OpenLLM-France/wikimedia huggingface dataset:
# NIOSH Manual of Analytical Methods/Chapter A

​A. PURPOSE AND SCOPE
The NIOSH Manual of Analytical Methods (NMAM®) is a collection of air, biological, bioaerosol, and bulk analytical methods that NIOSH has evaluated. NMAM will be updated as methods are developed, evaluated or revised by NIOSH. NMAM is available in looseleaf hard copy form, without binders, from the U.S. Government Printing Office, Washington, DC 20402 (telephone 202/512-1800), and in electronic form from various software companies that have entered into publishing agreements with NIOSH (as of the time of this printing):
ChemSW, Inc. (Formerly WindowChem) 420-F Executive Court North Fairfield, CA 94585 Telephone: 800/536-0404 or 707/864-0845 FAX: 707/864-2815 [Diskettes]
American Conference of Governmental Industrial Hygienists (ACGIH) 1330 Kemper Meadow Drive Cincinnati, OH 45240 Telephone: 513/742-2020 FAX: 513/742-3355 [CD-ROM with TLVs® & BEIs®]
Canadian Centre for Occupational Health and Safety (CCOHS) 250 Main Street East Hamilton, Ontario Canada L8N 1H6 Telephone: 800/668-4284 or 905/570-8094 FAX: 905/572-2206 [Diskettes]
John Wiley & Sons, Inc. Distribution Center 1 Wiley Drive Somerset, NJ 08876-1272 Telephone: 800/CALL-WILEY FAX: 908/302-2300 [CD-ROM with Patty's Industrial Hygiene and Toxicology, Version 2.0]
These methods are intended to promote accuracy, sensitivity, and specificity in industrial hygiene analyses. There will be situations where users of the NIOSH methods will need to modify them (e.g., to accommodate interfering compounds from the workplace, to take advantage of special capabilities of the laboratory, to make possible the analysis of a single sample for several contaminants). When method modifications are made, quality control data showing the reliability of the modified method should be obtained. For example:
* The volume of air sampled on solid sorbents should be reduced in cases of high vapor concentration or high humidity and, in some cases, may be increased if such concentrations are relatively low.
* The automation of sample work-up and measurement procedures usually requires some modification of the nonautomated procedure.
* Chromatographic conditions, including choice of column and detector, can be modified to eliminate interferences during measurement.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Manichaean Controversy/Introductory Essay/The Relation of Manichaeism to Judaism

Chapter VII.—The Relation of Manichæism to Judaism.
So far as a relation existed it was one of the intensest hostility. Like the Gnostics in general, Manichæism looked upon the God of the Old Testament as an evil, or at least imperfect being. On this matter we do not learn so much from the Oriental as from the Western sources, but even from the former the radical antagonism is manifest.
The statement in the Fihrist’s narrative, that "Mani treated all the prophets disparagingly in his books, degraded them, accused them of lying, and maintained that devils had possessed them and that these spoke out of their mouths; nay, he goes so far as expressly to assert in some passages of his books that the prophets were themselves devils," is precisely in the line of the later Manichæan polemics against the Judaistic element in Christianity.
The Manichæan account of the creation shows some acquaintance with the Jewish Scriptures or with Jewish tradition, yet the complete perversion of the Biblical account is one of the clearest indications of hostility. It may be said in general that it is impossible to conceive of two systems of religion that have less in common, or more that is sharply antagonistic. One of the principal points of controversy between Manichæans and Christians was the defense of the Jewish Scriptures and religion by the latter. The Manichæan demanded the elimination from the current Christianity, and from the New Testament itself, of every vestige of Judaism. Their objections to the Old Testament Scriptures and religion were in general substantially the same as those made by other Gnostics, especially by the Marcionites. The Old Testament anthropomorphic representations seem to have been offensive to them, notwithstanding their own crude conceptions of the conflict between light and darkness, of the creation, etc. The relation of God to the conquest of Canaan is a point that those inclined to cavil have never failed to make the most of. The Old Testament encouragement of race propagation, the narratives of polygamy as practised by those that enjoyed the favor of the God of the Old Testament, the seeming approval of prevarication in several well-known cases, the institution of animal sacrifices, the allowing of the use of animal food, were among the standard objections that they raised against Judaism and against Christians who accepted the Old Testament. Judaism had, since the captivity, had many representatives in Mesopotamia, and Mani was doubtless brought up to abominate the Jews. Some of his extreme positions may have been primarily due to his radical anti-Judaistic tendencies. We shall see hereafter how Augustin met the Manichæan objections to the Old Testament.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Manichaean Controversy/Introductory Essay/Outline of Manichaean History

