OpenLLM-France/wikimedia huggingface dataset:
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Exhortation to Martyrdom/Part 3

2. That God alone must be worshipped.
“As it is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve.” Also in Exodus: “Thou shalt have none other gods beside me.” Also in Deuteronomy:  “See ye, see ye that I am He, and that there is no God beside me. I will kill, and will make alive; I will smite, and I will heal; and there is none who can deliver out of mine hands.” In the Apocalypse, moreover: “And I saw another angel fly in the midst of heaven, having the everlasting Gospel to preach over the earth, and over all nations, and tribes, and tongues, and peoples, saying with a loud voice, Fear God rather, and give glory to Him:  for the hour of His judgment is come; and worship Him that made heaven and earth, and the sea, and all that therein is.” So also the Lord, in His Gospel, makes mention of the first and second commandment, saying, “Hear, O Israel, The Lord thy God is one God;” and, “Thou shalt love thy Lord with all thy heart, and with all thy soul, and with all thy strength. This is the first; and the second is like unto it, Thou shalt love thy neighbour as thyself.  On these two commandments hang all the law and the prophets.” And once more: “And this is life eternal, that they may know Thee, the only and true God, and Jesus Christ, whom Thou hast sent.”

## Footnotes

* ↑ Deut. vi. 13; x. 20.
* ↑ Ex. xx. 3.
* ↑ Deut. xxxii. 39.
* ↑ Rev. xiv. 6, 7.
* ↑ Mark xii. 29–31.
* ↑ Matt. xxii. 37–40.
* ↑ John xvii. 3.
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Exhortation to Martyrdom/Part 8

7. That those who are snatched from the jaws of the devil, and delivered from the snares of this world, ought not again to return to the world, lest they should lose the advantage of their withdrawal therefrom.
In Exodus the Jewish people, prefigured as a shadow and image of us, when, with God for their guardian and avenger, they had escaped the most severe slavery of Pharaoh and of Egypt—that is, of the devil and the world—faithless and ungrateful in respect of God, murmur against Moses, looking back to the discomforts of the desert and of their labour; and, not understanding the divine benefits of liberty and salvation, they seek to return to the slavery of Egypt—that is, of the world whence they had been drawn forth—when they ought rather to have trusted and believed on God, since He who delivers His people from the devil and the world, protects them also when delivered. “Wherefore hast thou thus done with us,” say they, “in casting us forth out of Egypt? It is better for us to serve the Egyptians than to die in this wilderness. And Moses said unto the people, Trust, and stand fast, and see the salvation which is from the Lord, which He shall do to you to-day. The Lord Himself shall fight for you, and ye shall hold your peace.” The Lord, admonishing us of this in His Gospel, and teaching that we should not return again to the devil and to the world, which we have renounced, and whence we have escaped, says: “No man looking back, and putting his hand to the plough, is fit for the kingdom of God.” And again: “And let him that is in the field not return back. Remember Lot’s wife.” And lest any one should be retarded by any covetousness of wealth or attraction of his own people from following Christ, He adds, and says: “He that forsaketh not all that he hath, cannot be my disciple.”

## Footnotes

* ↑ The Oxford edition here interpolates, “if they find themselves in straits and tribulations.”
* ↑ Ex. xiv. 11–14.
* ↑ Luke ix. 62.
* ↑ Luke xvii. 31, 32.
* ↑ Luke xiv. 33.
# An Introduction to Roman-Dutch Law/Book I

BOOK I
THE LAW OF PERSONS
The Law of Persons: what it includes.The law relating to persons occupies the first book of the Institutes of Gaius and Justinian. The scope and meaning of the phrase have been much discussed, with little result save to show that the distribution of topics made in these treatises between the law of persons and the law of things is not logically defensible, or, at least, is not readily understood by modern writers. In this volume we shall include under the law of persons the allied topics of: (1) the law of status; (2) the law of the consequences of status; and (3) family law. No attempt will be made to keep these topics rigidly distinct. The method adopted will be to trace the legal life-history of human beings from conception to the grave, and to see how their rights and duties are affected by certain conditions or accidents of human life, such as birth, minority, marriage, mental disease. To this will be added some remarks on artificial or juristic persons. For convenience the subject will be treated in chapters dealing with:
* Birth, Sex, Legitimacy.
* Parentage.
* Minority.
* Guardian and Ward.
* Marriage.
* Unsoundness of mind.
* Corporations and other juristic persons.
# An Introduction to Ethics, for Training Colleges/End matter

