OpenLLM-France/wikimedia huggingface dataset:
# NIOSH Recommended Guidelines for Personal Respiratory Protection of Workers in Health-Care Facilities Potentially Exposed to Tuberculosis/Foreword

Foreword
In the Occupational Safety and Health Act of 1970 (Public Law 91-596), Congress sought "to assure so far as possible every working man and woman in the Nation safe and healthful working conditions and to preserve our human resources." The Act requires that the Director of the National Institute for Occupational Safety and Health (NIOSH) "shall develop criteria . . . which will describe exposure levels . . . at which no worker will suffer impaired health or functional capacities or diminished life expectancy as a result of his [or her] work experience."
Aerosolized droplet nuclei containing tubercle bacilli are a hazard to workers in health-care-facilities, which serve persons with infectious tuberculosis. Any TB infection due to occupational transmission to workers in health-care facilities is unacceptable. Available data are insufficient to fully assess the efficacy and reliability of various procedures currently recommended for health-care facilities to prevent the spread of tuberculosis to health-care-facility workers, patients, and visitors. Recognizing this insufficiency, NIOSH, through these recommended guidelines presents its best judgment regarding effective and reliable personal respiratory protection against aerosolized droplet nuclei when this protection is indicated for health-care-facility workers.
NIOSH is the Federal agency which tests and certifies respirators worn by almost 7 million American workers. It has acquired over two decades of experience in research and evaluation activities related to respirators used in American workplaces. Its conclusions and recommendations are based on broad practical experience in many occupational settings, and on the scientific and technical logic and its mandates as presented in this document.
J. Donald Millar, M.D., D.T.P.H. (Lond.) Assistant Surgeon General Director, National Institute for  Occupational Safety and Health Centers for Disease Control
# NIOSH Recommended Guidelines for Personal Respiratory Protection of Workers in Health-Care Facilities Potentially Exposed to Tuberculosis/Figure 3

Figure 3—Example C of a NIOSH-Certified, Positive-Pressure, Air-Line, Halfmask Respirator (MSA Pressure Demand Air-Line Respirator, NIOSH approval TC-19C-158).
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/The Enchiridion/Chapter 38

Chapter 38.—Jesus Christ, According to the Flesh, Was Not Born of the Holy Spirit in Such a Sense that the Holy Spirit is His Father.
Nevertheless, are we on this account to say that the Holy Ghost is the father of the man Christ, and that as God the Father begat the Word, so God the Holy Spirit begat the man, and that these two natures constitute the one Christ; and that as the Word He is the Son of God the Father, and as man the Son of God the Holy Spirit, because the Holy Spirit as His father begat Him of the Virgin Mary? Who will dare to say so? Nor is it necessary to show by reasoning how many other absurdities flow from this supposition, when it is itself so absurd that no believer’s ears can bear to hear it. Hence, as we confess, “Our Lord Jesus Christ, who of God is God, and as man was born of the Holy Ghost and of the Virgin Mary, having both natures, the divine and the human, is the only Son of God the Father Almighty, from whom proceedeth the Holy Spirit.” Now in what sense do we say that Christ was born of the Holy Spirit, if the Holy Spirit did not beget Him? Is it that He made Him, since our Lord Jesus Christ, though as God “all things were made by Him,” yet as man was Himself made; as the apostle says, “who was made of the seed of David according to the flesh?” But as that created thing which the Virgin conceived and brought forth though it was united only to the person of the Son, was made by the whole Trinity (for the works of the Trinity are not separable), why should the Holy Spirit alone be mentioned as having made it? Or is it that, when one of the Three is mentioned as the author of any work, the whole Trinity is to be understood as working? That is true, and can be proved by examples. But we need not dwell longer on this solution. For the puzzle is, in what sense it is said, “born of the Holy Ghost,” when He is in no sense the Son of the Holy Ghost? For though God made this world, it would not be right to say that it is the Son of God, or that it was born of God; we would say that it was created, or made, or framed, or ordered by Him, or whatever form of expression we can properly use. Here, then, when we make confession that Christ was born of the Holy Ghost and of the Virgin Mary, it is difficult to explain how it is that He is not the Son of the Holy Ghost and is the Son of the Virgin Mary, when He was born both of Him and of her. It is clear beyond a doubt that He was not born of the Holy Spirit as His father, in the same sense that He was born of the Virgin as His mother.