Chapter X.—Outline of Manichæan History.
In the East Mani’s followers were involved in the persecution that resulted in his death, and many of them fled to Transoxiania. Their headquarters and the residence of the chief of the sect continued to be Babylon. They returned to Persia in 661, but were driven back, 908–32. They seem to have become very numerous in the Transoxiania. Albîrûnî, 973–1048, speaks of the Manichæans as still existing in large numbers throughout all Mohammedan lands, and especially in the region of Samarkand, where they were known as Sabeans. He also relates that they were prevalent among the Eastern Turks, in China, Thibet and India. In Armenia and Cappadocia they gained many followers, and thence made their way into Europe. The Paulicians are commonly represented as a Manichæan party, but the descriptions that have come down to us would seem to indicate Marcionitic rather than Manichæan elements. Yet contemporary Catholic writers such as Peter Siculus and Photius constantly assail them as Manichæans.
In the West we have traces of their existence from 287 onwards. Diocletian, according to a somewhat doubtful tradition, condemned its leaders to the stake, and its adherents to decapitation with confiscation of goods. The edict is supposed to have been directed to the pro-consul of Africa where Manichæans were making great progress. According to an early account, Mani sent a special envoy to Africa. Valentinian (372) and Theodosius (381) issued bloody edicts against them, yet we find them still aggressive in the time of Augustin. From Africa Manichæism spread into Spain, Gaul and Aquitaine. Leo the Great and Valentinian III. took measures against them in Italy (440 sq.). They appear, however, to have continued their work, for Gregory the Great mentions them (590 sq.). From this time onwards their influence is to be traced in such parties as the Euchites, Enthusiasts, Bogomiles, Catharists, Beghards, etc. But it is not safe to attach too much importance to the mere fact that these parties were stigmatized as Manichæans by their enemies. Even in the Reformation time and since, individuals and small parties have appeared which in some features strongly resembled the ancient Manichæans. Manichæism was a product of the East, and in the East it met with most acceptance. To the spirit of the West it was altogether foreign, and only in a greatly modified form could it ever have flourished there. It might persist for centuries as a secret society, but it could not endure the light.

## Footnotes

* ↑ Compare Professor George T. Stokes’ excellent article Manichæans, in Smith and Wace: Dict. of Chr. Biography, vol. III. p. 798 sq.
# Nicene and Post-Nicene Fathers: Series I/Volume IX/Letters to Olympias
## Contents

* Title Page
* Introduction
* Letter I
* Letter II
* Letter III
* Letter IV
* Letter V
* Letter VI
# Nicene and Post-Nicene Fathers: Series I/Volume IX/Letters to Olympias/Letter VI

