OpenLLM-France/wikimedia huggingface dataset:
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book IV/Chapter XXI

21. But perhaps this foul pollution may be less apparent in the rest. Did, then, the ruler of the heavens, the father of gods and men, who, by the motion of his eyebrow, and by his nod, shakes the whole heavens and makes them tremble,—did he find his origin in man and woman? And unless both sexes abandoned themselves to degrading pleasures in sensual embraces, would there be no Jupiter, greatest of all; and even to this time would the divinities have no king, and heaven stand without its lord? And why do we marvel that you say Jove sprang from a woman’s womb, seeing that your authors relate that he both had a nurse, and in the next place maintained the life given to him by nourishment drawn from a foreign breast? What say you, O men? Did, then, shall I repeat, the god who makes the thunder crash, lightens and hurls the thunderbolt, and draws together terrible clouds, drink in the streams of the breast, wail as an infant, creep about, and, that he might be persuaded to cease his crying most foolishly protracted, was he made silent by the noise of rattles, and put to sleep lying in a very soft cradle, and lulled with broken words? O devout assertion of the existence of gods, pointing out and declaring the venerable majesty of their awful grandeur! Is it thus in your opinion, I ask, that the exalted powers of heaven are produced? do your gods come forth to the light by modes of birth such as these, by which asses, pigs, dogs, by which the whole of this unclean herd of earthly beasts is conceived and begotten?

## Footnotes

* ↑ Copulatis corporibus.
* ↑ i.e., not his mother’s, but the dug of the goat Amalthea.
* ↑ Lit., “rattles heard.”
* ↑ Lit., “the eminence of the powers.”
* ↑ Lit., “inundation.”
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book IV/Chapter XXIII

23. Men, though prone to lust, and inclined, through weakness of character, to yield to the allurements of sensual pleasures, still punish adultery by the laws, and visit with the penalty of death those whom they find to have possessed themselves of others rights by forcing the marriage-bed. The greatest of kings, however, you tell us, did not know how vile, how infamous the person of the seducer and adulterer was; and he who, as is said, examines our merits and demerits, did not, owing to the reasonings of his abandoned heart, see what was the fitting course for him to resolve on. But this misconduct might perhaps be endured, if you were to conjoin him with persons at least his equals, and if he were made by you the paramour of the immortal goddesses. But what beauty, what grace was there, I ask you, in human bodies, which could move, which could turn to it the eyes of Jupiter? Skin, entrails, phlegm, and all that filthy mass placed under the coverings of the intestines, which not Lynceus only with his searching gaze can shudder at, but any other also can be made to turn from even by merely thinking. O wonderful reward of guilt, O fitting and precious joy, for which Jupiter, the greatest, should become a swan, and a bull, and beget white eggs!

## Footnotes

* ↑ ms. and first five edd. read inde—“thence;” the others in se, as above. [Elucidation III.]
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book IV/Chapter XXIV

24. If you will open your minds’ eyes, and see the real truth without gratifying any private end, you will find that the causes of all the miseries by which, as you say, the human race has long been afflicted, flow from such beliefs which you held in former times about your gods; and which you have refused to amend, although the truth was placed before your eyes. For what about them, pray, have we indeed ever either imagined which was unbecoming, or put forth in shameful writings that the troubles which assail men and the loss of the blessings of life should be used to excite a prejudice against us? Do we say that certain gods were produced from eggs, like storks and pigeons? Do we say that the radiant Cytherean Venus grew up, having taken form from the sea’s foam and the severed genitals of Cœlus? that Saturn was thrown into chains for parricide, and relieved from their weight only on his own days? that Jupiter was saved from death by the services of the Curetes? that he drove his father from the seat of power, and by force and fraud possessed a sovereignty not his own? Do we say that his aged sire, when driven out, concealed himself in the territories of the Itali, and gave his name as a gift to Latium, because he had been there protected from his son? Do we say that Jupiter himself incestuously married his sister? or, instead of pork, breakfasted in ignorance upon the son of Lycaon, when invited to his table? that Vulcan, limping on one foot, wrought as a smith in the island of Lemnos? that Æsculapius was transfixed by a thunderbolt because of his greed and avarice, as the Bœotian Pindar sings? that Apollo, having become rich, by his ambiguous responses, deceived the very kings by whose treasures and gifts he had been enriched? Did we declare that Mercury was a thief? that Laverna is so also, and along with him presides over secret frauds? Is the writer Myrtilus one of us, who declares that the Muses were the handmaids of Megalcon, daughter of Macarus?