## Footnotes

* ↑ A quotation from a form of the Apostles’ Creed anciently in use in the Latin Church.
* ↑ John i. 3
* ↑ Rom. i. 3
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/The Enchiridion/Chapter 37

Chapter 37.—The Same Grace is Further Clearly Manifested in This, that the Birth of Christ According to the Flesh is of the Holy Ghost.
For the same Jesus Christ who is the only-begotten, that is, the only Son of God, our Lord, was born of the Holy Ghost and of the Virgin Mary. And we know that the Holy Spirit is the gift of God, the gift being Himself indeed equal to the Giver. And therefore the Holy Spirit also is God, not inferior to the Father and the Son. The fact, therefore, that the nativity of Christ in His human nature was by the Holy Spirit, is another clear manifestation of grace. For when the Virgin asked the angel how this which he had announced should be, seeing she knew not a man, the angel answered, “The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.” And when Joseph was minded to put her away, suspecting her of adultery, as he knew she was not with child by himself, he was told by the angel, “Fear not to take unto thee Mary thy wife; for that which is conceived in her is of the Holy Ghost:” that is, what thou suspectest to be begotten of another man is of the Holy Ghost.

## Footnotes

* ↑ Luke i. 35
* ↑ Matt. i. 20
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/The Enchiridion/Chapter 36

Chapter 36.—The Grace of God is Clearly and Remarkably Displayed in Raising the Man Christ Jesus to the Dignity of the Son of God.
Now here the grace of God is displayed with the greatest power and clearness. For what merit had the human nature in the man Christ earned, that it should in this unparalleled way be taken up into the unity of the person of the only Son of God? What goodness of will, what goodness of desire and intention, what good works, had gone before, which made this man worthy to become one person with God? Had He been a man previously to this, and had He earned this unprecedented reward, that He should be thought worthy to become God? Assuredly nay; from the very moment that He began to be man, He was nothing else than the Son of God, the only Son of God, the Word who was made flesh, and therefore He was God so that just as each individual man unites in one person a body and a rational soul, so Christ in one person unites the Word and man. Now wherefore was this unheard of glory conferred on human nature,—a glory which, as there was no antecedent merit, was of course wholly of grace,—except that here those who looked at the matter soberly and honestly might behold a clear manifestation of the power of God’s free grace, and might understand that they are justified from their sins by the same grace which made the man Christ Jesus free from the possibility of sin? And so the angel, when he announced to Christ’s mother the coming birth, saluted her thus: “Hail, thou that art full of grace;” and shortly afterwards, “Thou hast found grace with God.” Now she was said to be full of grace, and to have found grace with God, because she was to be the mother of her Lord, nay, of the Lord of all flesh. But, speaking of Christ Himself, the evangelist John, after saying, “The Word was made flesh, and dwelt among us,” adds, “and we beheld His glory, the glory as of the only-begotten of the Father, full of grace and truth.” When he says, “The Word was made flesh,” this is “full of grace;” when he says, “the glory of the only-begotten of the Father,” this is “full of truth.” For the Truth Himself, who was the only-begotten of the Father, not by grace, but by nature, by grace took our humanity upon Him, and so united it with His own person that He Himself became also the Son of man.

