OpenLLM-France/wikimedia huggingface dataset:
# Ante-Nicene Fathers/Volume V/Title Pages

The Writings of the Fathers Down to AD 325
ANTE-NICENE FATHERS
VOLUME 5.
Hippolytus, Cyprian, Caius, Novatian, Appendix.
Edited by
Alexander Roberts, D.D.
James Donaldson, LL.D.
Revised and chronologically arranged, with brief prefaces and occasional notes, by
A. Cleveland Coxe, D.D.
T&T CLARK
EDINBURGH
__________________________________________________
WM. B. EERDMANS PUBLISHING COMPANY
GRAND RAPIDS, MICHIGAN
Fathers of the Third Century:
Hippolytus, Cyprian, Caius, Novatian, Appendix.
AMERICAN EDITION.
Chronologically arranged, with brief notes and prefaces, by
A. Cleveland Coxe, D.D.
Τὰ ἀρχαῖα ἔθη κρατείτω.
The Nicene Council
# Ante-Nicene Fathers/Volume V/Novatian/On the Jewish Meats/Part 7

Chapter VII. Argument.—Moreover, We Must Be Careful that No One Should Think that This Licence May Be Carried to Such an Extent as that He May Approach to Things Offered to Idols.
But it must be very greatly guarded against in the use of food, and we must be warned lest any should think that liberty is permitted to that degree that even he may approach to what has been offered to idols. For, as far as pertains to God’s creation, every creature is clean. But when it has been offered to demons, it is polluted so long as it is offered to the idols; and as soon as this is done, it belongs no longer to God, but to the idol. And when this creature is taken for food, it nourishes the person who so takes it for the demon, not for God, by making him a fellow-guest with the idol, not with Christ, as rightly do the Jews also.  And the meaning of these meats being perceived, and the counsel of the law being considered, and the kindness of the Gospel grace being known, and the rigour of temperance being observed, and the pollution of things offered to idols being rejected, we who keep the rule of truth throughout all things, ought to give thanks to God through Jesus Christ, His Son, our Lord, to whom be praise, and honour, and glory, for ever and ever. Amen.
A letter written to Cyprian by Novatian the Roman presbyter, in the name of the Roman clergy, will be found translated (Ep. xxx.) at p. 308, this volume.

## Footnotes

* ↑ Scil. abstain. [But see 1 Cor. viii. 4, etc.]
# Appletons' Cyclopædia of American Biography/Corson, Hiram

Edition of 1900.
​CORSON, Hiram, educator, b. in Philadelphia, 6 Nov., 1828. After being employed for some time as a private tutor and assistant teacher in the Treemount seminary at Norristown, Pa., he became connected with the library of congress and with that of the Smithsonian institution at Washington in 1849, and continued there until 1856, when he resumed teaching. In 1859 Mr. Corson removed with his family to Philadelphia, and for some years devoted himself to teaching and lecturing on English literature. In 1865 he was elected professor of history and rhetoric in Girard college, resigning this place in 1866 to accept the professorship of rhetoric and English literature in St. John's college, Annapolis. In 1870 he was elected to the chair of English language and literature, rhetoric, and oratory in Cornell, which office he still holds. He has published Chaucer's “Legende of Goode Women,” containing an introduction on the versification of Chaucer, and glossarial and critical notes; “An Elocutionary Manual,” with an introductory essay on the study of literature and ​the relations of vocal culture to an æsthetic appreciation of poetry; and a “Hand-Book of Anglo-Saxon and Early English” (New York, 1871). He has also prepared a thesaurus of early English, containing a complete verbal and glossarial index of the “Canterbury Tales,” “Piers Ploughman,” Gower's “Confessio Amantis,” Wycliffe's Bible, Spenser, and Chapman's Homer.
# Appletons' Cyclopædia of American Biography/Cortereal, Gaspar

Edition of 1900.
​CORTEREAL, or CORTERREAL, Gaspar (cor-tay-ray-al′), Portuguese navigator, b. in Lisbon; d. in 1501. In 1500, by appointment of the king of Portugal, he left the mouth of the Tagus with two ships, well equipped at his own cost, and went as far as the regions since known as Canada. He reached 60° N., and imposed upon many places purely Portuguese names, such as Labrador. Sebastian Cabot had visited these coasts in 1497, but did not land. After his return from this voyage, he again left Lisbon for the arctic regions, 15 May, 1501, but never returned; and an expedition sent by King Emanuel in 1503 found no traces of him. In this last voyage he carried off fifty-seven natives, most of whom were lost in his ship. The other ship reached Lisbon in October, 1501. His father, John Vaz Costa Cortereal, a gentleman of the household of Alphonso V. of Portugal, is said to have discovered Newfoundland about 1463.
# Appletons' Cyclopædia of American Biography/Corson, Edward T.