Books for Students of Education
LONDON: MACMILLAN AND CO., LTD.
# Anglo-Saxon Riddles of the Exeter Book/Annotated/21

21 (k-d 7)
| Silent is my garment when I tread the earth or dwell in the towns or stir the waters. Sometimes my trappings lift me up over the habitations of heroes and this high air, and the might of the welkin bears me afar above mankind. Then my adornments resound in song and sing aloud with clear melody —when I do not rest on land or water, a moving spirit. | Hrægl min swigað þōn ic hrusan trede oþþe þa wic buge oþþe wado drefe hwilum mec ahebbað ofer hæleþa byht hyrste mine ⁊ þeos hea lyft ⁊ mec þōn wide wolcna strengu ofer folc byreð frætwe mine swogað hlude ⁊ swinsiað torhte singað þōn ic getenge ne beom · flode ⁊ foldan ferende gæst · :⁊ |
Swan.
# Anglo-Saxon Riddles of the Exeter Book/Annotated/22

22 (k-d 8)
| I speak through my mouth with many voices. Skilfully I sing with many modulations, loud and strong, with various tunes. I sing as I must, unhampered, unhindered. I am the nighttime songster of old. I bring joy to the men who dwell in the towns. When I sing out with my flexible tones they sit at home silent. Tell me my name who brightly imitate professional singers and loudly foretell many welcome tidings. | 10 | Ic þurh muþ sprece mongum reordum wrencum singe wrixle geneahhe heafodwoþe hlude cirme healde mine wisan hleoþre ne miþe eald æfensceop eorlum bringe blisse in burgum þōn ic bugendre stefne styrme stille on wicum siteð nigende saga hwæt ic hatte þa swa scirenige sceawendwisan hlude onhyrge hæleþum bodige wilcumena fela woþe minre |
Various answers have been proposed (see pp. xv ff. above), but the most plausible (though it is hard to resist Nightingale for l. 5) is Jay or Jackdaw. Some of the apparent inconsistencies may be intended to confuse the listeners.
# Anglo-Saxon Riddles of the Exeter Book/Annotated/23

23 (k-d 10)
| My beak was close fettered, the currents of ocean, running cold beneath me. There I grew in the sea, my body close to the moving wood. I was all alive when I came from the water, clad all in black, but a part of me white. When living, the air lifted me up, the wind from the wave, and bore me afar, up over the seal’s bath. Tell me my name. | 10 | Neb wæs min on nearwe ⁊ ic neoþan wætre flode underflowen firgenstreamum swiþe besuncen ⁊ on sunde awox ufan yþū þeaht anum getenge liþendum wuda lice mine hæfde feorh cwico þa ic of fæðmum cwom brimes ⁊ beames on blacum hrægl · sume wæron hwite hyrste mine þa mec lifgende lyft upp ahof · wind of wæge siþþan wide bær ofer seolhbaþo saga hwæt ic hatte |
Barnacle Goose. There was a popular belief that it was born from a barnacle growing on wood, the plank of a boat, or a submerged tree trunk. Dr. Johnson’s first definition of Barnacle is “A bird like a goose, fabulously supposed to grow on trees.” The “currents” in l. 1 are literally a mountain stream.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book I/Part 24

Chapter XXII.—The Druids; Progenitors of Their System.
And the Celtic Druids investigated to the very highest point the Pythagorean philosophy, after Zamolxis, by birth a Thracian, a servant of Pythagoras, became to them the originator of this discipline. Now after the death of Pythagoras, Zamolxis, repairing thither, became to them the originator of this philosophy. The Celts esteem these as prophets and seers, on account of their foretelling to them certain (events), from calculations and numbers by the Pythagorean art; on the methods of which very art also we shall not keep silence, since also from these some have presumed to introduce heresies; but the Druids resort to magical rites likewise.

