OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series I/Volume V/On the Soul and its Origin/Book III/Chapter 23

Chapter 23.—Obstinacy Makes the Heretic.
Well, now, as for these eleven propositions, they are extremely and manifestly perverse and opposed to the catholic faith; so that you should no longer hesitate to root them out and cast them away from your mind, from your words, and from your pen, if you are desirous that we should rejoice not only at your having come over to our catholic altars, but at your being really and truly a catholic. For if these dogmas of yours are severally maintained with pertinacity, they may possibly engender as many heresies as they number opinions. Wherefore consider, I pray you, how dreadful it is that they should be all concentrated in one person, when they would, if held severally by various persons, be every one of them damnable in each holder. If, however, you would in your own person cease to fight contentiously in their defence, nay, would turn your arms against them by faithful words and writings, you would acquire more praise as the censurer of your own self than if you directed any amount of right criticism against any other person; and your amendment of your own errors would bring you more admiration than if you had never entertained them. May the Lord be present to your heart and mind, and by His Spirit pour into your soul such readiness in humility, such light of truth, such sweetness of love, and such peaceful piety, that you may prefer being a conqueror of your own spirit in the truth, than of any one else who gainsays it with his errors. But I do not by any means wish you to think, that by holding these opinions you have departed from the catholic faith, although they are unquestionably opposed to the catholic faith; if so be you are able, in the presence of that God whose eye infallibly searches every man’s heart, to look back on your own words as being truly and sincerely expressed, when you said that you were not over-confident in yourself as to the opinions you had broached, that they were all capable of proof; and that your constant aim was not to persist in your own sentiments, if they were shown to be improbable; inasmuch as it was a real pleasure to you, when any judgment of yours was condemned, to adopt and pursue better and truer thoughts. Now such a temper as this, even in relation to what may have been said in an uncatholic form through ignorance, is itself catholic by the very purpose and readiness of amendment which it premeditates. With this remark, however, I must now end this volume, where the reader may rest a while, ready to renew his attention to what is to follow, when I begin my next book.
# Nicene and Post-Nicene Fathers: Series I/Volume V/On the Soul and its Origin/Book III/Chapter 9

Chapter 9 [VII.]—His Third Error. (See Above in Book II. 11 [VII.].)
Again, do not, I pray you, believe, say, or teach that “the soul deservedly lost something by the flesh, although it was of good merit previous to the flesh,” if you wish to be a catholic. For the apostle declares that “children who are not yet born, have done neither good nor evil.” How, therefore, could their soul, previous to its participation of flesh, have had anything like good desert, if it had not done any good thing? Will you by any chance venture to assert that it had, previous to the flesh, lived a good life, when you cannot actually prove to us that it even existed at all? How, then, can you say: “You will not allow that the soul contracts health from the sinful flesh; and to this holy state, then, you can see it in due course pass, with the view of amending its condition, through that very flesh by which it had lost merit”? Perhaps you are not aware that these opinions, which attribute to the human soul a good state and a good merit previous to the flesh, have been already condemned by the catholic Church, not only in the case of some ancient heretics, whom I do not here mention, but also more recently in the instance of the Priscillianists.

## Footnotes

* ↑ Rom. ix. 11.
# Nicene and Post-Nicene Fathers: Series I/Volume V/On the Soul and its Origin/Book III/Chapter 22

