OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series II/Volume XIII/Ephraim the Syrian and Aphrahat/Nisibene Hymns/Hymn LXIV

Hymn LXIV.
1. O feeble ones, why weep ye, over your dead: who in death are at rest from sorrows and sins?—2. R., Glory to Him Who endured all, for the sake of all men: yea tasted death for the sake of all, to bring all to life—3. I reveal unto you, that even Satan, though much content: at your weeping, yet laughs much, at your mourning.—4. In mockery he winks at me and nods to me, as a jester: “Come let us laugh at sinners, for lo! they are mad.”—5. Truly they have given up remembrance of that fire, which I have hidden for them: and lo! the fools are drunken with weeping, for their departed.—6. Instead of weeping as though, without provision: I had plundered and sent forth their dead, lo! they are mad.—7. The souls of the evil are to be afflicted, till the judgment day: and these weep over the graves, like to madmen.—8. They care not for their own sins, that haply to-morrow: they must go in shame of face, to join their dead.—9. And thus shall all be put to shame alike, family by family: in Sheol the wretches shall repent without avail.—10. Leave the drunken and the madman, until that day: wherein each shall shake off his wine wherewith he was maddened.—11. I will go to gather them, like children:  that they may play the wanton and the madman, until they perish.—12. Lo! I have revealed to you the mystery, the secret of my comrade: go forth therefore, depart, amend, in repentance.—13. Leave me, I too will depart, I will see to my affairs: that with open face I may give my account to my Lord.—14. I know that the wind as it blew, has borne away my words: for ye are the same whom I, ofttimes have proved.—15. I remember Jeremiah how he, compared boldness:  to the Indian who changes not his skin, though it is of freedom.—16. For this too belongs to it, even to freedom:  that it binds itself by the will, as though by nature.—17. For so powerful is the will, in them that are free: that it may be likened to nature, through its workings.

## Footnotes

* ↑ I.e. though boldness is matter of free will, it becomes a second nature.
# Nicene and Post-Nicene Fathers: Series II/Volume XIII/Ephraim the Syrian and Aphrahat/Nisibene Hymns/Hymn LVI

Hymn LVI.
1. With Freedom is thy struggle, O Evil One:  it can cast on thee a muzzle, if it so please.—2. R., To Thee be glory in whose victory we have gained strength: and in whose resurrection we defy even Death itself!—3. Lo! again these two exposed each other, how weak both are: Death reminded the Evil One of thy mightiness (O Freedom).—4. Thy fire is in thy nest, O Death, and thou perceivest not: the fate of the departed, to thee is overthrow.—5. Lo! Death and the Evil One proclaim thy mightiness (O Freedom): yea, the Evil One calls to mind thy faith.—6. If then these that were against thee are on thy side: this is a great thing that thy persecutors have become thy heralds,—7. D., I confess, O Evil One, that as usury: I lay up the King’s treasures, till His Coming.—8. S., I, O Death, rather deny that this belongs to God: this treasure of subtlety, which I have stored.—9. D., Thy coinage is fraudulent, then, O Satan: that into the treasuries of God, is not received.—10. S., A new coinage do I coin, in kingly wise: lo! my merchantmen bring loss, into the world.—11. God created everything out of nothing: and I created great sin out of nothing—12. D., Closed and bound be thy mouth, Evil One, who art thus bold: to set thyself, lo! in comparison with the Creator.—13. S., To me, O Death, it is lawful to dare and speak: thy tongue, even thine, is a slave, and under fear.—14. D., A gulf is henceforth between us, O Satan: for madly against thy Lord, lo! thou assailest.—15. S., Wherefore doubtest thou, O Death, of our concord? Be to us comrade and member: and lo! we reign.—16. Come, draw we our pair of swords, against mankind: I secretly, thou openly, and lo! we end them.—17. Sin and Sheol they too gave counsel to those two: saying “If ye be divided, ye are undone.”—18. See the waters how if dispersed, they run low: but if gathered they gain strength, and thus ye likewise.—19. If divided ye perish, as the feeble: but yoked together ye reign, as the mighty.—20. Love melts down many, as in a furnace: and makes one powerful mass, that overcomes all.—21. In it are wisdom and cunning, and force and power:  it is greater far than an image of sixty cubits.—22. Be reconciled, let us assemble and go, against that party: which if it be at one can never be defeated.—23. These things the troublers discoursed, and gathered and came: Thy day, Lord, will gather them, into Gehenna.—24. Through Thy mercy, Lord, will I worship Thee, when I have risen: at Thy trumpet I will praise Thy Son, when I am purged.
# Nicene and Post-Nicene Fathers: Series II/Volume XIII/Ephraim the Syrian and Aphrahat/Nisibene Hymns/Hymn LVIII