## Footnotes

* ↑ Or “Zamalxis,” or “Zametris” (see Menagius on Diogenes Laertius, viii. 2).
* ↑ Or, “of Thracian origin.” The words are omitted in two mss.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book I/Part 22

Chapter XX.—The Academics; Difference of Opinion Among Them.
And another opinion of the philosophers was called that of the Academics, on account of those holding their discussions in the Academy, of whom the founder Pyrrho, from whom they were called Pyrrhonean philosophers, first introduced the notion of the incomprehensibility of all things, so as to (be ready to) attempt an argument on either side of a question, but not to assert anything for certain; for that there is nothing of things intelligible or sensible true, but that they appear to men to be so; and that all substance is in a state of flux and change, and never continues in the same (condition). Some followers, then, of the Academics say that one ought not to declare an opinion on the principle of anything, but simply making the attempt to give it up; whereas others subjoined the formulary “not rather” (this than that), saying that the fire is not rather fire than anything else. But they did not declare what this is, but what sort it is.

## Footnotes

* ↑ See Diogenes Laertius’ Lives, x. 63 (Bohn’s Library); Plutarch, De Placitis Philosophorum, iv. 3.
* ↑ Diogenes Laertius, Lives, ix. 75; Sextus Empiricus, Hypotyp., i. 188–192.
* ↑ This is what the Academics called “the phenomenon” (Sextus Empiricus, Pyrrh. Hyp., i. 19–22).
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book I/Part 3

Chapter I.—Thales; His Physics and Theology; Founder of Greek Astronomy.
It is said that Thales of Miletus, one of the seven wise men, first attempted to frame a system of natural philosophy. This person said that some such thing as water is the generative principle of the universe, and its end;—for that out of this, solidified and again dissolved, all things consist, and that all things are supported on it; from which also arise both earthquakes and changes of the winds and atmospheric movements, and that all things are both produced and are in a state of flux corresponding with the nature of the primary author of generation;—and that the Deity is that which has neither beginning nor end. This person, having been occupied with an hypothesis and investigation concerning the stars, became the earliest author to the Greeks of this kind of learning. And he, looking towards heaven, alleging that he was carefully examining supernal objects, fell into a well; and a certain maid, by name Thratta, remarked of him derisively, that while intent on beholding things in heaven, he did not know what was at his feet. And he lived about the time of Crœsus.

## Footnotes

* ↑ [These were: Periander of Corinth, b.c. 585; Pittacus of Mitylene, b.c. 570; Thales of Miletus, b.c. 548: Solon of Athens, b.c. 540; Chilo of Sparta, b.c. 597; Bias of Priene; Cleobulus of Lindus, b.c. 564.]
* ↑ Or, “motions of the stars” (Roeper).
* ↑ Or, “carried along” (Roeper).
* ↑ Or,“ that which is divine.” See Clemens Alexandrinus, Strom., v. pp. 461, 463 (Heinsius and Sylburgius’ ed.). Thales, on being asked, “What is God?” “That,” replied he, “which has neither beginning nor end.”
* ↑ Or, “see.”
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book I/Part 6

Chapter IV.—Heraclitus; His Universal Dogmatism; His Theory of Flux; Other Systems.
But Heraclitus, a natural philosopher of Ephesus, surrendered himself to universal grief, condemning the ignorance of the entire of life, and of all men; nay, commiserating the (very) existence of mortals, for he asserted that he himself knew everything, whereas the rest of mankind nothing.  But he also advanced statements almost in concert with Empedocles, saying that the originating principle of all things is discord and friendship, and that the Deity is a fire endued with intelligence, and that all things are borne one upon another, and never are at a standstill; and just as Empedocles, he affirmed that the entire locality about us is full of evil things, and that these evil things reach as far as the moon, being extended from the quarter situated around the earth, and that they do not advance further, inasmuch as the entire space above the moon is more pure. So also it seemed to Heraclitus.
After these arose also other natural philosophers, whose opinions we have not deemed it necessary to declare, (inasmuch as) they present no diversity to those already specified. Since, however, upon the whole, a not inconsiderable school has sprung (from thence), and many natural philosophers subsequently have arisen from them, each advancing different accounts of the nature of the universe, it seems also to us advisable, that, explaining the philosophy that has come down by succession from Pythagoras, we should recur to the opinions entertained by those living after the time of Thales, and that, furnishing a narrative of these, we should approach the consideration of the ethical and logical philosophy which Socrates and Aristotle originated, the former ethical, and the latter logical.

