OpenLLM-France/wikimedia huggingface dataset:
# Anecdotes of Great Musicians/Anecdote 99

99.—RETENTIVE MEMORIES.
Elsewhere in this volume is told the story of Mozart's prodigious feat of memory in retaining in mind the celebrated "Miserere" of Allegri, and that, too, when he was a boy of tender years. Reference is also made to the almost incredible memory of other composers and conductors. But it is not alone those who have attained the greatest heights of musicianship that are gifted with the power of retention in its largest degree.
For instance, there was the English musician, Battishill, whose memory was such that even the longest compositions of Händel, Corelli, or Arne were always sufficiently present to his recollection, during the time he was playing them, to render the assistance of the text unnecessary. He was one day dining with Dr. Arnold, when he played from memory several passages of the doctor's oratorio of the "Prodigal Son," which he had not heard for thirty years, and which Arnold himself had entirely forgotten.
The name of Wesley is revered among English organists and composers as being affixed to some of the most valuable compositions that country has produced. Both of the brothers, Charles and Samuel Wesley, were gifted with remarkably retentive memories. Charles Wesley could play the whole of Händel's numerous choruses from memory. Samuel Wesley has given many remarkable instances of a similarly retentive memory; one of the most remarkable may be mentioned. In his early days he composed an oratorio consisting of a score of upward of three hundred closely written manuscript pages. It was afterward performed at one of the Birmingham festivals. Returning to London the composer was robbed of his portmanteau, which contained this work, and he never again heard of its contents. Nearly twenty-five years afterward, at the solicitation of a friend, he commenced to write it out afresh, which he did with the greatest facility, stating that he ​saw the score in his mind's eye as accurately and distinctly as if it lay before him.
The blind are generally possessed of strong memories, for the reason, of course, of the continual and dependent use made of that faculty. But even among these strong-memoried people not all have the quick grasp of that blind English organist, Henry Smart. This excellent performer and composer of much good music has been known to get a friend to read over the notes of a chorus of Händel's, and afterward go to church and perform it correctly. When asked how he was able to recollect so much without having a single sound conveyed to his ear, he would reply: "I carry the notes in my mind, and do not think of the sounds."
# Anecdotes of Great Musicians/Anecdote 92

92.—A SECOND NAPOLEON.
Boucher was a violinist who succeeded in attracting the attention of Charles IV, of Spain, and was finally appointed special violinist to his Majesty. This man bore a great resemblance to Napoleon I, and when he was traveling in Russia, the Emperor Alexander, ​noticing this, sent for him and showed him a French uniform consisting of a three-cornered hat, sword, and a colonel's uniform of the Chasseurs of the French Imperial guard, and a cross of the Legion of Honor. "Now," said the Czar, "this uniform once belonged to the Emperor Napoleon, and was captured during the campaign of Moscow. I have noticed your likeness to him, and desire you to put on this uniform; I will then present you to my mother, who has often desired to see Napoleon."
When Boucher had arrayed himself as the Czar had requested, he was conducted to the apartment of the Empress, and her son assured her that she saw a perfect counterpart of the great Corsican.
# Anecdotes of Great Musicians/Anecdote 96

96.—A COMPOSER'S CHAGRIN.
Moscheles, the virtuoso, composer, and teacher, had one fault that we must say was not confined to him alone. In teaching he used frequently to forget the purpose for which the pupil was present, and instead of ​using every minute for the pupil's advancement, he would take up much time in relating his experiences and reminiscences, and telling about the different composers and notable people he had met in his long and busy life. And his pupils were oftentimes not averse to this, for besides being very entertaining, it occasionally concealed the fact that the lessons were not as well prepared as they might have been.
In one of his classes were Sir Arthur Sullivan, and the violinist, Carl Feininger. As they came to recitation one morning all the class was struck with the downcast expression on the face of the usually smiling Moscheles, and as the pupils came in each one would exclaim: "Um Gotteswillen, Herr Professor, what is the matter; are you ill?" But never a word did they get in reply, only a wave of the hand toward the piano, as much as to say, "You are here to study music and not to pry into my feelings. Do not chatter to me; sit down and attend to the lesson."
The last pupil to enter was Feininger, and he being Moscheles' pet pupil, felt brave enough to insist that the dear Herr Professor tell his anxious pupils what had occurred to so cast a cloud over his genial spirits.
"Well," said Moscheles, "I will tell you." So with labored breath he began: "I got up this morning—I dressed myself—I went to eat my breakfast—there was no butter—I sent my Dienstmädchen for some butter—" and then his voice burst forth in agony, almost in sobs, "and what do you think she brought it in? That butter was wrapped in a page of—my G minor Concerto!"
# Anecdotes of Great Musicians/Anecdote 93

