OpenLLM-France/wikimedia huggingface dataset:
# Ante-Nicene Fathers/Volume V/Hippolytus/Appendix to the Works of Hippolytus/Discourse on Eschatology/Section XXIX

XXIX.
Of such kind, in the time of that hater of all good, will be the seal, the tenor of which will be this: I deny the Maker of heaven and earth, I deny the baptism, I deny my (former) service, and attach myself to thee, and I believe in thee. For this is what the prophets Enoch and Elias will preach: Believe not the enemy who is to come and be seen; for he is an adversary and corrupter and son of perdition, and deceives you; and for this reason he will kill you, and smite them with the sword. Behold the deceit of the enemy, know the machinations of the beguiler, how he seeks to darken the mind of men utterly. For he will show forth his demons brilliant like angels, and he will bring in hosts of the incorporeal without number. And in the presence of all he exhibits himself as taken up into heaven with trumpets and sounds, and the mighty shouting of those who hail him with indescribable hymns; the heir of darkness himself shining like light, and at one time soaring to the heavens, and at another descending to the earth with great glory, and again charging the demons, like angels, to execute his behests with much fear and trembling. Then will he send the cohorts of the demons among mountains and caves and dens of the earth, to track out those who have been concealed from his eyes, and to bring them forward to worship him. And those who yield to him he will seal with his seal; but those who refuse to submit to him he will consume with incomparable pains and bitterest torments and machinations, such as never have been, nor have reached the ear of man, nor have been seen by the eye of mortals.
* ↑ ἀντίδικος.  In B, πλάνος = deceiver.
* ↑ B reads τόν κόσμον, the world.
# Ante-Nicene Fathers/Volume V/Hippolytus/Appendix to the Works of Hippolytus/Discourse on Eschatology/Section XXVI

XXVI.
For he will appoint princes over them from among the demons. And he will no longer seem to be pious, but altogether and in all things he will be harsh, severe, passionate, wrathful, terrible, inconstant, dread, morose, hateful, abominable, savage, vengeful, iniquitous. And, bent on casting the whole race of men into the pit of perdition, he will multiply false signs. For when all the people greet him with their acclamations at his displays, he will shout with a strong voice, so that the place shall be shaken in which the multitudes stand by him: “Ye peoples, and tribes, and nations, acquaint yourselves with my mighty authority and power, and the strength of my kingdom. What prince is there so great as I am? What great God is there but I? Who will stand up against my authority?” Under the eye of the spectators he will remove mountains from their places, he will walk on the sea with dry feet, he will bring down fire from heaven, he will turn the day into darkness and the night into day, he will turn the sun about wheresoever he pleases; and, in short, in presence of those who behold him, he will show all the elements of earth and sea to be subject to him in the power of his specious manifestation. For if, while as yet he does not exhibit himself as the son of perdition, he raises and excites against us open war even to battles and slaughters, at that time when he shall come in his own proper person, and men shall see him as he is in reality, what machinations and deceits and delusions will he not bring into play, with the purpose of seducing all men, and leading them off from the way of truth, and from the gate of the kingdom?
# Ante-Nicene Fathers/Volume V/Hippolytus/Appendix to the Works of Hippolytus/Discourse on Eschatology/Section XXIV

XXIV.
And all this he will do corruptly and deceitfully, and with the purpose of deluding all to make him king. For when the peoples and tribes see so great virtues and so great powers in him, they will all with one mind meet together to make him king. And above all others shall the nation of the Hebrews be dear to the tyrant himself, while they say one to another, Is there found indeed in our generation such a man, so good and just? That shall be the way with the race of the Jews pre-eminently, as I said before, who, thinking, as they do, that they shall behold the king himself in such power, will approach him to say, We all confide in thee, and acknowledge thee to be just upon the whole earth; we all hope to be saved by thee; and by thy mouth we have received just and incorruptible judgment.
# Appletons' Cyclopædia of American Biography/Chavero, Alfredo