## Footnotes

* ↑ Orelli, without receiving into the text, approves of the reading of Stewechius, promptam, “evident,” for the ms. propriam.
* ↑ Lit., “the benefits diminished by which it is lived.”
* ↑ The ms. reads ex Jovis; the first five edd. Jove—“from Jove,” which is altogether out of place; the others, as above, ex ovis. Cf. i. 36.
* ↑ The ms. reads et ablui diebus tantis…elevari; LB., Hild. and Oehler, statis or statutis…et levari—“and was loosed and released on fixed days;” Elm., Oberthür, and Orelli receive the conjecture of Ursinus, et suis diebus tantum…rel., as above.
* ↑ Cf. iii. [cap. 41, p. 475, and cap. 30, p. 472].
* ↑ i.e., hiding-place. Virg., Æn., viii. 322: Quoniam latuisset tutus in oris.
* ↑ Pyth., iii. 102 sq.
* ↑ ms. Meglac.
* ↑ The ms. and most edd. give filias, making the Muses daughters of Macarus; but Orelli, Hild., and Oehler adopt, as above, the reading of Canterus, filiæ, in accordance with Clem. Alex.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book IV/Chapter XXIX

29. And here, indeed, we can show that all those whom you represent to us as and call gods, were but men, by quoting either Euhemerus of Acragas, whose books were translated by Ennius into Latin that all might be thoroughly acquainted with them; or Nicanor the Cyprian; or the Pellæan Leon; or Theodorus of Cyrene; or Hippo and Diagoras of Melos; or a thousand other writers, who have minutely, industriously, and carefully brought secret things to light with noble candour. We may, I repeat, at pleasure, declare both the acts of Jupiter, and the wars of Minerva and the virgin Diana; by what stratagems Liber strove to make himself master of the Indian empire; what was the condition, the duty, the gain of Venus; to whom the great mother was bound in marriage; what hope, what joy was aroused in her by the comely Attis; whence came the Egyptian Serapis and Isis, or for what reasons their very names were formed.

## Footnotes

* ↑ Lit., “Euhemerus being opened.”
* ↑ So Elm. and Orelli, reading Nicanore for the ms. Nicagora, retained by all other edd.
* ↑ Lit., “with the care of scrupulous diligence.”
* ↑ Meursius would join virginis to Minerva, thinking it an allusion to her title Παρθένος.
* ↑ These terms are employed of hetæræ.
* ↑ Lit., “the title itself of their names was.”
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book IV/Chapter XXVII

27. But among you, is it only the males who lust; and has the female sex preserved its purity? Is it not proved in your books that Tithonus was loved by Aurora; that Luna lusted after Endymion; the Nereid after Æacus; Thetis after Achilles’ father; Proserpina after Adonis; her mother, Ceres, after some rustic Jasion, and afterwards Vulcan, Phaeton, Mars; Venus herself, the mother of Æneas, and founder of the Roman power, to marry Anchises? While, therefore, you accuse, without making any exception, not one only by name, but the whole of the gods alike, in whose existence you believe, of such acts of extraordinary shamefulness and baseness, do you dare, without violation of modesty, to say either that we are impious, or that you are pious, although they receive from you much greater occasion for offence on account of all the shameful acts which you heap up to their reproach, than in connection with the service and duties required by their majesty, honour, and worship? For either all these things are false which you bring forward about them individually, lessening their credit and reputation; and it is in that case a matter quite deserving, that the gods should utterly destroy the race of men; or if they are true and certain, and perceived without any reasons for doubt, it comes to this issue, that, however unwilling you may be, we believe them to be not of heavenly, but of earthly birth.