The following letter is added as a specimen, out of a very large number, of the natural, almost playful style, and tone of warm affection, in which Chrysostom wrote to his intimate friends. All his extant letters were written during his exile, and therefore there is much repetition in their contents, and great general similarity of character.
to castus, valerius, diophantus, cyriacus
presbyters of antioch.
I am not surprised that you call my long letter a short one. For this is just the way with lovers; they do not recognize such a thing as satiety, they will not admit such a thing as satisfaction, but the more they receive from the objects of their love the more they seek. Therefore, even if the letter which you have received had been ten times as large as the former one, it would not have escaped the epithet of “brief;” in fact it would have been called a small letter, and not only would it have been so called, but it would have actually seemed such in your eyes. Hence I also in my turn am never satisfied with the measure of affection for me which you have attained, but am always seeking to make additions to your love-draught, and daily demanding the discharge of your love debt which is always being paid, and yet is always owing (for it is written, “owe no man anything but to love one another”). I am indeed continually receiving what I ask in great abundance, yet never think that I have received the whole. Do not cease then to pay down this goodly debt, which has a twofold pleasure. For those who pay, and those who receive, derive equal enjoyment, inasmuch as they are both alike enriched by the payment; which in the case of money is an impossibility, for there the one who pays becomes poorer, and only the man who has received is richer. But this is not what commonly happens in the covenant of love. For he who pays it is not less bereft of it, as in the case of money when it is transferred to the receiver; but payment of love makes him who pays richer than before. Knowing these things then, O Sirs, most honoured and devout, cease not continually displaying this excellent disposition towards me. For although you need no exhortation for this purpose from me yet as I greatly long for your love I remind you, even when you need it not, both in order that you may constantly write to me, and also inform me of the state of your health. For even if you do not need any one to remind you on this account, I shall not desist from continually seeking this at your hands; as it is a matter which I have very much at heart. That it is a difficult task owing both to the season of the year, and the difficulty of the journey, and the scarcity of travellers who will do this service for you I am well aware: nevertheless as far as is possible and practicable in the midst of so much difficulty, we exhort you to write constantly, and crave this favour from your love.

## Footnotes

* ↑ Rom. xiii. 8.
# Nicene and Post-Nicene Fathers: Series I/Volume IX/Letter to a Young Widow/Title Page

St. Chrysostom:
letter to a young widow
translated with introduction and notes by
rev. w. r. w. stephens, m.a.,
prebendary of chichester cathedral, and rector of woolbeding, sussex.
# Napoleon's March

As published in The Museum of Foreign Literature, Science, and Art, Volume XVIII
The French newspapers which, in 1815, were subject to the censor, announced the departure of Bonaparte from Elba, his progress through France, and his entry into Paris in the following ingenious manner:
— 9th March, the Anthropophagus has quitted his den
— 10th, the Corsican Ogre has landed at Cape Juan
— 11th, the Tiger has arrived at Gap
— 12th, the Monster slept at Grenoble
— 13th, the Tyrant has passed through Lyons
— 14th, the Usurper is directing his steps towards Dijon, but the brave and loyal Burgundians have risen en masse and surrounded him on all sides
— 18th, Bonaparte is only sixty leagues from the capital; he has been fortunate enough to escape the hands of his pursuers
— 19th, Bonaparte is advancing with rapid steps, but he will never enter Paris
— 20th, Napoleon will, tomorrow, be under our ramparts
— 21st, the Emperor is at Fontainbleau
— 22nd, His Imperial and Royal Majesty, yesterday evening, arrived at the Tuileries, amidst the joyful acclamations of his devoted and faithful subjects.
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
# Napoleon's Young Neighbor

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* sister projects: Commons category, Wikidata item.
Based on the "Recollections of Napoleon at St. Helena," by Mrs. Abell (Elizabeth Balcombe), published in 1847 by John Murray. More than his neighbor—the young, tomboyish English girl Betsy—the focus, in this retelling of Abell's affectionate memoirs, is on Napoleon himself; on his last few years, as an exile, in St. Helena.
Layout 2
NAPOLEON'S YOUNG NEIGHBOR
NAPOLEON AT ST. HELENA. Frontispiece
From the painting by Delaroche
NAPOLEON'S
YOUNG NEIGHBOR
BY
HELEN LEAH REED
Author of "Brenda; Her School and Her Club," "Brenda's
Cousin at Radcliffe," "Brenda's Ward,"
"Amy in Acadia," etc.
ILLUSTRATED
BOSTON:
LITTLE, BROWN, AND COMPANY
1907
Copyright, 1907,
By Little, Brown, and Company.
All rights reserved
Published October, 1907
Alfred Mudge & Son, Inc., Printers Boston, Mass., U. S. A.
TO
DOROTHY E. B.
WHOSE LOVE OF HISTORY BESPEAKS
A WELCOME
FOR THIS LITTLE VOLUME.
PREFACE
THIS book, chronicling some little known passages in the last few years of Napoleon, is based on the "Recollections of Napoleon at St. Helena," by Mrs. Abell (Elizabeth Balcombe), published in 1844 by John Murray.
Her little book is written in an old-fashioned and quiet style, and the present writer, without altering any words of Napoleon's, has, so far as possible, given a vivid form to conversations and incidents related undramatically and has rearranged incidents that Mrs. Abell told without great attention to chronology. The writer has also added many pages of matter (with close reference to the best authorities) in order to make the whole story of Napoleon clear to those who are not familiar with it.
CONTENTS
LIST OF ILLUSTRATIONS
This work is in the public domain in the United States because it was published before January 1, 1929.
The longest-living author of this work died in 1926, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 97 years or less. 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
# Nicene and Post-Nicene Fathers: Series I/Volume V/On the Grace of Christ, and on Original Sin/On Original Sin/Chapter 5