Hymn LVIII.
1. Lo! Death was prompt beforehand, to mock Satan: him who was doomed to become a mockery at the last.—2. R., Glory to Thee Who by Thy crucifixion, didst conquer the Evil One: and by Thy resurrection gain victory, likewise over Death!—3. And for our Lord’s sake Death spake curses on him: who was the cause of His shame, and crucifixion.—4. D., The fiery pit be thy grave, O Satan: who blasphemedst the Voice from the grave, that rent the graves—5. My Lord I know, and the Son of my Lord, O thou Satan! thou hast denied thy Lord, and crucified the Son of thy Lord.—6. This is the name that fits thee, “Slayer of thy Lord”: when He appears Whom thou slewest, He shall slay thee.—7. At thee shall every one shake the head, for by thee the chiefs: shook their heads at Him, the Lord of life.—8. A bruised reed under the feet, of the just shalt thou be: for through thee they put a reed in His hand, Who upholds all.—9. With a crown of thorns was He crowned, to signify: that He took the diadem of the kingdom, of the house of David.—10. With a crown of thorns was He crowned, the King of kings: but He took the diadem of the king, of those that shamed him.—11. In the robes of mockery that they gave him, in those He mocked them: for He took the raiment of glory, of priests and kings.—12. To vinegar is thy memory akin, O thou Satan: who didst offer vinegar for the thirst, of the Fount of Life.—13. The hand shall every man lift against thee who strengthenedst the hand that smote Him by Whose hand, all creatures stand.—14. He was smitten by the hand and He cut off the hand, of Caiaphas: the hand of the priesthood is cut off, in the cutting off of the unction.—15. On the pillar again they stretched Him, as for scourging: Him Whose pillar went before, to guide their tribes.—16. The pillar on the pillar, He was scourged: He removed Himself from out of Zion, and its fall came.—17. When they put two beams together, to form the Cross: He broke them, even the two staves, the guardians of them.—18. Ezekiel put together the sticks, the two in one: in the two beams of the Cross, their staves have ceased.—19. The two sticks, as it were wings, bore the people: lo! his two staves were broken, even as his wings.—20. The bosom and wings of the Cross, He opened in mercy: its pinions bowed and bore the nations, to go to Eden.—21. It is akin to the Tree of Life, and unto the son of its stock: it leads its beloved that on its boughs, they may feed on its fruits.—22. Go howl and weep, Evil One, for me and for you: for not one of us shall enter the “Garden of Life.”—23. S., Now that thou hast confessed O Death, come let me tell thee: that all this discourse of thine, to me is idle talk.—24. I will go and watch the snares, which I have set: thou too, Death, fly and look after, all that are sick.—25. Our Lord has brought both to nought, on either hand: the Evil One shall be brought to nought here, and Death hereafter there.
# Nicene and Post-Nicene Fathers: Series II/Volume XIII/Ephraim the Syrian and Aphrahat/Nisibene Hymns/Hymn LXV

