OpenLLM-France/wikimedia huggingface dataset:
# Appletons' Cyclopædia of American Biography/Rotours, Jean Julien Angot

Edition of 1900.
​ROTOURS, Jean Julien Angot (ro-toor), Baron des, French colonial governor, b. in the castle of Rotours, Orme, 2 June, 1778; d. in Paris, 28 March, 1844. He entered the navy, 11 June, 1791, took part in the expedition of 1793 to Santo Domingo, and assisted in the engagement at Cape Français, 21 June, where, although bearing a flag of truce, he was taken prisoner by the negroes, but afterward released, and went on an American merchant-vessel to Philadelphia, where he was furnished the means of returning to France. He was promoted commander in 1808, and captain in 1814, and in 1816-'19 made a successful campaign in the West Indian waters, for which he was created baron, 25 May, 1819. Afterward he was despatched with a corvette to protect the French fisheries on the coast of Newfoundland, when a difficulty with England threatened to end in war, and was promoted rear-admiral in 1821. Rotours was appointed governor-general of Guadeloupe in 1826, arrived at Basse-Terre on 31 May, and found that the city had been nearly destroyed by the hurricane of 26 July, 1825. He immediately began to rebuild it on a more elaborate plan, and, after inquiring into the wants of the colony, proposed to the king a plan to unify the colonial administration, by which the island was allowed partial self-government through delegates that formed a council-general. Rotours also provided means to check the return of yellow-fever epidemics, established a hospital and a camp for the soldiers in Matouba, at the coolest station in the mountains, drained the deadly marshes that surrounded Pointe-a-Pitre, executed great works in that harbor, completed the canal Vatable, and also constructed in Grande Terre several other canals, which proved of great benefit to the colony. One of these has since received the name of Canal des Rotours. He founded the city of Bordeaux-Bourg, erected schools, churches, and bridges, and opened roads. Under his administration Guadeloupe attained a high state of prosperity, and when Rotours obtained his recall in May, 1830, regret was felt at his departure. His works include “Mémoire sur le mode de procédure criminelle en vigueur à la Guadeloupe” (Paris, 1826).
# Ante-Nicene Fathers/Volume VII/Dionysius

Dionysius.

## Contents

* Introductory Notice
* Against the Sabellians
# An Inland Voyage/Preface

PREFACE.
To equip so small a book with a preface is, I am half afraid, to sin against proportion. But a preface is more than an author can resist, for it is the reward of his labours. When the foundation stone is laid, the architect appears with his plans, and struts for an hour before the public eye. So with the writer in his preface: he may have never a word to say, but he must show himself for a moment in the portico, hat in hand, and with an urbane demeanour.
It is best, in such circumstances, to represent a delicate shade of manner between humility and superiority: as if the book had been written by some one else, and you had merely ​run over it and inserted what was good. But for my part I have not yet learned the trick to that perfection; I am not yet able to dissemble the warmth of my sentiments towards a reader; and if I meet him on the threshold, it is to invite him in with country cordiality.
To say truth, I had no sooner finished reading this little book in proof, than I was seized upon by a distressing apprehension. It occurred to me that I might not only be the first to read these pages, but the last as well; that I might have pioneered this very smiling tract of country all in vain, and find not a soul to follow in my steps. The more I thought, the more I disliked the notion; until the distaste grew into a sort of panic terror, and I rushed into this Preface, which is no more than an advertisement for readers.
​What am I to say for my book? Caleb and Joshua brought back from Palestine a formidable bunch of grapes; alas! my book produces naught so nourishing; and for the matter of that, we live in an age when people prefer a definition to any quantity of fruit.
I wonder, would a negative be found enticing? for, from the negative point of view, I flatter myself this volume has a certain stamp. Although it runs to considerably upwards of two hundred pages, it contains not a single reference to the imbecility of God's universe, nor so much as a single hint that I could have made a better one myself.—I really do not know where my head can have been. I seem to have forgotten all that makes it glorious to be man.—'Tis an omission that renders the book philosophically ​unimportant; but I am in hopes the eccentricity may please in frivolous circles.
To the friend who accompanied me, I owe many thanks already, indeed I wish I owed him nothing else; but at this moment I feel towards him an almost exaggerated tenderness. He, at least, will become my reader:—if it were only to follow his own travels alongside of mine.
R. L. S.
# An Inland Voyage/Chapter 23