Edition of 1900.
​CORSON, Edward T., surgeon, b. in Montgomery county, Pa., 14 Oct., 1834; d. in Plymouth, Pa., 22 June, 1864. He entered the navy as assistant surgeon, 20 May, 1859, and was ordered to China and Japan in the U. S. steamer “Hartford,” where he remained until the winter of 1861. He was subsequently, for a short time, at the naval asylum, Philadelphia, and, upon application for sea service, was ordered to the “Mohican,” returning, after a cruise of 40,000 miles, without the loss of a man by sickness. He was promoted to surgeon, 31 July, 1862.
# Appletons' Cyclopædia of American Biography/Corson, Juliet

Edition of 1900. The 1891 edition notes that she was educated at Raymond and Brooklyn institutes.
​CORSON, Juliet, teacher of cookery, b. in Boston, 14 Feb., 1842; d. in New York city, 18 June, 1897. She was educated in Brooklyn, and in 1872-'3 was secretary of the New York free training-school for women. Since 1872 she devoted herself to study and experiments on healthful and economical cookery, and dietetics. She founded the New York school of cookery in 1876, and was its superintendent till 1883, when she was obliged to close it on account of failing health. Since that time she had been actively engaged, in the intervals of illness, in writing and in lecturing throughout the country. In Philadelphia, Montreal, and Oakland, Cal., her efforts led to the teaching of cookery in the public schools. In 1881 the French consul-general at New York applied officially to Miss Corson for her works and methods, for the purpose of adapting them to the needs of the French educational system. Her publications, besides many newspaper articles and pamphlets, include “Fifteen-Cent Dinners for Workingmen's Families,” published by the author for free distribution to working-people earning $1.50, or less, a day (New York, 1877); “Cooking Manual” (1878); “Cooking-School Text-Book and Housekeeper's Guide” (1878); “New Family Cook-Book” (1885); “Local American Cookery” (1885); “Practical American Cookery” (1886); “Diet for Invalids and Children” (1886); and “Family living on $500 a Year” (1886).
# Appletons' Cyclopædia of American Biography/Corona, Ramón

Edition of 1900.
​CORONA, Ramón (co-ro'-nah), Mexican soldier, b. in Acaponeta, 8 May, 1825; d. 11 Nov., 1889. He was in business in his native town, but had to leave the place on account of persecution by Manuel Losada, a bandit, who became a kind of independent ruler in the Tepic territory. Corona joined the liberals, entered the army, soon obtained the rank of general, and fought against the army of Maximilian, especially in the western states, and the French troops never became masters of that part of the country. Corona organized the Army of the west, 8,000 strong, in 1866, and crossed the country, defeating the French in many encounters. He reached Querétaro, participated in the siege, and, after the final victory of the Mexicans, Maximilian surrendered to him, 15 May, 1867. The republic having been reinstated, President Juarez gave Gen. Corona a high military office, with residence at Guadalajara. At that time Losada, thinking to subjugate the whole nation, organized an army of 16,000 men, and issued a proclamation to his troops, telling them to expect no compensation but what they could get from the vanquished towns. On 28 Jan., 1872, at daybreak, began a bloody battle, near Mojonera, between his forces and about 1,400 men under Corona. Losada was routed, leaving over 3,000 dead on the field, while the rest of his troops were dispersed. Next day Corona entered Guadalajara in triumph, after having saved that city from the army of plunderers, for which he was surnamed the “Hero de la Mojonera.” President Lerdo de Tejada appointed him minister to Spain, where he remained twelve years. He returned to Mexico in 1884, and was put in command of the Federal army at Jalisco.
# Appletons' Cyclopædia of American Biography/Coronado, Francisco Vásquez de

