OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/On Patience/Section 24

24. But it may well be asked, whether this patience likewise be the gift of God, or to be attributed to strength of the human will, by which patience, one who is separated from the Church doth, not for the error which separated him but for the truth of the Sacrament or Word which hath remained with him, for fear of pains eternal suffer pains temporal. For we must take heed lest haply, if we affirm that patience to be the gift of God, they in whom it is should be thought to belong also to the kingdom of God; but if we deny it to be the gift of God, we should be compelled to allow that without aid and gift of God there can be in the will of man somewhat of good. Because it is not to be denied that it is a good thing that a man believe he shall undergo pain of eternal punishment if he shall deny Christ, and for that faith endure and make light of any manner of punishment of man’s inflicting.

## Footnotes

* ↑ See on Profit of Believing, c. 1, p. 347.
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/On Patience/Section 25

25. So then, as we are not to deny that this is the gift of God, we are thus to understand that there be some gifts of God possessed by the sons of that Jerusalem which is above, and free, and mother of us all, (for these are in some sort the hereditary possessions in which we are “heirs of God and joint-heirs with Christ:”) but some other which may be received even by the sons of concubines to whom carnal Jews and schismatics or heretics are compared. For though it be written, “Cast out the bondmaid and her son, for the son of the bondmaid shall not be heir with my son Isaac:” and though God said to Abraham, “In Isaac shall thy seed be called:” which the Apostle hath so interpreted as to say, “That is, not they which be sons of the flesh, these be the sons of God; but the sons of the promise are counted for the seed;” that we might understand the seed of Abraham in regard of Christ to pertain by reason of Christ to the sons of God, who are Christ’s body and members, that is to say, the Church of God, one, true, very-begotten, catholic, holding the godly faith; not the faith which works through elation or fear, but “which worketh by love;” nevertheless, even the sons of the concubines, when Abraham sent them away from his son Isaac, he did not omit to bestow upon them some gifts, that they might not be left in every way empty, but not that they should be held as heirs. For so we read: “And Abraham gave all his estate unto Isaac; and to the sons of his concubines gave Abraham gifts, and sent them away from his son Isaac.” If then we be sons of Jerusalem the free, let us understand that other be the gifts of them which are put out of the inheritance, other the gifts of them which be heirs. For these be the heirs, to whom is said, “Ye have not received the spirit of bondage again to fear, but ye have received the spirit of adoption of sons, whereby we cry, Abba, Father.”

## Footnotes

* ↑ Gal. iv. 26
* ↑ Gal. iv. 30; and Gen. xxi. 10
* ↑ Gen. xxi. 12; and Rom. ix. 7, 8
* ↑ Gal. v. 6
* ↑ Gen. xxv. 5, 6
* ↑ Rom. viii. 15
# Nellie Dean

To Miss Flora Soloman.
By the old mill stream I'm dreaming, Nellie Dean; Dreaming of your bright eyes gleaming, Nellie Dean. As they used to fondly glow
When we sat there long ago List'ning to the waters flow, Nellie Dean. I can hear the robins singing, Nellie Dean; Sweetest recollections bringing, Nellie Dean. And they seem to sing of you
With your tender eyes of blue, For I know they miss you too, Nellie Dean.
CHORUS:
There's an old mill by the stream, Nellie Dean, Where we used to sit and dream, Nellie Dean. And the waters as they flow
Seem to murmur sweet and low, You're my heart's desire; I love you, Nellie Dean.
I recall the day we parted, Nellie Dean; How you trembled broken-hearted, Nellie Dean. And you pinned a rose of red
On my coat of blue and said That a soldier boy you'd wed, Nellie Dean. All the world seems sad and lonely, Nellie Dean; For I love you and you only, Nellie Dean. And I wonder if on high
You still love me, if you sigh
For the happy days gone by, Nellie Dean.
Chorus
This work is in the public domain in the United States because it was published before January 1, 1929.
The longest-living author of this work died in 1951, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 72 years or less. This work may be in the public domain in countries and areas with longer native copyright terms that apply the rule of the shorter term to foreign works.
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# Nelly Bly