93.—A SINGER'S SENSE.
Santley, the English baritone, is a man of wide musical experience and of great operatic ability. But more than this, he is a man of solid nerve and good sense.
This was shown by his cool actions and language one night in 1865, when he was singing the part of "Papageno" in Mozart's "Magic Flute." In the same cast were Titiens and Di Murska.
The London theater was crowded with an enthusiastic audience. In the last act some gauze, which had been used to represent clouds, caught fire from a gas jet behind the flies. Immediately one of the stage hands ran out on a narrow strip of wood over the stage and with a knife cut away the burning material which fell blazing on the stage.
The audience, seeing the fire, would quickly have lost all presence of mind; but Santley, who was on the stage at the time, walked to the front and called out to the audience: "Don't act like a lot of fools! Its nothing."
Then he immediately took up his interrupted song and went on with the scene. This quieted the people and a panic was doubtless averted by the singer's presence of mind.
# Anecdotes of Great Musicians/Anecdote 95

95.—LABLACHE AND TOM THUMB.
Perhaps the greatest basso the stage has known was Lablache. He was a very tall and powerfully built man, with a head which was said to be the "finest that ever decorated a human body." His voice was powerful beyond description, yet was subject to the most complete control; and withal Lablache could enjoy a joke.
He happened to be in Paris at the same time as Tom Thumb, he of the minute proportions. One day a Frenchman from the rural districts, having come to town for the express purpose of seeing the "General," asked of a wag the way to Tom's stopping place. This joker, instead of giving the diminutive general's address, gave that of Lablache. Hastening to the address given, the rustic rang the bell and was confronted by Lablache himself. The amazed visitor stood confounded, but managed to gasp: "A thousand pardons, Monsieur, there must be a mistake. I hoped to see Tom Thumb."
Lablache immediately saw the point and replied gravely: "Sir, there is no mistake, I am Tom Thumb!"
"But—how—I—Tom—why! I thought Tom Thumb was very small!"
"Yes, yes; before the public I am small, very small, indeed—only so tall," holding his hand two feet from the floor; "but here at home," raising himself to his full height and sending out his voice in full, deep tones, "here at home I sing and take my ease."
The Frenchman departed full of wonder and satisfaction.
# Ante-Nicene Fathers/Volume III/Apologetic
## Contents

* Title Page
* Introductory Note
* Apology
* On Idolatry
* The Shows, or De Spectaculis
* The Chaplet, or De Corona
* To Scapula
* Ad Nationes
* An Answer to the Jews
* The Soul's Testimony
* A Treatise on the Soul
# Ante-Nicene Fathers/Volume III/Apologetic/A Treatise on the Soul
## Contents

* Chapter I
* Chapter II
* Chapter III
* Chapter IV
* Chapter V
* Chapter VI
* Chapter VII
* Chapter VIII
* Chapter IX
* Chapter X
* Chapter XI
* Chapter XII
* Chapter XIII
* Chapter XIV
* Chapter XV
* Chapter XVI
* Chapter XVII
* Chapter XVIII
* Chapter XIX
* Chapter XX
* Chapter XXI
* Chapter XXII
* Chapter XXIII
* Chapter XXIV
* Chapter XXV
* Chapter XXVI
* Chapter XXVII
* Chapter XXVIII
* Chapter XXIX
* Chapter XXX
* Chapter XXXI
* Chapter XXXII
* Chapter XXXIII
* Chapter XXXIV
* Chapter XXXV
* Chapter XXXVI
* Chapter XXXVII
* Chapter XXXVIII
* Chapter XXXIX
* Chapter XL
* Chapter XLI
* Chapter XLII
* Chapter XLIII
* Chapter XLIV
* Chapter XLV
* Chapter XLVI
* Chapter XLVII
* Chapter XLVIII
* Chapter XLIX
* Chapter L
* Chapter LI
* Chapter LII
* Chapter LIII
* Chapter LIV
* Chapter LV
* Chapter LVI
* Chapter LVII
* Chapter LVIII
# Ante-Nicene Fathers/Volume III/Apologetic/A Treatise on the Soul/Chapter IV