Edition of 1900.
​CORONADO, Francisco Vásquez de (cor-o-nah'-do), Spanish explorer, b. in Salamanca, Spain, about 1510; d. in 1542. On the arrival in Culiacán of Cabeza de Vaca from his journey from Florida in 1536, when he brought news of the existence of half-civilized tribes far to the north, an expedition was sent out under Marco de Niza, in 1539, to explore that region. On its return, a second expedition was fitted out under Coronado, which departed from Culiacán, on the Pacific coast, in April, 1540. He passed up the entire length of what is now the state of Sonora to the river Gila. Crossing this, he penetrated the country beyond to the Little Colorado, and visited the famed cities of Cibola mentioned by Cabeza de Vaca and De Niza. In the kingdom were seven cities. The country, he says, was too cold for cotton, yet the people all wore mantles of it, and cotton yarn was found in their houses. He also found maize, Guinea cocks, peas, and dressed skins. From Cibola, Coronado travelled eastward, visiting several towns, similar to the existing villages of the Pueblo Indians, till he reached the Rio Grande, and from there travelled 300 leagues to Quivira, the ruins of which are well known, being near lat. 34° N., about 170 miles from El Paso. There he found a temperate climate, with good water and an abundance of fruit. The people were clothed in skins. On his way back in March, 1542, Coronado fell from his horse at Tiguex, near the Rio Grande, and is said to have become insane. The viceroy Mendoza wished a colony to be founded in the regions visited; but the commander of the expedition did not wish to leave any of his party in so poor a country and at so great a distance from succor. The narrative of this expedition furnishes the first authentic account of the buffalo, or American bison, and the great prairies and plains of New Mexico. Drawings of the cities and houses built by the Indians were sent to Spain with Coronado's report.
# Appletons' Cyclopædia of American Biography/Cornplanter

Edition of 1900.
​CORNPLANTER, or GARYAN-WAH-GAH, Seneca chief, b. in Conewaugus, on Genesee river, in 1732; d. at the Seneca reservation, Pa., 17 Feb., 1836. He was a half-breed, the son of John O'Bail, an Indian trader, and first became known as the leader of a war-party of Senecas, in alliance with the French against the English. He was present at Braddock's defeat, and at the period of the revolution was one of those who spread destruction over the frontier settlements in New York and the valley of Wyoming. During the war he was an inveterate foe of the Americans, but at a subsequent period he manifested toward them a sincere friendship. He and Red Jacket were for many years the chief counsellors and protectors of their people. He made great efforts to eradicate intemperance from his nation, and was the first temperance lecturer in the United States. In his later years he cultivated a farm on Alleghany river.
# Appletons' Cyclopædia of American Biography/Cornstalk

Edition of 1900. Supplement
​CORNSTALK, Shawnee chief, b. in Mason county, Va. (now W. Va.), about 1720: d. in Point Pleasant, W. Va., in the summer of 1777. He was the chief of the Shawnee Indians, and at the battle of Point Pleasant, 10 Oct., 1774, his plan of alternate attack and retreat occasioned the principal loss of the whites. After the battle he convened his tribe to consult what must next be done, and, after upbraiding them for not suffering him to make peace with the settlers the day before the fight, struck his tomahawk in the post in the centre of the town-house and said: “I will go and make peace.” He kept his treaty with the Americans till 1777, when the Shawnees, being incited by the British, began to disturb the frontier settlement. One day Cornstalk appeared at Point Pleasant, and, summoning the principal settlers, told them that he could make no secret of the disposition of the greater part of his tribe toward them, but that, although he was opposed to the British, he was afraid they would force him “to run with the stream.” The council then determined to detain him as a hostage, and while in confinement he and his son were murdered by colonists in retaliation for an outrage by Indians. The governor offered a reward for the apprehension of the murderers, but without effect. Cornstalk was regarded as the ablest soldier among the Indians on the Virginia frontier.
# Babes in the wood/The sailor's adieu

The Sailor's Adieu.
THE topsail shivers in the wind, the ship she's cast to sea; ​But yet my soul, my heart, my mind, are Mary, moor'd with thee: For though thy sailor's bound afar, still love shall be his leading star.
Should landmen flatter when we're sail'd, O doubt their artful tales; No gallant sailor ever fail'd, if Cupid fills his sails; Thou art the compass of my soul, which steer my heart from pole to pole.
Sirens in every port we meet, more fell than rocks or waves: But sailors of the British fleet, are lovers and not slaves: No foes our courage shall subdue, although we've left our hearts with you
There are our cares, but if your kind, we'll scorn the dashing main, The rocks, the billows and the wind, the powers of France and Spain. Now Britain's glory rests with you, Our sails are full—sweet girls adieu,
FINIS.
# Ante-Nicene Fathers/Volume III/Anti-Marcion/On the Resurrection of the Flesh/XLI