* Ken Emerson. 1998. Doo-dah!: Stephen Foster and the rise of American popular culture. Da Capo Press. pp. 158-9
* Richard Jackson. 1974. Stephen Foster Song Book Dover Publications, Inc. p. 177.
* Harold Vincent Milligan. Stephen Collins Foster: a biography of America's folk-song composer. p. 52.
   1. Nelly Bly! Nelly Bly! Bring de broom along, We'll sweep de kitchen clean, my dear, and hab a little song. Poke de wood, my lady lub, and make de fire burn, And while I take de banjo down, just gib de mush a turn. Chorus:
   Heigh! Nelly, Ho! Nelly, listen lub, to me, I'll sing for you, play for you, a dulcem melody. Heigh! Nelly, Ho! Nelly, listen lub, to me, I'll sing for you, play for you, a dulcem melody.
   2. Nelly Bly hab a voice like de turtle dove, I hears it in de meadow, and I hears it in de grove: Nelly Bly hab a heart warm as cup ob tea, And bigger dan de sweet potatoe down in Tennessee. Chorus:
   3. Nelly Bly shuts her eye when she goes to sleep, When she wakens up again her eye-balls 'gin to peep: De way she walks, she lifts her foot, and den she brings it down, And when it lights der's music dah in dat part ob de town. Chorus:
   4. Nelly Bly! Nelly Bly! Nebber, nebber sigh, Nebber bring de tear-drop to de corner ob your eye, For de pie is made ob punkins and de mush is made of corn, And der's corn and punkins plenty, lub, a lyin' in de barn. Chorus:
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
# Nelly Was a Lady

   1.
   Down on de Mississippi floating, Long time I trabble on de way, All night de cotton-wood a toting, Sing for my true-lub all de day. Chorus: (2 times) Nelly was a Lady Last night she died, Toll de bell for lubly Nell My dark Virginny bride.
   2.
   Now I’m unhappy and I’m weeping, Can’t tote de cotton-wood no more; Last night, while Nelly was a sleeping, Death came a knockin at the door. Chorus:
     3.
   When I saw my Nelly in de morning, Smile till she open’d up her eyes, Seem’d like de light ob day a dawning, Jist ’fore de sun begin to rise. Chorus:
   4. Close by de margin ob de water, Whar de lone weeping willow grows, Dar lib’d Virginny’s lubly daughter; Dar she in death may find repose. Chorus:
   5. Down in de meadow mong de clober, Walk wid my Nelly by my side; Now all dem happy days am ober, Farewell my dark Virginny bride. Chorus:
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
# Nellis v. Maryland Casualty Company

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
296 U.S. 615
Nellis v. Maryland Casualty Company
Mr. T. T. Ansberry, of Washington, D. C., for petitioner.

## 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
# Nellis v. Maryland Casualty Company/Opinion of the Court

* Court Documents
* Case Syllabus
* Opinion of the Court
United States Supreme Court
296 U.S. 615
Nellis v. Maryland Casualty Company
For opinion below, see 75 F.(2d) 23.
Petition for writ of certiorari to the United States Circuit Court of Appeals for the Sixth Circuit denied.

## 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
# New Jersey Rules of Court/Part 4/Chapter 1

* RULE 4:1. SCOPE OF RULES
* RULE 4:2. FORM; COMMENCEMENT OF ACTION
* RULE 4:3. DIVISIONS; VENUE; TRANSFER OF ACTIONS
* RULE 4:4. PROCESS
# New Jersey Rules of Court/Part 4

* CHAPTER I. SCOPE OF RULES; COMMENCEMENT AND FORM OF ACTION; SERVICE OF PROCESS
* CHAPTER II. PLEADINGS AND MOTIONS
* CHAPTER III. PRETRIAL DISCOVERY; PRETRIAL CONFERENCE PROCEDURE
* CHAPTER IV. PARTIES
* CHAPTER V. TRIALS
* CHAPTER VI. JUDGMENT
* CHAPTER VII. PROVISIONAL AND FINAL REMEDIES AND SPECIAL PROCEEDINGS
* CHAPTER VIII. MATRIMONIAL ACTIONS [DELETED]
* CHAPTER IX. PROBATE MATTERS
* CHAPTER X. BOOKS AND RECORDS KEPT BY THE CLERK AND COUNTY COURT
# New Jersey Realty Title Insurance Company v. Division of Tax Appeals in Department of Taxation and Finance of New Jersey

* related portals: Supreme Court of the United States.
* sister projects: Wikipedia article, Wikidata item.