Edition of 1900.
​CHAVERO, Alfredo (chah-vay'-ro), Mexican archæologist. He has made many interesting investigations relative to Mexican antiquities, and written “Historia Antigua de Mexico,” also several works on Aztec archæology, especially on old monuments. While making excavations in the pyramids of Cholula, he discovered some idols that are now in the National museum of Mexico. He has been a member of congress since 1869, and has also supported Presidents Juarez, Lerdo, González, and Diaz in succession, notwithstanding their different policies. On 25 June, 1879, the government of Diaz ordered the execution of nine citizens of Vera Cruz who were suspected of conspiracy. This act was severely criticised, and great indignation was shown against Mier y Terán, who had ​executed the order, and against Diaz. Chavero then was grand master of a masonic lodge, and expelled Mier y Terán from the brotherhood, and suspended Gen. Diaz from his masonic rights. This action gave Chavero great popularity. In congress Chavero also made a strong speech against Mier and Diaz, but afterward became one of his adherents. Chavero was elected senator in 1886, and is professor of the mining-school and law-school of Mexico. He is the author of the dramas "La Reina Xochitl" and "La tempestad de un beso," "Quetzalcoatl" "Los amores de Alarcón," "La hermana de los Ávilas," "El mundo de ahora," and others. His books relative to Father Sahagun and to the Sun-Stone are often referred to, and well known to antiquaries.
# Appletons' Cyclopædia of American Biography/Chew, Samuel

Edition of 1900. There are substantial differences between the information on Samuel Chew in the 1900 and the 1891 editions.
​CHEW, Samuel, jurist, b. in Annapolis, Md., 30 Oct., 1693; d. 16 June, 1743. He was a descendant of John Chewe, who landed on Hogg's island, opposite Jamestown, Va., in 1622, and in 1623 is styled “merchant.” Samuel was for a time a practising physician, and afterward became a judge, and was chief justice of the district of Newcastle. He was influential among the Quakers, but provoked criticism by an address to the grand jury of Newcastle on the lawfulness of resistance to an armed enemy (1741; reprinted in 1775). — His son, Benjamin, jurist, b. at West River, Anne Arundel co., Md., 29 Nov., 1722; d. 20 Jan., 1810. He studied law with Andrew Hamilton, an eminent Philadelphia lawyer, and in London, settled in 1743 on the Delaware, removed to Philadelphia in 1745, was recorder from 1755 till 1772, register of wills, attorney-general, resigning in 1766, and in 1774 became chief justice of Pennsylvania. He was also for several years speaker of the house of delegates of the three lower counties in Delaware. When the revolution began, both parties courted his support, but after the Declaration of Independence he opposed the patriots, and, because he declined to give a parole in 1777, was imprisoned in Fredericksburg, Va. From 1791 until the abolition of that court in 1806 he was president of the high court of errors and appeals. Chief-Justice Chew resided in Germantown, in a spacious stone mansion, still standing (1897), which is represented in the accompanying illustration. During the battle of Germantown, 4 Oct., 1777, the doors of the house were riddled by bullets, and ​cannon-balls passed through its walls and shattered the statuary in the surrounding grounds. At the opening of the battle, when the central American column, under Washington, descended the main street, they first overwhelmed a small British outpost under Col. Musgrave. Most of the British were scattered, but Musgrave, with a small party of infantry, took refuge in Chew's house, and set up a fire from the windows. The Americans opened an artillery-fire upon the house, but its stone walls were too solid to be beaten down by the three-pound and six-pound field-pieces of that day; and so Maxwell's brigade was left to besiege the house, while the main American column pressed on. The chief effect of this incident was to retard and weaken the American charge, and to give the British time to prepare for it.
# Appletons' Cyclopædia of American Biography/Cheney, Theseus Apoleon

Edition of 1900.
​CHENEY, Theseus Apoleon, historian, b. in Leon, Cattaraugus co., N. Y., 16 March, 1830; d. in Starkey, N. Y., 2 Aug., 1878. He was educated at Oberlin, founded the Georgic society and library, and devoted himself to the study of the history of southern New York. In a speech at Conewango, N. Y., 20 Aug., 1854, he suggested the name ​republican for the new party that was forming. He published "Report on the Ancient Monuments of Western New York" (1860); "Historical Sketch of the Chemung Valley" (1866); "Historical Sketch of Eighteen Counties of Central and Southern New York" (1868); "Laron";"Relations of Government to Science"; and "Antiquarian Researches."
# Appletons' Cyclopædia of American Biography/Chatfield, Julia

Edition of 1900.
​CHATFIELD, Julia, educator, b. in London, England, in 1809; d. in Brown county, Ohio, in 1878. She was educated by the Ursulines of Boulogne, and became a nun of that order in 1834. In 1845 she conducted a body of Ursulines from Boulogne to the United States. When she visited Cincinnati she was offered three different sites for the convent and academy she purposed founding. She selected that in Brown co., Ohio, and erected the convent and academy of St. Martin's, which became a leading Catholic institution in the west. She acted as president of the academy for over thirty years.
# Appletons' Cyclopædia of American Biography/Chavannes, Jean Baptiste

