OpenLLM-France/wikimedia huggingface dataset:
# Appletons' Cyclopædia of American Biography/Appleton, William

Edition of 1900.
​APPLETON, William, merchant, b. in Brookfield, Mass., 16 Nov., 1786; d. in Longwood, near Boston, 20 Feb., 1862. He was a son of the Rev. Joseph Appleton, of Brookfield, received an academical education, and at the age of fifteen became a clerk in a country store at Temple. In 1807 he went to Boston, where for over fifty years he was a successful merchant, giving also much attention to banking and financial operations. He was president of the U. S. branch bank from 1832 to 1836, and was also president of the provident institution for savings and the Massachusetts general hospital. He gave $30,000 to the last-named institution, and was noted for his benevolence. He was elected as a whig to congress, serving from 1851 to 1855, and again was a member in the special session from 4 July to 6 Aug., 1861, after which he resigned.
# Appletons' Cyclopædia of American Biography/Appleton, Nathaniel

Edition of 1900.
​APPLETON, Nathaniel, clergyman, b. in Ipswich, Mass., 9 Dec., 1693; d. in Cambridge, Mass., 9 Feb., 1784. He was educated at Harvard, taking his degree in 1712, studied theology, and was ordained 9 Oct., 1717, succeeding Mr. Brattle as Congregational minister. From 1717 to 1779 he was one of the corporation of Harvard university. He published sermons and occasional discourses.
# Appletons' Cyclopædia of American Biography/Appleton, Samuel

Edition of 1900.
​APPLETON, Samuel, merchant, b. in New Ipswich, N. H., 22 June, 1766; d. in Boston, 12 July, 1853. His youth was spent on a farm and in teaching. For a time he kept a store in Ipswich, but he removed to Boston in 1794 and went into the importing business in partnership with his brother Nathan. He also established cotton mills at Waltham and Lowell. After 1799 he passed much of his time abroad, until he retired from business in 1823. He was at this time literally a merchant prince, and, with true nobility of character, devoted a large part of his income to charitable purposes. He made it a rule to spend annually his whole income, and to this end often placed large sums for distribution in the hands of those who were likely to meet cases of destitution. At his death the sum of $200,000 was distributed among charities. See memoir, by I. A. Jewett (Boston, 1850). — His brother, Nathan, merchant, b. in New Ipswich, N. H., 6 Oct., 1779; d. in Boston, 14 July, 1861. He entered Dartmouth college in 1794, but soon left to engage in business with Samuel in Boston. When he became of age he was admitted into partnership, and the firm was known as S. & N. Appleton. In 1813 he was associated with Francis C. Lowell, Patrick T. Jackson, Paul Moody, and others, in establishing the Waltham cotton manufactory, in which the first power loom ever used in the United States was set up. This proving successful, he and others purchased the water-power at Pawtucket Falls, and he was one of the founders of the Merrimac Manufacturing Company. The settlement that grew around these factories developed into the city of Lowell, of which in 1821 Mr. Appleton was one of the three founders. He was also the projector and chief proprietor of the Hamilton Company. He was elected to the state legislature in 1815, served during several terms, and was elected to congress in 1830 and again in 1842. He was the author of several speeches and essays on currency, banking, and the tariff, of which his “Remarks on Currency and Banking” (enlarged ed., 1858) is the most celebrated. An account of the introduction of the power loom and of the origin of Lowell was published by him. He was a member of the Academy of Science and Arts, and of the Massachusetts Historical Society. He accumulated great wealth, and was noted for his benevolence. A memoir of his life has been written by Robert C. Winthrop of Boston.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily II/Chapter 16

Chapter XVI.—Man’s Ways Opposite to God’s.
“As in the beginning God, who is one, like a right hand and a left, made the heavens first and then the earth, so also He constituted all the combinations in order; but upon men He no more does this, but varies all the combinations. For whereas from Him the greater things come first, and the inferior second, we find the opposite in men—the first worse, and the second superior.  Therefore from Adam, who was made after the image of God, there sprang first the unrighteous Cain, and then the righteous Abel. Again, from him who amongst you is called Deucalion, two forms of spirits were sent forth, the impure namely, and the pure, first the black raven, and then the white dove. From Abraham also, the patriarchs of our nation, two firsts sprang—Ishmael first, then Isaac, who was blessed of God.  And from Isaac himself, in like manner, there were again two—Esau the profane, and Jacob the pious. So, first in birth, as the first born in the world, was the high priest Aaron, then the lawgiver Moses.