Hymn LXV.
1. Man, O Death, despise thou it not, that image of Adam: which like a seed is committed to earth, till the Resurrection.—2. R., To thee be glory Who didst descend and plunge, after Adam: and draw him out from the depths of Sheol, and bring him into Eden!—3. Death, I marvel at this seed, and at your words: for lo! after five thousand years, it springs not yet.—4. M., Its present state passes away, as winter does: and as a handful of corn it comes in the resurrection, to the garner of life.—5. D., That there is vintage-time, lo! I know, but I have not seen: the dead at any time sown, or yet reaped.—6. M., There is coming a reaping, O Death, that will leave thee bare: and the Watchers shall go forth as reapers, and make thee desolate.—7. D., When did I become husbandman, instead of vine-dresser? who has turned Sheol the wine-press, into a tilled field?—8. M., Does not the seed then teach thee, which decays and dies: and is cut off from hope, yet from the rain, recovers hope?—9. D., A dream have ye seen ye feeble ones, of life from the dead: for in waking time the resurrection, ye do not see.—10. M., Thy drowsiness hinders thee, that thou seest not: the multitudes of mysteries which cry aloud, of the resurrection.—11. D., I know that seeds come to life, but I have not seen: bones that grew in Sheol, and sprang and came up.—12. M., All thy discourse is like thyself, for lo! Ezekiel: has taught thee how in the valley, the dead come to life.—13. D., Trees have I seen how in summer, they put on their garments: but bones in their nakedness, are cast into Sheol.—14. M., Moses broke by his splendour, thy heart, O Death: the son of Adam has regained and put on, the glory of Adam.—15. D., Our law in Sheol is this, to keep silence: for you are words and for me deeds, O feeble ones.—16. M., How are the aged passed over if thou be vinedresser? He Who hindered thee from taking their lives, the same quickens all.—17. The babe in the womb confutes thee, which is as buried there: to me it proclaims life from the dead, but to thee despoiling.—18. The despised flower despises thee, for it is shut up and passed over: yet though lost it is not lost, but blossoms again.—19. The chick cries out from the egg, wherein it is buried: and the graves are rent by a Voice, and the body arises.—20. For a body too is the chick, that is in the egg: lo! its body to our body proclaims, the life from the dead.—21. With the locust thy plea is overthrown, and ended, O Death: for in coming forth from the dust it teaches, the life from the dead.—22. D., I had been content if already, the resurrection had been: for the day of resurrection had disturbed me less, than your judgments.—23. Merciful is the Son of the Highest, yea good and just: and will not harshly avenge on me, the death of Adam.—24. Have ye then no understanding, to perceive this: that your father laid on you, this retribution?
# Nicene and Post-Nicene Fathers: Series II/Volume IV/Life of Antony/Vita Antoni/Chapter 27

67. Added to this he was tolerant in disposition and humble in spirit. For though he was such a man, he observed the rule of the Church most rigidly, and was willing that all the clergy should be honoured above himself. For he was not ashamed to bow his head to bishops and presbyters, and if ever a deacon came to him for help he discoursed with him on what was profitable, but gave place to him in prayer, not being ashamed to learn himself. For often he would ask questions, and desired to listen to those who were present, and if any one said anything that was useful he confessed that he was profited. And besides, his countenance had a great and wonderful grace. This gift also he had from the Saviour. For if he were present in a great company of monks, and any one who did not know him previously, wished to see him, immediately coming forward he passed by the rest, and hurried to Antony, as though attracted by his appearance. Yet neither in height nor breadth was he conspicuous above others, but in the serenity of his manner and the purity of his soul. For as his soul was free from disturbances, his outward appearance was calm; so from the joy of his soul he possessed a cheerful countenance, and from his bodily movements could be perceived the condition of his soul, as it is written, ‘When the heart is merry the countenance is cheerful, but when it is sorrowful it is cast down.’ Thus Jacob recognised the counsel Laban had in his heart, and said to his wives, ‘The countenance of your father is not as it was yesterday and the day before.’ Thus Samuel recognised David, for he had mirthful eyes, and teeth white as milk. Thus Antony was recognised, for he was never disturbed, for his soul was at peace; he was never downcast, for his mind was joyous.

## Footnotes

* ↑ This was by no means universal among monks: Athan. argues to Dracontius (cc. 8, 9) against the monastic tendency to think little of the clergy. Here, he propounds the example of Antony for the imitation of the ‘peregrini fratres.’
* ↑ Prov. xv. 13.
* ↑ Gen. xxxi. 5; 1 Sam. xvi. 12, xvii. 32
# Nicene and Post-Nicene Fathers: Series II/Volume IV/Life of Antony/Vita Antoni/Chapter 29

69. And once also the Arians having lyingly asserted that Antony’s opinions were the same as theirs, he was displeased and wroth against them. Then being summoned by the bishops and all the brethren, he descended from the mountain, and having entered Alexandria, he denounced the Arians, saying that their heresy was the last of all and a forerunner of Antichrist. And he taught the people that the Son of God was not a created being, neither had He come into being from non-existence, but that He was the Eternal Word and Wisdom of the Essence of the Father. And therefore it was impious to say, ‘there was a time when He was not,’ for the Word was always co-existent with the Father. Wherefore have no fellowship with the most impious Arians. For there is no communion between light and darkness. For you are good Christians, but they, when they say that the Son of the Father, the Word of God, is a created being, differ in nought from the heathen, since they worship that which is created, rather than God the creator. But believe ye that the Creation itself is angry with them because they number the Creator, the Lord of all, by whom all things came into being, with those things which were originated.