Chapter IV.—In Opposition to Plato, the Soul Was Created and Originated at Birth.
After settling the origin of the soul, its condition or state comes up next. For when we acknowledge that the soul originates in the breath of God, it follows that we attribute a beginning to it. This Plato, indeed, refuses to assign to it, for he will have the soul to be unborn and unmade. We, however, from the very fact of its having had a beginning, as well as from the nature thereof, teach that it had both birth and creation. And when we ascribe both birth and creation to it, we have made no mistake: for being born, indeed, is one thing, and being made is another,—the former being the term which is best suited to living beings. When distinctions, however, have places and times of their own, they occasionally possess also reciprocity of application among themselves. Thus, the being made admits of being taken in the sense of being brought forth; inasmuch as everything which receives being or existence, in any way whatever, is in fact generated. For the maker may really be called the parent of the thing that is made: in this sense Plato also uses the phraseology. So far, therefore, as concerns our belief in the souls being made or born, the opinion of the philosopher is overthrown by the authority of prophecy even.

## Footnotes

* ↑ See his Phædrus, c. xxiv.
* ↑ Capit itaque et facturam provenisse poni.
* ↑ Or, “inspiration.”
# Ante-Nicene Fathers/Volume III/Anti-Marcion/Title Page

Tertullian.
Part Second.
# Ante-Nicene Fathers/Volume III/Ethical/The Passion of the Holy Martyrs Perpetua and Felicitas/Introductory Notice

V.
Appendix.
Introductory Notice to the Martyrdom of Perpetua and Felicitas.
[Translated by the Rev. R. E. Wallis, Ph.D.]
Nobody, will blame me for placing here the touching history of these Martyrs. It illustrates the period of history we are now considering, and sheds light on the preceding treatise. I can hardly read it without tears, and it ought to make us love “the noble army of martyrs.” I think Tertullian was the editor of the story, not its author. Felicitas is mentioned by name in the De Anima: and the closing paragraph of this memoir is quite in his style. To these words I need only add that Dr. Routh, who unfortunately decided not to re-edit it, ascribes the first edition to Lucas Holstenius. He was Librarian of the Vatican and died in 1661. The rest may be learned from this Introductory Notice of the Translator:
Perpetua and Felicitas suffered martyrdom in the reign of Septimius Severus, about the year 202 a.d. Tertullian mentions Perpetua, and a further clue to the date is given in the allusion to the birth-day of “Geta the Cæsar,” the son of Septimius Severus. There is therefore, good reason for rejecting the opinion held by some, that they suffered under Valerian and Gallienus. Some think that they suffered at Tuburbium in Mauritania; but the more general opinion is, that Carthage was the scene of their martyrdom.
The “Acta,” detailing the sufferings of Perpetua and Felicitas, has been held by all critics to be a genuine document of antiquity. But much difference exists as to who was the compiler. In the writing itself, Perpetua and Saturus are mentioned as having written certain portions of it; and there is no reason to doubt the statement. Who the writer of the remaining portion was, is not known. Some have assigned the work to Tertullian; some have maintained that, whoever the writer was, he was a Montanist, and some have tried to show that both martyrs and narrator were Montanists. The narrator must have been a contemporary; according to many critics, he was an eye-witness of the sufferings of the martyrs. And he must have written the narrative shortly after the events.
Dean Milman says, “There appear strong indications that the acts of these African martyrs are translated from the Greek; at least it is difficult otherwise to account for the frequent untranslated Greek words and idioms in the text.
The Passion of Perpetua and Felicitas was edited by Petrus Possinus, Rome, 1663; by Henr. Valesius, Paris, 1664; and the Bollandists. The best and latest edition is by Ruissart, whose text is adopted in Gallandi’s and Migne’s collections of the Fathers.