## Footnotes

* ↑ Proclus, in his commentary on Plato’s Timæus, uses almost the same words: “but Heraclitus, in asserting his own universal knowledge, makes out all the rest of mankind ignorant.”
* ↑ Or, “and among these, Socrates a moral philosopher, and Aristotle a logician, originated systems.”
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book I/Part 7

Chapter V.—Anaximander; His Theory of the Infinite; His Astronomic Opinions; His Physics.
Anaximander, then, was the hearer of Thales.  Anaximander was son of Praxiadas, and a native of Miletus. This man said that the originating principle of existing things is a certain constitution of the Infinite, out of which the heavens are generated, and the worlds therein; and that this principle is eternal and undecaying, and comprising all the worlds. And he speaks of time as something of limited generation, and subsistence, and destruction. This person declared the Infinite to be an originating principle and element of existing things, being the first to employ such a denomination of the originating principle. But, moreover, he asserted that there is an eternal motion, by the agency of which it happens that the heavens are generated; but that the earth is poised aloft, upheld by nothing, continuing (so) on account of its equal distance from all (the heavenly bodies); and that the figure of it is curved, circular, similar to a column of stone. And one of the surfaces we tread upon, but the other is opposite.  And that the stars are a circle of fire, separated from the fire which is in the vicinity of the world, and encompassed by air. And that certain atmospheric exhalations arise in places where the stars shine; wherefore, also, when these exhalations are obstructed, that eclipses take place. And that the moon sometimes appears full and sometimes waning, according to the obstruction or opening of its (orbital) paths. But that the circle of the sun is twenty-seven times larger than the moon, and that the sun is situated in the highest (quarter of the firmament); whereas the orbs of the fixed stars in the lowest. And that animals are produced (in moisture) by evaporation from the sun. And that man was, originally, similar to a different animal, that is, a fish. And that winds are caused by the separation of very rarified exhalations of the atmosphere, and by their motion after they have been condensed.  And that rain arises from earth’s giving back (the vapours which it receives) from the (clouds) under the sun. And that there are flashes of lightning when the wind coming down severs the clouds. This person was born in the third year of the xlii. Olympiad.

## Footnotes

* ↑ Or, “men.”
* ↑ Or, “moist.”
* ↑ Or, “congealed snow.”
* ↑ That is, Antipodes. Diogenes Laertius was of the opinion that Plato first indicated by name the Antipodes.
* ↑ Or, “727 times,” an improbable reading.
* ↑ “In moisture” is properly added, as Plutarch, in his De Placitis, v. xix., remarks that “Anaximander affirms that primary animals were produced in moisture.”
* ↑ This word seems requisite to the sense of the passage.
* ↑ b.c. 610. On Olympiads, see Jarvis, Introd., p. 21.]
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book I/Part 5

Chapter III.—Empedocles; His Twofold Cause; Tenet of Transmigration.
But Empedocles, born after these, advanced likewise many statements respecting the nature of demons, to the effect that, being very numerous, they pass their time in managing earthly concerns.  This person affirmed the originating principle of the universe to be discord and friendship, and that the intelligible fire of the monad is the Deity, and that all things consist of fire, and will be resolved into fire; with which opinion the Stoics likewise almost agree, expecting a conflagration. But most of all does he concur with the tenet of transition of souls from body to body, expressing himself thus:—
“For surely both youth and maid I was,
And shrub, and bird, and fish, from ocean stray’d.”
This (philosopher) maintained the transmutation of all souls into any description of animal. For Pythagoras, the instructor of these (sages), asserted that himself had been Euphorbus, who served in the expedition against Ilium, alleging that he recognised his shield. The foregoing are the tenets of Empedocles.

## Footnotes

* ↑ Or, “and beast,” more in keeping with the sense of the name; or “a lamb” has been suggested in the Gottingen edition of Hippolytus.
* ↑ Or, “traveller into the sea;” or, “mute ones from the sea;” or, “from the sea a glittering fish.”
* ↑ Or, “being the instructor of this (philosopher).”
# Appletons' Cyclopædia of American Biography/Kinnison, David