Chapter 22 [XV.]—A Summary Recapitulation of the Errors of Victor.
What these particular errors are, I have, to the best of my ability, already explained. But I will run over them again with a brief recapitulation. One is, “That God did not make the soul out of nothing, but out of His own self.” A second is, that “just as God who gives is Himself ever existent, so is He ever giving souls through infinite time.” The third is, that “the soul lost some merit by the flesh, which it had had previous to the flesh.” The fourth is, that “the soul by means of the flesh recovers its ancient condition, and is born again through the very same flesh by which it had deserved to be polluted.” The fifth is, that “the soul deserved to be sinful, previous to any sin.” The sixth is, that “infants which are forestalled by death before they are baptized, may yet attain to forgiveness of their original sins.” The seventh is, that “they whom the Lord has predestinated to be baptized may be taken away from his predestination, or die before that has been accomplished in them which the Almighty has predestined.” The eighth is, that “it is of infants who are fore-stalled by death, before they are born again in Christ, that the Scripture says, ‘Speedily was he taken away, lest wickedness should alter his understanding,’” with the remainder of the passage to the same effect in the Book of Wisdom. The ninth is, that “there are outside the kingdom of God some of those mansions which the Lord said were in His Father’s house.” The tenth is, that “the sacrifice of Christians ought to be offered in behalf of those who have departed out of the body without being baptized.” The eleventh is, that “some of those persons who have departed this life without the baptism of Christ do not in the meanwhile go into the kingdom, but into paradise; afterwards, however, in the resurrection of the dead, they attain even to the blessedness of the kingdom of heaven.”
# Newes from the Dead/Dum sacer Eurydicen

DUm sucer Eurydicen Orpheus dèducit ab orco, Flectit ad infernum lumina retrò Lacum: Sic Correpta statim, nigras revocatur in umbras: Rupta nec est Fidibus restituenda Fides. Tutius effugium sua fata dedêre puellæ: Quin & Apollineâ fit rediviva manu. Sic valet ulteriùs Medicus quam Musicus; Ille Imperat Infernis, Supplicat iste Diis.
Strange Metamorphosis Ovid never wott! A maid chang'd from, yet to her selfe is brought. He Pythagoricall migrations chants, How humane soules inoculate with plants. When Hers loath to divorce her antient Mate (Scepticke in Love) resumes her former state. And as halfe choak't in double prison walls One of her Body, th'-other of the Gaole. Shee takes a gentle flight in freer Air, ​And straight returneth home more debonnaire. New birth's noe Probleme now: for we have seen A senselesse Corps quickned with Life has beene. And that not by a Miracle, but Art With broken winded Nature, playing part. The great inchanting Orpheus who could bring From Hell Eurydice by a fidle string; Yet Let her slip againe: And breaking's Truft His Magicke-musicke Nerve, in sunder burst. O Apollo scornes to make such Emp'ricke Cures: Here's one now dead alive, alive endures. Her fatall thread was Cut: Yet Plutoes bands. Could her not ravish from his sacred hands. Yea though a knife had Cut the Sisters Twine, His Plantan Leafe would that together joyne, See Orpheus, See, thy wonder-working Lyre, Holds noe Comparison with thy Heavenly Sire. W. Hatley, of Saint Johns Coll.
# Newes from the Dead/Hang up the Gallow-Tree

HAng up the Gallow-Tree, since 'twould not doo't The Maid was hang'd for her Abortive fruit: ——Yet doe not: for, though weak, perhaps next yeare It may, like Her, get strength againe, and Beare.
Another.
If Life be but a Tennis play, Thou then Com'st from the Hazzard to be Toss'd agen. Here only was the difference, in Thine The Game was sav'd by playing under Line.
Car. Forster Eq. Aur. fil. Coll. Trin.
# Newes from the Dead/I'le stretch my Muse

I'le stretch my Muse, but that a verse I'le hang upon thy living hearse. Chime in yee witts, and rhyme a Knell, For Death herselfe is lately fell. Never was yet this meagre fiend, Soe baffled by the woman kind. Nan playes a prize with death, shee mounts The stage, and there brave soule recounts Her former prancks, and then Comes on The Fury with her hempen thong; As boldly she enters the list, And though by one unhappy twist, Her thread of life did snap in twaine, Yet by this foile she lives againe. And doth defie the fatall Spinster, And all the brood of Pluto's Minster. Have you not known how variously A vapour betwixt Earth and Skye Doth dance, till by contrary flame It's frighted to its forme againe? ​Thus Meteor-like, shee hung betweene; (Was't not a wonder to be seene) But th' burning-feaver of the rope, Which puts all others out of hope, Restores her to her to selfe; shee is Alive by Antiperistasis. But soft! Physitians doe not thinke, I at your commendations winke. 'Tis you against the Fatall Vote Gave this first heard of Antidote. Had sage Hippocrates this seene, His leading Theme had alter'd beene; For such the wonder is, that you Have made Art long, and Life so too. Who will not rather henceforth cry Pray let me be Anatomy? What foole will feare an after-slaughter, Since you have raised up this Daughter? Clergy looke to it, for since shee Was rob'd the benefit of thee, Physitians straight did part the strife And writte her in the booke of life. In India say Authors good, A tree doth beare cloath, drinke and foode. A wonder sure! but is't not much The Gallow-tree should bring forth such? Startle not reader in beleife, 'Tis made not only Tree of life; But by Phisitians Chymick paines Unto her both Repute, and Gaines. Soe that hereafter it will be Thus to be hang'd, good huswifrie.
# Newes from the Dead/In Fœminam post Patibuli cruciatus reviviscentem

