OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series II/Volume I/Church History of Eusebius/Book X/Chapter 3

Chapter III.—The Dedications in Every Place.
1. After this was seen the sight which had been desired and prayed for by us all; feasts of dedication in the cities and consecrations of the newly built houses of prayer took place, bishops assembled, foreigners came together from abroad, mutual love was exhibited between people and people, the members of Christ’s body were united in complete harmony.
2. Then was fulfilled the prophetic utterance which mystically foretold what was to take place: “Bone to bone and joint to joint,” and whatever was truly announced in enigmatic expressions in the inspired passage.
3. And there was one energy of the Divine Spirit pervading all the members, and one soul in all, and the same eagerness of faith, and one hymn from all in praise of the Deity. Yea, and perfect services were conducted by the prelates, the sacred rites being solemnized, and the majestic institutions of the Church observed, here with the singing of psalms and with the reading of the words committed to us by God, and there with the performance of divine and mystic services; and the mysterious symbols of the Saviour’s passion were dispensed.
4. At the same time people of every age, both male and female, with all the power of the mind gave honor unto God, the author of their benefits, in prayers and thanksgiving, with a joyful mind and soul. And every one of the bishops present, each to the best of his ability, delivered panegyric orations, adding luster to the assembly.

## Footnotes

* ↑ Ezek. xxxvii. 7.
* ↑ These sentences are excellent examples of Eusebius’ rhetorical style, which marks the greater part of this tenth book. My endeavor has been to adhere as closely as possible to the original; and yet there are cases in which it is quite out of the question to give a literal translation without violating all grammatical laws, and in which the sense can be reproduced only by paraphrasing. The present sentence runs ναὶ μὴν καὶ τῶν προηγουμένων ἐντελεῖς θρησκεῖαι, ἱερουργίαι τε τῶν ἱερωμένων, καὶ θεοπρεπεῖς ἐκκλησίας θεσμοί.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Church History of Eusebius/Book X/Chapter 2

Chapter II.—The Restoration of the Churches.
1. All men, then, were freed from the oppression of the tyrants, and being released from the former ills, one in one way and another in another acknowledged the defender of the pious to be the only true God. And we especially who placed our hopes in the Christ of God had unspeakable gladness, and a certain inspired joy bloomed for all of us, when we saw every place which shortly before had been desolated by the impieties of the tyrants reviving as if from a long and death-fraught pestilence, and temples again rising from their foundations to an immense height, and receiving a splendor far greater than that of the old ones which had been destroyed.
2. But the supreme rulers also confirmed to us still more extensively the munificence of God by repeated ordinances in behalf of the Christians; and personal letters of the emperor were sent to the bishops, with honors and gifts of money. It may not be unfitting to insert these documents, translated from the Roman into the Greek tongue, at the proper place in this book, as in a sacred tablet, that they may remain as a memorial to all who shall come after us.

## Footnotes

* ↑ See below, chaps. 5–7.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Gennadius/Cyrus the monk

Chapter LXXXII.
Cyrus, an Alexandrian by race, and a physician by profession, at first a philosopher then a monk, an expert speaker, at first wrote elegantly and powerfully against Nestorius, but afterwards, since he began to inveigh against him too intemperately and dealt in syllogism rather than Scripture, he began to foster the Timothean doctrine. Finally he declined to accept the decree of the council of Chalcedon, and did not think the doctrine that after the incarnation the Son of God comprehended two natures, was to be acquiesced in.

## Footnotes

* ↑ Flourished 460.
* ↑ since he began to inveigh against him too intemperately Norimb. and the eds., but the other mss. read “nevertheless” inveigh or “inveighs less” or “more” and “is found” for “inveigh.” T 21 25 a Wolfenb. agree in reading in illo minus invenitur instead of in illum nimius inventur. Norimb has same with nimius instead of minus. The reading of T 21 25 a Wolfenb. thus reinforced and in view of the fact of the easy confusion of minus and nimius in transcribing, is the most probable reading, but it is hard to decide and harder still to make sense of it.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Gennadius/Eucherius the bishop

Chapter LXIV.
Eucherius, bishop of the church at Lyons, wrote to his relative Valerianus, On contempt for the world and worldly philosophy, a single letter, written in a style which shows sound learning and reasoning. He wrote also to his sons, Salonius and Veranius, afterward bishops, a discussion On certain obscure passages of Holy Scriptures, and besides, revising and condensing certain works of Saint Cassianus, he compressed them into one volume, and wrote other works suited to ecclesiastical or monastic pursuits. He died in the reign of Valentinianus and Martianus.

