, that I give you my love; and since I by no means despair of the possibility of your amendment, I do not want you to be surprised at my inability to despise the man who has my love. Now, since it was my bounden duty to love you before you had united with us, in order that you might become a catholic; how much more ought I now to love you since your union with us, to prevent your becoming a new heretic, and that you may become so firm a catholic that no heretic may be able to withstand you! So far as appears from the mental endowments which God has largely bestowed upon you, you would be undoubtedly a wise man if you only did not believe that you were one already, and begged of Him who maketh men wise, with a pious, humble, and earnest prayer, that you might become one, and preferred not to be led astray with error rather than to be honoured with the flattery of those who go astray.
# Nicene and Post-Nicene Fathers: Series I/Volume XIII/On Timothy, Titus, and Philemon/On Philemon
## Contents

* Argument
* Philemon 1:1-3
* Philemon 1:4-6
* Philemon 1:17-19
# Nicene and Post-Nicene Fathers: Series I/Volume XIII/On Timothy, Titus, and Philemon/On Titus
## Contents

* Titus 1:1-4
* Titus 1:5,6
* Titus 1:12-14
* Titus 2:2-5
* Titus 2:11-14
* Titus 3:8-11
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/The Life of Constantine/Book II/Chapter 64

Chapter LXIV.—Constantine’s Letter to Alexander the Bishop, and Arius the Presbyter.
“Victor Constantinus, Maximus Augustus, to Alexander and Arius.
“I call that God to witness, as well I may, who is the helper of my endeavors, and the Preserver of all men, that I had a twofold reason for undertaking that duty which I have now performed.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/The Life of Constantine/Book II/Chapter 66

Chapter LXVI.—That he also adjusted the Controversies which had arisen in Africa.
“Finding, then, that the whole of Africa was pervaded by an intolerable spirit of mad folly, through the influence of those who with heedless frivolity had presumed to rend the religion of the people into diverse sects; I was anxious to check this disorder, and could discover no other remedy equal to the occasion, except in sending some of yourselves to aid in restoring mutual harmony among the disputants, after I had removed that common enemy of mankind who had interposed his lawless sentence for the prohibition of your holy synods.

## Footnotes

* ↑ [Licinius, whose prohibition of synods is referred to in Bk. 1, ch. 51. The disputes here mentioned are those between the Catholic Christians and the Donatists, a very violent sect which sprung up in Africa after the persecution by Diocletian.—Bag.]