Edition of 1900.
​CHAVANNES, Jean Baptiste (shav-ans), Haytian patriot, b. in La Grand Rivière du Nord about 1748; d. in Port au Prince, 23 Feb., 1791. He was the son of rich mulatto parents, and received a good education. In 1778 the expedition under d'Estaing, sent to assist the American army, was in Hayti, and Chavannes joined it as a volunteer. He distinguished himself during the operations in Virginia and New York, and specially during the retreat from Savannah in December, 1778. The independence of the American colonies having been accomplished, Chavannes returned to his own country. When Vincent Ogé landed near Cape Français, 23 Oct., 1790, intending to create an agitation amongst the colored people in favor of their political rights, Chavannes sided with him and wanted all the slaves to be declared free; but Ogé did not dare to follow his advice, and informed the assembly of his intention to take the opposite course. The mulattoes raised a force of about 1,000 men, which was defeated by the colonists. Ogé, Chavannes, and a few others took refuge in the Spanish part of the island, and the Haytian assembly asked for their extradition, according to treaty. The jurist Vicente Faura made a powerful plea in their favor, and the king of Spain gave him a decoration; but the audiencia of Santo Domingo decided against the refugees, who were delivered to the Haytian authorities, 21 Dec., 1790. Two months later Chavannes and Ogé were sentenced to be hammered to death, and the sentence was executed in the presence of the provincial assembly and authorities of Port au Prince. Chavannes showed great courage during his terrible torture, and protested to the last moment against the oppression of the colored people.
# Appletons' Cyclopædia of American Biography/Chel-Ab-Ku-Kil

Edition of 1900. No confirmation of this person's existence outside of Appletons' and derived sources has as yet been located, but there is also no verifiable source which states the person is one of Appletons' fictitious entries. Use this information with extra caution.
​CHEL-AB-KU-KIL, or AB-KU-KIL-CHEL, Indian priest of Yucatan, flourished early in the 15th century. Almost every Yucatec legend mentions his name repeatedly, and several proverbs in the Maya language are attributed to him. Many fragments of a history composed by Chel-Ab-Ku-Kil are found in the documents of Yucatan and Central American missions, and nearly all the chroniclers of the conquest of America mention Chel-Ab-Ku-Kil, who left this prophecy: “You who look at things to come, what do you think will happen at the end of this age? Let it be known by you that such things will come from north and east, and for our woe, that you may think they are before your eyes. In the ninth age no priest or prophet will reveal to you the scripture, of which you are generally ignorant.”
# Appletons' Cyclopædia of American Biography/Cheney, Charles Edward

Edition of 1900.
​CHENEY, Charles Edward, clergyman, b. in Canandaigua, N. Y., 12 Feb., 1836. He was graduated at Hobart in 1857, and immediately began to study for the ministry of the Protestant Episcopal church. Soon after his ordination he became rector of Christ church, Chicago, and was prominent among those who, under the leadership of Assistant Bishop Cummins, of Kentucky, organized a Reformed Episcopal church in 1873. Mr. Cheney was elected missionary bishop of the northwest, for the new organization, and was consecrated in Christ church, 14 Dec., 1873.
# Appletons' Cyclopædia of American Biography/Cheney, Harriet V.

Edition of 1891.
​CHENEY, Harriet V., author, b. in Massachusetts about 1815. She was the daughter of Hannah Foster, an early American novelist. She published “Confessions of an Early Martyr” (1840); “A Peep at the Pilgrims in 1636” (Boston, 1850); “The Rivals of Acadia”; and “Sketches from the Life of Christ.” Her sister, Mrs. Cushing, published “Esther,” a dramatic poem, and works for the young. The two sisters wrote in conjunction “The Sunday-School, or Village Sketches.”
# Ante-Nicene Fathers/Volume IX/The Epistles of Clement/The Second Epistle of Clement/Chapter 8

Chapter VIII.—The Necessity of Repentance While We are on Earth.
As long, therefore, as we are upon earth, let us practise repentance, for we are as clay in the hand of the artificer. For as the potter, if he make a vessel, and it be distorted or broken in his hands, fashions it over again; but if he have before this cast it into the furnace of fire, can no longer find any help for it: so let us also, while we are in this world, repent with our whole heart of the evil deeds we have done in the flesh, that we may be saved by the Lord, while we have yet an opportunity of repentance. For after we have gone out of the world, no further power of confessing or repenting will there belong to us. Wherefore, brethren, by doing the will of the Father, and keeping the flesh holy, and observing the commandments of the Lord, we shall obtain eternal life. For the Lord saith in the Gospel, “If ye have not kept that which was small, who will commit to you the great? For I say unto you, that he that is faithful in that which is least, is faithful also in much.” This, then, is what He means:  “Keep the flesh holy and the seal undefiled, that ye may receive eternal life.”