Chapter XLI.—The Dissolution of Our Tabernacle Consistent with the Resurrection of Our Bodies.
It is still the same sentiment which he follows up in the passage in which he puts the recompense above the sufferings: “for we know;” he says, “that if our earthly house of this tabernacle were dissolved, we have a house not made with hands, eternal in the heavens;” in other words, owing to the fact that our flesh is undergoing dissolution through its sufferings, we shall be provided with a home in heaven. He remembered the award (which the Lord assigns) in the Gospel: “Blessed are they who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.” Yet, when he thus contrasted the recompense of the reward, he did not deny the flesh’s restoration; since the recompense is due to the same substance to which the dissolution is attributed,—that is, of course, the flesh. Because, however, he had called the flesh a house, he wished elegantly to use the same term in his comparison of the ultimate reward; promising to the very house, which undergoes dissolution through suffering, a better house through the resurrection. Just as the Lord also promises us many mansions as of a house in His Father’s home; although this may possibly be understood of the domicile of this world, on the dissolution of whose fabric an eternal abode is promised in heaven, inasmuch as the following context, having a manifest reference to the flesh, seems to show that these preceding words have no such reference. For the apostle makes a distinction, when he goes on to say, “For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven, if so be that being clothed we shall not be found naked;” which means, before we put off the garment of the flesh, we wish to be clothed with the celestial glory of immortality. Now the privilege of this favour awaits those who shall at the coming of the Lord be found in the flesh, and who shall, owing to the oppressions of the time of Antichrist, deserve by an instantaneous death, which is accomplished by a sudden change, to become qualified to join the rising saints; as he writes to the Thessalonians: “For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. For the Lord Himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: then we too shall ourselves be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.”

## Footnotes

* ↑ 2 Cor. v. 1.
* ↑ Matt. v. 10.
* ↑ John xiv. 2.
* ↑ 2 Cor. v. 2, 3.
* ↑ Compendio mortis. Compare our Anti-Marcion for the same thoughts and words, v. 12. [p. 455, supra.]
* ↑ 1 Thess. iv. 15–17.
# Ante-Nicene Fathers/Volume III/Anti-Marcion/On the Resurrection of the Flesh/VIII

Chapter VIII.—Christianity, by Its Provision for the Flesh, Has Put on It the Greatest Honour. The Privileges of Our Religion in Closest Connection with Our Flesh. Which Also Bears a Large Share in the Duties and Sacrifices of Religion.
Now such remarks have I wished to advance in defence of the flesh, from a general view of the condition of our human nature. Let us now consider its special relation to Christianity, and see how vast a privilege before God has been conferred on this poor and worthless substance. It would suffice to say, indeed, that there is not a soul that can at all procure salvation, except it believe whilst it is in the flesh, so true is it that the flesh is the very condition on which salvation hinges. And since the soul is, in consequence of its salvation, chosen to the service of God, it is the flesh which actually renders it capable of such service. The flesh, indeed, is washed, in order that the soul may be cleansed; the flesh is anointed, that the soul may be consecrated; the flesh is signed (with the cross), that the soul too may be fortified; the flesh is shadowed with the imposition of hands, that the soul also maybe illuminated by the Spirit; the flesh feeds on the body and blood of Christ, that the soul likewise may fatten on its God. They cannot then be separated in their recompense, when they are united in their service. Those sacrifices, moreover, which are acceptable to God—I mean conflicts of the soul, fastings, and abstinences, and the humiliations which are annexed to such duty—it is the flesh which performs again and again to its own especial suffering.  Virginity, likewise, and widowhood, and the modest restraint in secret on the marriage-bed, and the one only adoption of it, are fragrant offerings to God paid out of the good services of the flesh. Come, tell me what is your opinion of the flesh, when it has to contend for the name of Christ, dragged out to public view, and exposed to the hatred of all men; when it pines in prisons under the cruellest privation of light, in banishment from the world, amidst squalor, filth, and noisome food, without freedom even in sleep, for it is bound on its very pallet and mangled in its bed of straw; when at length before the public view it is racked by every kind of torture that can be devised, and when finally it is spent beneath its agonies, struggling to render its last turn for Christ by dying for Him—upon His own cross many times, not to say by still more atrocious devices of torment. Most blessed, truly, and most glorious, must be the flesh which can repay its Master Christ so vast a debt, and so completely, that the only obligation remaining due to Him is, that it should cease by death to owe Him more—all the more bound even then in gratitude, because (for ever) set free.