BACK TO THE WORLD.
Of the next two days' sail little remains in my mind, and nothing whatever in my note-book. The river streamed on steadily through pleasant riverside landscapes. Washerwomen in blue dresses, fishers in blue blouses, diversified the green banks; and the relation of the two colours was like that of the flower and the leaf in the forget-me-not. A symphony in forget-me-not; I think Théophile Gautier might thus have characterised that two days' panorama. The sky was blue and cloudless; and the sliding surface of the river held up, in smooth places, a mirror to the heaven and the shores. The washerwomen hailed us laughingly; and the noise of trees and water made an accompaniment to our dozing thoughts, as we fleeted down the stream.
​The great volume, the indefatigable purpose of the river, held the mind in chain. It seemed now so sure of its end, so strong and easy in its gait, like a grown man full of determination. The surf was roaring for it on the sands of Havre.
For my own part, slipping along this moving thoroughfare in my fiddle-case of a canoe, I also was beginning to grow aweary for my ocean. To the civilized man, there must come, sooner or later, a desire for civilization. I was weary of dipping the paddle; I was weary of living on the skirts of life; I wished to be in the thick of it once more; I wished to get to work; I wished to meet people who understood my own speech, and could meet with me on equal terms, as a man, and no longer as a curiosity.
And so a letter at Pontoise decided us, and we drew up our keels for the last time out of that river of Oise that had faithfully piloted them, through rain and sunshine, for so long. For so ​many miles had this fleet and footless beast of burthen charioted our fortunes, that we turned our back upon it with a sense of separation. We had made a long detour out of the world, but now we were back in the familiar places, where life itself makes all the running, and we are carried to meet adventure without a stroke of the paddle. Now we were to return, like the voyager in the play, and see what rearrangements fortune had perfected the while in our surroundings; what surprises stood ready made for us at home; and whither and how far the world had voyaged in our absence. You may paddle all day long; but it is when you come back at nightfall, and look in at the familiar room, that you find Love or Death awaiting you beside the stove; and the most beautiful adventures are not those we go to seek.
# Ante-Nicene Fathers/Volume III/Anti-Marcion/The Five Books Against Marcion/Book II/XXIII

Chapter XXIII.—God’s Purposes in Election and Rejection of the Same Men, Such as King Saul, Explained, in Answer to the Marcionite Cavil.
Now, although you will have it that He is inconstant in respect of persons, sometimes disapproving where approbation is deserved; or else wanting in foresight, bestowing approbation on men who ought rather to be reprobated, as if He either censured His own past judgments, or could not forecast His future ones; yet nothing is so consistent for even a good judge as both to reject and to choose on the merits of the present moment. Saul is chosen, but he is not yet the despiser of the prophet Samuel. Solomon is rejected; but he is now become a prey to foreign women, and a slave to the idols of Moab and Sidon. What must the Creator do, in order to escape the censure of the Marcionites? Must He prematurely condemn men, who are thus far correct in their conduct, because of future delinquencies? But it is not the mark of a good God to condemn beforehand persons who have not yet deserved condemnation. Must He then refuse to eject sinners, on account of their previous good deeds? But it is not the characteristic of a just judge to forgive sins in consideration of former virtues which are no longer practised. Now, who is so faultless among men, that God could always have him in His choice, and never be able to reject him? Or who, on the other hand, is so void of any good work, that God could reject him for ever, and never be able to choose him? Show me, then, the man who is always good, and he will not be rejected; show me, too, him who is always evil, and he will never be chosen. Should, however, the same man, being found on different occasions in the pursuit of both (good and evil) be recompensed in both directions by God, who is both a good and judicial Being, He does not change His judgments through inconstancy or want of foresight, but dispenses reward according to the deserts of each case with a most unwavering and provident decision.