## Footnotes

* ↑ Bishop about 435, died 450.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Gennadius/Eugenius the bishop

Chapter XCVII.
Eugenius, bishop of Carthage in Africa and public confessor, commanded by Huneric King of the Vandals to write an exposition of the catholic faith and especially to discuss the meaning of the word Homoousian, with the consent of all the bishops and confessors of Mauritania in Africa and Sardinia and Corsica, who had remained in the catholic faith, composed a book of faith, fortified not only by quotations from the Holy Scriptures but by testimonies of the Fathers, and sent it by his companions in confession. But now, exiled as a reward for his faithful tongue, like an anxious shepherd over his sheep he has left behind works urging them to remember the faith and the one sacred baptism to be preserved at all hazards. He also wrote out the Discussions which he held through messengers with the leaders of the Arians and sent them to be given to Huneric by his major domo. Likewise also he presented to the same, petitions for the peace of the Christians which were of the nature of an Apology, and he is said to be still living for the strengthening of the church.

## Footnotes

* ↑ Bishop 479, died 505.
* ↑ Huneric A; omit e² 30 31 40.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Gennadius/Caelestinus the bishop

Chapter LV.
Caelestinus, bishop of Rome, addressed a volume to the churches of the East and West, giving an account of the decree of the synod against the above mentioned Nestorius and maintaining that while there are two complete natures in Christ, the person of the Son of God is to be regarded as single. The above mentioned Nestorius was shown to be opposed to this view. Xystus likewise, the successor of Caelestinus, wrote on the same subject and to the same Nestorius and the Eastern bishops, giving the views of the Western bishops against his error.

## Footnotes

* ↑ Bishop (Pope) of Rome 422, died 432.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Gennadius/Caelestius, follower of Pelagius

Chapter XLV.
Caelestius, before he joined Pelagius, while yet a very young man, wrote to his parents three epistles On monastic life, written as short books, and containing moral maxims suited to every one who is seeking God, containing no trace of the fault which afterwards appeared but wholly devoted to the encouragement of virtue.

## Footnotes

* ↑ Heretic 412–417.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Gennadius/Cerealis the bishop

Chapter XCVI.
Cerealis the bishop, an African by birth, was asked by Maximus bishop of the Arians whether he could establish the catholic faith by a few testimonies of Divine Scripture and without any controversial assertions. This he did in the name of the Lord, truth itself helping him, not with a few testimonies as Maximus had derisively asked, but proving by copious proof texts from both Old and New Testaments and published in a little book.

## Footnotes

* ↑ Bishop of “Castelli Ripensis” in Africa 484.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Gennadius/Commodianus

Chapter XV.
Commodianus, while he was engaged in secular literature read also our writings and, finding opportunity, accepted the faith. Having become a Christian thus and wishing to offer the fruit of his studies to Christ the author of his salvation, he wrote, in barely tolerable semi-versified language, Against the pagans, and because he was very little acquainted with our literature he was better able to overthrow their [doctrine] than to establish ours. Whence also, contending against them concerning the divine counterpromises, he discoursed in a sufficiently wretched and so to speak, gross fashion, to their stupefaction and our despair. Following Tertullian, Lactantius and Papias as authorities he adopted and inculcated in his students good ethical principles and especially a voluntary love of poverty.

## Footnotes

* ↑ Flourished about 270. There is wide variety of opinion respecting this date, some placing as early as 250 and some nearly one hundred years later.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Gennadius/Cyrillus the bishop

Chapter LVIII.
Cyril, bishop of the church at Alexandria, published various treatises on various Questions, and also composed many homilies, which are recommended for preaching by the Greek bishops. Other books of his are; On the downfall of the synagogue, On faith against the heretics, and a work directed especially against Nestorius and entitled, A Refutation, in which all the secrets of Nestorius are exposed and his published opinions are refuted.

## Footnotes

* ↑ Born about 376, bishop of Alexandria 412, died 444.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Gennadius/Cassianus the deacon