## Footnotes

* ↑ Noah.
* ↑ For “first” Wieseler conjectures “different,”—two different persons.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily II/Chapter 19

Chapter XIX.—Justa, a Proselyte.
“There is amongst us one Justa, a Syro-Phœnician, by race a Canaanite, whose daughter was oppressed with a grievous disease. And she came to our Lord, crying out, and entreating that He would heal her daughter. But He, being asked also by us, said, ‘It is not lawful to heal the Gentiles, who are like to dogs on account of their using various meats and practices, while the table in the kingdom has been given to the sons of Israel.’ But she, hearing this, and begging to partake like a dog of the crumbs that fall from this table, having changed what she was, by living like the sons of the kingdom, she obtained healing for her daughter, as she asked. For she being a Gentile, and remaining in the same course of life, He would not have healed had she remained a Gentile, on account of its not being lawful to heal her as a Gentile.

## Footnotes

* ↑ [Chaps. 19–21 are peculiar to the Homilies, though in Recognitions, vii. 32, Justa is named as having purchased and educated Niceta and Aquila.—R.]
* ↑ For διαφόροις Duncker proposes ἀδιαφόροις, “meats without distinction.”
* ↑ That is, having caused to be a Gentile, by abstaining from forbidden foods.
* ↑ There are several various readings in this sentence, and none of them can be strictly construed; but the general sense is obvious.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily II/Chapter 17

Chapter XVII.—First the Worse, Then the Better.
“In like manner, the combination with respect to Elias, which behoved to have come, has been willingly put off to another time, having determined to enjoy it conveniently hereafter. Wherefore, also, he who was among those born of woman came first; then he who was among the sons of men came second. It were possible, following this order, to perceive to what series Simon belongs, who came before me to the Gentiles, and to which I belong who have come after him, and have come in upon him as light upon darkness, as knowledge upon ignorance, as healing upon disease. And thus, as the true Prophet has told us, a false prophet must first come from some deceiver; and then, in like manner, after the removal of the holy place, the true Gospel must be secretly sent abroad for the rectification of the heresies that shall be.  After this, also, towards the end, Antichrist must first come, and then our Jesus must be revealed to be indeed the Christ; and after this, the eternal light having sprung up, all the things of darkness must disappear.

## Footnotes

* ↑ In this sentence the text is probably corrupted. The general meaning seems to be, that he does not enter fully at present into the subject of Elias, or John the Baptist, and the Christ, the greatest among the sons of men, coming after, but that he will return to the subject on a fitting occasion.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily II/Chapter 18

Chapter XVIII.—Mistake About Simon Magus.
“Since, then, as I said, some men do not know the rule of combination, thence they do not know who is my precursor Simon. For if he were known, he would not be believed; but now, not being known, he is improperly believed; and though his deeds are those of a hater, he is loved; and though an enemy, he is received as a friend; and though he be death, he is desired as a saviour; and though fire, he is esteemed as light; and though a deceiver, he is believed as a speaker of truth.”
Then I Clement, when I heard this, said, “Who then, I pray you, is this who is such a deceiver? I should like to be informed.” Then said Peter: “If you wish to learn, it is in your power to know it from those from whom I also got accurate information on all points respecting him.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily II/Chapter 20

