OpenLLM-France/wikimedia huggingface dataset:
# Omniana/Volume 1/Rouge

117. Rouge.
Triumphant generals in Rome wore Rouge. The ladies of France, we presume, and their fair sisters and imitators in Britain, conceive themselves always in the chair of triumph, and of course entitled to the same distinction. The custom originated, perhaps, in the humility of the conquerors, that they might seem to blush continually at their own praises. Mr. Gilpin frequently speaks of a "picturesque eye:" with something less of solœcism we may affirm, that our fair ever-blushing triumphants have secured to themselves the charm of picturesque cheeks, every face being its own portrait.
# Omniana/Volume 1/Sea-fires

139. Sea fires..
On Saturday, July 1, A.D. 949, a fire is said to have risen from the sea, and consumed many towns on the coast of Spain. It travelled on into the interior, and continued its work, destroying many ​places entirely, and part of Zamora, Carrion, Castro Xeriz, Burgos, Birviesca, Calzada, Pancorvo, and Buradon. The Añales Compostelanos, and many other ancient writings, record this phenomenon, which Morales calls strange and monstrous, and difficult to believe. Berganza thus quotes the original passage from the Memorias de Cardeña. Era 987. Kal Jun. dia de Sabado, a la hora de nona, salio flama del mar, è encendio muchas villas è cibdades, è omes, è bestias, è en esto mismo mar encendio peñas, è en Zamora un barrio, è en Carrion, è en Castro Xeriz, è en Burgos, è en Birbiesca, e en la Calçada, è en Pancorvo, è en Buradon, è en otras muchas villas.
A similar phenomenon is said to have occurred in our own island at a much later age. "In the year 1694, the country ​about Harlech in Merionethshire, was annoyed about eight months by a fiery exhalation, that was seen only in the night, and consisted of a livid vapour, which rose from the sea, or seemed to come from Carnarvonshire, across a bay of the sea eight or nine miles broad on the west side. It spread from this bay over the land, and set fire to all the barns, stacks of hay and corn in its way. It also infected the air, and blasted the grass and herbage in such a manner that a great mortality of cattle, sheep, and horses ensued. It proceeded constantly to and from the same place, in stormy as well as in calm nights; but more frequently in the winter than in the following summer. It never fired any thing but in the night, and the flames, which were weak and of a blueish colour, did no injury to human creatures; for the inhabitants did frequently rush into the middle of them, unhurt, to save their hay and corn. This vapour was at length ​extinguished by ringing bells, firing guns, blowing horns, and otherwise putting the air into motion whenever it was seen to approach the shore.
Entick's present State of the British Empire.
A man of science as well as of philosophic mind, would employ himself well in examining those accounts of prodigies in the early annalists and chroniclers, which of late years have been indiscriminately regarded as only worthy of contempt. The most superficial age of intellectual history is that which commenced with Mr. Locke's philosophy, and I fear cannot yet be said to have terminated with the French Revolution.
* ↑ L 16, c. 18, § 9,
* ↑ Antiguidades de Espana, l. 3, c. 10, § 104.
# Omniana/Volume 1/Sindbad

79. Sindbad.
One of Sindbad's adventures has been invented by that liar Master Antonie Knivet.
He and twelve Portugals were, as they supposed, near Potosi. "We came into a fair country, and we saw a great glistering mountain before us, ten days before we could come to it; for when we came into the plain country, and were out of the mountains, and the sun began to come to his height, we were not able to travel against it, by the reason of the glistering that dazzled our eyes. At the last by little and little we came to the foot of this mountain, where we found great store of Tamandros. (Tamanduas. Ant-eaters.)
"We went along by this mountain at least twenty days before we could find any way to pass over it: at last we came to a river that passed under it; here we determined to make some shift to get through. Some of our company said that they thought it best to go still along by the foot of the mountain, rather than to ​venture to go through, for they said, if this water go not through, we are all cast away, for it is impossible to return again against the current. Then I answered, friends, we may as well adventure our lives now as we have done heretofore in many places; if not, we must make accompt to live here like wild beasts, where we shall have life as long as pleaseth God, without credit, name, or religion; wherefore I think that our best way is to go through if we can; for no doubt but that God that hath hitherto delivered us from dangers infinite, at this time will not forsake us; and questionless, if it be our fortunes to pass on the other side, we shall find either Spaniards or Indians, for I am sure that each of you hath heard, that on a fair day it is to be discerned from the top of Potasin to this mountain. After I had thus spoken, the Portugals determined to venture to go through: we made a great raft of great canes, three yards and a half broad and ​six yards long, that we might lie down and sleep upon it: we killed good store of Tamandros, and roasted them very dry for our provision, for we knew not how long we should be in the vault.
"After we had made all ready, taking good store of wood with us, commending ourselves to God, we put ourselves into the vault, which made such a noise with the running of the water, that we thought it had been some inchantment. We went in on Monday morning, and we came out on a morning: whether we were two days or one in the vault I know not. As soon as we perceived light we were very glad; but when we came out we saw on every side houses."
# Omniana/Volume 1/Service for Prisoners