## Footnotes

* ↑ Levem.
* ↑ Damnet.
* ↑ Atquin.
* ↑ Or, “for one who is a good man and a judge.”
* ↑ 1 Sam. ix.
* ↑ 1 Sam. xiii.
* ↑ Dispungetur.
* ↑ Censura.
# Ante-Nicene Fathers/Volume III/Anti-Marcion/The Five Books Against Marcion/Book II/XXVI

Chapter XXVI.—The Oath of God: Its Meaning. Moses, When Deprecating God’s Wrath Against Israel, a Type of Christ.
But God also swears. Well, is it, I wonder, by the God of Marcion? No, no, he says; a much vainer oath—by Himself! What was He to do, when He knew of no other God; especially when He was swearing to this very point, that besides himself there was absolutely no God? Is it then of swearing falsely that you convict Him, or of swearing a vain oath? But it is not possible for him to appear to have sworn falsely, when he was ignorant, as you say he was, that there was another God. For when he swore by that which he knew, he really committed no perjury. But it was not a vain oath for him to swear that there was no other God. It would indeed be a vain oath, if there had been no persons who believed that there were other Gods, like the worshippers of idols then, and the heretics of the present day.  Therefore He swears by Himself, in order that you may believe God, even when He swears that there is besides Himself no other God at all. But you have yourself, O Marcion, compelled God to do this. For even so early as then were you foreseen. Hence, if He swears both in His promises and His threatenings, and thus extorts faith which at first was difficult, nothing is unworthy of God which causes men to believe in God. But (you say) God was even then mean enough in His very fierceness, when, in His wrath against the people for their consecration of the calf, He makes this request of His servant Moses: “Let me alone, that my wrath may wax hot against them, and that I may consume them; and I will make of thee a great nation.” Accordingly, you maintain that Moses is better than his God, as the deprecator, nay the averter, of His anger. “For,” said he, “Thou shalt not do this; or else destroy me along with them.” Pitiable are ye also, as well as the people, since you know not Christ, prefigured in the person of Moses as the deprecator of the Father, and the offerer of His own life for the salvation of the people. It is enough, however, that the nation was at the instant really given to Moses. That which he, as a servant, was able to ask of the Lord, the Lord required of Himself. For this purpose did He say to His servant, “Let me alone, that I may consume them,” in order that by his entreaty, and by offering himself, he might hinder (the threatened judgment), and that you might by such an instance learn how much privilege is vouchsafed with God to a faithful man and a prophet.

## Footnotes

* ↑ See Jer. xxii. 5.
* ↑ Isa. xliv. 8.
* ↑ Deprehendis.
* ↑ Extorquens.
* ↑ Pusillus.
* ↑ Ex. xxxii. 10.
* ↑ An allusion to, rather than a quotation of, Ex. xxxii. 32.
* ↑ Non sineret.
* ↑ Quantum liceat.
# Ante-Nicene Fathers/Volume III/Anti-Marcion/The Five Books Against Marcion/Book III/I

Book III.
Wherein Christ is shown to be the Son of God, Who created the world; to have been predicted by the prophets; to have taken human flesh like our own, by a real incarnation.
Chapter I.—Introductory; A Brief Statement of the Preceding Argument in Connection with the Subject of This Book.
Following the track of my original treatise, the loss of which we are steadily proceeding to restore, we come now, in the order of our subject, to treat of Christ, although this be a work of supererogation, after the proof which we have gone through that there is but one only God. For no doubt it has been already ruled with sufficient clearness, that Christ must be regarded as pertaining to no other God than the Creator, when it has been determined that no other God but the Creator should be the object of our faith. Him did Christ so expressly preach, whilst the apostles one after the other also so clearly affirmed that Christ belonged to no other God than Him whom He Himself preached—that is, the Creator—that no mention of a second God (nor, accordingly, of a second Christ) was ever agitated previous to Marcion’s scandal. This is most easily proved by an examination of both the apostolic and the heretical churches, from which we are forced to declare that there is undoubtedly a subversion of the rule (of faith), where any opinion is found of later date,—a point which I have inserted in my first book. A discussion of it would unquestionably be of value even now, when we are about to make a separate examination into (the subject of) Christ; because, whilst proving Christ to be the Creator’s Son, we are effectually shutting out the God of Marcion. Truth should employ all her available resources, and in no limping way. In our compendious rules of faith, however, she has it all her own way. But I have resolved, like an earnest man, to meet my adversary every way and everywhere in the madness of his heresy, which is so great, that he has found it easier to assume that that Christ has come who was never heard of, than He who has always been predicted.

