OpenLLM-France/wikimedia huggingface dataset:
# Appletons' Cyclopædia of American Biography/Swisshelm, Jane Grey

Edition of 1900.
​SWISSHELM, Jane Grey, b. near Pittsburg, Pa., 6 Sept., 1815; d. in Swissvale, Pa., 22 July, 1884. When she was eight years of age her father, James Cannon, died, leaving a family in straitened circumstances. The daughter worked at manual labor and teaching till she was twenty-one, when she married James Swisshelm, who several years afterward obtained a divorce on the ground of desertion. Two years later she removed with her husband to Louisville, Ky. In this city she became an outspoken opponent of slavery, and her first written attack upon the system appeared in the Louisville “Journal” in 1842. She also wrote articles favoring abolition and woman's rights in the “Spirit of Liberty,” of Pittsburg, for about four years. In 1848 she established the Pittsburg “Saturday Visitor,” a strong abolition and woman's rights paper, which, in 1856, was merged with the weekly edition of the Pittsburg “Journal.” In 1857 she went to St. Cloud, Minn., and established the St. Cloud “Visitor.” Her bold utterances caused a mob to destroy her office and its contents, and to throw her printing-press into the river. But she soon began to publish the St. Cloud “Democrat.” When Abraham Lincoln was nominated for the presidency, she spoke and wrote in his behalf and for the principles of which he was the representative. When the civil war began and nurses were wanted at the front, she was one of the first to respond. After the battle of the Wilderness she had charge of 182 badly wounded men at Fredericksburg for five days, without surgeon or assistant, and saved them all. She was a prolific writer for newspapers and magazines, and published “Letters to Country Girls” (New York, 1853), and an autobiography entitled “Half of a Century” (1881).
# Ante-Nicene Fathers/Volume VI/Alexander of Lycopolis
## Contents

* Title Page
* Introductory Notice
* Of the Manichaeans
* Elucidation
# Ante-Nicene Fathers/Volume VI/Alexander of Alexandria/Epistles on the Arian Heresy/Part 3

III.—Epistle.
Alexander, to the priests and deacons, Alexandria and Mareotis, being present to them present, brethren beloved in the Lord, sends greeting:
Although you have been forward to subscribe the letters that I sent to those about Arius, urging them to abjure their impiety, and to obey the wholesome and Catholic faith; and in this manner have shown your orthodox purpose, and your agreement in the doctrines of the Catholic Church; yet because I have also sent letters to all our fellow-ministers in every place with respect to the things which concern Arius and his companions; I have thought it necessary to call together you the clergy of the city, and to summon you also of Mareotis; especially since of your number Chares and Pistus, the priests; Sarapion, Parammon, Zosimus, and Irenæus, the deacons, have gone over to the party of Arius, and have preferred to be deposed with them; that you may know what is now written, and that you should declare your consent in these matters, and give your suffrage for the deposition of those about Arius and Pistus. For it is right that you should know what I have written, and that you should each one, as if he had written it himself retain it in his heart.

## Footnotes

* ↑ Athanas. ibid., p. 396. On the deposition of Arius and his followers by Alexander, archbishop of Alexandria.
# Ante-Nicene Fathers/Volume VI/Alexander of Alexandria/Epistles on the Arian Heresy/Part 4

IV.—Epistle to Æglon, Bishop of Cynopolis, Against the Arians.
From a letter of St. Alexander, bishop of Alexandria, to Æglon, bishop of Cynopolis, against the Arians.
1. Natural will is the free faculty of every intelligent nature as having nothing involuntary which is in respect of its essence.
2. Natural operation is the innate motion of all substance. Natural operation is the substantial and notifying reason of every nature. Natural operation is the notifying virtue of every substance.