In Fœminam post Patibuli cruciatus reviviscentem.
LVgete Cives lugubre lugubres; Ridete Cives ludicra ludicri: Lugete defunctam puellam; Plaudite, nunc rediviva prodit.
Jam non stupendum sentiat Orphea Mendax vetustas: Eurydicen neq́ꝫ Miretur ex imo barathro Threicio revocâsse plectro.
Quæ penè sedes viderat inferas, Et nigra seva regna Proserpinæ, En! fata deludens cruenta, Rursus adest, tumulumq́ꝫ fugit.
Flevere Manes, queis comes altera Evasit, ipsum destituens suo Naulo Charontem, dum catervâ Cymba gemit levior minori.
Hæc damna mœrens, ora latrantia Compressit Orci Ianitor: & suum Loqui dolorem nescientes Tartareæ silüere lymphæ.
Mors, cui potentum spicula Cæsarum Ducumq́ꝫ sigunt colla minacium, Quâ fronte posthac tela promes Fœmineo modò lusa sexu?
# Newes from the Dead/For certaine, she was dead!

FOr certaine, she was dead! yet then The reason how she lives agen, Is that which so much puzles men.
Sure when her soule this clay forsook, To'wards Pluto's court her way she took, And came unto th'infernall brook.
​It dranke so deep of Lethe there, She had forgotten whatsoere Sh'had suffer'd in her life time here:
Arraign'd by Minos, straight denie'd That she before a Judge was trie'd, Or sentenc'd on the Gallowes died.
No other way was left to win Her to confesse her shame and sin But send her back to learn't agen.
Entring her body straight, 'twas growne So rack't and torne, that 'twas not known, Nor yet beleev'd to be her own.
This neck was Halter-gall'd, nay more, These sides and brest with strokes were sore, And Hers were nothing soe before.
Her leggs (shee's sure) had shackles on, And wonder's finding These have none; Her selfe and they were lost and gone.
Thus what she suffer'd last,was now The lesson she first learn'd to know, Else no account can passe below.
If she learn't well, and not constraine Her selfe to act it o're againe, She may passe safe through Pluto's reigne.
John Dwight, Ch. Ch.
# Newes from the Dead/Had I been tongue-ti'd

HAd I been tongue-ti'd, nor as yet had said An Infant word, but kept my mouth a Maid, o This would have cut those Ropes, this to rehearse Had Midwife prov'd to an Abortive verse, Despightfull Embryo in secret plac't By Her, by thee Shee's publikely disgrac't. Such blowes o'th brest the standers-by her lend As those that force tyr'd Iades to'th' journeyes end. Had but a modest foule that under gone T'would soon for shame have quitte its Mansion. Yet shee's not dead, nor is her glasse quite runne, Although her Thread be cutte her life's not spunne. Shee lives and hath recal'd her wonted strength, Nor is her life made short by her neckes Length. I'le prophecy, Shee'l Lovers soone insnare Without a Trope ther's Halters in her hayre. Of the same cause here the effects doe fight, One thing both hang'd and sav'd her, shee was Light.
Walter Pope è Coll. Wadh.
# Newes from the Dead/Here lies—'t must not be so

HEre lies-'t must not be so. Here Goes a Shee That lost her life to lifes recovery. Here Goes She, whose last Snuffe of vitall breath Was blowne Out and In, by one blast of Death. Whilst thus her Innocence Fate justifies, Wee'l write on her Accuser, Here He Lies.
# Newes from the Dead/Death's Metamorphos'd