Chapter LXII.
Cassianus, Scythian by race, ordained deacon by bishop John the Great, at Constantinople, and a presbyter at Marseilles, founded two monasteries, that is to say one for men and one for women, which are still standing. He wrote from experience, and in forcible language, or to speak more clearly, with meaning back of his words, and action back of his talk. He covered the whole field of practical directions, for monks of all sorts, in the following works: On dress, also On the canon of prayers, and the Usage in the saying of Psalms, (for these in the Egyptian monasteries, are said day and night), three books. One of Institutes, eight books On the origin, nature and remedies for the eight principal sins, a book on each sin. He also compiled Conferences with the Egyptian fathers, as follows: On the aim of a monk and his creed, On discretion, On three vocations to the service of God, On the warfare of the flesh against the spirit and the spirit against the flesh, On the nature of all sins, On the slaughter of the saints, On fickleness of mind, On principalities, On the nature of prayer, On the duration of prayer, On perfection, On chastity, On the protection of God, On the knowledge of spiritual things, On the Divine graces, On friendship, On whether to define or not to define, On three ancient kinds of monks and a fourth recently arisen, On the object of cenobites and hermits, On true satisfaction in repentance, On the remission of the Quinquagesimal fast, On nocturnal illusions, On the saying of the apostles, “For the good which I would do, I do not, but the evil which I would not, that I do,” On mortification, and finally at the request of Leo the archdeacon, afterwards bishop of Rome, he wrote seven books against Nestorius, On the incarnation of the Lord, and writing this, made an end, both of writing and living, at Marseilles, in the reign of Theodosius and Valentinianus.

## Footnotes

* ↑ Johannes Cassianus died 450.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Gennadius/Claudianus the presbyter

Chapter LXXXIV.
Claudianus, presbyter of the church at Vienne, a master speaker, and shrewd in argument, composed three books, On the condition and substance of the soul, in which he discusses how far anything is incorporeal excepting God.
[He wrote also some other things, among which are, A Hymn on Our Lord’s Passion, which begins “Pange lingua gloriosi.” He was moreover brother of Mamertus, bishop of Vienne.] (See note.)

## Footnotes

* ↑ Claudianus Ecdicius Mamertius died 473–4.
* ↑ wrote…Vienne is said to be in a certain manuscript of the Monastery of “St. Michaelis de Tumba” but is omitted by A T 25 30 31 a e 21 Bamb. Bern. etc etc. and certainly does not belong in text. It is left in brackets above because given in the editions.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book III/Chapter 19

Chapter 19.—Of the Calamity of the Second Punic War, Which Consumed the Strength of Both Parties.
As to the second Punic war, it were tedious to recount the disasters it brought on both the nations engaged in so protracted and shifting a war, that (by the acknowledgment even of those writers who have made it their object not so much to narrate the wars as to eulogize the dominion of Rome) the people who remained victorious were less like conquerors than conquered. For, when Hannibal poured out of Spain over the Pyrenees, and overran Gaul, and burst through the Alps, and during his whole course gathered strength by plundering and subduing as he went, and inundated Italy like a torrent, how bloody were the wars, and how continuous the engagements, that were fought! How often were the Romans vanquished! How many towns went over to the enemy, and how many were taken and subdued! What fearful battles there were, and how often did the defeat of the Romans shed lustre on the arms of Hannibal! And what shall I say of the wonderfully crushing defeat at Cannæ, where even Hannibal, cruel as he was, was yet sated with the blood of his bitterest enemies, and gave orders that they be spared? From this field of battle he sent to Carthage three bushels of gold rings, signifying that so much of the rank of Rome had that day fallen, that it was easier to give an idea of it by measure than by numbers and that the frightful slaughter of the common rank and file whose bodies lay undistinguished by the ring, and who were numerous in proportion to their meanness, was rather to be conjectured than accurately reported. In fact, such was the scarcity of soldiers after this, that the Romans impressed their criminals on the promise of impunity, and their slaves by the bribe of liberty, and out of these infamous classes did not so much recruit as create an army.  But these slaves, or, to give them all their titles, these freed-men who were enlisted to do battle for the republic of Rome, lacked arms. And so they took arms from the temples, as if the Romans were saying to their gods: Lay down those arms you have held so long in vain, if by chance our slaves may be able to use to purpose what you, our gods, have been impotent to use. At that time, too, the public treasury was too low to pay the soldiers, and private resources were used for public purposes; and so generously did individuals contribute of their property, that, saving the gold ring and bulla which each wore, the pitiful mark of his rank, no senator, and much less any of the other orders and tribes, reserved any gold for his own use. But if in our day they were reduced to this poverty, who would be able to endure their reproaches, barely endurable as they are now, when more money is spent on actors for the sake of a superfluous gratification, than was then disbursed to the legions?
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book III/Chapter 22

