OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series I/Volume V/On the Soul and its Origin/Book IV/Chapter 39

Chapter 39.—Concluding Admonition.
If, as may possibly be the case, you desire to know whether there are many other points which appear to me to require emendation in your books, it cannot be troublesome for you to come to me,—not, indeed, as a scholar to his master, but as a person in his prime to one full of years, and as a strong man to a weak one. And although you ought not to have published your books, still there is a greater and a truer glory in a man’s being censured, when he confesses with his own lips the justice of his correction, than in being lauded out of the mouth of any defender of error. Now, while I should be unwilling to believe that all those who listened to your reading of the afore-mentioned books, and lavished their praises on you, had either previously held for themselves the opinions which sound doctrine disapproves of, or were induced by you to entertain them, I still cannot help thinking that they had the keenness of their mind blunted by the impetuous and constant flow of your elocution, and so were unable to bestow adequate attention on the contents of your discourse; or else, that when they were in any case capable of understanding what you said, it was less for any very clear statement of the truth that they praised you than for the affluence of your language, and the facility and resources of your mental powers. For praise, and fame, and kindly regard are very commonly bestowed on a young man’s eloquence in anticipation of the future, though as yet it lacks the mellowed perfection and fidelity of a fully-informed instructor. In order, then, that you may attain to true wisdom yourself, and that what you say may be able not only to delight, but even edify other people, it behoves you, after removing from your mind the dangerous applause of others, to keep conscientious watch over your own words.
# Nicene and Post-Nicene Fathers: Series I/Volume V/On the Soul and its Origin/Book IV/Chapter 5

Chapter 5 [IV.]—God Alone Can Teach Whence Souls Come.
Now with respect to the question between us, I confess to your loving self I greatly desire to know one of two things if I can,—either concerning the origin of souls, of which I am ignorant, or whether this knowledge is within our reach so long as we are in the present life. For what if our controversy touches the very points of which it is enjoined to us, “Seek not out the things that are too high for thee, neither search the things that are above thy strength; but whatever things the Lord hath commanded and taught thee, think thereupon for evermore.” This, then, is what I desire to know, either from God Himself, who knows what He creates, or even from some competently learned man who knows what he is saying, not from a person who is ignorant of the breath he heaves. It is not everybody who recollects his own infancy; and do you suppose that a man is able, without divine instruction, to know whence he began to exist in his mother’s womb,—especially if the knowledge of human nature has so completely eluded him as to leave him ignorant, not only of what is within him, but of that also which is added to his nature from without? Will you, my dearest brother, be able to teach me, or any one else, whence human beings at their birth are ensouled, when you still know not how it is that their life is so sustained by food, that they are certain to die if the aliment is withdrawn for a while? Or will you be able to teach me, or any one else, whence men obtain their souls, when you are still actually ignorant whence bags, when inflated, get the filling? My only wish, as you are ignorant whence souls have their origin, is, that I may on my side know whether such knowledge is attainable by me in this present life. If this be one of the things which are too high for us, and which we are forbidden to seek out or search into, then we have good grounds for fearing lest we should sin, not by our ignorance of it, but our quest after it. For we ought not to suppose that a subject, to fall under the category of the things which are too high for us, must appertain to the nature of God, and not to our own.

## Footnotes

* ↑ Dilectioni tuæ.
* ↑ Ecclus. iii. 21, 22.
* ↑ Animentur = “are furnished with their animæ.”
# Nicene and Post-Nicene Fathers: Series I/Volume V/On the Soul and its Origin/Book IV/Chapter 7

Chapter 7 [VI.]—We Often Need More Teaching as to What is Most Intimately Ours Than as to What is Further from Us.
But I have to put to you a far wider question arising out of our subject. Why should only a very few know why all men do what they do? Perhaps you will tell me, Because they have learnt the art of anatomy or experiment, which are both comprised in the physician’s education, which few obtain, while others have refused to acquire the information, although they might, of course, if they had liked. Here, then, I say nothing of the point why many try to acquire this information, but cannot, because they are hindered by a slow intellect (which, however, is a very strange fact) from learning of others what is done by their own selves and in their own selves. But this is a very important question which I now ask, Why I should have no need of art to know that there is a sun in the heavens, and a moon, and other stars; but must have the aid of art to know, on moving my finger, whence the act begins,—from the heart, or the brain, or from both, or from neither: why I do not require a teacher to know what is so much higher than me; but must yet wait for some one else to learn whence that is done by me which is done within me? For although we are said to think in our heart, and although we know what our thoughts are, without the knowledge of any other person, yet we know not in what part of the body we have the heart itself, where we do our thinking, unless we are taught it by some other person, who yet is ignorant of what we think. I am not unaware that when we hear that we should love God with our whole heart, this is not said of that portion of our flesh which lies under our ribs, but of that power that originates our thoughts. And this is properly designated by this name, because, as motion does not cease in the heart whence the pulsation of the veins radiates in every direction, so in the process of thought we do not rest in the act itself and abstain from further pondering. But although every sensation is imparted even to the body by the soul, how is it that we can count our external limbs, even in the dark and with closed eyes, by the bodily sense which is called “touch,” but we know nothing of our internal functions in the very central region of the soul itself, where that power is present which imparts life and animation to all else,—a mystery this which, I apprehend, no medical men of any kind, whether empirics, or anatomists, or dogmatists, or methodists, or any man living, have any knowledge of?