DEath's Metamorphos'd and hath chang'd his name, And nature too; then Death with Life's the same. This Wench as free of Soule as Body try'd More then by living, to spight Death, and di'd. Thus Hells Purveigher over-charg'd growes dull, Or (which is all as strange) he's mercifull. Or rather Justice with it selfe at strife Judg'd the Wench worthy both of death and life. The crime was hainous, but (if you know all) T'was not soe High as to be Capitall.
T. Arthur, Comm. Ch. Ch.
# Newes from the Dead/Eurydicen sileat jam fama à morte reductam

EUrydicen sileat jam fama à morte reductam, Hippolytum taceant sæcla priora suum: Mercurii nuper quam compulit aurea virga Manibus, à nigro jam revocata grege est. Arte viri domitæ Parcæ stupuêre superbæ, Et queritur Lachesis stamine lassa novo. Regni claustra sui vidit Proserpina rupta, Et succum atq́ꝫ, herbas hoc potuisse gemit. Porthmea pœnituit plenâ remeare carinâ, Utq́ꝫ, dolos sensit, mox stupefactus, ait: Quæ prius aufugiens in ventum vita recessit, Tutior in medicas jam venit illa manus: Hæ revocant animas per Tartara nigra vagantes, Corporeisq́ꝫ, iterum nexibus arte ligant. Quæ jacuit tenebris obducta, & lampade vitæ Extinetâ, accensâ jam face clara micat. Nunc cum sole licet cadere, & cum sole redire, Et, si vult medicus, nec moriendo mori.
# Newes from the Dead/Hippolytus was dead

HIppolytus was dead, and (as the straine Of Poets tel's) w ​He twice a Man; She twice a Maid: 'Tis brave; She had one Life to Loose, and one Save. Or else it was our Logick Dy'd, not she: For from Privation a Regresse we see. Let's non admire then Bacon's Brazen Head, When we see one that speaks, and yet was Dead. You that so much for new Inventions give, Observe a way, found out, by Death to Live. Catts have for every Muse a life: but Shee For every Grace; For by this Historie The Author doth a Third Life to her Give, And makes her Innocence and Fame to Live. Her Life is writt here to the life: she fell At a cheap rate, when 'tis describ'd so well. For, th'Author's Pen's so good, that one would Die To be Reviv'd by such a History.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book VII/Chapter 16

Chapter 16.—Concerning Apollo and Diana, and the Other Select Gods Whom They Would Have to Be Parts of the World.
Although they would have Apollo to be a diviner and physician, they have nevertheless given him a place as some part of the world. They have said that he is also the sun; and likewise they have said that Diana, his sister, is the moon, and the guardian of roads. Whence also they will have her be a virgin, because a road brings forth nothing. They also make both of them have arrows, because those two planets send their rays from the heavens to the earth. They make Vulcan to be the fire of the world; Neptune the waters of the world; Father Dis, that is, Orcus, the earthy and lowest part of the world. Liber and Ceres they set over seeds,—the former over the seeds of males, the latter over the seeds of females; or the one over the fluid part of seed, but the other over the dry part. And all this together is referred to the world, that is, to Jupiter, who is called “progenitor and mother,” because he emitted all seeds from himself, and received them into himself. For they also make this same Ceres to be the Great Mother, who they say is none other than the earth, and call her also Juno. And therefore they assign to her the second causes of things, notwithstanding that it has been said to Jupiter, “progenitor and mother of the gods;” because, according to them, the whole world itself is Jupiter’s.  Minerva, also, because they set her over human arts, and did not find even a star in which to place her, has been said by them to be either the highest ether, or even the moon. Also Vesta herself they have thought to be the highest of
the goddesses, because she is the earth; although they have thought that the milder fire of the world, which is used for the ordinary purposes of human life, not the more violent fire, such as belongs to Vulcan, is to be assigned to her. And thus they will have all those select gods to be the world and its parts,—some of them the whole world, others of them its parts; the whole of it Jupiter,—its parts, Genius, Mater Magna, Sol and Luna, or rather Apollo and Diana, and so on. And sometimes they make one god many things; sometimes one thing many gods. Many things are one god in the case of Jupiter; for both the whole world is Jupiter, and the sky alone is Jupiter, and the star alone is said and held to be Jupiter. Juno also is mistress of second causes,—Juno is the air, Juno is the earth; and had she won it over Venus, Juno would have been the star.  Likewise Minerva is the highest ether, and Minerva is likewise the moon, which they suppose to be in the lowest limit of the ether.  And also they make one thing many gods in this way. The world is both Janus and Jupiter; also the earth is Juno, and Mater Magna, and Ceres.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book VII/Chapter 18