## Footnotes

* ↑ Two fragments from an epistle. St. Maxim., Theological and Polemical Works, vol. ii. pp. 152–155. Edit. Paris, 1675.
# Ante-Nicene Fathers/Volume VI/Alexander of Alexandria/Title Page

Alexander.
[Translated by the Rev. James B. H. Hawkins, M.A.]
# Ante-Nicene Fathers/Volume I/First Epistle to St John

The Epistle of Ignatius to St. John the Apostle
Ignatius, and the brethren who are with him, to John the holy presbyter.
We are deeply grieved at thy delay in strengthening us by thy addresses and consolations. If thy absence be prolonged, it will disappoint many of us. Hasten then to come, for we believe that it is expedient. There are also many of our women here, who are desirous to see Mary [the mother] of Jesus, and wish day by day to run off from us to you, that they may meet with her, and touch those breasts of hers which nourished the Lord Jesus, and may inquire of her respecting some rather secret matters. But Salome also, [the daughter of Anna,] whom thou lovest, who stayed with her five months at Jerusalem, and some other well-known persons, relate that she is full of all graces and all virtues, after the manner of a virgin, fruitful in virtue and grace. And, as they report, she is cheerful in persecutions and afflictions, free from murmuring in the midst of penury and want, grateful to those that injure her, and rejoices when exposed to troubles: she sympathizes with the wretched and the afflicted as sharing in their afflictions, and is not slow to come to their assistance. Moreover, she shines forth gloriously as contending in the fight of faith against the pernicious conflicts of vicious principles or conduct. She is the lady of our new religion and repentance, and the handmaid among the faithful of all works of piety. She is indeed devoted to the humble, and she humbles herself more devotedly than the devoted, and is wonderfully magnified by all, while at the same time she suffers detraction from the Scribes and Pharisees. Besides these points, many relate to us numerous other things regarding her. We do not, however, go so far as to believe all in every particular; nor do we mention such to thee. But, as we are informed by those who are worthy of credit, there is in Mary the mother of Jesus an angelic purity of nature allied with the nature of humanity. And such reports as these have greatly excited our emotions, and urge us eagerly to desire a sight of this (if it be lawful so to speak) heavenly prodigy and most sacred marvel. But do thou in haste comply with this our desire; and fare thou well. Amen.

## Footnotes

* ↑ Literally, “of vices.”
* ↑ Some mss. and editions seem with propriety to omit this word.
* ↑ Literally, “a nature of angelic purity is allied to human nature.”
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XVIII/Chapter 1

Homily XVIII.
Chapter I.—Simon Maintains that the Framer of the World is Not the Highest God.
At break of day, when Peter went forth to discourse, Simon anticipated him, and said:  “When I went away yesterday, I promised to you to return to-day, and in a discussion show that he who framed the world is not the highest God, but that the highest God is another who alone is good, and who has remained unknown up to this time. At once, then, state to me whether you maintain that the framer of the world is the same as the lawgiver or not? If, then, he is the lawgiver, he is just; but if he is just, he is not good. But if he is not good, then it was another that Jesus proclaimed, when he said, ‘Do not call me good; for one is good, the Father who is in the heavens.’ Now a lawgiver cannot be both just and good, for these qualities do not harmonize.” And Peter said: “First tell us what are the actions which in your opinion constitute a person good, and what are those which constitute him just, in order that thus we may address our words to the same mark.” And Simon said: “Do you state first what in your opinion is goodness, and what justice.”

## Footnotes

* ↑ Matt. xix. 17.
* ↑ [Comp. xvii. 5, and Recognitions, iii. 37, 38.—R.]
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XVIII/Chapter 15

Chapter XV.—Matthew XI. 25 Discussed.
And Simon, being vexed at this, said:  “Blame your own teacher, who said, ‘I thank Thee, Lord of heaven and earth, that what was concealed from the wise, Thou hast revealed to suckling babes.’” And Peter said:  “This is not the way in which the statement was made; but I shall speak of it as if it had been made in the way that has seemed good to you. Our Lord, even if He had made this statement, ‘What was concealed from the wise, the Father revealed to babes,’ could not even thus be thought to point out another God and Father in addition to Him who created the world. For it is possible that the concealed things of which He spoke may be those of the Creator (Demiurge) himself; because Isaiah says, ‘I will open my mouth in parables, and I will belch forth things concealed from the foundation of the world.’ Do you allow, then, that the prophet was not ignorant of the things concealed, which Jesus says were concealed from the wise, but revealed to babes? And how was the Creator (Demiurge) ignorant of them, if his prophet Isaiah was not ignorant of them? But our Jesus did not in reality say ‘what was concealed,’ but He said what seems a harsher statement; for He said, ‘Thou hast concealed these things from the wise, and hast revealed them to sucking babes.’ Now the word ‘Thou hast concealed’ implies that they had once been known to them; for the key of the kingdom of heaven, that is, the knowledge of the secrets, lay with them.