32. Service for Prisoners.
It is not, perhaps, generally known, that we have a form of prayer for prisoners, which is printed in the Irish common prayer-book, though not in our's. Mrs. Berkeley, in whose Preface of Prefaces to her son's poems I first saw this mentioned, regrets the omission, observing, that the very fine prayer for those under sentence of death, might, being read by the children of the poor, at least keep them from the gallows. The remark is just. If there be not room in our prayer-book, we have some services there which might better be dispensed with. It was not very decent in the late abolition of holydays, to let the two Charleses hold their place, when the Virgin Mary and the Saints were deprived of their red-letter privileges. If we are to have any state service, it ought to be for ​expulsion of the Stuarts. Guy Faux also might now be dismissed, though the eye of Providence would be a real loss. The Roman Catholics know the effect of such prints as these, and there can be no good reason for not imitating them in this instance. I would have no prayer-book published without that eye of providence in it. The experience of two thousand years has proved that fable and allegory are the best vehicles for popular instruction.
# Omniana/Volume 1/Sects in Egypt

143. Sects in Egypt.
Mr. Antes, in his Observations on the Egyptians, (p. 20) says, "The people are divided and called either Saad or Haram, somewhat in the same manner as the English into Whig and Tory. Though no animosity be observed between the parties yet any individual will immediately tell to what class this or that man belongs. I have for many years" he adds, "laboured to learn the origin of it, and have asked many hundred persons, but ​could never get a satisfactory answer, till shortly before I left Cairo, a person told me it originated from the death of Ali. When the party of Omar killed him they cried out Hadah nahar saad, which signifies, this is a lucky day the counter-party said Hadah haram—this is unlawful, or wrong. The circumstance of Ali's death is not accurately alluded to here; but the fact is curious: for it thus appears that the Fatimite caliphs have left a race in Egypt, who retain their opinions, so far at least as to have obtained a name from them, and yet none of that animosity prevails which exists elsewhere between Shiahs and Sunnis. This is probably because the Mamaluke government caring for neither, though Sunni itself, has equally oppressed both.
Were I a Mahommedan I should certainly join so far with the Persians as to pronounce a malediction against the three first caliphs for interlopers. But the point of difference ought to have nothing to do with doctrine. The Shiahs ​have grafted upon it such extraordinary and extravagant notions of Ali that they verily fall under the denunciation of the koran against creature-worship.
Shah Abbas insisted upon it that Santiago could be no other person than Ali, whose history the Spaniards had corrupted, and that the sword which the knights of his order bore in their insignia was meant to represent Sulfagar; other christians, he said, called him St. George. Pietro della Valle ventured to remark that there were chronological and geographical objections to this hypothesis; but he did not think it prudent to press the argument.
# Omniana/Volume 1/Rabbinical Legend

161. Rabbinnical Legend.
There is a strange Rabbinnical Legend concerning the Messiah, from the Beresith Rabba.
The good father Ely, of happy memory, was travelling on that day when the Sanctuary was destroyed, and he heard a voice from heaven saving, the holy of holies,.. the house of the sanctuary is going to destruction; and at that Ely thought all the world would perish. But he past on, and found the sons of men tilling the earth and sowing their seed, ​and he said unto them, The most high God is incensed against his people, and will destroy his holy habitation and reduce his children to captivity, under the yoke of the idolaters, and yet behold ye are taking thought for this temporal life! But with that the voice which he had heard before came again upon him, saying, Let them be, for the Saviour of Israel is now born. And he asked, where is he? and the voice answered, in Bethlehem of Judæa. And he went there and found a woman sitting upon the floor of her house, and her new-born babe lying before her all bloody; and he said unto her, Daughter, hast thou brought forth a man child, yea, verily, said she, And what means it, he asked, that he is thus bloody? she answered and said, A great evil hath befallen, for on the day when he was born the sanctuary was destroyed. And he said, My daughter be not dismayed, but take thought only how to breed him up, for from his hand shall proceed great ​salvation to all Israel, whereat she was comforted, and began carefully to nurse him. And Ely left her and went his way, and after five years he bethought him and said within himself, I will return and see whether the Saviour of Israel be bred up after the manner of kings, or after the manner of angels, who are destined for the service of God. And he went straightways to the house of the woman, whom he found at her door, and he said unto her, Well my daughter how fareth it with the child? She answered, Master, said I, not truly that it would be ill done to breed him up, because on the day that he was born the sanctuary was destroyed? But this is not all, he hath feet and he walketh not, he hath eyes and he seeth not, he hath ears and he heareth nothing, he hath a mouth and he speaketh not; behold him lying there, and moving no more than a stone. And while Ely was communing with her, behold there arose a wind from the four corners of the world ​and carried away the child into the great sea, whereat Ely rent his garments, and began to tear his hair and his beard, saying, Alas, the salvation of Israel is lost! But the daughter of the voice, that is to say, the revelation, came again upon him and said, Not so Ely, for he must remain four hundred years in the great sea, and eighty in the vault of smoke with the children of Korah, and as many more at the gate of Rome, and the remainder of the years he shall pass through all the great cities, till the end of the appointed time.
# Omniana/Volume 1/Ride and Tie