## Footnotes

* ↑ July 25–27, 338, Fest. Ind. x.
* ↑ 2 Cor. vi. 14.
* ↑ Orat. ii. 23, &c. This was an argument much used against Arianism. Antony’s arguments may be compared with those of Ath. in Ep. Æg. 13.
# Nicene and Post-Nicene Fathers: Series II/Volume IV/Life of Antony/Vita Antoni/Chapter 23

61. And Archelaus too, the Count, on a time having found him in the outer mountain, asked him merely to pray for Polycratia of Laodicea, an excellent and Christian maiden, for she suffered terribly in the stomach and side through over much discipline, and was altogether weakly of body. Antony prayed therefore, and the Count noted the day in which the prayer was made, and having departed to Laodicea he found the maiden whole. And having enquired when and on what day she was relieved of her infirmity, he produced the paper on which he had written the time of the prayer, and having read it he immediately shewed the writing on the paper. And all wondered when they knew that the Lord had relieved her of pain at the time when Antony was praying and invoking the goodness of the Saviour on her behalf.
62. And concerning those who came to him, he often foretold some days or sometimes a month beforehand what was the cause of their coming. For some came only for the sake of seeing him, others through sickness, and others suffering from evil spirits. And all thought the labour of the journey neither trouble nor loss. For each one returned aware that he had received benefit. But though saying such things and beholding such sights, he used to ask that no one should wonder at him for this; but should rather marvel at the Lord for having granted to us men to know Him as far as our powers extended.

## Footnotes

* ↑ Χριστοφόρος, lit. Christ-bearing.
# Nicene and Post-Nicene Fathers: Series II/Volume IV/Life of Antony/Vita Antoni/Chapter 26

66. And he had also this favour granted him. For as he was sitting alone on the mountain, if ever he was in perplexity in his meditations, this was revealed to him by Providence in prayer. And the happy man, as it is written, was taught of God. After this, when he once had a discussion with certain men who had come to him concerning the state of the soul and of what nature its place will be after this life, the following night one from above called him, saying, ‘Antony, rise, go out and look.’ Having gone out therefore (for he knew whom he ought to obey) looking up, he beheld one standing and reaching to the clouds, tall, hideous, and fearful, and others ascending as though they were winged. And the figure stretched forth his hands, and some of those who were ascending were stayed by him, while others flew above, and having escaped heaven-ward, were borne aloft free from care. At such, therefore, the giant gnashed his teeth, but rejoiced over those who fell back. And forthwith a voice came to Antony, ‘Understandest thou what thou seest?’ And his understanding was opened, and he understood that it was the passing of souls, and that the tall being who stood was the enemy who envies the faithful. And those whom he caught and stopped from passing through are accountable to him, while those whom he was unable to hold as they passed upwards had not been subservient to him. So having seen this, and as it were being reminded, he struggled the more daily to advance towards those things which were before. And these visions he was unwilling to tell, but as he spent much time in prayer, and was amazed, when those who were with him pressed him with questions and forced him, he was compelled to speak, as a father who cannot withhold ought from his children. And he thought that as his conscience was clear, the account would be beneficial for them, that they might learn that discipline bore good fruit, and that visions were oftentimes the solace of their labours.