## Footnotes

* ↑ Matt. xi. 25; [Luke x. 21; comp. Recognitions, iv. 5].
* ↑ The passage does not occur in Isaiah, but in Ps. lxxviii. 2. The words are quoted not from the LXX., but from the Gospel of Matthew (xiii. 35), where in somemss. they are attributed to Isaiah. See Uhlhorn, p. 119.
* ↑ The words in italics are omitted in the mss.; but the context leaves no doubt that they were once in the text.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XVIII/Chapter 12

Chapter XII.—Simon’s Opinions Expounded by Peter.
“We, Simon, do not assert that from the great power, which is also called the dominant power, two angels were sent forth, the one to create the world, the other to give the law; nor that each one when he came proclaimed himself, on account of what he had done, as the sole creator; nor that there is one who stands, will stand, and is opposed. Learn how you disbelieve even in respect to this subject. If you say that there is an unrevealed power, that power is full of ignorance. For it did not foreknow the ingratitude of the angels who were sent by it.” And Simon became exceedingly angry with Peter for saying this, and interrupted his discourse, saying: “What nonsense is this you speak, you daring and most impudent of men, revealing plainly before the multitudes the secret doctrines, so that they can be easily learned?” And Peter said: “Why do you grudge that the present audience should receive benefit?” And Simon said: “Do you then allow that such knowledge is a benefit?” And Peter said: “I allow it: for the knowledge of a false doctrine is beneficial, inasmuch as you do not fall into it because of ignorance.” And Simon said: “You are evidently not able to reply to the propositions I laid before you. I maintain that even your teacher affirms that there is some Father unrevealed.”

## Footnotes

* ↑ Κυρία.
* ↑ The text is corrupt. Various emendations have been proposed, none of which are satisfactory. Uhlhorn proposes, “That there is a standing one, one who will stand. You who are opposed, learn how you disbelieve, and that this subject which you say is the power unrevealed is full of ignorance.” P. 328, note 1.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XVIII/Chapter 14

Chapter XIV.—Simon Refuted.
“But if, as you say, it will be possible to know Him, because He is now revealed to all through Jesus, are you not stating what is most unjust, when you say that these men did not know Him, who were the seven pillars of the world, and who were able to please the most just God, and that so many now from all nations who were impious know Him in every respect? Were not those who were superior to every one not deemed worthy to know Him? And how can that be good which is not just? unless you wish to give the name of ‘good,’ not to him who does good to those who act justly, but to him who loves the unjust, even though they do not believe, and reveals to them the secrets which he would not reveal to the just. But such conduct is befitting neither in one who is good nor just, but in one who has come to hate the pious. Are not you, Simon, the standing one, who have the boldness to make these statements which never have been so made before?”

## Footnotes

* ↑ The text is corrupt. We have placed διὰ τὸ after εἰδέναι.
* ↑ Another reading is: “Were not those deemed better worthy than any one else to know Him?”
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XVIII/Chapter 11

Chapter XI.—Simon Professes to Utter His Real Sentiments.
And Simon said: It contributes much to victory, if the man who wars uses his own weapons; for what one loves he can in real earnest defend, and that which is defended with genuine earnestness has no ordinary power in it. Wherefore in future I shall lay before you my real opinions. I maintain that there is some unrevealed power, unknown to all, even to the Creator himself, as Jesus himself has also declared, though he did not know what he said. For when one talks a great deal he sometimes hits the truth, not knowing what he is saying. I am referring to the statement which he uttered, ‘No one knows the Father.’” And Peter said: “Do not any longer profess that you know His doctrines.” And Simon said: “I do not profess to believe his doctrines; but I am discussing points in which he was by accident right.” And Peter said: “Not to give you any pretext for escape, I shall carry on the discussion with you in the way you wish. At the same time, I call all to witness that you do not yet believe the statement which you just now made. For I know your opinions. And in order that you may not imagine that I am not speaking the truth, I shall expound your opinions, that you may know that you are discussing with one who is well acquainted with them.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XVIII/Chapter 13