89. Ride and Tie.
"On a scheme of perfect retribution in the moral world"—(observed Empeiristes, and paused to look at, and wipe his spectacles.)—
"Frogs (interposed Musaello) must have been experimental philosophers, and experimental philosophers must all transmigrate into frogs."
The scheme will not be yet perfect, (added Gelon) unless our friend Empeiristes, is specially privileged to become an elect frog twenty times successively, before he reascends into a Galvanic philosopher.
"Well, well," (replied Empeiristes, with a benignant smile) I give my ​consent, if only our little Mary's fits do not recur."
Little Mary was Gelon's only child, & the darling & god-daughter of Empeiristes. By the application of galvanic influence, Empeiristes had removed a nervous affection of her right leg, accompanied with symptomatic epilepsy. The tear started into Gelon's eye, and he prest the hand of his friend, while Musaello half-suppressing, half-indulging a similar sense Of shame, sportively exclaimed—"Hang it, Gelon! somehow or other these philosopher fellows always have the better of us wits, in the long run!"
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 4/Part 25

Of the Same to Agatho the Bishop.
Whereas Maximus has for ten years lived in unlawful marriage, but pretends that it was through ignorance, and that they are now parted by mutual consent, let them stand among the catechumens, if it appear that they be in earnest.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 4/Part 19

VI.
The Canonical Epistle of St. Gregory, Bishop of Nyssa, to St. Letoïus, Bishop of Melitene.
Canon I.
At Easter not only they who are transformed by the grace of the laver, i.e. baptism, but they who are penitents and converts, are to be brought to God, i.e. to the Communion: for Easter is that Catholic feast in which there is a resurrection from the fall of sin.
Canon II.
They who lapse without any force, so as to deny Christ, or do by choice turn Jews, idolaters, or Manichees, or infidels of any sort, not to be admitted to communion till the hour of death; and if they chance to recover beyond expectation, to return to their penance. But they who were forced by torments, to do the penance of fornication.
Canon III.
If they who run to conjurers or diviners, do it through unbelief, they shall be treated as they who wilfully lapse, but if through want of sense, and through a vain hope of being relieved under their necessities, they shall be treated as those who lapse through the violence of torment.
Canon IV.
That fornicators be three years wholly ejected from prayer, three years hearers, three years prostrators, and then admitted to communion; but the time of hearing and prostrating may be lessened to them who of their own accord confess, and are earnest penitents. That this time be doubled in case of adultery, and unlawful lusts, but discretion to be used.
Canon V.
Voluntary murderers shall be nine years ejected out of the church, nine years hearers, nine years prostrators; but every one of these nine years may be reduced to seven or six, or even five, if the penitents be very diligent. Involuntary murderers to be treated as fornicators, but still with discretion, and allowing the communion on a death-bed, but on condition, that they return to penance if they survive.
Canon VI.
That the Fathers have been too gentle toward the idolatry of covetous persons, in condemning to penance only robbery, digging of graves, and sacrilege, whereas usury and oppression, though under colour of contract, are forbidden by Scripture. That highwaymen returning to the Church, be treated as murderers. They that pilfer, and then confess their sin to the priest, are only obliged to amendment, and to be liberal to the poor; and if they have nothing, to labour and give their earnings.
Canon VII.
They who dig into graves, and rake into the ashes and bones of the dead, in order to find some valuable thing buried together with the corpse, (not they who only take some stones belonging to a sepulchre, in order to use them in building) to do the penance of fornicators.
Canon VIII.
He observes that by the law of Moses, sacrilege was punished as murder, and that the guilty person was stoned to death, and thinks the Fathers too gentle, in imposing a shorter penance on sacrilege than adultery.