## Dissenting Opinion

    Black
United States Supreme Court
338 U.S. 665
New Jersey Realty Title Insurance Company v. Division of Tax Appeals in Department of Taxation and Finance of New Jersey
Argued: Dec. 13, 1949. --- Decided: Feb 6, 1950
Mr. Walter Gordon Merritt, New York City, for appellant.
Mr. Vincent J. Casale, Newark, N.J., for appellees.
Mr. Justice CLARK 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
# New Jersey Rules of Court

The New Jersey Rules of Court govern the practice of law in the courts of New Jersey.

## Table of Contents

* PART I. RULES OF GENERAL APPLICATION
* PART II. RULES GOVERNING APPELLATE PRACTICE IN THE SUPREME COURT AND THE APPELLATE DIVISION OF THE SUPERIOR COURT
* PART III. RULES GOVERNING CRIMINAL PRACTICE
* PART IV. RULES GOVERNING CIVIL PRACTICE IN THE SUPERIOR COURT, TAX COURT AND SURROGATE'S COURTS
* PART V. RULES GOVERNING PRACTICE IN THE CHANCERY DIVISION, FAMILY PART
* PART VI. RULES GOVERNING PRACTICE IN THE LAW DIVISION, SPECIAL CIVIL PART
* PART VII. RULES GOVERNING PRACTICE IN THE MUNICIPAL COURTS
* PART VIII. RULES GOVERNING PRACTICE IN THE TAX COURT OF NEW JERSEY
This work is in the public domain in the U.S. because it is an edict of a government, local or foreign. See § 313.6(C)(2) of the Compendium II: Copyright Office Practices. Such documents include "legislative enactments, judicial decisions, administrative rulings, public ordinances, or similar types of official legal materials" as well as "any translation prepared by a government employee acting within the course of his or her official duties."
These do not include works of the Organization of American States, United Nations, or any of the UN specialized agencies. See Compendium III § 313.6(C)(2) and 17 U.S.C. 104(b)(5).
A non-American governmental edict may still be copyrighted outside the U.S. Similar to {{PD-in-USGov}}, the above U.S. Copyright Office Practice does not prevent U.S. states or localities from holding copyright abroad, depending on foreign copyright laws and regulations.
Public domainPublic domainfalsefalse

## See also

* New Jersey Constitution of 1947
* New Jersey Statutes Annotated
# New Jersey Rules of Court/Part 1

* CHAPTER I. PROCEDURE
* CHAPTER II. CONDUCT OF LAWYERS, JUDGES AND COURT PERSONNEL
* CHAPTER III. PRACTICE OF LAW AND ADMISSION TO PRACTICE
* CHAPTER IV. ADMINISTRATION
* APPENDIX TO PART I
# New Jersey Rules of Court/Part 2

* RULE 2:1. SCOPE
* RULE 2:2. APPEALABLE JUDGMENTS AND DETERMINATIONS
* RULE 2:3. WHO MAY APPEAL
* RULE 2:4. TIME FOR APPEAL
* RULE 2:5. HOW TO APPEAL
* RULE 2:6. APPENDICES; BRIEFS; TRANSCRIPT
* RULE 2:7. APPEALS BY INDIGENT PERSONS
* RULE 2:8. MOTIONS; DISMISSALS; SUMMARY DISPOSITIONS
* RULE 2:9. MISCELLANEOUS PROCEEDINGS PENDING APPEAL
* RULE 2:10. SCOPE OF REVIEW
* RULE 2:11. ARGUMENT; DETERMINATION; COSTS; REHEARING
* RULE 2:12. APPEALS ON CERTIFICATION TO THE SUPREME COURT
* RULE 2:12A. CERTIFICATION OF QUESTIONS OF LAW BY THE SUPREME COURT
* RULE 2:13. ADMINISTRATION
* RULE 2:14. REMOVAL OF JUDGES
* RULE 2:15. ADVISORY COMMITTEE ON JUDICIAL CONDUCT
# New Jersey Rules of Court/Part 3

* CHAPTER I. SCOPE; PRELIMINARY PROCEEDINGS
* CHAPTER II. ARRAIGNMENT; PLEAS; MOTIONS; PRETRIAL; DISCOVERY
* CHAPTER III. VENUE; TRIALCHAPTER
* CHAPTER IV. PROCEEDINGS AFTER VERDICT OR FINDING
* CHAPTER V. APPEALS FROM COURTS OF LIMITED CRIMINAL JURISDICTION
* CHAPTER VI. SUPPLEMENTARY AND SPECIAL PROCEEDINGS
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Manichaean Controversy/On the Morals of the Catholic Church/Chapter 32

