OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series II/Volume XI/Sulpitius Severus/On the Life of St. Martin/Chapter XII

Chapter XII.
Martin causes the Bearers of a Dead Body to stop.
Now, it came to pass some time after the above, that while Martin was going a journey, he met the body of a certain heathen, which was being carried to the tomb with superstitious funeral rites. Perceiving from a distance the crowd that was approaching, and being ignorant as to what was going on, he stood still for a little while. For there was a distance of nearly half a mile between him and the crowd, so that it
was difficult to discover what the spectacle he beheld really was. Nevertheless, because he saw it was a rustic gathering, and when the linen clothes spread over the body were blown about by the action of the wind, he believed that some profane rites of sacrifice were being performed. This thought occurred to him, because it was the custom of the Gallic rustics in their wretched folly to carry about through the fields the images of demons veiled with a white covering. Lifting up, therefore, the sign of the cross opposite to them, he commanded the crowd not to move from the place in which they were, and to set down the burden. Upon this, the miserable creatures might have been seen at first to become stiff like rocks. Next, as they endeavored, with every possible effort, to move forward, but were not able to take a step farther, they began to whirl themselves about in the most ridiculous fashion, until, not able any longer to sustain the weight, they set down the dead body. Thunderstruck, and gazing in bewilderment at each other as not knowing what had happened to them they remained sunk in silent thought. But when the saintly man discovered that they were simply a band of peasants celebrating funeral rites, and not sacrifices to the gods, again raising his hand, he gave them the power of going away, and of lifting up the body. Thus he both compelled them to stand when he pleased, and permitted them to depart when he thought good.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/Sulpitius Severus/On the Life of St. Martin/Chapter XIX

Chapter XIX.
A Letter of Martin effects a Cure, with Other Miracles.
Further, Arborius, an ex-prefect, and a man of a very holy and faithful character, while his daughter was in agony from the burning fever of a quartan ague, inserted in the bosom of the girl, at the very paroxysm of the heat, a letter of Martin which happened to have been brought to him, and immediately the fever was dispelled. This event had such an influence upon Arborius, that he at once consecrated the girl to God, and devoted her to perpetual virginity. Then, proceeding to Martin, he presented the girl to him, as an obvious living example of his power of working miracles, inasmuch as she had been cured by him though absent; and he would not suffer her to be consecrated by any other than Martin, through his placing upon her the dress characteristic of virginity.
Paulinus, too, a man who was afterwards to furnish a striking example of the age, having begun to suffer grievously in one of his eyes, and when a pretty thick skin having grown over it had already covered up its pupil, Martin touched his eye with a painter’s brush, and, all pain being removed, thus restored it to its former soundness. He himself also, when, by a certain accident, he had fallen out of an upper room, and tumbling down a broken, uneven stair, had received many wounds, as he lay in his cell at the point of death, and was tortured with grievous sufferings, saw in the night an angel appear to him, who washed his wounds, and applied healing ointment to the bruised members of his body. As the effect of this, he found himself on the morrow restored to soundness of health, so that he was not thought to have suffered any harm. But because it would be tedious to go through everything of this kind, let these examples suffice, as a few out of a multitude; and let it be enough that we do not in striking cases [of miraculous interposition] detract from the truth, while, having so many to choose from, we avoid exciting weariness in the reader.

## Footnotes

* ↑ “Nubes,” lit. “a cloud.”
# Nicene and Post-Nicene Fathers: Series II/Volume XI/Sulpitius Severus/On the Life of St. Martin/Chapter XIV