## Footnotes

* ↑ These Canons, in Beveridge’s Synodicon, are annotated only by Balsamon.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 4/Part 23

X.
The Prosphonesus of Theophilus, Archbishop of Alexandria, When the Holy Epiphanies Happened to Fall on a Sunday.
Canon I.
Because the fast of Epiphany chances to fall on a Lord’s day, let us take a few dates, and so break our fast, and honour the Lord’s day, and shew our dislike of heresy, and yet not wholly neglect the fast which should be observed on this day; eating no more till our evening assembly at three afternoon.

## Footnotes

* ↑ Johnson gives the date as about a.d. 385. These are annotated only by Balsamon.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 4/Part 21

VIII.
From the Iambics of St. Amphilochius the Bishop to Seleucus, on the Same Subject.
We should know that not every book which is called Scripture is to be received as a safe guide. For some are tolerably sound and others are more than doubtful. Therefore the books which the inspiration of God hath given I will enumerate.  [Then follows a list of the proto-canonical books of the Old Testament, Esther alone being omitted. All the deutero-canonical books are omitted. He then continues] to these some add Esther. I must now show what are the books of the New Testament. [Then follow all the books of the New Testament except the Revelation.  He continues,] But some add to these the Revelation of John, but by far the majority say that it is spurious. This is the most true canon of the divinely given Scriptures.
Note.
We have thus four [five if we accept the Laodicean list as genuine,] different canons of Holy Scripture, all having the approval of the Council in Trullo and of the Seventh Ecumenical.  From this there seems but one conclusion possible, viz.: that the approval given was not specific but general.

## Footnotes

* ↑ That is the canon of Holy Scripture. I have substituted my own Epitome, in the room of Johnson’s, translating the original as it is found in Beveridge’s Synodicon, Tom. II., p. 179. It is also in Aristenus’s Epitome. Balsamon has no scholion on this passage.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 4/Part 26

Of the Same to Menas the Bishop.
Theophilus was informed, that the priest in Geminus, a village, had repelled Kyradium (a woman) from the communion:  Theophilus approves of it, because she had done wrong, and was unwilling to make satisfaction; but orders her to be admitted to communion upon repentance.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 4/Part 27

The Narrative of the Same concerning Those Called Cathari.
Because the great synod held at Nice has decreed, That [the clergymen] who come over to the Church from the Novatians be ordained; do you ordain those that come over, if their life be upright, and there be no objection.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 4/Part 20

VII.
From the Metre Poems of St. Gregory Theologus, Specifying which Books of the Old and New Testament Should Be Read.
Let not other books seduce your mind: for many malignant writings have been disseminated. The historical books are twelve in number by the Hebrew count, [then follow the names of the books of the Old Testament but Esther is omitted, one Esdras, and all the Deutero-Canonical books]. Thus there are twenty-two books of the Old Testament which correspond to the Hebrew letters. The number of the books of the New Mystery are Matthew, who wrote the Miracles of Christ for the Hebrews; Mark for Italy; Luke, for Greece; John, the enterer of heaven, was a preacher to all, then the Acts, the xiv. Epistles of Paul, the vii. Catholic Epistles, and so you have all the books. If there is any beside these, do not repute it genuine.

## Footnotes

* ↑ Not being satisfied with Johnson, I have supplied a translation from Beveridge. It also is found in Aristenus’s Epitome. Balsamon has written a brief scholion adding nothing of importance to the text.
* ↑ This seems to imply a knowledge of the Revelation, although it is not mentioned.
# On Mr. Wm. Shakespeare, he died in April 1616

Originally printed as the work of John Donne in 1633, most manuscripts attribute it to Basse, which is the generally accepted attribution. A version existed before 1623, as it is alluded to by Ben Jonson in his dedicatory poem "To the Memory of My Beloved the Author, Mr. William Shakespeare and What He Hath Left Us" published in the First Folio of Shakespeare works in that year. The earliest published version is a sonnet (omitting the couplet beginning "Thy unmolested peace"). The longer version deviates from the standard 14 line sonnet format. It may be that two different final couplets have both been included, since there is an apparent inconsistency between the vision of an "unshared cave" and of later poets "hereafter" to lie beside him.
Renowned Spenser, lie a thought more nigh To learned Chaucer, and rare Beaumont lie A little nearer Spenser to make room For Shakespeare in your threefold, fourfold tomb. To lodge all four in one bed make a shift Until Doomsday, for hardly will a fifth Betwixt this day and that by fate be slain For whom your curtains may be drawn again. If your precedency in death doth bar A fourth place in your sacred sepulchre, Under this carved marble of thine own Sleep rare tragedian Shakespeare, sleep alone, Thy unmolested peace, unshared cave, Possess as lord not tenant of thy grave, That unto us and others it may be Honour hereafter to be laid by thee.
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

## Notes

* ↑ Centerwall, Brandon, "Who Wrote Basse's Elegy on Shakespeare", Shakespeare Survey, 59, 2006, pp.267-284.