OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series II/Volume III/Rufinus/Jerome's Apology/Book II/Chapter 20

20. What nonsense is this out of which they fabricate a charge against me! It seems hardly worth while to notice it. It is a story of my own about the council held by Damasus Bishop of Rome, and I, under the name of a certain friend of his, am attacked for it. He had given me some papers about church affairs to get copied; and the story describes a trick practised by the Apollinarians who borrowed one of these, a book of Athanasius’ to read in which occur the words ‘Dominicus homo,’ and falsified it by first scratching out the words, and then writing them in again on the erasure, so that it might appear, not that the book had been falsified by them, but that the words had been added by me. I beg you, my dearest friend, that in these matters of serious interest to the church, where doctrinal truth is in question, and we are seeking for the authority of our predecessors for the well-being of our souls to put away silly stuff of this kind, and not take mere after-dinner stories as if they were arguments. For it is quite possible that, even after you have heard the true story from me, another who does not know it may declare that it is made up, and composed in elegant language by you like a mine of Philistion or a song of Lentulus or Marcellus.

## Footnotes

* ↑ “A man of the Lord,” perhaps applied to Christ.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Rufinus/Jerome's Apology/Book II/Chapter 22

22. Who are these men who are wont to dispute at such great length in the churches, and to write books, and whose discourses and writings are taken wholly from Origen; these men who are afraid of their literary thefts becoming known, and shew ingratitude towards their master, and who therefore deter men of simple mind from reading him? You ought to mention them by name, and designate the men themselves. Are the reverend bishops Anastasius and Theophilus, Venerius and Chromatius, and the whole council of the Catholics both in the East and in the West, who publicly denounce him as a heretic, to be esteemed to be plagiarists of his books? Are we to believe that, when they preach in the churches, they do not preach the mysteries of the Scriptures, but merely repeat what they have stolen from Origen? Is it not enough for you to disparage them all in general, but you must specially aim the spear of your pen against a reverend and eminent Bishop of the church? Who is this who considers that he has a necessity laid on him of reviling Origen, as the Gospel which he must preach among all nations and tongues? this man who proclaimed in the audience of a vast multitude of the brethren that he had read six thousand of his books? You yourself were in the very centre of that multitude and company of the brethren, when, as he complains in his letter, the monstrous doctrines of Origen were enlarged upon by you. Is it to be imputed to him as a crime that he knows the Greek, the Syrian, the Hebrew, the Egyptian, and in part also the Latin language? Then, I suppose, the Apostles and Apostolic men, who spoke with tongues, are to be condemned; and you who know two languages may deride me who know three. But as for the six thousand books which you pretend that he has read, who will believe that you are speaking the truth, or that he was capable of telling such a lie? If indeed Origen had written six thousand books, it is possible that a man of great learning, who had been trained from his infancy in sacred literature might have read books alien from his own convictions, because he had an inquiring spirit and a love of learning. But how could be read what Origen never wrote? Count up the index contained in the third volume of Eusebius, in which is his life of Pamphilus: you will not find, I do not say six thousand, but not a third of that number of books. I have by me the letter of the above named Pontiff, in which he gives his answer to this calumny of yours uttered when you were still in the East; and it confutes this most manifest falsehood with the open countenance of truth.

## Footnotes

* ↑ Bishops respectively of Rome, Alexandria, Milan, and Aquileia.
* ↑ Epiphanius to John of Jerusalem. Jerome’s Letters, LI, 3. See also Jerome Against John of Jerusalem, 11, 14.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Rufinus/Jerome's Apology/Book II/Chapter 21