Chapter 5 [V.]—Cœlestius’ Book Which Was Produced in the Proceedings at Rome.
But in the book which he published at Rome, and produced in the proceedings before the church there, he so speaks on this question as to show that he really believes what he had professed to be in doubt about. For these are his words: “That infants, however, ought to be baptized for the remission of sins, according to the rule of the Church universal, and according to the meaning of the Gospel, we confess. For the Lord has determined that the kingdom of heaven should only be conferred on baptized persons; and since the resources of nature do not possess it, it must necessarily be conferred by the gift of grace.” Now if he had not said anything elsewhere on this subject, who would not have supposed that he acknowledged the remission of original sin even in infants at their baptism, by saying that they ought to be baptized for the remission of sins? Hence the point of what you have stated in your letter, that Pelagius’ answer to you was on this wise, “That infants are baptized with the same words of sacramental formula as adults,” and that you were rejoiced to hear the very thing which you were desirous of hearing, and yet that you preferred holding a consultation with us concerning his words.

## Footnotes

* ↑ See above, On the Grace of Christ, ch. 36.
* ↑ John iii. 5.
# Nicene and Post-Nicene Fathers: Series I/Volume V/On the Grace of Christ, and on Original Sin/On Original Sin/Chapter 6

Chapter 6 [VI.]—Cœlestius the Disciple is In This Work Bolder Than His Master.
Carefully observe, then, what Cœlestius has advanced so very openly, and you will discover what amount of concealment Pelagius has practised upon you. Cœlestius goes on to say as follows: “That infants, however, must be baptized for the remission of sins, was not admitted by us with the view of our seeming to affirm sin by transmission. This is very alien from the catholic meaning, because sin is not born with a man,—it is subsequently committed by the man for it is shown to be a fault, not of nature, but of the will. It is fitting, therefore, to confess this, lest we should seem to make different kinds of baptism; it is, moreover, necessary to lay down this preliminary safeguard, lest by the occasion of this mystery evil should, to the disparagement of the Creator, be said to be conveyed to man by nature, before that it has been committed by man.” Now Pelagius was either afraid or ashamed to avow this to be his own opinion before you; although his disciple experienced neither a qualm nor a blush in openly professing it to be his, without any obscure subterfuges, in presence of the Apostolic See.
# Nicene and Post-Nicene Fathers: Series I/Volume V/On the Grace of Christ, and on Original Sin/On Original Sin/Chapter 47

Chapter 47 [XLI.]—Sentences from Ambrose in Favour of Original Sin.
And now that we are about to bring this book to a conclusion, we think it proper to do on this subject of Original Sin what we did before in our treatise On Grace,—adduce in evidence against the injurious talk of these persons that servant of God, the Archbishop Ambrose, whose faith is proclaimed by Pelagius to be the most perfect among the writers of the Latin Church; for grace is more especially honoured in doing away with original sin. In the work which the saintly Ambrose wrote, Concerning the Resurrection, he says: “I fell in Adam, in Adam was I expelled from Paradise, in Adam I died; and He does not recall me unless He has found me in Adam,—so as that, as I am obnoxious to the guilt of sin in him, and subject to death, I may be also justified in Christ.” Then, again, writing against the Novatians, he says: “We men are all of us born in sin; our very origin is in sin; as you may read when David says, ‘Behold, I was shapen in iniquity, and in sin did my mother conceive me.’ Hence it is that Paul’s flesh is ‘a body of death;’ even as he says himself, ‘Who shall deliver me from the body of this death?’ Christ’s flesh, however, has condemned sin, which He experienced not by being born, and which by dying He crucified, that in our flesh there might be justification through grace, where previously there was impurity through sin.” The same holy man also, in his Exposition of Isaiah, speaking of Christ, says: “Therefore as man He was tried in all things, and in the likeness of men He endured all things; but as born of the Spirit, He was free from sin. For every man is a liar, and no one but God alone is without sin. It is therefore an observed and settled fact, that no man born of a man and a woman, that is, by means of their bodily union, is seen to be free from sin. Whosoever, indeed, is free from sin, is free also from a conception and birth of this kind.” Moreover, when expounding the Gospel according to Luke, he says: “It was no cohabitation with a husband which opened the secrets of the Virgin’s womb; rather was it the Holy Ghost which infused immaculate seed into her unviolated womb. For the Lord Jesus alone of those who are born of woman is holy, inasmuch as He experienced not the contact of earthly corruption, by reason of the novelty of His immaculate birth; nay, He repelled it by His heavenly majesty.”