Chapter 32.—Praise of the Clergy.
69. There is not, however, such narrowness in the moral excellence of the Catholic Church as that I should limit my praise of it to the life of those here mentioned. For how many bishops have I known most excellent and holy men, how many presbyters, how many deacons, and ministers of all kinds of the divine sacraments, whose virtue seems to me more admirable and more worthy of commendation on account of the greater difficulty of preserving it amidst the manifold varieties of men, and in this life of turmoil! For they preside over men needing cure as much as over those already cured. The vices of the crowd must be borne with in order that they may be cured, and the plague must be endured before it is subdued. To keep here the best way of life and a mind calm and peaceful is very hard. Here, in a word, we are among people who are learning to live. There they live.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Manichaean Controversy/On the Morals of the Catholic Church/Chapter 5

Chapter 5.—Man’s Chief Good is Not the Chief Good of the Body Only, But the Chief Good of the Soul.
7. Now if we ask what is the chief good of the body, reason obliges us to admit that it is that by means of which the body comes to be in its best state. But of all the things which invigorate the body, there is nothing better or greater than the soul. The chief good of the body, then, is not bodily pleasure, not absence of pain, not strength, not beauty, not swiftness, or whatever else is usually reckoned among the goods of the body, but simply the soul. For all the things mentioned the soul supplies to the body by its presence, and, what is above them all, life. Hence I conclude that the soul is not the chief good of man, whether we give the name of man to soul and body together, or to the soul alone. For as according to reason, the chief good of the body is that which is better than the body, and from which the body receives vigor and life, so whether the soul itself is man, or soul and body both, we must discover whether there is anything which goes before the soul itself, in following which the soul comes to the perfection of good of which it is capable in its own kind. If such a thing can be found, all uncertainty must be at an end, and we must pronounce this to be really and truly the chief good of man.
8. If, again, the body is man, it must be admitted that the soul is the chief good of man. But clearly, when we treat of morals,—when we inquire what manner of life must be held in order to obtain happiness,—it is not the body to which the precepts are addressed, it is not bodily discipline which we discuss. In short, the observance of good customs belongs to that part of us which inquires and learns, which are the prerogatives of the soul; so, when we speak of attaining to virtue, the question does not regard the body. But if it follows, as it does, that the body which is ruled over by a soul possessed of virtue is ruled both better and more honorably, and is in its greatest perfection in consequence of the perfection of the soul which rightfully governs it, that which gives perfection to the soul will be man’s chief good, though we call the body man. For if my coachman, in obedience to me, feeds and drives the horses he has charge of in the most satisfactory manner, himself enjoying the more of my bounty in proportion to his good conduct, can any one deny that the good condition of the horses, as well as that of the coachman, is due to me? So the question seems to me to be not, whether soul and body is man, or the soul only, or the body only, but what gives perfection to the soul; for when this is obtained, a man cannot but be either perfect, or at least much better than in the absence of this one thing.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Manichaean Controversy/On the Morals of the Catholic Church/Chapter 4

Chapter 4.—Man—What?
6. Let us then see what is better than man. This must necessarily be hard to find, unless we first ask and examine what man is. I am not now called upon to give a definition of man. The question here seems to me to be,—since almost all agree, or at least, which is enough, those I have now to do with are of the same opinion with me, that we are made up of soul and body,—What is man? Is he both of these? or is he the body only, or the soul only? For although the things are two, soul and body, and although neither without the other could be called man (for the body would not be man without the soul, nor again would the soul be man if there were not a body animated by it), still it is possible that one of these may be held to be man, and may be called so. What then do we call man? Is he soul and body, as in a double harness, or like a centaur? Or do we mean the body only, as being in the service of the soul which rules it, as the word lamp denotes not the light and the case together, but only the case, yet it is on account of the light that it is so called? Or do we mean only the mind, and that on account of the body which it rules, as horseman means not the man and the horse, but the man only, and that as employed in ruling the horse? This dispute is not easy to settle; or, if the proof is plain, the statement requires time. This is an expenditure of time and strength which we need not incur. For whether the name man belongs to both, or only to the soul, the chief good of man is not the chief good of the body; but what is the chief good either of both soul and body, or of the soul only, that is man’s chief good.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Manichaean Controversy/On the Morals of the Catholic Church/Chapter 3