21. To what point will not rashness reach when once the reins which check it are relaxed? After telling us of the excommunication of Hilary, the heretical book falsely bearing the name of Cyprian, the successive erasure and insertion in the work of Athanasius made while I was asleep, he as a last effort breaks forth into an attack upon the pope Epiphanius: the chagrin engendered in his heart because Epiphanius in the letter which he wrote to the bishop John had called him a heretic, he pours out in his apology for Origen, and comforts himself with these words:
“The whole truth, which has been hidden, must here be laid bare. It is impossible that any man should exercise so unrighteous a judgment as to judge unequally where the cases are equal. But the fact is, the prompters of those who defame Origen are men who either make it a habit to discourse in the churches at great length or write books, the whole of which, both books and discourse are taken from Origen. To prevent men therefore from discovering their plagiarism, the crime of which can be concealed so long as they act ungratefully towards their master, they deter all simple persons from reading him. One of them, who considers himself to have a necessity laid upon him to speak evil of Origen through every nation and tongue, as if that were to preach the Gospel, once declared in the audience of a vast multitude of the brethren that he had read six thousand of his books. If he read them, as he is wont to declare, in order to know what harm there was in him, ten or twenty books, or at most thirty, would have been sufficient for that knowledge. To read six thousand books is not like one who wants to know the harm and the errors that are in him, but like one who consecrates almost his whole life to studies conducted under his tuition. How then can he claim to be listened to when he blames those who, for the sake of instruction, have read a small portion of his works, taking care to maintain whole their own system of belief and their piety?”
# Nicene and Post-Nicene Fathers: Series II/Volume III/Rufinus/Jerome's Apology/Book II/Chapter 2

2. He professes in the first place to be replying to insinuations made at Rome against his orthodoxy, he being a man most fully approved in respect both of divine faith and of charity. He says that he would have wished to come himself, were it not that he had lately returned, after thirty years’ absence, to his parents, and that it would have seemed harsh and inhuman to leave them after having been so long in coming to them; and also if he had not become somewhat less robust through his long and toilsome journey, and too infirm to begin his labours again. As he had not been able to come himself, he had sent his apology as a kind of literary cudgel which the bishop might hold in his hand and drive away the dogs who were raging against him. If he is a man approved for his divine faith and charity by all, and especially by the Bishop to whom he writes; how is it that at Rome he is assailed and reviled, and that the reports of the attacks upon his reputation grow thicker. Further, what sort of humility is this, that a man speaks of himself as approved for his divine faith and charity? The Apostles prayed, “Lord increase our faith,” and received for answer: “If ye had faith as a grain of mustard seed;” and even to Peter it is said: “O thou of little faith, wherefore didst thou doubt?” Why should I speak of charity, which is greater than either faith or hope, and which Paul says he hopes for rather than assumes: without which even the blood shed in martyrdom and the body given up to the flames has no reward to crown it. Yet both of these our friend claims as his own: in such a way, however, that there still remain creatures who bark against him, and who will go on barking unless the illustrious Pontiff drives them away with his stick. But how absurd is this plea which he puts forward, of having returned to his parents after thirty years. Why, he has got neither father nor mother! He left them alive when he was a young man, and, now that he is old, he pines for them when they are dead. But perhaps, he means by “parents,” what is meant in the talk of the soldiers and the common people, his kinsfolk and relations; well, he says he does not wish to be thought so harsh and inhuman as to desert them; and therefore he leaves his home and goes to live at Aquileia. That most approved faith of his is in great peril at Rome, and yet he lies on his back, being a bit tired after thirty years, and cannot make that very easy journey in a carriage along that Flaminian Way. He puts forward his lassitude after his long journey, as if he had done nothing but move about for thirty years, or as if, after resting at Aquileia for two years, he was still worn out with the labour of his past travels.

## Footnotes

* ↑ Luke xvii. 5, 6
* ↑ Matt. xiv. 31
* ↑ This old home was at Concordia. Jer. Ep. V, 2; comp. with title of Ep. X.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Rufinus/Jerome's Apology/Book II/Chapter 14

