OpenLLM-France/wikimedia huggingface dataset:
# Ningpo to Shanghai in 1857/Foo-yang to the Dung-ling

​A short distance north of the city is a small temple at which a traveller could quarter, and one mile N. by W. is the village of Leong-van-ha.
Thence, two lē W.N.W. is Sing-jow a long village of 1,500 families inhabited principally by straw paper makers. A branch of the Tsien-tang is here crossed by a fine one arched bridge, another branch running to the northward for a distance of 40 or 50 lē. Some excellent peppermint lozenges are procurable here at the cheap rate of a cash each.
From Sing-jow to Kwong-Djean the distance, in a N.W. ly direction,is four miles; though, all around, the plain appears covered with straggling hamlets; the white washed houses, with their step like gables, appearing at a distance like gothic priories. The people of this quarter speak in high terms of the security they enjoy from plunder or attack from free booters. Bee hives are to be seen in this quarter;—and honey is procurable at a cheap rate. Five lē N. W. from Kwong-Djean is Suchang a village of 200 families, and two miles further on in the same course is Song-jin, a very old fashioned little place, the inhabitants being similarly peculiar.
Five lē N. of Song-jin is Yang-ko-fah a village of 100 families, and 2 lē further on is Cheensoling of 200 families. Thence to Cho-keu, a hamlet of 50 families, is a short couple of lē, and a little over a similar distance is Loo-moe of 200 families. Three miles ​further on, still in a northerly direction, is the Dung-Ling, or pass marking the boundary between the Foo-Yang and Yu-hong Districts, passing over which, the traveller descends very abruptly by some large kilns for burning lime. The black lime stone rock here is almost perpen dicular;—the strata being intersected with streaks of white and red porphyry and carbonate of lime, in lines running longitudinally to the E.N.E. Blasting does not appear to be understood, and each block for the kiln is cut out with the cold chisel.
# Ningpo to Shanghai in 1857/Jin-zek to Say-chee and Ping-bong

​Jin-zek, another large town on the Canal's banks, is about five miles from Nan-Dzing; and half a dozen miles further on, in a North easterly direction, is Say-chee, also a place of considerable size. The next place of note, after passing Say-chee, and about Three miles east of it is Ping-bong. This is a very interesting place, the principal trade being in oil and oil cake of which there are several manufactories. By the Eastern entrance is a pretty Temple (Kwei-shin-kwok) with a shrine to Te-chang-wan the Goddess of Earth—the view from the top of the Pagoda to the southward and westward being over lagoons and streams for immense distances—Northward and eastward the country is flat for miles, and cultivated with the yellow flowered grassicher spoken of and with beans;—and in a Lake close by, there is a picturesque temple on a small islet called Jow-bing-boo-doe. Eastward runs the Canal to Shanghae. At the entrance of the temple beneath the Pagoda, the unbeliever in the virtue of Buddhism feels a strong ​inclination to laugh at the very jolly appearance of an idol, the whole of whose body is hidden but the face, which peers through a round aperture at its devotees, speaking as plainly as inanimation can speak—"What fools you are to think I can do any good for you!" Only two priests are attached to this temple;—a censer in the Court bearing date the 52d year of the Emperor Kang-he, so leading to the inference that that was the period when the establishment was created.
The process of manufacturing Oil cake, and obtaining the Oil is as follows. Beans, Calavancas, the common white bean of commerce, are first thrown into a shot. Leading, in small quantities, as permitted by a crank worked by a cog wheel, down to a large flat stone, on which two very heavy rollers are moved by blinkered water bullocks. So macerated under the rollers, the meal is removed to another shoot leading to a pair of fluted mill stones, and thence thrown into a bin by which is a furnace and two small boilers. These boilers have apertures on their tops, through which the quickly generated steam is permitted to escape into wicker topped recesses of small half peck measures of an oval shape. In these wicker tops are placed the Bean meal, and five seconds' passage of the steam through them is quite sufficient to convert the meal into cakes. Speedy as thought these cakes are then transferrad from the forms to twisted rattan hoops,—of similar shape, then covered with thin grass, and, in a pile of some two dozen at a time, transported to a square horizontal frame, where they are compressed by wedges until the oil exudes into a tank beneath. So pressed, the cakes are again moved, stripped of their grassy wrap pings, placed in piles to dry, ​afterwards wrapped in straw, and, finally, sold as required. Either as manure for the ground, or food for cattle, these bean cakes are much coveted (31).
# Ningpo to Shanghai in 1857/Haou-foong to Sze-tche-sah