## Footnotes

* ↑ Comp. Luke xvi. 10–12.
* ↑ ms. has “we,” which is corrected by all editors as above. I. ἀπολάβητε.
* ↑ Some have thought this a quotation from an unknown apocryphal book, but it seems rather an explanation of the preceding words.
# Ante-Nicene Fathers/Volume IX/The Epistles of Clement/The Second Epistle of Clement/Chapter 5

Chapter V.—This World Should Be Despised.
Wherefore, brethren, leaving [willingly] our sojourn in this present world, let us do the will of Him that called us, and not fear to depart out of this world. For the Lord saith, “Ye shall be as lambs in the midst of wolves.” And Peter answered and said unto Him, “What, then, if the wolves shall tear in pieces the lambs?” Jesus said unto Peter, “The lambs have no cause after they are dead to fear the wolves; and in like manner, fear not ye them that kill you, and can do nothing more unto you; but fear Him who, after you are dead, has power over both soul and body to cast them into hell-fire.” And consider, brethren, that the sojourning in the flesh in this world is but brief and transient, but the promise of Christ is great and wonderful, even the rest of the kingdom to come, and of life everlasting. By what course of conduct, then, shall we attain these things, but by leading a holy and righteous life, and by deeming these worldly things as not belonging to us, and not fixing our desires upon them? For if we desire to possess them, we fall away from the path of righteousness.

## Footnotes

* ↑ Matt. x. 16.
* ↑ No such conversation is recorded in Scripture.
* ↑ Or, “Let not the lambs fear.”
* ↑ Matt. x. 28; Luke xii. 4, 5.
* ↑ Or, “know.”
* ↑ The text and translation are here doubtful.
# Ante-Nicene Fathers/Volume IX/The Epistles of Clement/The Second Epistle of Clement/Chapter 4

Chapter IV.—True Confession of Christ.
Let us, then, not only call Him Lord, for that will not save us. For He saith, “Not every one that saith to me, Lord, Lord, shall be saved, but he that worketh righteousness.” Wherefore, brethren, let us confess Him by our works, by loving one another, by not committing adultery, or speaking evil of one another, or cherishing envy; but by being continent, compassionate, and good. We ought also to sympathize with one another, and not be avaricious. By such works let us confess Him, and not by those that are of an opposite kind. And it is not fitting that we should fear men, but rather God. For this reason, if we should do such [wicked] things, the Lord hath said, “Even though ye were gathered together to me in my very bosom, yet if ye were not to keep my commandments, I would cast you off, and say unto you, Depart from me; I know you not whence ye are, ye workers of iniquity.”

## Footnotes

* ↑ Matt. vii. 21, loosely quoted.
* ↑ Some read, “God.”
* ↑ Or, “with me.”
* ↑ The first part of this sentence is not found in Scripture; for the second comp., Matt. vii. 23; Luke xiii. 27.
# Ante-Nicene Fathers/Volume IX/The Epistles of Clement/The Second Epistle of Clement/Chapter 3

Chapter III.—The Duty of Confessing Christ.
Since, then, He has displayed so great mercy towards us, and especially in this respect, that we who are living should not offer sacrifices to gods that are dead, or pay them worship, but should attain through Him to the knowledge of the true Father, whereby shall we show that we do indeed know Him, but by not denying Him through whom this knowledge has been attained? For He himself declares, “Whosoever shall confess me before men, him will I confess before my Father.” This, then, is our reward if we shall confess Him by whom we have been saved. But in what way shall we confess Him? By doing what He says, and not transgressing His commandments, and by honouring Him not with our lips only, but with all our heart and all our mind. For He says in Isaiah, “This people honoureth me with their lips, but their heart is far from me.”