Chapter 18.—A More Credible Cause of the Rise of Pagan Error.
A far more credible account of these gods is given, when it is said that they were men, and that to each one of them sacred rites and solemnities were instituted, according to his particular genius, manners, actions, circumstances; which rites and solemnities, by gradually creeping through the souls of men, which are like demons, and eager for things which yield them sport, were spread far and wide; the poets adorning them with lies, and false spirits seducing men to receive them. For it is far more likely that some youth, either impious himself, or afraid of being slain by an impious father, being desirous to reign, dethroned his father, than that (according to Varro’s interpretation) Saturn was overthrown by his son Jupiter: for cause, which belongs to Jupiter, is before seed, which belongs to Saturn. For had this been so, Saturn would never have been before Jupiter, nor would he have been the father of Jupiter. For cause always precedes seed, and is never generated
from seed. But when they seek to honor by natural interpretation most vain fables or deeds of men, even the acutest men are so perplexed that we are compelled to grieve for their folly also.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book VII/Chapter 20

Chapter 20.—Concerning the Rites of Eleusinian Ceres.
Now among the rites of Ceres, those Eleusinian rites are much famed which were in the highest repute among the Athenians, of which Varro offers no interpretation except with respect to corn, which Ceres discovered, and with respect to Proserpine, whom Ceres lost, Orcus having carried her away. And this Proserpine herself, he says, signifies the fecundity of seeds. But as this fecundity departed at a certain season, whilst the earth wore an aspect of sorrow through the consequent sterility, there arose an opinion that the daughter of Ceres, that is, fecundity itself, who was called Proserpine, from proserpere (to creep forth, to spring), had been carried away by Orcus, and detained among the inhabitants of the nether world; which circumstance was celebrated with public mourning. But since the same fecundity again returned, there arose joy because Proserpine had been given back by Orcus, and thus these rites were instituted. Then Varro adds, that many things are taught in the mysteries of Ceres which only refer to the discovery of fruits.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book VII/Chapter 13

Chapter 13.—That When It is Expounded What Saturn Is, What Genius Is, It Comes to This, that Both of Them are Shown to Be Jupiter.
But why speak more of this Jupiter, with whom perchance all the rest are to be identified; so that, he being all, the opinion as to the existence of many gods may remain as a mere opinion, empty of all truth? And they are all to be referred to him, if his various parts and powers are thought of as so many gods, or if the principle of mind which they think to be diffused through all things has received the names of many gods from the various parts which the mass of this visible world combines in itself, and from the manifold administration of nature. For what is Saturn also? “One of the principal gods,” he says, “who has dominion over all sowings.” Does not the exposition of the verses of Valerius Soranus teach that Jupiter is the world, and that he emits all seeds from himself, and receives them into himself?
It is he, then, with whom is the dominion of all sowings. What is Genius? “He is the god who is set over, and has the power of begetting, all things.” Who else than the world do they believe to have this power, to which it has been said:
“Almighty Jove, progenitor and mother?”
And when in another place he says that Genius is the rational soul of every one, and therefore exists separately in each individual, but that the corresponding soul of the world is God, he just comes back to this same thing,—namely, that the soul of the world itself is to be held to be, as it were, the universal genius. This, therefore, is what he calls Jupiter. For if every genius is a god, and the soul of every man a genius, it follows that the soul of every man is a god. But if very absurdity compels even these theologists themselves to shrink from this, it remains that they call that genius god by special and pre-eminent distinction, whom they call the soul of the world, and therefore Jupiter.