​There is a junction of two wide though shallow streams on the S.E. angle of the city, a well pebbled road from the north gate leading by a large parade ground to a long plank and trussel Bridge, which the traveller crosses to the stream's right bank—The low ground hereabout is profusely studded with mulberry trees—Firs and elms, in clumps here and there, varying the scene.
About four miles N.E. from Haou-foong is Yah-chong a small village—and Eight le further on Tow-foo, a busy little place of 200 families. The river appears deep here, and there is a good deal of traffic by bamboo rafts and boats of shallow draft;—but the average depth is but little over three feet, as found at a ferry a little further on. A short distance from Tong-foo is Tow-foo and north of that Sze-Dong—E.N.E., again being the small hamlet of Se-tche-sah. Here the river is crossed in ferry boats from the Haou-foong to the Gnan-keih, or as it is locally pronounced Ane-chee District,—the first small village on the Ane-chee side being Che-che-sah, a small place in a grove near fields of tea bushes over wheat.
# Ningpo to Shanghai in 1857/Fong-je-how to Foo-yang

​Five lé N. W. from Fong-je-how, is the hamlet of Tchwo-San, of 60 families, and one mile further on the hamlet of Owydee. Thence to the ferry and Boat station, on a canal leading to the Tsien-tang, the distance, still N. W. is about 2 lé.
The tide, which by the way of the Tsien-Tang flows in from Hangchow Bay, runs up the creek or canal at which the traveller from Fong-je-how takes boat for Foo-yang. These boats, of about four tons burthen, are propelled in a curious way by a man sitting at the stern, and playing with his feet on the weighted end of a broad bladed skull. From a watch of half a dozen hours these men keep steadily at their post without any other movement than that of the feet, or a sweep right or left with an additional skull out of the stern held under the arm. The price for hire of one of these boats from the Ferry to Foo-yang, is 2,600 cash, together with what is called Wine money, which is a douceur of a mace or so for good behaviour. The general direction of the stream, though winding in some extraordinary contortions occasionally, is W.N.W. From the Ferry to where it enters the Tsien-Tang, ​the distance is about 40 miles;—the canal in many places passing through series of wide though shallow lakes.
About 15 miles by the stream from the Ferry, in a nor' westerly direction, is San-kong-keaou, a village of 350 families. At this place two streams meet; one leading from Tchi-ki-yuen, (the chief city of the District) from which it is distant from 15 to 20 miles,—Sankong-keow being a similar distance from Hang chow one way, and from the Tsien-tang an other (12).
DEPARTMENT OF HANG-CHOW. District of the Tsien-Tang.
The Tsien-Tang, from the embrouchure of the Fong-je-how canal to Foo-yang, varies in width from one and two hundred yards to a mile and upwards; though the depth is only sufficient for vessels of light draft,—eight or ten feet it is said, with a tidal rise and fall of three or four feet. The course of the stream from the canal's mouth on to Foo-yang, is about S.W. by W. for thirty miles and upwards. Off the city it branches off to the southward.
The country bordering the river is flat for two or three miles inland, and for the most part covered with mulberry trees. Foo-yang appears to lie in the centre of a circle of hills. On the south face the wall reaches down to the water's edge;—on the east it runs sharply up an ascent, and down as abruptly on to the north side, where the country is flatter, and but little built on; the business part of the town lying on the south. On the western entrance to the town is a well furnished ​grey sandstone three arched bridge of curved stones, the road way on the top being lined with market stalls. The walls of the city of Foo-yang—an oblong three or four miles round—are not in very excellent condition; and in many places are delapidated and covered with verdure. As a place of business, however, neither Dzing nor Sing-chong can compare with Foo-yang for bustle.
# Ningpo to Shanghai in 1857/Ho-pe-chee to the Kwei-ling-foong