Chapter XIII.—Peter’s Explanation of the Passage.
And Peter said: “I shall reply to that which you wish me to speak of,—namely, the passage, ‘No one knows the Father but the Son, nor does any one know the Son but the Father, and they to whom the Son may wish to reveal Him.’ First, then, I am astonished that, while this statement admits of countless interpretations, you should have chosen the very dangerous position of maintaining that the statement is made in reference to the ignorance of the Creator (Demiurge), and all who are under him. For, first, the statement can apply to all the Jews who think that David is the father of Christ, and that Christ himself is his son, and do not know that He is the Son of God. Wherefore it is appropriately said, ‘No one knows the Father,’ since, instead of God, they affirmed David to be His father; and the additional remark, that no one knows even the Son, is quite correct, since they did not know that He was the Son. The statement also, ‘to whomsoever the Son may wish to reveal Him,’ is also correct; for He being the Son from the beginning, was alone appointed to give the revelation to those to whom He wishes to give it. And thus the first man (protoplast) Adam must have heard of Him; and Enoch, who pleased God, must have known Him; and Noah, the righteous one, must have become acquainted with Him; and Abraam His friend must have understood Him; and Isaac must have perceived Him; and Jacob, who wrestled with Him, must have believed in Him; and the revelation must have been given to all among the people who were worthy.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XVIII/Chapter 16

Chapter XVI.—These Things Hidden Justly from the Wise.
“And do not say He acted impiously towards the wise in hiding these things from them. Far be such a supposition from us. For He did not act impiously; but since they hid the knowledge of the kingdom, and neither themselves entered nor allowed those who wished to enter, on this account, and justly, inasmuch as they hid the ways from those who wished, were in like manner the secrets hidden from them, in order that they themselves might experience what they had done to others, and with what measure they had measured, an equal measure might be meted out to them. For to him who is worthy to know, is due that which he does not know; but from him who is not worthy, even should he seem to have any thing it is taken away, even if he be wise in other matters; and it is given to the worthy, even should they be babes as far as the times of their discipleship are concerned.

## Footnotes

* ↑ Luke xi. 52.
* ↑ Matt. vii. 2; [Luke vi. 38].
* ↑ Luke viii. 18.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XVII/Chapter 9

Chapter IX.—God the Centre or Heart of the Universe.
“One, then, is the God who truly exists, who presides in a superior shape, being the heart of that which is above and that which is below twice, which sends forth from Him as from a centre the life-giving and incorporeal power; the whole universe with the stars and regions of the heaven, the air, the fire, and if anything else exists, is proved to be a substance infinite in height, boundless in depth, immeasurable in breadth, extending the life-giving and wise nature from Him over three infinites. It must be, therefore, that this infinite which proceeds from Him on every side exists, having as its heart Him who is above all, and who thus possesses figure; for wherever He be, He is as it were in the centre of the infinite, being the limit of the universe. And the extensions taking their rise with Him, possess the nature of six infinites; of whom the one taking its rise with Him penetrates into the height above, another into the depth below, another to the right hand, another to the left, another in front, and another behind; to whom He Himself, looking as to a number that is equal on every side, completes the world in six temporal intervals, Himself being the rest, and having the infinite age to come as His image, being the beginning and the end. For in Him the six infinites end, and from Him they receive their extension to infinity.