## Footnotes

* ↑ Luke i. 28 (“thou that are highly favored,” A.V.).
* ↑ Luke i. 30 (“Thou hast found favor with God,” A.V.).
* ↑ John i. 14
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/The Enchiridion/Chapter 3

Chapter 3.—God is to Be Worshipped Through Faith, Hope, and Love.
Now if I should answer, that God is to be worshipped with faith, hope, and love, you will at once say that this answer is too brief, and will ask me briefly to unfold the objects of each of these three graces, viz., what we are to believe, what we are to hope for, and what we are to love. And when I have done this, you will have an answer to all the questions you asked in your letter. If you have kept a copy of your letter, you can easily turn it up and read it over again: if you have not, you will have no difficulty in recalling it when I refresh your memory.
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/The Enchiridion/Chapter 33

Chapter 33.—Men, Being by Nature the Children of Wrath, Needed a Mediator. In What Sense God is Said to Be Angry.
And so the human race was lying under a just condemnation, and all men were the children of wrath. Of which wrath it is written: “All our days are passed away in Thy wrath; we spend our years as a tale that is told.” Of which wrath also Job says: “Man that is born of a woman is of few days, and full of trouble.” Of which wrath also the Lord Jesus says: “He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.” He does not say it will come, but it “abideth on him.” For every man is born with it; wherefore the apostle says: “We were by nature the children of wrath, even as others.” Now, as men were lying under this wrath by reason of their original sin, and as this original sin was the more heavy and deadly in proportion to the number and magnitude of the actual sins which were added to it, there was need for a Mediator, that is, for a reconciler, who, by the offering of one sacrifice, of which all the sacrifices of the law and the prophets were types, should take away this wrath. Wherefore the apostle says: “For if, when we were enemies, we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life.” Now when God is said to be angry, we do not attribute to Him such a disturbed feeling as exists in the mind of an angry man; but we call His just displeasure against sin by the name “anger,” a word transferred by analogy from human emotions. But our being reconciled to God through a Mediator, and receiving the Holy Spirit, so that we who were enemies are made sons (“For as many as are led by the Spirit of God, they are the sons of God”): this is the grace of God through Jesus Christ our Lord.

## Footnotes

* ↑ Ps. xc. 9
* ↑ Job xiv.1
* ↑ John iii. 36. These words, attributed by the author to Christ, were really spoken by John the Baptist.
* ↑ Eph. ii. 3
* ↑ Rom. v. 10
* ↑ Rom. viii. 14
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/The Enchiridion/Chapter 34

Chapter 34.—The Ineffable Mystery of the Birth of Christ the Mediator Through the Virgin Mary.
Now of this Mediator it would occupy too much space to say anything at all worthy of Him; and, indeed, to say what is worthy of Him is not in the power of man. For who will explain in consistent words this single statement, that “the Word was made flesh, and dwelt among us,” so that we may believe on the only Son of God the Father Almighty, born of the Holy Ghost and the Virgin Mary. The meaning of the Word being made flesh, is not that the divine nature was changed into flesh, but that the divine nature assumed our flesh. And by “flesh” we are here to understand “man,” the part being put for the whole, as when it is said: “By the deeds of the law shall no flesh be justified,” that is, no man. For we must believe that no part was wanting in that human nature which He put on, save that it was a nature wholly free from every taint of sin,—not such a nature as is conceived between the two sexes through carnal lust, which is born in sin, and whose guilt is washed away in regeneration; but such as it behoved a virgin to bring forth, when the mother’s faith, not her lust, was the condition of conception. And if her virginity had been marred even in bringing Him forth, He would not have been born of a virgin; and it would be false (which God forbid) that He was born of the Virgin Mary, as is believed and declared by the whole Church, which, in imitation of His mother, daily brings forth members of His body, and yet remains a virgin. Read, if you please, my letter on the virginity of the holy Mary which I sent to that eminent man, whose name I mention with respect and affection, Volusianus.