Chapter XIV.
Martin destroys Heathen Temples and Altars.
Nor did he show less eminence, much about the same time, in other transactions of a like
kind. For, having in a certain village set fire to a very ancient and celebrated temple, the circle of flames was carried by the action of the wind upon a house which was very close to, yea, connected with, the temple. When Martin perceived this, he climbed by rapid ascent to the roof of the house, presenting himself in front of the advancing flames. Then indeed might the fire have been seen thrust back in a wonderful manner against the force of the wind, so that there appeared a sort of conflict of the two elements fighting together. Thus, by the influence of Martin, the fire only acted in the place where it was ordered to do so. But in a village which was named Leprosum, when he too wished to overthrow a temple which had acquired great wealth through the superstitious ideas entertained of its sanctity, a multitude of the heathen resisted him to such a degree that he was driven back not without bodily injury. He, therefore, withdrew to a place in the vicinity, and there for three days, clothed in sackcloth and ashes fasting and praying the whole time, he besought the Lord, that, as he had not been able to overthrow that temple by human effort, Divine power might be exerted to destroy it. Then two angels, with spears and shields after the manner of heavenly warriors, suddenly presented themselves to him, saying that they were sent by the Lord to put to flight the rustic multitude, and to furnish protection to Martin, lest, while the temple was being destroyed, any one should offer resistance. They told him therefore to return, and complete the blessed work which he had begun. Accordingly Martin returned to the village; and while the crowds of heathen looked on in perfect quiet as he razed the pagan temple even to the foundations, he also reduced all the altars and images to dust. At this sight the rustics, when they perceived that they had been so astounded and terrified by an intervention of the Divine will, that they might not be found fighting against the bishop, almost all believed in the Lord Jesus. They then began to cry out openly and to confess that the God of Martin ought to be worshiped, and that the idols should be despised, which were not able to help them.

## Footnotes

* ↑ Literally “a covering made of Cilician goats’ hair.” It was called Cilicium, and was worn by soldiers and others.
# Norfolk Western Railway Company v. Earnest

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
229 U.S. 114
Norfolk Western Railway Company v. Earnest
Argued: January 29, 30, 1913. --- Decided: May 26, 1913
Messrs. John H. Holt, Roy B. Smith, and Theodore W. Reath for plaintiff in error.
Messrs. Bynum E. Hinton, Thomas Lee Moore, Harold J. Pack, and Samuel B. Pack for defendant in error.
Mr. Justice Van Devanter 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
# Norfolk Western Railway Company v. Holbrook

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
235 U.S. 625
Norfolk Western Railway Company v. Holbrook
Argued: December 1 and 2, 1914. --- Decided: January 5, 1915
Messrs. F. Markoe Rivinus and Theodore W. Reath for plaintiff in error.
Mr. William H. Werth for defendant in error.
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
# Norfolk v. Pennsylvania

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
136 U.S. 114
Norfolk v. Pennsylvania
M. E. Olmsted, for plaintiff in error,
W. S. Kirkpatrick and John F. Sanderson, for defendant in error.
LARMAR, 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
# Nye Nissen v. United States

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

## Dissenting Opinions

    Frankfurter
    Murphy
United States Supreme Court
336 U.S. 613
Nye Nissen v. United States
Argued: March 3, 1949. --- Decided: April 18, 1949
Mr. Joseph B. Keenan, of Washington, D.C., for petitioners.
Mr. Philip Elman, of Washington, D.C., for respondent.
Mr. Justice DOUGLAS 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
# Nye v. United States

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
313 U.S. 33
Nye v. United States
Argued: March 12, 1941. --- Decided: April 14, 1941
[Syllabus from pages 33-35 intentionally omitted]
Mr. Lycurgus R. Varser, of Lumberton, N.C., for petitioners.
[Argument of Counsel from pages 35-37 intentionally omitted]
Mr. Herbert Wechsler, of Washington, D.C., for respondents.
[Argument of Counsel from Pages 37-38 intentionally omitted]
Mr. Justice DOUGLAS 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
# Nye's History of the USA/Preface