​Sheong pe chee, a village of two hundred families is only a short distance from Ho pè chee. Thence to Ying kow ling, a village of 400 families, the ​distance in a Sou' westerly direction, is seven lé. Travellers from the west will be pleased and interested at seeing here a specimen of bridge building such as they will not have expected. The stones of which it is composed are as rough as they grew, and placed so compactly in an arch of 23 feet span that not one stone is out of line; the skill of the builders in fixing the keys evincing a knowledge of engineering principles for which the Chinese are seldom credited. The road way over the top is prettily tesselated. This style of cobbled arch is not uncommon in other parts of the province,—the smaller brooks in many places being so bridged over.
Ying kow ling, too, is in the great market thoroughfare;—fowl carriers and drovers being met in such numbers, occasionally, that the road is blocked up with them.
Shit dee deo, about 14 lé south from Ying kong ling, is the residence of a Shanghae dealer speaking English, of the name of Adjing. Travellers this road will find a ready welcome at his house. Fan shong ling is a hamlet of a hundred families not far from the place last mentioned. A Temple here is called the Wong koo mew. Moeyang, a village of similar size is about two miles from Chin kay ling (Front road pass) and here is a small Temple, where a Hoshang, (Buddhist priest) supplies hot tea gratis to all who wish it; the cost of the establishment being defrayed by the people of the village, a place numbering 100 families. At this point the traveller finds himself in the hill region, and enjoying lovely scenery,
Yang ko jo and Sing ko jo are each villages of 100 families between the pass last mentioned and a very steep and high pass called Kwei ling foong, the boundary of the Fung wha and Sing chong districts.
​The remarkable way in which the hills are covered with Fir or other timber here, not an inch of available ground being left unimproved, has much to do in convincing the sceptical that for future generations there is little room—China is full;—for her increasing population there must be an outlet or other modes must be invented whereby they may gain existence. If mines could be opened in places of known mineral production, a great relief might be obtained.
The view from the top of the Kwei-ling-foong and from the Jong-kong-ling temple, a little way down the hill, is grand to a degree. In a W. S. W'ly direction the mountains are very high. Tea is grown on the hills here in some quantities, and bamboo trees in much greater.
The ascent of the Kwei-ling-foong occupies nearly an hour of trying travelling. At the base on the western side, is another temple, Kwei-ah-Deen, with a free tea table;—Prince and peasant, rich and poor, being equally welcome to a bamboo noggin of the beverage "which cheers but not inebriates."
# Ningpo to Shanghai in 1857/Kwei-ling-foong to the Poosan Monastery

​The village of New-Za is five miles, in a sou' westerly direction, from the Temple on the mount;—and five miles further, W. S. W. is the Poosan Monastery. On the road to this place are four Bridges, constructed by public subscription in the 3rd year of Taoukwang (as told of in a tablet by a small shrine to the God of waters, opposite Rhinoceros mount) the Chang family heading the list of contributors, a member of the clan, though professing his ability to be small, writing the inscription, and setting forth the reasons for the construction of the works.—One of these bridges, Toong-jow, is a specimen of many others in the province, constructed of granite stones, three or four feet ​long, dressed to a curve, and built up latitudinally. Thus, from the floor to the crown of this bridge, of 18 feet span there are only three stones on one side and two, where the side rests on a rock, on the other;—the whole arch being built with about thirty dressed blocks, packed on the haunches with unhewn stones from the brook below.
Some remarkable sand cliffs, one called precipice gate, are to be seen here, and the minerologist will find materials for research in the various soils of purple, red and other colours in the neighbourhood.
There are five resident priests at the Poosan monastery;—the Abbot's name is King-chuen. Monastic lands (the Poosan Monastery possessing 100 mow,) are not exempt from the customary impost.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Against Nestorius/Book VI/Chapter 11