## Footnotes

* ↑ Perseveramus.
* ↑ Ex abundanti.
* ↑ i.e., “as the Son of, or sent by, no other God.”
* ↑ i.e., “was the Son of, or sent by, no other God.”
* ↑ Recensu.
* ↑ [Surely Tertullian, when he wrote this, imagined himself not separated formally from the Apostolic churches. Of which see De Præscriptione, (p. 258) supra.]
* ↑ Ubi posteritas invenitur. Compare De Præscript. Hæret. 34, where Tertullian refers to “that definite rule, before laid down, touching ‘the later date’ (illo fine supra dicto posteritatis), whereby they (i.e., certain novel opinions) would at once be condemned on the ground of their age alone.” In 31 of the same work he contrasts “posteritatem mendacitatis” with “principalitatem veritatis”—“the latter date of falsehood” with “the primary date of truth.” [pp. 258, 260, supra.]
* ↑ See book i. chap. 1.
* ↑ Non ut laborantem. “Qui enim laborant non totis sed fractis utuntur viribus.” Πανστρατιᾷ πανσυδίῃ; Anglice, “with all her might.”
* ↑ In præscript. compendiis vincit.
* ↑ Ut gestientem.
# Ante-Nicene Fathers/Volume III/Anti-Marcion/The Five Books Against Marcion/Book III
## Contents

* I
* II
* III
* IV
* V
* VI
* VII
* VIII
* IX
* X
* XI
* XII
* XIII
* XIV
* XV
* XVI
* XVII
* XVIII
* XIX
* XX
* XXI
* XXII
* XXIII
* XXIV
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XII/Chapter 6

Chapter VI.—Peter’s Frugality.
Then Peter, hearing, smiled and said, “What think you, then, O Clement? Do you not think that you are placed by very necessity in the position of my servant? For who else shall take care of those many splendid tunics, with all my changes of rings and sandals? And who shall make ready those pleasant and artistic dainties, which, being so various, need many skilful cooks, and all those things which are procured with great eagerness, and are prepared for the appetite of effeminate men as for some great wild beast?  However, such a choice has occurred to you, perhaps, without you understanding or knowing my manner of life, that I use only bread and olives, and rarely pot-herbs; and that this is my only coat and cloak which I wear; and I have no need of any of them, nor of aught else: for even in these I abound. For my mind, seeing all the eternal good things that are there, regards none of the things that are here. However, I accept of your good will; and I admire and commend you, for that you, a man of refined habits, have so easily submitted your manner of living to your necessities. For we, from our childhood, both I and Andrew, my brother, who is also my brother as respects God, not only being brought up in the condition of orphans, but also accustomed to labour through poverty and misfortune, easily bear the discomforts of our present journeys. Whence, if you would obey me, you would allow me, a working man, to fulfil the part of a servant to you.”
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XIII
## Contents

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
* Chapter 10
* Chapter 11
* Chapter 12
* Chapter 13
* Chapter 14
* Chapter 15
* Chapter 16
* Chapter 17
* Chapter 18
* Chapter 19
* Chapter 20
* Chapter 21
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XIII/Chapter 11