## Footnotes

* ↑ John i. 14
* ↑ 3[1147] Rom. iii. 20
* ↑ Ep. 137.
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/The Enchiridion/Chapter 35

Chapter 35.—Jesus Christ, Being the Only Son of God, is at the Same Time Man.
Wherefore Christ Jesus, the Son of God, is both God and man; God before all worlds; man in our world: God, because the Word of God (for “the Word was God”); and man, because in His one person the Word was joined with a body and a rational soul. Wherefore, so far as He is God, He and the Father are one; so far as He is man, the Father is greater than He. For when He was the only Son of God, not by grace, but by nature, that He might be also full of grace, He became the Son of man; and He Himself unites both natures in His own identity, and both natures constitute one Christ; because, “being in the form of God, He thought it not robbery to be,” what He was by nature, “equal with God.” But He made Himself of no reputation, and took upon Himself the form of a servant, not losing or lessening the form of God. And, accordingly, He was both made less and remained equal, being both in one, as has been said: but He was one of these as Word, and the other as man. As Word, He is equal with the Father; as man, less than the Father. One Son of God, and at the same time Son of man; one Son of man, and at the same time Son of God; not two Sons of God, God and man, but one Son of God: God without beginning; man with a beginning, our Lord Jesus Christ.

## Footnotes

* ↑ John i. 1
* ↑ Phil. ii. 6
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/The Enchiridion/Chapter 30

Chapter 30.—Men are Not Saved by Good Works, Nor by the Free Determination of Their Own Will, But by the Grace of God Through Faith.
But this part of the human race to which God has promised pardon and a share in His eternal kingdom, can they be restored through the merit of their own works? God forbid. For what good work can a lost man perform, except so far as he has been delivered from perdition? Can they do anything by the free determination of their own will? Again I say, God forbid. For it was by the evil use of his free-will that man destroyed both it and himself. For, as a man who kills himself must, of course, be alive when he kills himself, but after he has killed himself ceases to live, and cannot restore himself to life; so, when man by his own free-will sinned, then sin being victorious over him, the freedom of his will was lost. “For of whom a man is overcome, of the same is he brought in bondage.” This is the judgment of the Apostle Peter. And as it is certainly true, what kind of liberty, I ask, can the bond-slave possess, except when it pleases him to sin? For he is freely in bondage who does with pleasure the will of his master. Accordingly, he who is the servant of sin is free to sin. And hence he will not be free to do right, until, being freed from sin, he shall begin to be the servant of righteousness. And this is true liberty, for he has pleasure in the righteous deed; and it is at the same time a holy bondage, for he is obedient to the will of God. But whence comes this liberty to do right to the man who is in bondage and sold under sin, except he be redeemed by Him who has said, “If the Son shall make you free, ye shall be free indeed?” And before this redemption is wrought in a man, when he is not yet free to do what is right, how can he talk of the freedom of his will and his good works, except he be inflated by that foolish pride of boasting which the apostle restrains when he says, “By grace are ye saved, through faith.”

## Footnotes

* ↑ 2 Pet. ii. 19
* ↑ John viii. 36
* ↑ Eph. ii. 8
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/The Enchiridion/Chapter 31

Chapter 31.—Faith Itself is the Gift of God; And Good Works Will Not Be Wanting in Those Who Believe.
And lest men should arrogate to themselves the merit of their own faith at least, not understanding that this too is the gift of God, this same apostle, who says in another place that he had “obtained mercy of the Lord to be faithful,” here also adds: “and that not of yourselves; it is the gift of God: not of works, lest any man should boast.” And lest it should be thought that good works will be wanting in those who believe, he adds further: “For we are His workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.” We shall be made truly free, then, when God fashions us, that is, forms and creates us anew, not as men—for He has done that already—but as good men, which His grace is now doing, that we may be a new creation in Christ Jesus, according as it is said: “Create in me a clean heart, O God.” For God had already created his heart, so far as the physical structure of the human heart is concerned; but the psalmist prays for the renewal of the life which was still lingering in his heart.