## Footnotes

* ↑ [The names of these various medical schools may be found explained in the article “Medicine” in the ninth edition of the Encyclopædia Britannica, vol. xv. See especially p. 802.—W.]
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Jerome/Hilary the bishop

Chapter C.
Hilary, a bishop of Poitiers in Aquitania, was a member of the party of Saturninus bishop of Arles. Banished into Phrygia by the Synod of Beziérs he composed twelve books Against the Arians and another book On Councils written to the Gallican bishops, and Commentaries on the Psalms that is on the first and second, from the fifty-first to the sixty-second, and from the one hundred and eighteenth to the end of the book. In this work he imitated Origen, but added also some original matter. There is a little book of his To Constantius which he presented to the emperor while he was living in Constantinople, and another On Constantius which he wrote after his death and a book Against Valens and Ursacius, containing a history of the Ariminian and Selucian Councils and To Sallust the prefect orAgainst Dioscurus, also a book of Hymns and mysteries, a commentary On Matthew and treatises On Job, which he translated freely from the Greek of Origen, and another elegant little work Against Auxentius andEpistles to different persons. They say he has written On the Song of Songs but this work is not known to us. He died at Poictiers during the reign of Valentinianus and Valens.

## Footnotes

* ↑ Bishop 350–5, exiled 356–60, died at Poitiers 367–8.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Jerome/Hegesippus the historian

Chapter XXII.
Hegesippus who lived at a period not far from the Apostolic age, writing a History of all ecclesiastical events from the passion of our Lord, down to his own period, and gathering many things useful to the reader, composed five volumes in simple style, trying to represent the style of speaking of those whose lives he treated. He says that he went to Rome in the time of Anicetus, the tenth bishop after Peter, and continued there till the time of Eleutherius, bishop of the same city, who had been formerly deacon under Anicetus. Moreover, arguing against idols, he wrote a history, showing from what error they had first arisen, and this work indicates in what age he flourished. He says, “They built monuments and temples to their dead as we see up to the present day, such as the one to Antinous, servant to the Emperor Hadrian, in whose honour also games were celebrated, and a city founded bearing his name, and a temple with priests established.” The Emperor Hadrian is said to have been enamoured of Antinous.

## Footnotes

* ↑ Died 180. Wrote his history in part before 167, and published after 175.
* ↑ He flourished T H a e 25 30 Val. Fabr.; They flourished Her.
* ↑ up to the present day A H 31 e a; to day T 25 30.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Jerome/Heraclitus

Chapter XLVI.
Heraclitus in the reign of Commodus and Severus wrote commentaries on the Acts and Epistles.

## Footnotes

* ↑ Flourished about 193.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Jerome/Gregory the bishop

Chapter CV.
Gregory, bishop of Elvira, in Baetica, writing even to extreme old age, composed various treatises in mediocre language, and an elegant work On Faith. He is said to be still living.

## Footnotes

* ↑ Gregory Baeticus Bishop of Elvira 359–392.
* ↑ Elvira, Eliberi or Grenada.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Jerome/Gaius

Chapter LIX.
Gaius, bishop of Rome, in the time of Zephyrinus, that is, in the reign of Antoninus, the son of Severus, delivered a very notable disputation Against Proculus, the follower of Montanus, convicting him of temerity in his defence of the new prophecy, and in the same volume also enumerating only thirteen epistles of Paul, says that the fourteenth, which is now called, To the Hebrews, is not by him, and is not considered among the Romans to the present day as being by the apostle Paul.

## Footnotes

* ↑ Died about 217.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Jerome/Gelasius the bishop

Chapter CXXX.
Gelasius, bishop of Cæsarea in Palestine after Euzoius, is said to write more or less in carefully polished style, but not to publish his works.

## Footnotes

* ↑ Bishop 379, died 394–5.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Jerome/Hermas

Chapter X.
Hermas whom the apostle Paul mentions in writing to the Romans “Salute Phlegon, Hermes, Patrobas, Hermas and the brethren that are with them” is reputed to be the author of the book which is called Pastor and which is also read publicly in some churches of Greece. It is in fact a useful book and many of the ancient writers quote from it as authority, but among the Latins it is almost unknown.