Chapter XX.—Divorced for the Faith.
“She, therefore, having taken up a manner of life according to the law, was, with the daughter who had been healed, driven out from her home by her husband, whose sentiments were opposed to ours. But she, being faithful to her engagements, and being in affluent circumstances, remained a widow herself, but gave her daughter in marriage to a certain man who was attached to the true faith, and who was poor. And, abstaining from marriage for the sake of her daughter, she bought two boys and educated them, and had them in place of sons. And they being educated from their boyhood with Simon Magus, have learned all things concerning him. For such was their friendship, that they were associated with him in all things in which he wished to unite with them.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily II/Chapter 21

Chapter XXI.—Justa’s Adopted Sons, Associates with Simon.
“These men having fallen in with Zacchæus, who sojourned here, and having received the word of truth from him, and having repented of their former innovations, and immediately denouncing Simon as being privy with him in all things, as soon as I came to sojourn here, they came to me with their foster-mother, being presented to me by him, Zacchæus, and ever since they continue with me, enjoying instructions in the truth.” When Peter had said this, he sent for them, and charged them that they should accurately relate to me all things concerning Simon. And they, having called God to witness that in nothing they would falsify, proceeded with the relation.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily II/Chapter 22

Chapter XXII.—Doctrines of Simon.
First Aquila began to speak in this wise:  “Listen, O dearest brother, that you may know accurately everything about this man, whose he is, and what, and whence; and what the things are which he does, and how and why he does them. This Simon is the son of Antonius and Rachel, a Samaritan by race, of the village of Gitthæ, which is six schoeni distant from the city. He having disciplined himself greatly in Alexandria, and being very powerful in magic, and being ambitious, wishes to be accounted a certain supreme power, greater even than the God who created the world. And sometimes intimating that he is Christ, he styles himself the Standing One. And this epithet he employs, as intimating that he shall always stand, and as not having any cause of corruption so that his body should fall.  And he neither says that the God who created the world is the Supreme, nor does he believe that the dead will be raised. He rejects Jerusalem, and substitutes Mount Gerizzim for it. Instead of our Christ, he proclaims himself. The things of the law he explains by his own presumption; and he says, indeed, that there is to be a judgment, but he does not expect it. For if he were persuaded that he shall be judged by God, he would not dare be impious towards God Himself. Whence some not knowing that, using religion as a cloak, he spoils the things of the truth, and faithfully believing the hope and the judgment which in some way he says are to be, are ruined.

## Footnotes

* ↑ [For the parallel account of Simon, given also by Aquila, see Recognitions, ii. 7–15.—R.]
* ↑ The Vatican ms. adds, “which is in Egypt (or, on the Nile), in Greek culture.”
* ↑ [Comp. Recognitions, i. 72—R.]
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily II/Chapter 23

XXIII.—Simon a Disciple of the Baptist.
“But that he came to deal with the doctrines of religion happened on this wise. There was one John, a day-baptist, who was also, according to the method of combination, the forerunner of our Lord Jesus; and as the Lord had twelve apostles, bearing the number of the twelve months of the sun, so also he, John, had thirty chief men, fulfilling the monthly reckoning of the moon, in which number was a certain woman called Helena, that not even this might be without a dispensational significance. For a woman, being half a man, made up the imperfect number of the triacontad; as also in the case of the moon, whose revolution does not make the complete course of the month. But of these thirty, the first and the most esteemed by John was Simon; and the reason of his not being chief after the death of John was as follows:—

## Footnotes

* ↑ A day-baptist is taken to mean “one who baptizes every day.”
* ↑ [Called “Luna” in the Recognitions.—R.]
* ↑ [Peculiar, in this detailed form, to the Homilies.—R.]
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily II/Chapter 15

Chapter XV.—Pairs.
“Hence therefore God, teaching men with respect to the truth of existing things, being Himself one, has distinguished all principles into pairs and opposites, Himself being one and sole God from the beginning, having made heaven and earth, day and night, light and fire, sun and moon, life and death. But man alone amongst these He made self-controlling, having a fitness to be either righteous or unrighteous. To him also he hath varied the figures of combinations, placing before him small things first, and great ones afterwards, such as the world and eternity. But the world that now is, is temporary; that which shall be, is eternal. First is ignorance, then knowledge. So also has He arranged the leaders of prophecy. For, since the present world is female, as a mother bringing forth the souls of her children, but the world to come is male, as a father receiving his children from their mother, therefore in this world there come a succession of prophets, as being sons of the world to come, and having knowledge of men. And if pious men had understood this mystery, they would never have gone astray, but even now they should have known that Simon, who now enthralls all men, is a fellow-worker of error and deceit. Now, the doctrine of the prophetic rule is as follows.