## Footnotes

* ↑ All edd. read this without mark of interrogation.
* ↑ The ms. reads Phætontem: for which, both here and in Clem., Potter proposed Phaonem, because no such amour is mentioned elsewhere.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book IV/Chapter XXII

22. And, not content to have ascribed these carnal unions to the venerable Saturn, you affirm that the king of the world himself begot children even more shamefully than he was himself born and begotten. Of Hyperiona, as his mother, you say, and Jupiter, who wields the thunderbolt, was born the golden and blazing Sun; of Latona and the same, the Delian archer, and Diana, who rouses the woods; of Leda and the same, those named in Greek Dioscori; of Alcmena and the same, the Theban Hercules, whom his club and hide defended; of him and Semele, Liber, who is named Bromius, and was born a second time from his father’s thigh; of him, again, and Maia, Mercury, eloquent in speech, and bearer of the harmless snakes. Can any greater insult be put upon your Jupiter, or is there anything else which will destroy and ruin the reputation of the chief of the gods, further than that you believe him to have been at times overcome by vicious pleasures, and to have glowed with the passion of a heart roused to lust after women? And what had the Saturnian king to do with strange nuptials? Did Juno not suffice him; and could he not stay the force of his desires on the queen of the deities, although so great excellence graced her, such beauty, majesty of countenance, and snowy and marble whiteness of arms? Or did he, not content with one wife, taking pleasure in concubines, mistresses, and courtezans, a lustful god, show his incontinence in all directions, as is the custom with dissolute youths; and in old age, after intercourse with numberless persons, did he renew his eagerness for pleasures now losing their zest? What say you, profane ones; or what vile thoughts do you fashion about your Jove? Do you not, then, observe, do you not see with what disgrace you brand him? of what wrong-doing you make him the author? or what stains of vice, how great infamy you heap upon him?

## Footnotes

* ↑ Lit., “Saturnian gravity.”
* ↑ Cf. ch. 14, note 8, supra.
* ↑ It is worth while to compare this passage with ch. 16. Here Arnobius makes Latona the mother of Apollo and Diana in accordance with the common legend; but there he represents the first Minerva as claiming them as her children.
* ↑ In the ms. there is here an evident blunder on the part of the copyist, who has inserted the preceding line (“the archer Apollo, and of the woods”) after “the same.” Omitting these words, the ms. reading is literally, “the name in Greek is to the Dioscori.” Before “the name” some word is pretty generally supposed to have been lost, some conjecturing “to whom;” others (among them Orelli, following Salmasius) “Castores.” But it is evidently not really necessary to supplement the text.
* ↑ Lit., “scatter.”
* ↑ Orelli reads with the ms., LB., and Hild., babecali, which he interprets belli, i.e., “handsome.”
# Aunt Caroline's Dixieland Recipes/Vegetables/Irish Potato Puffs

IRISH POTATO PUFFS
Two cups of cold mashed potatoes, Two tablespoonsful of melted butter.
Beat together until smooth, and add two well beaten eggs and one cup of sweet milk. Pour into a baking dish, bake quickly and serve immediately.
# Aunt Caroline's Dixieland Recipes/Vegetables/Stewed Celery

STEWED CELERY
Wash 4 heads and take off the green leaves. Cut into pieces 3 or 4 inches long, ut into a stew-pan with ½ pint of meat broth, stew till tender. Add a little cream and seasoning; also a little flour and butter, and simmer together.
# Aunt Caroline's Dixieland Recipes/Vegetables/General Pickett Corn Pudding

GENERAL PICKETT CORN PUDDING
One pint of fresh corn, or One can of corn, Two eggs, One cup of sweet milk, One cup of sugar, Butter the size of an egg, Little salt, One tablespoonful of flour, One-fourth teaspoonful of baking powder.
Mix well together, leaving out whites for meringue. Pour into baking dish and cook in hot oven. When cool, beat whites of eggs stiff, sweeten and flavor, spread on top of pudding and bake a delicate brown.
# Aunt Caroline's Dixieland Recipes/Vegetables/Scalloped Irish Potatoes

SCALLOPED IRISH POTATOES
Cut raw potatoes into small cubes and put into baking dish. Add salt, pepper and pieces of butter. Cover with sweet milk and cook in the oven.
# Aunt Caroline's Dixieland Recipes/Vegetables/Scalloped Potatoes

SCALLOPED POTATOES
Butter a baking-dish, pare and slice potatoes in small pieces. Put into the dish with salt, pepper and a little butter. Fill the dish with milk, sprinkle over the top cracker, or bread crumbs, and cheese if you like it. Bake in the oven for an hour and a half or two hours.
# Aunt Caroline's Dixieland Recipes/Vegetables/Jenny Lind Potatoes