Chapter XI.
He removes the silent objection of heretics who want to recant the profession of their faith made in childhood.
But perhaps you say that you were a baby when you were regenerated, and so were not then able to think or to contradict. It is true: that your infancy did prevent you from contradicting, when if you had been a man you would have died for contradicting. For what if when in that most faithful and devout Church of Christ the priest delivered the Creed to the Catechumen and the attesting people, you had tried to hold your tongue at any point, or to contradict? Perhaps you would have been heard, and not sent forth at once like some new kind of monster or prodigy as a plague to be expelled. Not because that most earnest and religious people of God has any wish to be stained with the blood of even the worst of men: but because especially in great cities the people inflamed with the love of God cannot restrain the ardour of their faith when they see anyone rise up against their God. But be it so. As a baby, if it be so, you could not contradict and deny the Creed. Why did you hold your tongue when you were older and stronger. At any rate you grew up, and became a man, and were placed in the ministry of the Church. Through all these years, through all the steps of office and dignity, did you never understand the faith which you taught so long before? At any rate you knew that you were His deacon and priest. If the rule of salvation was a difficulty to you, why did you undertake the honour of that, of which you disliked the faith? But indeed you were a far sighted and simply devout man, who
wished so to balance yourself between the two, as to maintain both your wicked blasphemy, and the honour of Catholicity!

## Footnotes

* ↑ The reference is the ceremony known as the Traditio Symboli, which is thus described by Professor Lumby: “The practice of the early church in the admission of converts to baptism seems to have been of this nature. For some period previous to their baptism (the usual seasons for which were Easter and Pentecost) the candidates for admission thereto were trained in the doctrines of the faith by the presbyters. A few days before they were to be baptized (the number of days varying at different periods) the Creed was delivered to them accompanied with a sermon. The ceremony was known as Traditio Symboli, the delivery of the Creed. At the time of Baptism each candidate was interrogated upon the articles of the Creed which he had received, and was to return an answer in the words which had been given to him. This was known as Redditio Symboli, the repetition of the Creed, and Baptism was the only occasion on which the Creed was introduced into any public service of the Church.” History of the Creeds, pp. 11, 12.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Against Nestorius/Book VI/Chapter 12

Chapter XII.
Christ crucified is an offence and foolishness to those who declare that He was a mere man.
The shock then to your hearing and ears is that God was born, and God suffered. And where is that saying of yours, O Apostle Paul: “But we preach Christ crucified, to the Jews indeed a stumbling block, but to the Gentiles foolishness: but to them that are called, both Jews and Greeks, Christ the Power of God and the Wisdom of God.” What is the Wisdom and Power of God? Certainly it is God. But he preaches Christ who was crucified, as the Power and Wisdom of God. If then Christ is without any doubt the Wisdom of God, He is therefore without any doubt God. “We,” then, he says, “preach Christ crucified, to the Jews indeed a stumbling block, but to the Gentiles foolishness.” And so the Lord’s cross, which was foolishness to the Gentiles and a stumbling block to the Jews is both together to you. Nor indeed is there any greater foolishness than not to believe, or any greater stumbling block than to refuse to listen. Their ears were wounded then by the preaching and the passion of God, just as yours are wounded now. They thought as you think that this shocked their ears. And hence it was that when the Apostle was preaching Christ as God, at the name of our God and Lord Jesus Christ, they stopped the ears in their head, as you stop the ears of your understanding. The sin of both of you in this matter might seem to be equal, were it not that your fault is the greater, because they denied Him, in whom the passion still showed the manhood, while you deny Him, whom the resurrection has already proved to be God. And so they were persecuting Him on the earth, whom you are persecuting even in heaven. And not only so, but this is more cruel and wicked, because they denied Him in ignorance, you deny Him after having received the faith: they not knowing the Lord, you when you have confessed Him as God: they under cover of zeal for the law, you under the cloke of your Bishopric: they denied Him to whom they thought that they were strangers, you deny Him whose priest you are. O unworthy act, and one never heard of before! You persecute and attack the very One, whose office you are still holding.