## Footnotes

* ↑ Isai. liv. 13; John vi. 45.
# Nicene and Post-Nicene Fathers: Series II/Volume IV/Life of Antony/Vita Antoni/Chapter 30

70. All the people, therefore, rejoiced when they heard the anti-Christian heresy anathematised by such a man. And all the people in the city ran together to see Antony; and the Greeks and those who are called their Priests, came into the church, saying, ‘We ask to see the man of God,’ for so they all called him. For in that place also the Lord cleansed many of demons, and healed those who were mad. And many Greeks asked that they might even but touch the old man, believing that they should be profited. Assuredly as many became Christians in those few days as one would have seen made in a year. Then when some thought that he was troubled by the crowds, and on this account turned them all away from him, he said, undisturbedly, that there were not more of them than of the demons with whom he wrestled in the mountain.
71. But when he was departing, and we were setting him forth on his way, as we arrived at the gate a woman from behind cried out, ‘Stay, thou man of God, my daughter is grievously vexed by a devil. Stay, I beseech thee, lest I too harm myself with running.’ And the old man when he heard her, and was asked by us, willingly stayed. And when the woman drew near, the child was cast on the ground. But when Antony had prayed and called upon the name of Christ, the child was raised whole, for the unclean spirit was gone forth. And the mother blessed God, and all gave thanks. And Antony himself also rejoiced, departing to the mountain as though it were to his own home.

## Footnotes

* ↑ This seems to imply Athanasius as the (real or ostensible) narrator.
# Nicene and Post-Nicene Fathers: Series II/Volume IV/Life of Antony/Vita Antoni/Chapter 24

63. Afterwards, on another occasion, having descended to the outer cells, he was asked to enter a vessel and pray with the monks, and he alone perceived an exceedingly unpleasant smell. But those on board said that the stench arose from the fish and salt meat in the ship. He replied however, the smell was different from that; and while he was speaking, a youth with an evil spirit, who had come and hidden himself in the ship, cried out. But the demon being rebuked in the name of the Lord Jesus Christ departed from him, and the man became whole. And all knew that the evil smell arose from the demon.
64. And another, a person of rank, came to him, possessed by a demon; and the demon was so terrible that the man possessed did not know that he was coming to Antony. But he even ate the excreta from his body. So those who brought him besought Antony to pray for him. And Antony pitying the young man prayed and kept watch with him all the night. And about dawn the young man suddenly attacked Antony and gave him a push. But when those who came with him were angry, Antony said, ‘Be not angry with the young man, for it is not he, but the demon which is in him. And being rebuked and commanded to go into dry places, the demon became raging mad, and he has done this. Wherefore give thanks to the Lord, for his attack on me thus is a sign of the departure of the evil spirit.’ When Antony had said this, straightway the young man had become whole, and having come at last to his right mind, knew where he was, and saluted the old man and gave thanks to God.
# Nicene and Post-Nicene Fathers: Series II/Volume IV/Life of Antony/Vita Antoni/Chapter 25

65. And many monks have related with the greatest agreement and unanimity that many other such like things were done by him. But still these do not seem as marvellous as certain other things appear to be. For once, when about to eat, having risen up to pray about the ninth hour, he perceived that he was caught up in the spirit, and, wonderful to tell, he stood and saw himself, as it were, from outside himself, and that he was led in the air by certain ones. Next certain bitter and terrible beings stood in the air and wished to hinder him from passing through. But when his conductors opposed them, they demanded whether he was not accountable to them. And when they wished to sum up the account from his birth, Antony’s conductors stopped them, saying, ‘The Lord hath wiped out the sins from his birth, but from the time he became a monk, and devoted himself to God, it is permitted you to make a reckoning.’ Then when they accused him and could not convict him, his way was free and unhindered. And immediately he saw himself, as it were, coming and standing by himself, and again he was Antony as before. Then forgetful of eating, he remained the rest of the day and through the whole of the night groaning and praying. For he was astonished when he saw against what mighty opponents our wrestling is, and by what labours we have to pass through the air. And he remembered that this is what the Apostle said, ‘according to the prince of the power of the air.’ For in it the enemy hath power to fight and to attempt to hinder those who pass through. Wherefore most earnestly he exhorted, ‘Take up the whole armour of God, that ye may be able to withstand in the evil day,’ that the enemy, ‘having no evil thing to say against us, may be ashamed.’ And we who have learned this, let us be mindful of the Apostle when he says, ‘whether in the body I know not, or whether out of the body I know not; God knoweth.’ But Paul was caught up unto the third heaven, and having heard things unspeakable he came down; while Antony saw that he had come to the air, and contended until he was free.

## Footnotes

* ↑ Eph. ii. 2.
* ↑ Eph. vi. 13.
* ↑ Tit. ii. 8.
* ↑ 2 Cor. xii. 2.