14. The next passage in this apology is as follows:
“I am neither a champion nor a defender of Origen, nor am I the first who has translated his works. Others before me have done the same thing: and I did it, the last of many, at the request of my brethren. If an order is to be given that such translations are not to be made, such an order holds good for the future, not the past: but if those are to be blamed who have made these translations before any such order was given, the blame must begin with those who took the first step.”
Here at last he has vomited forth what he wanted to say, and all his inflamed mind has broken out into this malicious accusation against me. When he translates the Περὶ ᾽Αρχῶν he declares that he is following me. When he is accused for having done it, he gives me as his example: whether he is in danger or out of danger, he cannot live without me. Let me tell him, therefore, what he professes not to know. No one reproaches you because you translated Origen, otherwise Hilary and Ambrose would be condemned: but because you translated a heretical work, and tried to gain support for it by praising me in the Preface. I myself, whom you criminate, translated seventy homilies of Origen, and parts of his Tomes, in order that by translating his best works I might withdraw the worst from notice: and I also have openly translated the Περὶ ᾽Αρχῶν to prove the falsity of your translation, so as to show the reader what to avoid. If you wish to translate Origen into Latin, you have at hand many homilies and Tomes of his, in which some topic of morality is handled or some obscure passage of Scripture is opened. Translate these; give these to those who ask them of you. Why should your first labour begin with what is infamous? And why, when you were about to translate a heretical work, did you preface and support it by the supposed book of a martyr, and force upon the ears of Romans a book the translation of which threw the world into panic? At all events, if you translate such a work with the view of exhibiting the author as a heretic, change nothing from the Greek text, and make this clear in the Preface. It is this which the Pope Anastasius most wisely embodies in the letter which he has addressed to the Bishop John against you; he frees me who have done this from all blame, but condemns you who would not do it. You will perhaps deny the existence of this letter; I have therefore subjoined a copy of it; so that, if you will not listen to your brother when he advises, you may listen to the Bishop when he condemns.
# North Melbourne Advertiser

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Content exists for this periodical, though at this stage it is not specifically organised beyond a basic hierarchy.
The pages listed below are an automatically generated listing.
Special:PrefixIndex/North Melbourne Advertiser/
# North Pacific Company v. Hall Bros Marine Railway & Shipbuilding Company

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
249 U.S. 119
North Pacific Company v. Hall Bros Marine Railway & Shipbuilding Company
Argued: and Submitted Nov. 18 and 19, 1918. --- Decided: March 3, 1919
Messrs. Jackson H. Ralston and William E. Richardson, both of Washington, D. C., for appellant.
[Argument of Counsel from pages 120-122 intentionally omitted]
Messrs. Warren Gregory, Allen L. Chickering, and George H. Whipple, all of San Francisco, Cal., for appellee.
Mr. Justice PITNEY delivered the opinion of the Court.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# North Pacific Company v. Soley

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United States Supreme Court
257 U.S. 216
North Pacific Company v. Soley
Argued: Nov. 7, 1921. --- Decided: Dec 5, 1921
Messrs. Ernest Clewe and Frank W. Aitken, both of San Francisco, Cal., for appeallant.
[Argument of Counsel from page 217-218 intentionally omitted]
Mr. Christopher M. Bradley, of San Francisco, Cal., for appellee.
Mr. Justice DAY delivered the opinion of the Court.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Northwestern Mutual Life Insurance Company v. Wisconsin

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
247 U.S. 132
Northwestern Mutual Life Insurance Company v. Wisconsin
Argued: March 22, 1918. --- Decided: May 20, 1918
Mr. Harry L. Butler, of Madison, Wis., for plaintiff in error.
Mr. Walter Drew, of Milwaukee, Wis., for the State of Wisconsin.
Mr. Justice DAY delivered the opinion of the Court.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Northwestern Mutual Life Insurance Company v. Wisconsin (275 U.S. 136)

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
275 U.S. 136
Northwestern Mutual Life Insurance Company v. Wisconsin
Argued: Oct. 27, 1927. --- Decided: Nov 21, 1927
Messrs. Sam T. Swansen and George Lines, both of Milwaukee, Wis., for plaintiff in error.
Mr. Franklin Bump, of Madison, Wis., for the State of Wisconsin.
[Argument of Counsel from page 137 intentionally omitted]
Mr. Justice McREYNOLDS delivered the opinion of the Court.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Northwestern Laundry v. City of Des Moines

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United States Supreme Court
239 U.S. 486
Northwestern Laundry v. City of Des Moines
Argued: and Submitted December 9, 1915. --- Decided: January 10, 1916
Mr. O. M. Brockett for appellants.
[Argument of Counsel from pages 487-488 intentionally omitted]
Messrs. Eskil C. Carlson, H. W. Byers, and Earl M. Steer for appellees.
Mr. Justice Day delivered the opinion of the court:

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Northwestern Mutual Life Insurance Company v. Muskegon National Bank

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United States Supreme Court
122 U.S. 501
Northwestern Mutual Life Insurance Company v. Muskegon National Bank
Edward Salomon
John E. Parsons, for defendant in error.
MILLER, J.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Northwestern Mutual Life Insurance Company v. Johnson National Life Insurance Company of Montpelier

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United States Supreme Court
254 U.S. 96
Northwestern Mutual Life Insurance Company v. Johnson National Life Insurance Company of Montpelier
Argued: Oct. 22, 1920. --- Decided: Nov 15, 1920
[In No. 70:
Mr. George Lines, of Milwaukee, Wis., for Northwestern Mut. Life Ins. co.
[Argument of Counsel from pages 96-99 intentionally omitted]
Mr. S. F. Prouty, of Des Moines, Iowa, for Johnson.
In No. 71:
Mr. George B. Young, of Montpelier, Vt., for National Life Ins. Co.
Mr. S. F. Prouty, of Des Moines, Iowa, for Miller.
Mr. Justice HOLMES delivered the opinion of the Court.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/Prolegomena/Works/Liturgical

VI.—Liturgical.
It is beyond the scope of the present work to discuss at length the history and relation of the extant Liturgies, which go by the name of St. Basil. St. Basil’s precise share in their composition, as we possess them, must be conjectural.
(i) The Liturgy, which St. Basil himself used and gave to his clergy and monks, preserved the traditional form in use in the archdiocese of Cæsarea. It is mentioned in the xxxiind canon of the council “in Trullo” of 692. This is no doubt the basis of the Greek Liturgy known as St. Basil’s, and used in the East as well as the Liturgy of St. Chrysostom. The form in use is contained in Neale’s Primitive Liturgies (1875). Dr. Swainson (Greek Liturgies chiefly from Oriental Sources, p. 75) printed an edition of it from the Barberini ms. in 1884.
(ii) There is an Alexandrine Liturgy in Coptic, Arabic, and Greek form, called St. Basil’s, and used on fast days by the Monophysites (Renaudot, Lit. Orient. Collectio, i. 154). This differs entirely from the first named.
(iii) Yet again there is a Syriac Liturgy called St. Basil’s, translated by Masius, and given by Renaudot in his second volume.

## Footnotes

* ↑ cf. De Sp. Scto. chap. xxvii. p. 41.
* ↑ cf. Dict. Christ. Ant. s.v. “Liturgy,” and C. Hole, Manual of the Book of Common Prayer, chap. ii. Fessler notes: “Extat Liturgia S. Basilii tam fusior quam brevior gr. et lat. in Eucholog. Gr. ed. J. Goar Venetiis 1730 et alia gr. et lat. in E. Renaudot Coll. Lit. Or. Paris, 1716, item alia latine tantum conversa ex Coptico Jacobitarum in eadem collect, ac rursus alia latine tantum ex Syriaco conversa.…De formæ varietate hæc optime monet Renaudot: ‘Liturgia illa, quod extra dubium est, usurpatur in Græca ecclesia ab annis plus mille ducentis; atque inde originem habuerunt leves aliquot discrepantiæ in precibus præparatoriis aut in aliis orationibus. Quædam exemplaria cæremoniales rubricas habent, quæ in aliis non reperiuntur; at alicujus momenti discrimen in illis partibus quæ canonem sacræ Actionis constituunt, non reperitur.…Varietates in codicibus omnes prope ad ritus spectant, qui enucleatius in aliquibus, in aliis brevius explicantur, in nonnullis omittuntur, quia aliunde peti debebant.’ Eo autem sensu Liturgiæ hujus auctor dicitur Basilius, non quod proprio ingenio eam excogitaverit, sed quod preces publicas, eisque contiguos ritus, quoad rei essentiam ex communi traditionis Apostolicæ fonte manantes, ordinaverit et in scriptis codicibus ad certam formam redegerit.”
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/Prolegomena/Works
## Contents

* Classification
* Dogmatic
* Exegetic
* Ascetic
* Homiletical
* Letters
* Liturgical
* Writings Spurious and Dubious
* Writings Mentioned, But Lost
* Additional Notes
* Editions and Manuscripts
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/Prolegomena/Works/Letters