## Footnotes

* ↑ Literally, “twofoldly and oppositely.” [On the doctrine of pairs compare chap. 33, iii. 23, Recognitions, iii. 61.—R.]
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily II/Chapter 2

Chapter II.—A Sound Mind in a Sound Body.
And he, breaking off the discourse in which he was engaged, assured me, by way of apology, why he had not awakened me that I might hear his discourses, assigning as the reason the discomfort of my voyage. As he wished this to be dispelled, he had suffered me to sleep.  “For,” said he, “whenever the soul is distracted concerning some bodily want, it does not properly approach the instructions that are presented to it. On this account I am not willing to converse, either with those who are greatly grieving through some calamity, or are immoderately angry, or are turned to the frenzy of love, or are suffering under bodily exhaustion, or are distressed with the cares of life, or are harassed with any other sufferings, whose soul, as I said, being downcast, and sympathizing with the suffering body, occupies also its own intelligence therewith.

## Footnotes

* ↑ Literally, “to be boiled out of me.”
# Ante-Nicene Christian Library

* related portals: Pre-Nicene Christianity.
* sister projects: Wikipedia article, Wikidata item.
The series was originally created by the Presbyterian publishing house of T. & T. Clark in Edinburgh as the Ante-Nicene Christian Library and published serially from 1867 to 1885. The volumes were translated and edited by Alexander Roberts and James Donaldson.
In 1885 a U.S. firm, the Christian Literature Company, began to issue the volumes in a reorganised form, edited by A. Cleveland Coxe. This was in fact piracy of the ANCL, and treated as such by T. &. T. Clark at the time. However there was little recognition of overseas copyright in the USA at this date, and Clark's were obliged to accept the situation. Coxe gave his series the title The Ante-Nicene Fathers.
* Volume I The Apostolic Fathers
* Volume II Justin Martyr and Athenagoras
* Volume III Tatian, Theophilus and the Clementine Recognitions
* Volume IV Clement of Alexandria vol 1 (Exhortation to the Heathen, The Instructor, Miscellanies)
* Volume V Irenæus vol 1 (Against Heresies)
* Volume VI Hippolytus, Bishop of Rome, vol 1 (Refutations and Commentaries)
* Volume VII Tertullianus
* Volume VIII Cyprian vol 1 (Epistles and Treatises)
* Volume IX Irenæus vol 2 (Against Heresies cont., Fragments), Hippolytus vol 2 (Treatises), and Fragments of the 3rd Century
* Volume X Origen vol 1 (De Principiis and Epistles)
* Volume XI Tertullian vol 1
* Volume XII Clement of Alexandria vol 2 (Miscellanies)
* Volume XIII Cyprian vol 2 (Treatises)
* Volume XIV Methodius, Alexander of Lycopolis, and Alexandrian writings
* Volume XV Tertullian vol 2
* Volume XVI Apocryphal Gospels, Acts and Revelations
* Volume XVII Epistle of Peter to James, Clement to James, Clementine Homilies, Apostolical Constitutions
* Volume XVIII Tertullian vol 3
* Volume XIX Arnobius
* Volume XX Gregory Thaumaturgus, Dionysius of Alexandria, Archelaus
* Volume XXI Lactantius vol 1
* Volume XXII Lactantius vol 2, the Testaments of the 12 Patriarchs and various fragments
* Volume XXIII Origen vol 2 (contra Celsum)
* Volume XXIV Early liturgies, Ambrose, and Clemens Alexandrinus
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
# Answer to the blue bonnet, &c/The Willow Tree