## Footnotes

* ↑ 1 Cor. vii. 25
* ↑ Eph. ii. 8, 9
* ↑ Eph. ii. 10
* ↑ Ps. li. 10
# Moby-Dick (Melville)

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A novel by American writer Herman Melville. Two very different first editions were published in 1851, one in London and the other in New York. For more details concerning the publication history and differences between the editions, see Wikipedia.
* Moby-Dick, 1st UK edition (18 Oct 1851)
* Moby-Dick, 1st US edition (14 Nov 1851)

## Film adaptations

* The Sea Beast (1926), directed by Millard Webb
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
# Mock Auctions Act

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This is a disambiguation page. It lists works that share the same title. If an article link referred you here, please consider editing it to point directly to the intended page.
* Mock Auctions Act 1961 (9 & 10 Eliz. 2 c. 47), an UK Act of Parliament that prohibits mock auctions. Repealed by the Consumer Protection from Unfair Trading Regulations 2008 (S.I. 2008/1277).
* Mock Auctions Act 1972 (SA), a South Australian Act that provides for similar measures. Repealed by the Statutes Amendment (Fair Trading) Act 1987.
* Mock Auctions Act 1973 (Qld.), a Queensland Act that provides for similar measures. Repealed by the Fair Trading Act 1989 (Qld.).
* Mock Auctions Act 1973 (NSW), a New South Wales Act that provides for similar measures. Repealed by the Fair Trading Amendment Act 2003 and incorporated into the Fair Trading Act 1987 (NSW).
# Moby-Dick (1851) US edition/Chapter 97

CHAPTER XCVII.
the lamp.
Had you descended from the Pequod's try-works to the Pequod's forecastle, where the off duty watch were sleeping, for one single moment you would have almost thought you were standing in some illuminated shrine of canonized kings and counsellors. There they lay in their triangular oaken vaults, each mariner a chiselled muteness; a score of lamps flashing upon his hooded eyes.
In merchantmen, oil for the sailor is more scarce than the milk of queens. To dress in the dark, and eat in the dark, and stumble in darkness to his pallet, this is his usual lot. But the whaleman, as he seeks the food of light, so he lives in light. He makes his berth an Aladdin's lamp, and lays him down in it; so that in the pitchiest night the ship's black hull still houses an illumination.
See with what entire freedom the whaleman takes his handful of lamps—often but old bottles and vials, though—to the copper cooler at the try-works, and replenishes them there, as mugs of ale at a vat. He burns, too, the purest of oil, in its unmanufactured, and, therefore, unvitiated state; a fluid unknown to solar, lunar, or astral contrivances ashore. It is sweet as early grass butter in April. He goes and hunts for his oil, so as to be sure of its freshness and genuineness, even as the traveller on the prairie hunts up his own supper of game.
# Moby-Dick (1851) US edition/Epilogue

EPILOGUE.
"and i only am escaped alone to tell thee."
Job.
The drama's done. Why then here does any one step forth?—Because one did survive the wreck.
It so chanced, that after the Parsee's disappearance, I was he whom the Fates ordained to take the place of Ahab’s bowsman, when that bowsman assumed the vacant post; the same, who, when on the last day the three men were tossed from out the rocking boat, was dropped astern. So, floating on the margin of the ensuing scene, and in full sight of it, when the half-spent suction of the sunk ship reached me, I was then, but slowly, drawn towards the closing vortex. When I reached it, it had subsided to a creamy pool. Round and round, then, and ever contracting towards the button-like black bubble at the axis of that slowly wheeling circle, like another Ixion I did revolve. Till, gaining that vital centre, the black bubble upward burst; and now, liberated by reason of its cunning spring, and, owing to its great buoyancy, rising with great force, the coffin life-buoy shot lengthwise from the sea, fell over, and floated by my side. Buoyed up by that coffin, for almost one whole day and night, I floated on a soft and dirge-like main. The unharming sharks, they glided by as if with padlocks on their mouths; the savage sea-hawks sailed with sheathed beaks. On the second day, a sail drew near, nearer, and picked me up at last. It was the devious-cruising Rachel, that in her retracing search after her missing children, only found another orphan.
finis.