## Footnotes

* ↑ See above, De Gratiâ Christi, 49–51 (xlv., xlvi.).
* ↑ Ambrose’s De Exc. Sal. ii. 6.
* ↑ Ps. li. 5.
* ↑ Rom. vii. 24.
* ↑ Ambrose’s De Pœnitentia, i. 2, 3.
* ↑ Quoted from a work by St. Ambrose, On Isaiah, not now extant.
* ↑ See Book ii. 56. of this Commentary on St. Luke, ch. ii.
# Nicene and Post-Nicene Fathers: Series I/Volume V/On the Grace of Christ, and on Original Sin/On Original Sin/Chapter 45

Chapter 45.—Man’s Deliverance Suited to the Character of His Captivity.
The guilt, therefore, of that corruption of which we are speaking will remain in the carnal offspring of the regenerate, until in them also it be washed away in the laver of regeneration. A regenerate man does not regenerate, but generates, sons according to the flesh; and thus he transmits to his posterity, not the condition of the regenerated, but only of the generated. Therefore, be a man guilty of unbelief, or a perfect believer, he does not in either case beget faithful children, but sinners; in the same way that the seeds, not only of a wild olive, but also of a cultivated one, produce not cultivated olives, but wild ones. So, likewise, his first birth holds a man in that bondage from which nothing but his second birth delivers him. The devil holds him, Christ liberates him: Eve’s deceiver holds him, Mary’s Son frees him: he holds him, who approached the man through the woman; He frees him, who was born of a woman that never approached a man: he holds him, who injected into the woman the cause of lust; He liberates him, who without any lust was conceived in the woman. The former was able to hold all men in his grasp through one; nor does any deliver them out of his power but One, whom he was unable to grasp. The very sacraments indeed of the Church, which she administers with due ceremony, according to the authority of very ancient tradition (so that these men, notwithstanding their opinion that the sacraments are imitatively rather than really used in the case of infants, still do not venture to reject them with open disapproval),—the very sacraments, I say, of the holy Church show plainly enough that infants, even when fresh from the womb, are delivered from the bondage of the devil through the grace of Christ. For, to say nothing of the fact that they are baptized for the remission of sins by no fallacious, but by a true and faithful mystery, there is previously wrought on them the exorcism and the exsufflation of the hostile power, which they profess to renounce by the mouth of those who bring them to baptism. Now, by all these consecrated and evident signs of hidden realities, they are shown to pass from their worst oppressor to their most excellent Redeemer, who, by taking on Himself our infirmity in our behalf, has bound the strong man, that He may spoil his goods; seeing that the weakness of God is stronger, not only than men, but also than angels. While, therefore, God delivers small as well as great, He shows in both instances that the apostle spoke under the direction of the Truth. For it is not merely adults, but little babes too whom He rescues from the power of darkness, in order to transfer them to the kingdom of God’s dear Son.

## Footnotes

* ↑ That is, the Church, according to one reading—concelebrat; but another reading, concelebrant, understands “the Pelagians” to be the subject of the proposition.
* ↑ Matt. xii. 29.
* ↑ Col. i. 13.