THE WILLOW TREE.
Oh, take me to your arms, my love, For keen the wind doth blow; O take me to your arms, my love, For bitter is my woe. She hears me not, she cares not, Nor will she list to me; And here I lie, in misery, Beneath the willow tree.
My love has wealth and beauty, The rich attend her door; My love has wealth and beauty, But I, alas! am poor. The ribbon fair that bound her hair Is all that's left to me; And here I lie, in misery, Beneath the willow tree.
I once had gold and silver, I thought 'em without end; I once had gold and silver, I thought I had a friend; My wealth is lost, my friend is false, My love is stole from me; And here I lie, in misery, Beneath the willow tree.
# Ante-Nicene Christian Library/Against Heresies (Irenæus)

* Book I
* Book II
* Book III
* Book IV
* Book V
# Answer to the blue bonnet, &c/I Gaed a Waefu Gate Yestreen

I gaed a waefu' gate yestreen.
I gaed a waefu' gate yestreen, A gate, I fear, I'll dearly rue; I gat my death frae twa sweet' een, Twa love’ly een o' bonnie blue. 'Twas not her golden ringlets bright, Her lips like roses wat wi' dew, Her heaving bosom lily white; It was her een sae bonnie blue.
She talk'd, she smil'd, my heart she wil'd, She charm'd my saul, I wistna how; And aye the stound, thedeadly wound, Cam frae her een sae bonnie blue But spare to speak, and spare to speed, She'll aiblins listen to my vow: Should she refuse, I'll lay my dead To her twa een sae bonnie blue.
FINIS.
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
# Answers of presidents Kocharyan and Aliyev to questions from reporters, Minsk, Belarus

http://news.president.am/eng/?sub=press&year=2000&mode=1
ANSWERS OF PRESIDENTS KOCHARIAN AND ALIYEV TO QUESTIONS FROM REPORTERS, MINSK, BELARUS
Question: Your last meeting was in September, and now you meet again. How would you describe the results of this meeting?
H. Aliyev: We had a rather detailed discussion. I think our conversation was constructive. This means that both President Robert Kocharian and myself, we expressed our concern with the fact that the conflict is still going on and that we have not been able to find a solution. We talked about that. We met in order to find ways to solve this issue. In principle, I am satisfied with today’s discussion, taking into consideration that there has been a little pause in our personal contacts. Today we met and analyzed all that took place during that pause. Once again (President Kocharian will talk about that), first of all, we have the same formula that it is necessary for us to go for mutual compromises. Secondly, it is us, the two Presidents, who need to find the solution - of course, with the assistance and support of international organizations. However, a fundamental solution is hardly going to have any result without us. I think the meeting was very useful and we agreed that our contacts will continue.
Robert Kocharian: We agreed not simply that the contacts must continue, but that we need to intensify” them. Those are the exact words that were used: “to intensify our contacts.”. I think we will get such an opportunity in January 2001. Of course, it would be desirable for 2001 to become a decisive year in terms of making decisions for the settlement. Naturally, it will take time to implement those decisions. I even calculated: in 2003, there will be elections in Armenia and in Azerbaijan, and naturally, if we wait that long, the election campaign would hinder the search of a solution, which must undoubtedly be based on compromises. The position of the President of Azerbaijan, as well as mine were voiced, and they are that the solution must be peaceful, and that we must intensify the process of finding the final solution. I am also satisfied with today’s meeting.
# Appletons' Cyclopædia of American Biography/Mosby, Mary Webster

Edition of 1900.
​MOSBY, Mary Webster, author, b. in Henrico county, Va., in April, 1791; d. in Richmond, Va., 19 Nov., 1844. Her parents dying during her infancy, she was adopted by her paternal grandfather, Robert Pleasants, a Quaker planter who had set free more than a hundred slaves. She was educated at a Friends' school near Philadelphia, and married in 1810 John Garland Mosby. She contributed to magazines and annuals under the signature of “M. M. Webster,” and published a book entitled “Pocahontas” (Philadelphia, 1840), treating of the legend of the Indian heroine, from whom, through her maternal grandfather, Thomas Mann Randolph, she was a lineal descendant.