Chapter 3.—Happiness is in the Enjoyment of Man’s Chief Good. Two Conditions of the Chief Good: 1st, Nothing is Better Than It; 2d, It Cannot Be Lost Against the Will.
4. How then, according to reason, ought man to live? We all certainly desire to live happily; and there is no human being but assents to this statement almost before it is made. But the title happy cannot, in my opinion, belong either to him who has not what he loves, whatever it may be, or to him who has what he loves if it is hurtful or to him who does not love what he has, although it is good in perfection. For one who seeks what he cannot obtain suffers torture, and one who has got what is not desirable is cheated, and one who does not seek for what is worth seeking for is diseased. Now in all these cases the mind cannot but be unhappy, and happiness and unhappiness cannot reside at the same time in one man; so in none of these cases can the man be happy. I find, then, a fourth case, where the happy life exists,—when that which is man’s chief good is both loved and possessed. For what do we call enjoyment but having at hand the objects of love? And no one can be happy who does not enjoy what is man’s chief good, nor is there any one who enjoys this who is not happy. We must then have at hand our chief good, if we think of living happily.
5. We must now inquire what is man’s chief good, which of course cannot be anything inferior to man himself. For whoever follows after what is inferior to himself, becomes himself inferior. But every man is bound to follow what is best. Wherefore man’s chief good is not inferior to man. Is it then something similar to man himself? It must be so, if there is nothing above man which he is capable of enjoying. But if we find something which is both superior to man, and can be possessed by the man who loves it, who can doubt that in seeking for happiness man should endeavor to reach that which is more excellent than the being who makes the endeavor. For if happiness consists in the enjoyment of a good than which there is nothing better, which we call the chief good, how can a man be properly called happy who has not yet attained to his chief good? or how can that be the chief good beyond which something better remains for us to arrive at? Such, then, being the chief good, it must be something which cannot be lost against the will. For no one can feel confident regarding a good which he knows can be taken from him, although he wishes to keep and cherish it. But if a man feels no confidence regarding the good which he enjoys, how can he be happy while in such fear of losing it?
# Nicene and Post-Nicene Fathers: Series I/Volume I/Letters of St. Augustin/Letters of St. Augustin/Chapter 32

Letter XXXII.
This letter from Paulinus to Romanianus and Licentius expresses the satisfaction with which he heard of the promotion of Augustin to the episcopate, and conveys both in prose and in verse excellent counsels to Licentius: it is one which in this selection may without loss be omitted.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book IV/Chapter 17

Chapter 17.—Whether, If the Highest Power Belongs to Jove, Victoria Also Ought to Be Worshipped.
Or do they say, perhaps, that Jupiter sends the goddess Victoria, and that she, as it were acting in obedience to the king of the gods, comes to those to whom he may have despatched her, and takes up her quarters on their side?  This is truly said, not of Jove, whom they, according to their own imagination, feign to be king of the gods, but of Him who is the true eternal King, because he sends, not Victory, who is no person, but His angel, and causes whom He pleases to conquer; whose counsel may be hidden, but cannot be unjust. For if Victory is a goddess, why is not Triumph also a god, and joined to Victory either as husband, or brother, or son? Indeed, they have imagined such things concerning the gods, that if the poets had feigned the like, and they should have been discussed by us, they would have replied that they were laughable figments of the poets not to be attributed to true deities. And yet they themselves did not laugh when they were, not reading in the poets, but worshipping in the temples such doating follies. Therefore they should entreat Jove alone for all things, and supplicate him only. For if Victory is a goddess, and is under him as her king, wherever he might have sent her, she could not dare to resist and do her own will rather than his.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book IV/Chapter 14

Chapter 14.—The Enlargement of Kingdoms is Unsuitably Ascribed to Jove; For If, as They Will Have It, Victoria is a Goddess, She Alone Would Suffice for This Business.
Here, first of all, I ask, why even the kingdom itself is not some god. For why should not it also be so, if Victory is a goddess? Or what need is there of Jove himself in this affair, if Victory favors and is propitious, and always goes to those whom she wishes to be victorious? With this goddess favorable and propitious, even if Jove was idle and did nothing, what nations could remain unsubdued, what kingdom would not yield? But perhaps it is displeasing to good men to fight with most wicked unrighteousness, and provoke with voluntary war neighbors who are peaceable and do no wrong, in order to enlarge a kingdom? If they feel thus, I entirely approve and praise them.