V.—Letters.
Under this head I will add nothing to the notes, however inadequate, appended to the text.
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/Prolegomena/Works/Classification

II.  Works.
The extant works of St. Basil may be conveniently classified as follows:
I. Dogmatic.
(i) Adversus Eunomium.  Πρὸς Εὐνόμιον.
(ii) De Spiritu Sancto.  Περὶ τοῦ Πνεύματος.
II. Exegetic.
(i) In Hexæmeron.  Εἰς τὴν ῾Εξαήμερον.
(ii) Homiliæ on Pss. i., vii., xiv., xxviii., xxix., xxxii., xxxiii., xliv., xlv., xlviii., lix., lxi., cxiv.
(iii) Commentary on Isaiah i.–xvi.
III.  Ascetic.
(i) Tractatus prævii.
(ii.) Proœmium de Judicio Dei and De Fide.
(iii) Moralia.  Τὰ ᾽Ηθικά.
(iv) Regulæ fusius tractatæ. ῞Οροι κατὰ πλάτος.
(v) Regulæ brevius tractatæ. ῞Οροι κατ᾽ ἐπιτόμην.
IV. Homiletic. XXIV.  Homilies.
(i) Dogmatic.
(ii) Moral.
(iii) Panegyric.
V. Letters.
(i) Historic.
(ii) Dogmatic.
(iii) Moral.
(iv) Disciplinary.
(v) Consolatory.
(vi) Commendatory.
(vii) Familiar.
VI. Liturgic.

## Footnotes

* ↑ According to Cassiodorus (Instit. Divin. Litt. Præfat.) St. Basil wrote in interpretation of the whole of Scripture, but this statement lacks confirmation. cf. Maran, Vit. Bas. xli.
# Once a Week (magazine)/Series 1/Volume 7/The parting of Ulysses (Millais)

A drawing by John Everett Millais, accompanied by a snippet from Alexander Pope's translation of the Odyssey. See also the poem by Morgan George Watkins on the same subject, earlier in this volume.
THE PARTING OF ULYSSES.
The goddess with a radiant tunic dress’d My limbs, and o’er me cast a silken vest. Long flowing robes, of purest white, array The nymph that added lustre to the day: A tiar wreath’d her head with many a fold; Her waist was circled with a zone of gold. Forth issuing then, from place to place I flew; Rouse man by man, and animate my crew. “Rise, rise, my mates! ’tis Circe gives command: Our journey calls us; haste, and quit the land.”
Pope’s Odyssey.
# Once a Week (magazine)/Series 1/Volume 7/The relief fund in Lancashire: a commendation

THE RELIEF FUND IN LANCASHIRE. A COMMENDATION.
An amateur dramatic performance took place at the Royal Italian Opera, Covent Garden, on Wednesday, the 9th instant, in aid of the funds for the relief of the present distress in Lancashire. Mr. Wilkie Collins’ drama of “The Lighthouse,” the burletta of “The Waterman,” and the well-known farce of “Betsy Baker,” were the pieces presented. In pursuance of a strongly expressed request, these performances passed unnoticed by the public journals, as the gentlemen engaged were all amateurs, and among them were several members of the public Civil Service; but we are enabled to certify the entire success of the representation, and that there resulted some two hundred pounds, or more, to be added to the “relief fund” for the Lancashire weavers. Mr. Tennyson was requested to furnish an introductory address; but, from a letter from Farringford, the committee regretted to learn that Mr. Tennyson had been “suffering so much that it had been an effort even to sign his name, so that to write anything for them has been out of the question.” The above Vignette was to have accompanied his address. Failing the Poet Laureate, at the last moment the Rev. T. J. Baty, of Roehampton, wrote the following lines in furtherance of this good object:
The echo of the wailing farther West
Sounds in our land;
And in her midst, with want opprest,
Our brothers stand.
Their voices clamour for the daily bread
They cannot gain.
And, oh, the fire of charity were dead,
Were it in vain.
Then honour every effort for their weal,
And ours to-night:
Our cause, at least, must your approval steal;
What though we act!—we feel;
And your fair presence here gives our poor effort might.