## Footnotes

* ↑ 1 Cor. i. 23, 24.
* ↑ Homo.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Against Nestorius/Book VI/Chapter 14

Chapter XIV.
He compares this erroneous view with the teaching of the Pelagians.
Otherwise if Christ who was born of Mary is not the same Person as He who is of God, you certainly make two Christs; after the manner of that abominable error of Pelagius, which in asserting that a mere man was born of the Virgin, said that He was the teacher rather than the redeemer of mankind; for He did not bring to men redemption of life but only an example of how to live, i.e., that by following Him men should do the same sort of things and so come to a similar state. Your blasphemy then has but one source, and the root of the errors is one and the same. They maintain that a mere man was born of Mary: you maintain the same. They sever the Son of man from the Son of God: you do the same. They say that the Saviour was made the Christ by His baptism: you say that in baptism He became the Temple of God.
They do not deny that He became God after His Passion: you deny Him even after His ascension. In one point only therefore your perverseness goes beyond theirs, for they seem to blaspheme the Lord on earth, and you even in heaven. We do not deny that you have beaten and outstripped those whom you are copying. They at last cease to deny God; you never do. Although theirs must not altogether be deemed a true confession, as they only allow the glory of Divinity to the Saviour after His Passion, and while they deny that He was God before this, only confess it afterwards: for, as it seems to me, one who denies some part in regard to God, denies Him altogether: and one who does not confess that He ever existed, denies Him forever. Just as you also, even if you were to admit that now in the heavens the Lord Jesus Christ, who was born of the Virgin Mary, is God, would not truly confess Him unless you admitted that He was always God. But indeed you do not want in any point to change or vary your opinion. For you assert that He whom you speak of as born a mere man, is still at the present time not God. O novel and marvellous blasphemy, though with the heretics you assert Him to be man, you do not with the heretics confess Him to be God!
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Against Nestorius/Book VI

Book VI.

## 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
* Chapter 22
* Chapter 23
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Against Nestorius/Book VI/Chapter 1

Chapter I.
From the miracle of the feeding of the multitude from five barley loaves and two fishes he shows the majesty of Divine Power.
We read in the gospel that when five loaves were at the Lord’s bidding brought to Him an immense number of God’s people were fed with them. But how this was done it is impossible to explain, or to understand or to imagine. So great and so incomprehensible is the might of Divine Power, that though we are perfectly assured of the fact, yet we are unable to understand the manner of the fact. For first one would have to comprehend how so small a number of loaves could be sufficient, I will not say for them to eat and be filled, but even to be divided and set before them, when there were many more thousands of men than there were loaves; and almost more companies than there could be fragments of the whole number of loaves. The plentiful supply then was the creation of the word of the Lord. The work grew in the doing of it. And though what was visible was but little; yet what was given to them became more than could be reckoned. There is then no room for conjecture, for human speculation, or imagination. The only thing in such a case is that like faithful and wise men we should acknowledge that, however great and incomprehensible are the things which are done by God, even if they are altogether beyond our comprehension, we must recognize that nothing is impossible with God. But of these unspeakable acts of Divine Power, we will, as the subject demands it, speaks more fully later on, because it exactly corresponds to the ineffable miracles of His Holy Nativity.