Chapter XI.—Mattidia Has Unintentionally Fasted One Day.
“But since your mother has real confidence in the efficacy of baptism, let her fast at least one day before her baptism.” But she swore:  “During the two past days, while I related to the woman all the events connected with the recognition, I could not, in consequence of my excessive joy, partake of food: only yesterday I took a little water.”  Peter’s wife bore testimony to her statement with an oath, saying: “In truth she did not taste anything.”  And Aquila, who must rather be called Faustinianus in future, said: “There is nothing, therefore, to prevent her being baptized.” And Peter, smiling, replied: “But that is not a baptismal fast which has not taken place on account of the baptism itself.” And Faustinus answered: “Perhaps God, not wishing to separate our mother a single day after our recognition from our table, has arranged beforehand the fast. For as she was chaste in the times of her ignorance, doing what the true religion inculcated, so even now perhaps God has arranged that she should fast one day before for the sake of the true baptism, that, from the first day of her recognising us, she might take her meals along with us.”

## Footnotes

* ↑ Lit., “since your mother is faithfully disposed in regard to baptism.”
* ↑ The second Epitome makes her the wife of Peter: a various reading mentions also her hostess.
* ↑ Dressel strangely prefers the reading “Faustinus.”
* ↑ Lit., “doing what was becoming to the truth.”
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XII/Chapter 9

Chapter IX.—The Lost Ones.
“Therefore my father, being fond of his children, supplying them suitably for the journey with male and female servants, put them on board ship, and sent them to Athens with her to be educated, and kept me alone of his sons with him for his comfort; and for this I am very thankful, that the vision had not ordered me also to depart with my mother from the city of Rome. Then, after the lapse of a year, my father sent money to them to Athens, and at the same time to learn how they did. But those who went on this errand did not return. And in the third year, my father being distressed, sent others in like manner with supplies, and they returned in the fourth year with the tidings that they had seen neither my mother nor my brothers, nor had they ever arrived at Athens, nor had they found any trace of any one of those who set out with them.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XII/Chapter 7

Chapter VII.—“Not to Be Ministered Unto, But to Minister.”
But I, when I heard this, fell a-trembling and weeping, that such a word should be spoken by a man to whom all the men of this generation are inferior in point of knowledge and piety.  But he, seeing me weeping, asked the cause of my tears. Then I said, “In what have I sinned so that you have spoken to me such a word?” Then Peter answered, “If it were wrong of me to speak of being your servant, you were first in fault in asking to be mine.” Then I said, “The cases are not parallel; for to do this indeed becomes me well; but it is terrible for you, the herald of God, and who savest our souls, to do this to me.”  Then Peter answered, “I should agree with you, but that our Lord, who came for the salvation of all the world, being alone noble above all, submitted to the condition of a servant, that He might persuade us not to be ashamed to perform the ministrations of servants to our brethren, however well-born we may be.” Then I said, “If I think to overcome you in argument, I am foolish. However, I thank the providence of God, that I have been thought worthy to have you instead of parents.”

## Footnotes

* ↑ A negative particle seems to be dropped from the text.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XII/Chapter 8

Chapter VIII.—Family History.
Then Peter inquired, “Are you really, then, alone in your family?” Then I answered, “There are indeed many and great men, being of the kindred of Cæsar.  Wherefore Cæsar himself gave a wife of his own family to my father, who was his foster-brother; and of her three sons of us were born, two before me, who were twins and very like each other, as my father told me. But I scarcely know either them or our mother, but bear about with me an obscure image of them, as through dreams. My mother’s name was Mattidia, and my father’s, Faustus; and of my brothers one was called Faustinus, and the other Faustinianus. Then after I, their third son, was born, my mother saw a vision—so my father told me—which told her, that unless she immediately took away her twin sons, and left the city of Rome for exile for twelve years, she and they must die by an all-destructive fate.

## Footnotes

* ↑ [The family names as given in the Recognitions are: Matthidia; Faustinianus (the father); Faustinus and Faustus, the twin sons.—Comp. Recognitions, viii. 8, and passim.—R.]