Edition of 1892.
​KINNISON, David, soldier, b. in Old Kingston, near Portsmouth, Me., 17 Nov., 1786; d. in Chicago, Ill., 24 Feb., 1851. He owned a farm in Lebanon, and was one of seventeen who formed a political club and held secret meetings in a tavern. They went to Boston and took part in the destruction of the tea in the harbor. Kinnison was in active service during the Revolutionary war, and afterward settled in Danville, Vt., where he engaged in farming eight years. He then removed to Wells, Me., and resided there until the war of 1812, through which he served, being wounded at Williamsburg. In 1845 he went to Chicago, reduced to extreme poverty, with a pension of $96 a year, and until 1848 earned money by manual labor. At a public anti-slavery meeting in the summer of 1848 he addressed the audience with marked effect. He was the last survivor of the Boston “tea-party.”
# Appletons' Cyclopædia of American Biography/Kinloch, Robert Alexander

Edition of 1892.
​KINLOCH, Robert Alexander, physician, b. in Charleston, S. C.. 20 Feb., 1826. He was graduated at Charleston college in 1845, and at the medical department of the University of Pennsylvania in 1848, and subsequently spent nearly two years in study abroad. He has since practised in Charleston, S. C., where he became the first surgeon of the Roper hospital. He was a surgeon in the Confederate army, serving as medical director in the Department of South Carolina, Georgia, and Florida, as medical inspector of hospitals, and as a member of the army examining boards in Richmond and Charleston. He has been president of the State medical association and vice-president of the American medical association, and since 1867 professor of surgery in the Medical college of South Carolina. In 1876 he was a delegate to the International medical congress. He has invented several surgical instruments and appliances, chiefly urethrotome stone pessaries. He was the first in the United States to reset the knee-joint for chronic disease. He is the first surgeon that ever performed laparotomy for gun-shot wound of the abdomen, without protrusion of viscera. He has contributed to medical periodicals, and at one time edited the “Charleston Medical Journal.”
# Appletons' Cyclopædia of American Biography/Kinney, Coates

Edition of 1892.
​KINNEY, Coates, poet, b. near Penn Yan, Yates co., N. Y., 24 Nov., 1826. He was partly educated at Antioch college, Yellow Springs, Ohio, studied law with Thomas Corwin, and was admitted to the bar in Cincinnati. After practising about three years he engaged in journalism, editing the daily Cincinnati “Times” and the “Ohio State Journal.” He was a paymaster in the U. S. army from June, 1861, till November, 1865, and was mustered out with the commission of brevet lieutenant-colonel of volunteers. He was a delegate to the convention that nominated Gen. Grant for the presidency in 1868, and its Ohio secretary. In 1882-'3 he was senator from the 5th district in the Ohio legislature, and delivered a speech against “The Official Railroad Pass.” He has published “Ke-u-ka and Other Poems” (Cincinnati, 1855), and has written several minor lyrics, of which “The Rain on the Roof,” which has been set to music, is the most popular.
# Appletons' Cyclopædia of American Biography/Kingsley, James Luce

Edition of 1892.
​KINGSLEY, James Luce, educator, b. in Windham, Conn., 28 Aug., 1778; d. in New Haven, 31 Aug., 1852. He was educated at Williams and Yale, where he was graduated in 1799. He afterward taught for two years, first in Wethersfield and then in Windham, and in 1801 became a tutor in Yale. In 1805 he was appointed to the newly established professorship of Hebrew, Greek, and Latin in that institution. He was relieved of a part of his duties in 1831, when a separate professorship of Greek was established, and of another part in 1835, when a professorship of sacred literature was founded, but he continued to instruct in Latin until he resigned in 1851. As a writer of English, President Timothy Dwight called him the “American Addison”; and President Woolsey said of him, “I doubt if any American scholar has ever surpassed him in Latin style.” He published a discourse on the 200th anniversary of the founding of New Haven, 25 April, 1838; editions of Tacitus (Philadelphia), and Cicero, “De Oratore” (New York); and was the author of a history of Yale college in the “American Quarterly Register” (1835); a life of Ezra Stiles, president of Yale college, in Sparks's “American Biography.”
# Appletons' Cyclopædia of American Biography/Kinne, Aaron

Edition of 1892.
​KINNE, Aaron, clergyman, b. in Lisbon, Conn., in 1745; d. in Talmadge, Ohio, 9 July, 1824. He was graduated at Yale in 1765, ordained in October, 1770, and had charge of a Congregational church in Groton, Conn. He published “The Sonship of Christ”; “A Display of Scripture Prophecies” (1813); “Explanation of the Types, Prophecies, Revelation, etc.” (1814); and “An Essay on the New Heaven and Earth” (1821).