JENNY LIND POTATOES.
Four large, cold, boiled potatoes, peeled and sliced, 2 tablespoons butter, 1 pint hot milk, 2 tablespoons flour. Melt butter and add hot milk and flour, when thick add salt, pepper and parsley. Put a layer of mixture in bottom of baking dish, then a layer of potato, and so on; milk coming last. Cover with cracker crumbs and bake 15 minutes.
# Aunt Caroline's Dixieland Recipes/Vegetables/Southern Creamed Sweet Potatoes

SOUTHERN CREAMED SWEET POTATOES
To two cups of mashed sweet potatoes add one teaspoonful of cinnamon, one cup of sweet milk, one-half cup of sugar, one-half cup of seeded raisins and butter size of an egg. Cook in buttered baking dish and when done, cool, spread the top with mashmallows and brown in oven.
# Aunt Caroline's Dixieland Recipes/Vegetables/Mammy’s Candied Sweet Potatoes

MAMMY’S CANDIED SWEET POTATOES
Boil 6 small sized sweet potatoes, peel them and lay on a shallow plate or pan. Put a teaspoon butter on each potato, sprinkle on them ½ cup of brown sugar, 2 tablespoons water in pan, cook slowly and baste as you would meat. Cinnamon, cloves, nutmeg, and lemon peel improve the flavor.
# Aunt Caroline's Dixieland Recipes/Vegetables/Potato Chips

POTATO CHIPS
Pare the potatoes, shave them very thin, soak for ½ hour in ice-cold salted water; drain in a colander, and spread upon a dry towel; fry a few at a time in very hot fat, 1 minute being sufficient to cook and brown them properly, sprinkle lightly with salt, and when needed at table, heat quickly in the oven.
# Aunt Caroline's Dixieland Recipes/Vegetables/Scalloped Tomatoes in Shells

SCALLOPED TOMATOES IN SHELLS
Peel as many fresh tomatoes as persons to serve. Make small round opening at the top by hollowing with a teaspoon. Season highly with mayonnaise, catsup, mustard and enough crab flake to fill the tomatoes. Set on ice and serve very cold for luncheon.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily VI/Chapter 13

Chapter XIII.—Kronos and Aphrodite.
“And the bonds of Kronos are the binding together of heaven and earth, as I have heard others allegorizing; and his mutilation is the separation and parting of the elements; for they all were severed and separated, according to their respective natures, that each kind might be arranged by itself. And time no longer begets anything; but the things which have been begotten of it, by a law of nature, produce their successors. And the Aphrodite who emerged from the sea is the fruitful substance which arises out of moisture, with which the warm spirit mixing, causes that sexual desire, and perfects the beauty of the world.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily VI
## 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
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily VI/Chapter 11

Chapter XI.—Clement Has Heard All This Before.
While Appion was allegorizing in this way, I became plunged in thought, and seemed not to be following what he was saying. So he interrupted his discourse, and said to me, “If you do not follow what I am saying, why should I speak at all?” And I answered, “Do not suppose that I do not understand what you say. I understand it thoroughly; and that the more that this is not the first time I have heard it. And that you may know that I am not ignorant of these things, I shall epitomize what you have said, and supply in their order, as I have heard them from others, the allegorical interpretations of those stories you have omitted.” And Appion said: “Do so.”
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily VI/Chapter 14

Chapter XIV.—Peleus and Thetis, Prometheus, Achilles, and Polyxena.
“And the marriage banquet, at which Zeus held the feast on the occasion of the marriage of the Nereid Thetis and the beautiful Peleus, has in it this allegory,—that you may know, Appion, that you are not the only one from whom I have heard this sort of thing.  The banquet, then, is the world, and the twelve are these heavenly props of the Fates, called the Zodiac. Prometheus is foresight (prometheia), by which all things arose; Peleus is clay (pelos), namely, that which was collected from the earth and mixed with Nereis, or water, to produce man; and from the mixing of the two, i.e., water and earth, the first offspring was not begotten, but fashioned complete, and called Achilles, because he never put his lips (cheile) to the breast. Still in the bloom of life, he is slain by an arrow while desiring to have Polyxena, that is, something other than the truth, and foreign (xene) to it, death stealing on him through a wound in his foot.