Chapter 22.—Of the Edict of Mithridates, Commanding that All Roman Citizens Found in Asia Should Be Slain.
These things, I say, I pass in silence; but I can by no means be silent regarding the order given by Mithridates, king of Asia, that on one day all Roman citizens residing anywhere in Asia (where great numbers of them were following their private business) should be put to death: and this order was executed. How miserable a spectacle was then presented, when each man was suddenly and treacherously murdered wherever he happened to be, in the field or on the road, in the town, in his own home, or in the street, in market or temple, in bed or at table! Think of the groans of the dying, the tears of the spectators, and even of the executioners themselves. For how cruel a necessity was it that compelled the hosts of these victims, not only to see these abominable butcheries in their own houses, but even to perpetrate them: to change their countenance suddenly from the bland kindliness of friendship, and in the midst of peace set about the business of war; and, shall I say, give and receive wounds, the slain being pierced in body, the slayer in spirit!  Had all these murdered persons, then, despised auguries? Had they neither public nor household gods to consult when they left their homes and set out on that fatal journey? If they had not, our adversaries have no reason to complain of these Christian times in this particular, since long ago the Romans despised auguries as idle. If, on the other hand, they did consult omens, let them tell us what good they got thereby, even when such things were not prohibited, but authorized, by human, if not by divine law.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book III/Chapter 2

Chapter 2.—Whether the Gods, Whom the Greeks and Romans Worshipped in Common, Were Justified in Permitting the Destruction of Ilium.
First, then, why was Troy or Ilium, the cradle of the Roman people (for I must not overlook nor disguise what I touched upon in the first book), conquered, taken and destroyed by the Greeks, though it esteemed and worshipped the same gods as they? Priam, some answer, paid the penalty of the perjury of his father Laomedon. Then it is true that Laomedon hired Apollo and Neptune as his workmen. For the story goes that he promised them wages, and then broke his bargain. I wonder that famous diviner Apollo toiled at so huge a work, and never suspected Laomedon was going to cheat him of his pay. And Neptune too, his uncle, brother of Jupiter, king of the sea, it really was not seemly that he should be ignorant of what was to happen. For he is introduced by Homer (who lived and wrote before the building of Rome) as predicting something great of the posterity of Æneas, who in fact founded Rome. And as Homer says, Nep
tune also rescued Æneas in a cloud from the wrath of Achilles, though (according to Virgil)
“All his will was to destroy
His own creation, perjured Troy.”
Gods, then, so great as Apollo and Neptune, in ignorance of the cheat that was to defraud them of their wages, built the walls of Troy for nothing but thanks and thankless people. There may be some doubt whether it is not a worse crime to believe such persons to be gods, than to cheat such gods. Even Homer himself did not give full credence to the story for while he represents Neptune, indeed, as hostile to the Trojans, he introduces Apollo as their champion, though the story implies that both were offended by that fraud. If, therefore, they believe their fables, let them blush to worship such gods; if they discredit the fables, let no more be said of the “Trojan perjury;” or let them explain how the gods hated Trojan, but loved Roman perjury. For how did the conspiracy of Catiline, even in so large and corrupt a city, find so abundant a supply of men whose hands and tongues found them a living by perjury and civic broils? What else but perjury corrupted the judgments pronounced by so many of the senators?  What else corrupted the people’s votes and decisions of all causes tried before them? For it seems that the ancient practice of taking oaths has been preserved even in the midst of the greatest corruption, not for the sake of restraining wickedness by religious fear, but to complete the tale of crimes by adding that of perjury.

## Footnotes

* ↑ Ch. 4.
* ↑ Virg, Georg. i. 502, Laomedonteæ luimus perjuria Trojæ.
* ↑ Iliad, xx. 293 et seqq.
* ↑ Æneid. v. 810, 811.
* ↑ Gratis et ingratis.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book III/Chapter 23

Chapter 23.—Of the Internal Disasters Which Vexed the Roman Republic, and Followed a Portentous Madness Which Seized All the Domestic Animals.
But let us now mention, as succinctly as possible, those disasters which were still more vexing, because nearer home; I mean those discords which are erroneously called civil, since they destroy civil interests. The seditions had now become urban wars, in which blood was freely shed, and in which parties raged against one another, not with wrangling and verbal contention, but with physical force and arms. What a sea of Roman blood was shed, what desolations and devastations were occasioned in Italy by wars social, wars servile, wars civil! Before the Latins began the social war against Rome, all the animals used in the service of man—dogs, horses, asses, oxen, and all the rest that are subject to man—suddenly grew wild, and forgot their domesticated tameness, forsook their stalls and wandered at large, and could not be closely approached either by strangers or their own masters without danger. If this was a portent, how serious a calamity must have been portended by a plague which, whether portent or no, was in itself a serious calamity! Had it happened in our day, the heathen would have been more rabid against us than their animals were against them.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/The Oration of Constantine
## 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
* Chapter 24
* Chapter 25
* Chapter 26