Facts in a nude state are not liable criminally, any more than bright and beautiful children commit a felony by being born thus; but it is the solemn duty of those having these children in charge to put appropriate, healthful, and even attractive apparel upon them at the earliest possible moment.
It is thus with facts. They are the frame-work of history, not the ​drapery. They are like the cold, hard, dishevelled, damp, and uncomfortable body under the knife of the demonstrator, not the bright and bounding boy, clothed in graceful garments and filled to every tingling capillary with a soul.
We, each of us, the artist and the author, respect facts. We have never, either of us, said an unkind word regarding facts. But we believe that they should not be placed before the public exactly as they were born. We want to see them embellished and beautified. That is why this history is written.
Certain facts have come into the possession of the artist and author of this book regarding the history of the Republic down to the present day. We find, upon looking over the records and documents on file in the various archives of state and nation, that they are absolutely beyond question, and it is our object to give these truthfully. These rough and untidy, but impregnable truths, dressed in the sweet persuasive language of the author, and fluted, embossed, embroidered, and embellished by the skilful hand of the artist, are now before you.
History is but the record of the public and ​official acts of human beings. It is our object, therefore, to humanize our history and deal with people past and present; people who ate and possibly drank; people who were born, flourished, and died; not grave tragedians, posing perpetually for their photographs.
If we succeed in this way, and administer historical truth in the smooth capsule of the cartoonist and the commentator, we are content. If not, we know whose fault it will be, but will not get mad and swear about it.
Bill Nye.
Fred'k B. Opper.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 1/Synod of Laodicea/Canons/Canon IX

Canon IX.
The members of the Church are not allowed to meet in the cemeteries, nor attend the so-called martyries of any of the heretics, for prayer or service; but such as so do, if they be communicants, shall be excommunicated for a time; but if they repent and confess that they have sinned they shall be received.
Notes.
Ancient Epitome of Canon IX.
Whoso prayeth in the cemeteries and martyries of heretics is to be excommunicated.
Zonaras.
By the word “service” (θεραπείας) in this canon is to be understood the healing of sickness. The canon wishes that the faithful should under no pretence betake themselves to the prayers of heretical pseudo-martyrs nor pay them honour in the hope of obtaining the healing of sickness or the cure of their various temptations. And if any do so, they are to be cut off, that is for a time forbidden communion (and this refers to the faithful who are only laymen), but when they have done penance and made confession of their fault, the canon orders that they are to be received back again.
Balsamon.
As canon vi. forbids heretics to enter the house of God, so this canon forbids the faithful to go to the cemeteries of heretics, which are called by them “Martyries.”…For in the days of the persecution, certain of the heretics, calling themselves Christians, suffered even to death, and hence those who shared their opinions called them “martyrs.”
Van Espen.
As Catholics had their martyrs, so too had the heretics, and especially the Montanists or Phrygians, who greatly boasted of them. Apollinaris writes of these as may be seen in Eusebius (H. E., Lib. v., cap. xvj.)
The places or cemeteries in which rested the bodies of those they boasted of as martyrs, they styled “Martyries” (martyria) as similar places among Catholics were wont to be called by the same name, from the bones of the martyrs that rested there.
From the Greek text, as also from Isidore’s version it is clear that this canon refers to all the faithful generally, and that “the members of the Church” (Lat. Ecclesiastici, the word Dionysius uses) must be taken in this wide signification.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 1
## Contents

* Title Page
* Introductory Note
* The Council of Ancyra
* The Council of Neocaesarea
* The Council of Grangra
* The Synod of Antioch in Encaeniis
* Synod of Laodicea
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 1/Synod of Laodicea
## Contents

* Title Page
* Historical Introduction
* Canons
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 1/Synod of Laodicea/Canons
## Contents