## Footnotes

* ↑ [Comp. chap. 2, and Recognitions, 40, 41.—R.]
* ↑ The Latin takes “moira” in the sense of “district,” and translates, “these props of the districts of the sky.”
* ↑ This is Wieseler’s conjecture for reading of the mss., “contrived.”
* ↑ This is Schwegler’s restoration of the passage. Davisius proposes, “He is in the bloom of life, at which time if any one desires,” etc.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily V/Chapter 8

Chapter VIII.—Flattery or Magic.
“Then Appion, being really puzzled, said:  ‘What am I to say to you? For at one time, as one perturbed with love, you pray to obtain her; and anon, as if you loved her not, you make more account of your fear than your desire: and you think that if you can persuade her you shall be blameless, as without sin; but obtaining her by the power of magic, you will incur punishment. But do you not know that it is the end of every action that is judged, the fact that it has been committed, and that no account is made of the means by which it has been effected? And if you commit adultery, being enabled by magic, shall you be judged as having done wickedly; and if by persuasion, shall you be absolved from sin in respect of the adultery?’ Then I said: ‘On account of my love, there is a necessity for me to choose one or other of the means that are available to procure the object of my love; and I shall choose, as far as possible, to cajole her rather than to use magic. But neither is it easy to persuade her by flattery, for the woman is very much of a philosopher.’
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily V/Chapter 9

Chapter IX.—A Love-Letter.
“Then Appion said: ‘I am all the more hopeful to be able to persuade her, as you wish, provided only we be able to converse with her.’ ‘That,’ said I, ‘is impossible.’ Then Appion asked if it were possible to send a letter to her. Then I said: ‘That indeed may be done.’ Then Appion said: ‘This very night I shall write a paper on encomiums of adultery, which you shall get from me and despatch to her; and I hope that she shall be persuaded, and consent.’ Appion accordingly wrote the paper, and gave it to me; and I thought of it this very night, and I remembered that fortunately I have it by me, along with other papers which I carry about with me.” Having thus spoken, I showed the paper to those who were present, and read it to them as they wished to hear it; and having read it, I said: “This, O men, is the instruction of the Greeks, affording a bountiful licence to sin without fear. The paper was as follows:—

## Footnotes

* ↑ [The introduction of the letters is an ingenious literary device. Much of the mythological matter is given in Recognitions, x.—R.]
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily VI/Chapter 10

Chapter X.—All Such Stories are Allegorical.
“And I must ask you to think of all such stories as embodying some such allegory. Look on Apollo as the wandering Sun (peri-polôn), a son of Zeus, who was also called Mithras, as completing the period of a year.  And these said transformations of the all-pervading Zeus must be regarded as the numerous changes of the seasons, while his numberless wives you must understand to be years, or generations. For the power which proceeds from the æther and passes through the air unites with all the years and generations in turn, and continually varies them, and so produces or destroys the crops. And ripe fruits are called his children, the barrenness of some seasons being referred to unlawful unions.”
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily VI/Chapter 15

Chapter XV.—The Judgment of Paris.
“Then Hera, and Athena, and Aphrodite, and Eris, and the apple, and Hermes, and the judgment, and the shepherd, have some such hidden meaning as the following:—Hera is dignity; Athena, manliness; Aphrodite, pleasure; Hermes, language, which interprets (hermeneutikos) thought; the shepherd Paris, unreasoned and brutish passion. Now if, in the prime of life, reason, that shepherd of the soul, is brutish, does not regard its own advantage, will have nothing to do with manliness and temperance, chooses only pleasure, and gives the prize to lust alone, bargaining that it is to receive in return from lust what may delight it,—he who thus judges incorrectly will choose pleasure to his own destruction and that of his friends. And Eris is jealous spite; and the golden apples of the Hesperides are perhaps riches, by which occasionally even temperate persons like Hera are seduced, and manly ones like Athena are made jealous, so that they do things which do not become them, and the soul’s beauty like Aphrodite is destroyed under the guise of refinement. To speak briefly, in all men riches provoke evil discord.