## Footnotes

* ↑ Instaurat.
* ↑ Una notitia ejus = monogamia.
# Ante-Nicene Fathers/Volume III/Anti-Marcion/On the Resurrection of the Flesh/XIII

Chapter XIII.—From Our Author’s View of a Verse in the Ninety-Second Psalm, the Phœnix is Made a Symbol of the Resurrection of Our Bodies.
If, however, all nature but faintly figures our resurrection; if creation affords no sign precisely like it, inasmuch as its several phenomena can hardly be said to die so much as to come to an end, nor again be deemed to be reanimated, but only re-formed; then take a most complete and unassailable symbol of our hope, for it shall be an animated being, and subject alike to life and death. I refer to the bird which is peculiar to the East, famous for its singularity, marvelous from its posthumous life, which renews its life in a voluntary death; its dying day is its birthday, for on it it departs and returns; once more a phœnix where just now there was none; once more himself, but just now out of existence; another, yet the same. What can be more express and more significant for our subject; or to what other thing can such a phenomenon bear witness? God even in His own Scripture says: “The righteous shall flourish like the phœnix;” that is, shall flourish or revive, from death, from the grave—to teach you to believe that a bodily substance may be recovered even from the fire. Our Lord has declared that we are “better than many sparrows:” well, if not better than many a phœnix too, it were no great thing. But must men die once for all, while birds in Arabia are sure of a resurrection?

## Footnotes

* ↑ Δίκαιος ὡς φοίνιξ ἀνθήσει, Sept. Ps. xcii. 12.—“like a palm tree” (A.V.). We have here a characteristic way of Tertullian’s quoting a scripture which has even the least bearing on his subject. [See Vol. I. (this series) p. 12, and same volume, p. viii.]
* ↑ Matt. x. 33.
# Ante-Nicene Fathers/Volume III/Anti-Marcion/On the Resurrection of the Flesh/X

Chapter X.—Holy Scripture Magnifies the Flesh, as to Its Nature and Its Prospects.
You hold to the scriptures in which the flesh is disparaged; receive also those in which it is ennobled. You read whatever passage abases it; direct your eyes also to that which elevates it. “All flesh is grass.” Well, but Isaiah was not content to say only this; but he also declared, “All flesh shall see the salvation of God.” They notice God when He says in Genesis, “My Spirit shall not remain among these men, because they are flesh;” but then He is also heard saying by Joel, “I will pour out of my Spirit upon all flesh.” Even the apostle ought not to be known for any one statement in which he is wont to reproach the flesh. For although he says that “in his flesh dwelleth no good thing;” although he affirms that “they who are in the flesh cannot please God,” because “the flesh lusteth against the Spirit;” yet in these and similar assertions which he makes, it is not the substance of the flesh, but its actions, which are censured. Moreover, we shall elsewhere take occasion to remark, that no reproaches can fairly be cast upon the flesh, without tending also to the castigation of the soul, which compels the flesh to do its bidding. However, let me meanwhile add that in the same passage Paul “carries about in his body the marks of the Lord Jesus;” he also forbids our body to be profaned, as being “the temple of God;” he makes our bodies “the members of Christ;” and he exhorts us to exalt and “glorify God in our body.” If, therefore, the humiliations of the flesh thrust off its resurrection, why shall not its high prerogatives rather avail to bring it about?—since it better suits the character of God to restore to salvation what for a while He rejected, than to surrender to perdition what He once approved.

## Footnotes

* ↑ Isa. xl. 7.
* ↑ Isa. xl. 5.
* ↑ Gen. vi. 3, Sept.
* ↑ Joel iii. 1.
* ↑ Rom. viii. 18.
* ↑ Rom. viii. 8.
* ↑ Gal. v. 17.
* ↑ Below, in ch. xvi.
* ↑ Gal. vi. 17.
* ↑ 1 Cor. iii. 16.
* ↑ 1 Cor. vi. 15.
* ↑ Ver. 20.