* Preface
* Canon I
* Canon II
* Canon III
* Canon IV
* Canon V
* Canon VI
* Canon VII
* Canon VIII
* Canon IX
* Canon X
* Canon XI
* Canon XII
* Canon XIII
* Canon XIV
* Canon XV
* Canon XVI
* Canon XVII
* Canon XVIII
* Excursus 1
* Canon XIX
* Excursus 2
* Canon XX
* Canon XXI
* Canon XXII
* Excursus 3
* Canon XXIII
* Canon XXIV
* Excursus 4
* Canon XXV
* Canon XXVI
* Canon XXVII
* Canon XXVIII
* Canon XXIX
* Canon XXX
* Canon XXXI
* Canon XXXII
* Canon XXXIII
* Canon XXXIV
* Canon XXXV
* Canon XXXVI
* Canon XXXVII
* Canon XXXVIII
* Canon XXXIX
* Canon XL
* Canon XLI
* Canon XLII
* Canon XLIII
* Canon XLIV
* Canon XLV
* Canon XLVI
* Canon XLVII
* Canon XLVIII
* Canon XLIX
* Canon L
* Canon LI
* Canon LII
* Canon LIII
* Canon LIV
* Canon LV
* Canon LVI
* Canon LVII
* Canon LVIII
* Canon LIX
* Canon LX
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 1/Synod of Laodicea/Canons/Canon II

Canon II.
They who have sinned in divers particulars, if they have persevered in the prayer of confession and penance, and are wholly converted from their faults, shall be received again to communion, through the mercy and goodness of God, after a time of penance appointed to them, in proportion to the nature of their offence.
Notes.
Ancient Epitome of Canon II.
Those who have fallen unto various faults and have confessed them with compunction, and done the penance suitable to them, shall be favourably received.
Hefele.
Van Espen and others were of opinion that this canon treated only of those who had themselves been guilty of various criminal acts, and it has been asked whether any one guilty not only of one gross sin, but of several of various kinds, might also be again received into communion. It seems to me, however, that this canon with the words, “those who have sinned in divers particulars,” simply means that “sinners of various kinds shall be treated exactly in proportion to the extent of their fall.” That the question is not necessarily of different sins committed by the same person appears from the words, “in proportion to the nature of their offence,” as the singular, not the plural, is here used.
But Van Espen, with Aubespine, is clearly right in not referring the words, “if they persevere in confession and repentance,” to sacramental confession, to which the expression “persevere” would not be well suited. Here is evidently meant the oft-repeated contrite confession before God and the congregation in prayer of sins committed, which preceded sacramental confession and absolution.
This canon is found in the Corpus Juris Canonici, Gratian’s Decretum, Pars II., Causa XXVI., Quæst. vii., can. iv.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 1/Synod of Laodicea/Canons/Canon I

Canon I.
It is right, according to the ecclesiastical Canon, that the Communion should by indulgence be given to those who have freely and lawfully joined in second marriages, not having previously made a secret marriage; after a short space, which is to be spent by them in prayer and fasting.
Notes.
Ancient Epitome of Canon I.
A digamist not secretly married, after devoting himself for a short time to praying shall be held blameless afterwards.
Van Espen.
Many synods imposed a penance upon digamists, although the Church never condemned second marriages.
On this whole subject of second marriages see notes on Canon VIII. of Nice, on Canons III. and VII. of Neocæsarea, and on Canon XIX. of Ancyra. In treating of this canon Hefele does little but follow Van Espen, who accepts Bishop Beveridge’s conclusions in opposition to Justellus and refers to him, as follows, “See this observation of Justellus’ refuted more at length by William Beveridge in his notes on this canon,” and Bp. Beveridge adopted and defended the exposition of the Greek commentators, viz.: there is some fault and some punishment, they are to be held back from communion for “a short space,” but after that, it is according to the law of the Church that they should be admitted to communion. The phrase “not having previously made a secret marriage” means that there must not have been intercourse with the woman before the second marriage was “lawfully” contracted, for if so the punishment would have been for fornication, and neither light nor for “a short space.” The person referred to in the canon is a real digamist and not a bigamist, this is proved by the word “lawfully” which could not be used of the second marriage of a man who already had a living wife.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 1/Synod of Laodicea/Canons/Canon III