## Footnotes

* ↑ The whole of this chapter is full of corruption; “twice” occurs in one ms. Various attempts have been made to amend the passage.
* ↑ An emendation.
* ↑ The text is corrupt. We have translated ἐπ᾽ ἀπείρους τρεῖς. Some think “three” should be omitted. The three infinites are in respect of height, depth, and breadth.
* ↑ As punctuated in Dressel, this reads, “that the infinite is the heart.”
* ↑ The emendation of the transcriber of one of the mss.
* ↑ This refers to the following mode of exhibiting the number: *** where each side presents the number three.
* ↑ The creation of the world in six days.
* ↑ The seventh day on which God rested, the type of the rest of the future age.  See Epistle of Barnabas, c. xv.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XVIII
## 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
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XVIII/Chapter 10

Chapter X.—Peter’s Reply to Simon.
And Peter said: “Since you have thus spoken to please the multitudes who are present, I shall speak to them, not to please them, but to tell them the truth. Tell me how you know all those who are present to be worthy, when not even one of them agreed with your exposition of the subject; for the giving of applause to me in opposition to you is not the act of those who agree with you, but of those who agree with me, to whom they gave the applause for having spoken the truth. But since God, who is just, judges the mind of each one—a doctrine which you affirm to be true—He would not have wished this to be given through the left hand to those on the right hand, exactly as the man who receives anything from a robber is himself guilty. So that, on this account, He did not wish them to receive what is brought by you; but they are to receive the revelation through the Son, who has been set apart for this work. For to whom is it reasonable that the Father should give a revelation, but to His only Son, because He knows Him to be worthy of such a revelation? And so this is a matter which one cannot teach or be taught, but it must be revealed by the ineffable hand to him who is worthy to know it.”
# Ante-Nicene Fathers/Volume IV/Minucius Felix/The Octavius of Minucius Felix/Chapter 4

Chapter IV.—Argument: Cæcilius, Somewhat Grieved at This Kind of Rebuke Which for His Sake Minucius Had Had to Bear from Octavius, Begs to Argue with Octavius on the Truth of His Religion.  Octavius with His Companion Consents, and Minucius Sits in the Middle Between Cæcilius and Octavius.
And thus, while we were all engaged in the enjoyment of this spectacle, Cæcilius was paying no attention, nor laughing at the contest; but silent, uneasy, standing apart, confessed by his countenance that he was grieving for I knew not what. To whom I said: “What is the matter? Wherefore do I not recognise, Cæcilius, your usual liveliness? and why do I seek vainly for that joyousness which is characteristic of your glances even in serious matters?” Then said he: “For some time our friend Octavius’ speech has bitterly vexed and worried me, in which he, attacking you, reproached you with negligence, that he might under cover of that charge more seriously condemn me for ignorance. Therefore I shall proceed further: the matter is now wholly and entirely between me and Octavius. If he is willing that I, a man of that form of opinion, should argue with him, he will now at once perceive that it is easier to hold an argument among his comrades, than to engage in close conflict after the manner of the philosophers. Let us be seated on those rocky barriers that are cast there for the protection of the baths, and that run far out into the deep, that we may be able both to rest after our journey, and to argue with more attention.” And at his word we sat down, so that, by covering me on either side, they sheltered me in the midst of the three. Nor was this a matter of observance, or of rank, or of honour, because friendship always either receives or makes equals; but that, as an arbitrator, and being near to both, I might give my attention, and being in the middle, I might separate the two. Then Cæcilius began thus:—

## Footnotes

* ↑ “Ita ut me ex tribus medium lateris ambitione protegerent."
# Ante-Nicene Fathers/Volume IV/Minucius Felix/The Octavius of Minucius Felix/Chapter 41

Chapter XLI.—Argument: Finally, All are Pleased, and Joyfully Depart: Cæcilius, that He Had Believed; Octavius, that He Had Conquered; And Minucius, that the Former Had Believed, and the Latter Had Conquered.
“But for myself,” said I, “I rejoice more fully on behalf of all of us; because also Octavius has conquered for me, in that the very great invidiousness of judging is taken away from me. Nor can I acknowledge by my praises the merit of his words: the testimony both of man, and of one man only, is weak. He has an illustrious reward from God, inspired by whom he has pleaded, and aided by whom he has gained the victory.”
After these things we departed, glad and cheerful:  Cæcilius, to rejoice that he had believed; Octavius, that he had succeeded; and I, that the one had believed, and the other had conquered.