## Footnotes

* ↑ The date of Hermas depends on what Hermas is supposed to be the author. He is supposed to be 1 the Hermas of the New Testament, or 2 the brother of Pius I (139–54) or 3 a still later Hermas. All these views have distinguished advocates, but this view of Jerome taken from Origen through Eusebius is not much accepted.
* ↑ HermasA T 25 30 e; Herman Her. Val. a 31; Hermam H Cypr.
* ↑ Salute(omitting Asyncritus) A H T 25 30 31 a e etc. Cypr.; add Asyncritus Val. Her. Greek from the New Testament.
* ↑ Hermes Patrobas Hermas A H T 25 30 a e Val. Gr. etc.; omit Hermes. A Her.
* ↑ Salute…them Rom. 15. 14
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Jerome/Hippolytus the bishop

Chapter LXI.
Hippolytus, bishop of some church (the name of the city I have not been able to learn) wrote A reckoning of the Paschal feast and chronological tables which he worked out up to the first year of the Emperor Alexander. He also discussed the cycle of sixteen years, which the Greeks called ἐκκαιδεκαετηρίδα and gave the cue to Eusebius, who composed on the same Paschal feast a cycle of nineteen years, that is ἐννεακαιδεκαετηρίδα. He wrote some commentaries on the Scriptures, among which are the following: On the six days of creation, On Exodus, On the Song of Songs, On Genesis, On Zechariah, On the Psalms, On Isaiah, On Daniel, On the Apocalypse, On the Proverbs, On Ecclesiastes, On Saul, On the Pythonissa, On the Antichrist, On the resurrection, Against Marcion, On the Passover, Against all heresies, and an exhortation On the praise of our Lord and Saviour, in which he indicates that he is speaking in the church in the presence of Origen. Ambrosius, who we have said was converted by Origen from the heresy of Marcion, to the true faith, urged Origen to write, in emulation of Hyppolytus, commentaries on the Scriptures, offering him seven, and even more secretaries, and their expenses, and an equal number of copyists, and what is still more, with incredible zeal, daily exacting work from him, on which account Origen, in one of his epistles, calls him his “Taskmaster.”

## Footnotes

* ↑ Bishop 217–8, died 229–38.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Jerome/Geminus the presbyter

Chapter LXIV.
Geminus, presbyter of the church at Antioch, composed a few monuments of his genius, flourishing in the time of the Emperor Alexander and Zebennus, bishop of his city, especially at the time at which Heraclas was ordained Pontiff of the church at Alexandria.

## Footnotes

* ↑ Presbyter at Antioch about 232.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men/Jerome/Gregory another bishop

Chapter CXVII.
Gregory, bishop of Nazianzen, a most eloquent man, and my instructor in the Scriptures, composed works, amounting in all to thirty thousand lines, among which are On the death of his brother Cæsarius, On charity, In praise of the Maccabees, In praise of Cyprian, In praise of Athanasius, In praise of Maximus the philosopher after he had returned from exile. This latter however, some superscribe with the pseudonym of Herona, since there is another work by Gregory, upbraiding this same Maximus, as if one might not praise and upbraid the same person at one time or another as the occasion may demand. Other works of his are a book in hexameter, containing, A discussion between virginity and marriage, two books Against Eunomius, one book On the Holy Spirit, and one Against the Emperor Julian. He was a follower of Polemon in his style of speaking. Having ordained his successor in the bishopric, during his own life time, he retired to the country where he lived the life of a monk and died, three years or more ago, in the reign of Theodosius.

## Footnotes

* ↑ Gregory Nazianzan born about 325, Bishop 373, died 389.
# Neal v. Delaware/Dissent Waite

* Court Documents
* Case Syllabus
* Opinion of the Court
* Dissenting Opinions Waite Field
United States Supreme Court
103 U.S. 370
Neal v. Delaware
MR. CHIEF JUSTICE WAITE.
I am unable to concur in this judgment. We said in Virginia v. Rives (100 U.S. 313), that the mere fact that no person of color had been allowed to serve on juries where colored men were interested, was not enough to show that they had been discriminated against because of their race. That is all that was shown in this case on the motions to quash, except that the accused declared in his affidavit that the exclusion of colored men from juries in Delaware had been because of their race. I cannot believe that the refusal of the court, on such an affidavit unsupported by any evidence, to quash the indictment and the panel of jurors because he had been discriminated against on account of his race, was such an error in law as to justify a reversal of the judgment. As the motions had once been submitted on his affidavit alone and decided, it rested in the discretion of the court to allow a rehearing and permit further evidence to be introduced. The refusal of the court to do so cannot, as I think, be assigned for error here.
This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Neal v. Delaware

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.