## Footnotes

* ↑ Cap. lv. He calls her fortissima martyr, and she is one of only two or three contemporary sufferers whom he mentioned by name.
* ↑ [In the De Anima, cap. lv. as see above.]
* ↑ [Yet see the sermons of St. Augustine (if indeed his) on the Passion of these Saints. Sermon 281 and 282, opp. Tom. v. pp. 1284–5.]
* ↑ Hist. of Christianity, vol. i. ch. viii.
# Ante-Nicene Fathers/Volume III/Ethical/The Passion of the Holy Martyrs Perpetua and Felicitas/Preface

The Passion of the Holy Martyrs Perpetua and Felicitas.
Preface.
If ancient illustrations of faith which both testify to God’s grace and tend to man’s edification are collected in writing, so that by the perusal of them, as if by the reproduction of the facts, as well God may be honoured, as man may be strengthened; why should not new instances be also collected, that shall be equally suitable for both purposes,—if only on the ground that these modern examples will one day become ancient and available for posterity, although in their present time they are esteemed of less authority, by reason of the presumed veneration for antiquity? But let men look to it, if they judge the power of the Holy Spirit to be one, according to the times and seasons; since some things of later date must be esteemed of more account as being nearer to the very last times, in accordance with the exuberance of grace manifested to the final periods determined for the world. For “in the last days, saith the Lord, I will pour out of my Spirit upon all flesh; and their sons and their daughters shall prophesy. And upon my servants and my handmaidens will I pour out of my Spirit; and your young men shall see visions, and your old men shall dream dreams.” And thus we—who both acknowledge and reverence, even as we do the prophecies, modern visions as equally promised to us, and consider the other powers of the Holy Spirit as an agency of the Church for which also He was sent, administering all gifts in all, even as the Lord distributed to every one as well needfully collect them in writing, as commemorate them in reading to God’s glory; that so no weakness or despondency of faith may suppose that the divine grace abode only among the ancients, whether in respect of the condescension that raised up martyrs, or that gave revelations; since God always carries into effect what He has promised, for a testimony to unbelievers, to believers for a benefit. And we therefore, what we have heard and handled, declare also to you, brethren and little children, that as well you who were concerned in these matters may be reminded of them again to the glory of the Lord, as that you who know them by report may have communion with the blessed martyrs, and through them with the Lord Jesus Christ, to whom be glory and honour, for ever and ever. Amen.

## Footnotes

* ↑ [Both Perpetua and Felicitas were evidently Montanistic in character and impressions, but, the fact that they have never been reputed other than Catholic, goes far to explain Tertullian’s position for years after he had withdrawn from communion with the vacillating Victor.]
* ↑ Joel ii. 28, 29. [The quotation here is a note of Montanistic prepossessions in the writer.]
* ↑ [Routh notes this as undoubted evidence of a Montanistic author. Reliquiæ, Vol. I. p. 455.]
* ↑ [St. Augustine takes pains to remind us that these Acta are not canonical. De Anima, cap. 2, opp. Tom. x. p. 481.]
# Ante-Nicene Fathers/Volume III/Ethical/The Passion of the Holy Martyrs Perpetua and Felicitas/Elucidations

Elucidations.
(Dinocrates, cap. ii. p. 701.)
The avidity with which the Latin controversial writers seize upon this fanciful passage, (which, in fact, is subversive of their whole doctrine about Purgatory, as is the text from the Maccabees) makes emphatic the utter absence from the early Fathers of any reference to such a dogma; which, had it existed, must have appeared in every reference to the State of the Dead, and in every account of the discipline of penitents. Arbp. Usher ingeniously turns the tables upon these errorists, by quoting the Prayers for the Dead, which were used in the Early Church, but which, such as they were, not only make no mention of a Purgatory, but refute the dogma, by their uniform limitation of such prayers to the blessed dead, and to their consummation of bliss at the Last day and not before. Such a prayer seems to occur in 2 Tim. i. 18. The context (vers. 16–18, and iv. 19) strongly supports this view; Onesiphorus is spoken of as if deceased, apparently. But, as Chrysostom understands it, he was only absent (in Rome) from his household. From i. 17 we should infer that he had left Rome.