## Footnotes

* ↑ I. omits.
* ↑ I. τῆς ἀληθείας (of truth).
* ↑ Literally, “what is the knowledge which is towards Him.”
* ↑ Matt. x. 32.
* ↑ Comp. Matt. xxii. 37.
* ↑ Isa. xxix. 13.
# Ante-Nicene Fathers/Volume IX/The Epistles of Clement/Title Page

The Epistles of Clement.
Reprinted from the translation given in the 1st vol. of the Ante-Nicene Fathers. Completed and revised from a manuscript discovered after the publication of that volume.
by
Rev. JOhn Keith, D.D.
# Ante-Nicene Fathers/Volume IX/The Epistles of Clement/The Second Epistle of Clement/Chapter 6

Chapter VI.—The Present and Future Worlds are Enemies to Each Other.
Now the Lord declares, “No servant can serve two masters.” If we desire, then, to serve both God and mammon, it will be unprofitable for us. “For what will it profit if a man gain the whole world, and lose his own soul?” This world and the next are two enemies. The one urges to adultery and corruption, avarice and deceit; the other bids farewell to these things. We cannot, therefore, be the friends of both; and it behoves us, by renouncing the one, to make sure of the other.  Let us reckon that it is better to hate the things present, since they are trifling, and transient, and corruptible; and to love those [which are to come,] as being good and incorruptible. For if we do the will of Christ, we shall find rest; otherwise, nothing shall deliver us from eternal punishment, if we disobey His commandments. For thus also saith the Scripture in Ezekiel, “If Noah, Job, and Daniel should rise up, they should not deliver their children in captivity.” Now, if men so eminently righteous are not able by their righteousness to deliver their children, how can we hope to enter into the royal residence of God unless we keep our baptism holy and undefiled? Or who shall be our advocate, unless we be found possessed of works of holiness and righteousness?

## Footnotes

* ↑ Matt. vi. 24; Luke xvi. 13.
* ↑ Matt. xvi. 26. I. omits ὅλον (whole).
* ↑ Literally, “speaks of.”
* ↑ Or, “enjoy. ”
* ↑ The ms. has, “we reckon.”
* ↑ Ezek. xiv. 14, 20.
* ↑ Literally, “with what confidence shall we.”
* ↑ Wake translates “kingdom,” as if the reading had been βασιλείαν but the ms. has βασίλειον, “palace.”
# Ante-Nicene Fathers/Volume IX/The Epistles of Clement/The Second Epistle of Clement/Chapter 20

Chapter XX.—Godliness, Not Gain, the True Riches.
But let it not even trouble your mind, that we see the unrighteous possessed of riches and the servants of God straitened. Let us, therefore, brothers and sisters, believe; in a trial of the living God we strive and are exercised in the present life, that we may obtain the crown in that which is to come. No one of the righteous received fruit speedily, but waiteth for it.  For if God tendered the reward of the righteous in a trice, straightway were it commerce that we practised, and not godliness. For it were as if we were righteous by following after not godliness but gain; and for this reason the divine judgment baffled the spirit that is unrighteous and heavily weighed the fetter.
To the only God, invisible, Father of truth, who sent forth to us the Saviour and Author of immortality, through whom He also manifested to us the truth and the heavenly life, to Him be glory for ever and ever. Amen.

## Footnotes

* ↑ Some take the aorist here used to be the iterative aorist of proverbs and, therefore, translated by the present tense.
# Ante-Nicene Fathers/Volume IX/The Epistles of Clement/The Second Epistle of Clement/Chapter 7

Chapter VII.—We Must Strive in Order to Be Crowned.
Wherefore, then, my brethren, let us struggle with all earnestness, knowing that the contest is [in our case] close at hand, and that many undertake long voyages to strive for a corruptible reward; yet all are not crowned, but those only that have laboured hard and striven gloriously. Let us therefore so strive, that we may all be crowned. Let us run the straight course, even the race that is incorruptible; and let us in great numbers set out for it, and strive that we may be crowned. And should we not all be able to obtain the crown, let us at least come near to it. We must remember that he who strives in the corruptible contest, if he be found acting unfairly, is taken away and scourged, and cast forth from the lists. What then think ye? If one does anything unseemly in the incorruptible contest, what shall he have to bear? For of those who do not preserve the seal [unbroken], [the Scripture] saith, “Their worm shall not die, and their fire shall not be quenched, and they shall be a spectacle to all flesh.”

## Footnotes

* ↑ Literally, “that many set sail for corruptible contests,” referring probably to the concourse at the Isthmian games.
* ↑ Or, “Let us place before us.”
* ↑ Or, “set sail.”
* ↑ Literally, “know.”
* ↑ Literally, “if he be found corrupting.”
* ↑ Baptism is probably meant.
* ↑ Isa. lxvi. 24.