## Dissenting Opinions

    Waite
    Field
United States Supreme Court
103 U.S. 370
Neal v. Delaware

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/Against Lying/Section 9

9. When therefore we teach ours to blaspheme God that the Priscillianists may believe them theirs, let us see what evil themselves say when they therefore lie that we may believe them ours. They anathematize Priscillian, and detest him according to our mind; they say that the soul is a creature of God, not a part; they execrate the Priscillianists’ false martyrdoms; the catholic bishops by whom that heresy has been stripped, attacked, prostrated, they extol with great praises, and so forth. Behold, themselves speak truth when they lie: not that the very thing which is a lie can be true at the same time; but when in one thing they lie, in another they speak truth: for when, in saying they are of us, they lie, of the catholic faith they speak truth. And therefore they, that they may not be found out for Priscillianists, speak in lying manner the truth: but we, that we may find them out, not only speak lyingly, that we may be believed to belong to them; but we also speak false things which we know to belong to their error. Therefore as for them, when they wish to be thought of us, it is both false in part, and true in part, what they say; for it is false that they are of us, but true that the soul is not a part of God: but as for us, when we wish to be thought to belong to them, it is false, both the one and the other that we say, both that we are Priscillianists, and that the soul is a part of God. They, then, praise God, not blaspheme, when they conceal themselves; and when they do not so, but utter their own sentiments, they know not that they blaspheme. So that if they be converted to the catholic faith, they console themselves, because they can say what the Apostle said: who when among other things he had said, “I was before a blasphemer; but,” saith he, “I obtained mercy, because I did it ignorantly.” We on the contrary, in order that they may open themselves to us, if we utter this as if it were a just lie for deceiving and catching them, do assuredly both say that we belong to the blaspheming Priscillianists, and that they may believe us, do without excuse of ignorance blaspheme. For a catholic, who by blaspheming wishes to be thought a heretic, cannot say, “I did it ignorantly.”

## Footnotes

* ↑ 1 Tim. i. 13
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/Against Lying/Translator's Preface

From the Retractations, Book II. Chap. 60.
“Then also I wrote a Book against Lying, the occasion of which work was this. In order to discover the Priscillianist heretics, who think it right to conceal their heresy not only by denial and lies, but even by perjury, it seemed to certain Catholics that they ought to pretended themselves Priscillianists, in order that they might penetrate their lurking places. In prohibition of which thing, I composed this book. It begins: Multa mihi legenda misisti.”

## Footnotes

* ↑ i.e. A.D. 420, the work mentioned just before belonging to the early part of that year. Consentius is thought to be the writer of ep. 119, to Augustin, and ep. 120, and 205, are addressed to him. This is the work referred to in the Enchiridion, ch. 18, p. 243.
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/Of Holy Virginity/Section 14

14. It is, therefore, the present necessity that we are to avoid, but yet such as is a hindrance to somewhat of the good things to come; by which necessity the married life is forced to have thought of the things of the world, how to please, the husband the wife or the wife the husband. Not that these separate from the kingdom of God, as there are sins, which are restrained by command, not by counsel, on this account, because it is matter of condemnation not to obey the Lord when He commands: but that, which, within the kingdom of God itself, might be more largely possessed, if there were larger thoughts how they were to please God, will assuredly be less, when as this very thing is less thought of by necessity of marriage. Therefore he says, “Concerning virgins I have not command of the Lord.” For whosoever obeys not a command, is guilty and liable for punishment. Wherefore, because it is not sin to marry a wife or to be married, (but if it were a sin, it would be forbidden by a “Command,”) on this account there is no “Command” of the Lord concerning virgins. But since, after we have shunned or had forgiveness of sins, we must approach eternal life, wherein is a certain or more excellent glory, to be assigned not unto all who shall live for ever, but unto certain there; in order to obtain which it is not enough to have been set free from sins, unless there be vowed unto Him, Who setteth us free, something, which it is no matter of fault not to have vowed, but matter of praise to have vowed and performed; he saith, “I give counsel, as having obtained mercy from God that I should be faithful.” For neither ought I to grudge faithful counsel, who not by my own merits, but by the mercy of God, am faithful. “I think therefore that this is good, by reason of the present necessity.” This, saith he, on which I have not command of the Lord, but give counsel, that is concerning virgins, I think to be good by reason of the present necessity. For I know what the necessity of the present time, unto which marriages serve, compels, that the things of God be less thought of than is enough for the obtaining that glory, which shall not be of all, although they abide in eternal life and salvation: “For star differeth from star in brightness; so also the Resurrection of the dead. It is,” therefore, “good for a man so to be.”

## Footnotes

* ↑ 1 Cor. vii. 25
* ↑ 1 Cor. vii. 26
* ↑ 1 Cor. xv. 41, 42