## Footnotes

* ↑ Republished, Oxford, 1838.
* ↑ See Opp. Tom. xi. p. 657. Ed. Migne.
# Ante-Nicene Fathers/Volume III/Second Title Page

LATIN CHRISTIANITY:
ITS FOUNDER, TERTULLIAN
THREE PARTS: I. APOLOGETIC; II. ANTI-MARCION; III. ETHICAL.
—————————— AMERICAN EDITION. Τὰ ἀρχαῖα ἔθη κρατείτω. The Nicene Council
# Ante-Nicene Fathers/Volume III/Ethical/Title Page

Tertullian.
Part Third.
# Ante-Nicene Fathers/Volume III/Title Page

The Writings of the Fathers Down to A.D. 325
ANTE-NICENE FATHERS
VOLUME 3.
Latin Christianity: Its Founder, Tertullian
I. Apologetic; II. Anti-Marcion; III. Ethical
Edited by Allan Menzies, D.D. T&T CLARK EDINBURGH
WM. B. EERDMANS PUBLISHING COMPANY GRAND RAPIDS, MICHIGAN
# Ante-Nicene Fathers/Volume III/Preface

Preface.
We present a volume widely differing, in its contents, from those which have gone before; it contains the works of the great founder of Latin Christianity, the versatile and brilliant Tertullian. Not all his works, indeed, for they could not be contained in one of our books. This book, however, considerably overruns the promised number of pages, and gives three complete parts of Tertullian’s writings, according to the classification of our Editor-in-chief. The Fourth volume will begin with the fourth class of his works, those which exhibit our author’s ascetic ideas and the minor morals of the Primitive Christians, that collection being closed by the four treatises which were written in support of a defined and schismatical Montanism.
The Editor-in-chief has been in active correspondence with representative men of divers theological schools, hoping to secure their co-operation in editorial work. As yet, however, the result has not enabled us to announce more than one additional collaborator: the rapidity with which the successive volumes must be furnished proving an almost insurmountable obstacle in the way of securing as co-workers, divines actively engaged in professional duties and literary tasks. The sympathy and encouragement which have been expressed by all with whom a correspondence has been opened, have been most cheering. To the Rev. Dr. Riddle, of Hartford, well known as one of the most learned of the AmericaHærn Revisers of the New Testament, we are indebted for his consent to edit one of the concluding volumes of the Series, accompanying it with a Bibliographical Review of the entire Literature of the Patrologia of the Ante-Nicene period: supplying therein a compendious view of all the writers upon this period and of the latest critical editions of the Ante-Nicene authors themselves. The editor-in-chief will continue his annotations and the usual prefaces, in Professor Riddle’s volume, but will be relieved, in some degree, of the laborious and minute attention to details which earlier volumes have necessarily exacted.
It is needful to remind the reader that he possesses in this volume what has long been a desideratum among divines. The crabbed Latin of the great Tertullian has been thought to defy translation: and the variety and uncertain dates of his works have rendered classification and arrangement almost an equal difficulty. But here is the work achieved by competent hands, and now, for the first time, reduced to orderly and methodical plan. We have little doubt that the student on comparing our edition with that of the Edinburgh Series, will congratulate himself on the great gain of the arrangement; and we trust the original matter with which it is illustrated may be found not less acceptable.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book V
## Contents

* Part 1
* Part 2
* Part 3
* Part 4
* Part 5
* Part 6
* Part 7
* Part 8
* Part 9
* Part 10
* Part 11
* Part 12
* Part 13
* Part 14
* Part 15
* Part 16
* Part 17
* Part 18
* Part 19
* Part 20
* Part 21
* Part 22
* Part 23
* Part 24
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book V/Part 1

Book V.
Contents.
The following are the contents of the fifth book of the Refutation of all Heresies:—
What the assertions are of the Naasseni, who style themselves Gnostics, and that they advance those opinions which the Philosophers of the Greeks previously propounded, as well as those who have handed down mystical (rites), from (both of) whom the Naasseni taking occasion, have constructed their heresies.
And what are the tenets of the Peratæ, and that their system is not framed by them out of the holy Scriptures, but from astrological art.
What is the doctrine of the Sethians, and that, purloining their theories from the wise men among the Greeks, they have patched together their own system out of shreds of opinion taken from Musæus, and Linus, and Orpheus.
What are the tenets of Justinus, and that his system is framed by him, not out of the holy Scriptures, but from the detail of marvels furnished by Herodotus the historian.

## Footnotes

* ↑ [Consult Bunsen, vol. i. p. 35, always interesting and ingeniously critical; nobody should neglect his work. But for a judicial mind, compare Dr. Wordsworth, p. 182.]
* ↑ The ms. employs the form Sithians, which is obviously not the correct one.
* ↑ This term κλεψίλογος is frequently applied by Hippolytus to the heretics.