Canon III.
He who has been recently baptized ought not to be promoted to the sacerdotal order.
Notes.
Ancient Epitome of Canon III.
A neophite is not ordainable.
This rule is laid down in the Second Nicene canon.  Balsamon also compares Apostolic Canon lxxx.
Balsamon.
Notwithstanding this provision, that great light, Nectarius, just separated from the flock of the catechumens, when he had washed away the sins of his life in the divine font, now pure himself, he put on the most pure dignity of the episcopate, and at the same time became bishop of the Imperial City, and president of the Second Holy Ecumenical Synod.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 1/Synod of Laodicea/Canons/Canon IV

Canon IV.
They who are of the sacerdotal order ought not to lend and receive usury, nor what is called hemioliæ.
Notes.
Ancient Epitome of Canon IV.
A priest is not to receive usury nor hemioliæ.
The same rule is laid down in the seventeenth Canon of Nice. For a treatment of the whole subject of usury see excursus to that canon.
Dionysius Exiguus and Isidore have numbered this canon v., and our fifth they have as iv.
This canon is found in the Corpus Juris Canonici, Gratian’s Decretum, Pars I., Dist. XLVI., can. ix.
# Omniana/Volume 1/Sense and Common Sense

158. Sense and Common Sense.
I have noticed two main evils in philosophizing. The first is the absurdity of demanding proof for the very facts which constitute the nature of him who demands it—a proof for those primary ​and unceasing revelations of self-consciousness, which every possible proof must pre-suppose; reasoning, for instance, pro and con, concerning the existence of the power of reasoning. Other truths may be ascertained; but these are certainty itself, (all at least which we mean by the word) and are the measure of every thing else which we deem certain. The second evil is that of mistaking for such facts mere general prejudices, and those opinions that, having been habitually taken for granted, are dignified with the name of Common Sense. Of these, the first is the more injurious to the reputation, the latter more detrimental to the progress of philosophy. In the affairs of common life we very properly appeal to common sense; but it is absurd to reject the results of the microscope from the negative testimony of the naked eye. Knives are sufficient for the table and the market,.. but for the purposes of science we must dissect with the lancet.
​As an instance of the latter evil, take that truly powerful and active intellect, Sir Thomas Brown, who, though he had written a huge volume in detection of vulgar errors, yet peremptorily pronounces the motion of the earth round the sun, and consequently the whole of the Copernican system, unworthy of any serious confutation, as being manifestly repugnant to Common Sense: which said Common Sense, like a milner's scales used to weigh gold or gasses, may and often does, become very gross, though unfortunately not very uncommon, nonsense. And as for the former (which may be called Logica Præpostera), I have read, in metaphysical essays of no small fame, arguments drawn ab extra in proof and disproof of personal identity, which, ingenious as they may be, were clearly anticipated by the little old woman's appeal to her little dog for the solution of the very same doubts, occasioned by her peticoats having been cut round about.
"If it is not me, he'll hark and he'll rail; "But if I be I, he'll wag his little tail."
# Omniana/Volume 1/Ships' Names

77. Ship's Names.
We have just taken possession of the little island of Marigalante. Columbus gave it this name after his own ship, which in English we should call Pretty Poll.
The propria quæ navibus of the Spaniards at the present day cannot so readily be rendered into sailor's English. The Santissima Trinidad, the St. Juan Nepomuceno, the St. Francisco, and the Nuestra-Senora, under her thousand and one ​different invocations, are curious proofs of that baneful superstition which, like a dry rot, has spread through the whole fabric of society in Spain. Our sailors, upon taking the Salvador del Mundo, and the St. Joseph in the same action, made irreverent jests, to which the catholics should not have exposed the first of these names. That ship ought to be named anew—To a thorough Papist nothing is too profane: I could adduce such instances of this from the writings of monks, nuns, doctors, and inquisitors, as can scarcely be parallelled from the abominations of Voltaire and his execrable school. But there is a decency in the reformed churches, and especially in our own, which should prevent us from thus using such a name as that of the Saviour of the World.
In old times we had the Paul of Plymouth. Have ship-builders retained the old name, and spelt it according to their own acceptation of the sound?