OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/On Baptism/Book II/Chapter 12

Chapter 12.—17. What answer they can give about the followers of Maximianus whom they have received, they cannot divine. If they say, "Those we received were innocent," the answer is obvious, "Then you had condemned the innocent." If they say, "We did it in ignorance," then you judged rashly (just as you passed a rash judgment on the traditors), and your declaration was false that "you must know that they were condemned by the truthful voice of a plenary Council." For indeed the innocent could never be condemned by a voice of truth. If they say, "We did not condemn them," it is only necessary to cite the Council, to cite the names of bishops and states alike. If they say, "The Council itself is none of ours," then we cite the records of the proconsular province, where more than once they quoted the same Council to justify the exclusion of the followers of Maximianus from the basilicas, and to confound them by the din of the judges and the force of their allies. If they say that Felicianus of Musti, and Prætextatus of Assavæ, whom they afterwards received, were not of the party of Maximianus, then we cite the records in which they demanded, in the courts of law, that these persons should be excluded from the Council which they held against the party of Maximianus. If they say, "They were received for the sake of peace," our answer is, "Why then do ye not acknowledge the only true and full peace? Who urged you, who compelled you to receive a schismatic whom you had condemned, to preserve the peace of Donatus, and to condemn the world unheard, in violation of the peace of Christ?" Truth hems them in on every side. They see that there is no answer left for them to make, and they think that there is nothing left for them to do; they cannot find out what to say. They are not allowed to be silent. They had rather strive with perverse utterance against truth, than be restored to peace by a confession of their faults.

## Footnotes

* ↑ The Council of Bagai. See above, I. v. 7.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/On Baptism/Book I/Chapter 6

Chapter 6.—8. Between us, then, and what we may call the genuine Donatists, whose bishop is Primianus at Carthage, there is now no controversy on this point. For God willed that it should be ended by means of the followers of Maximianus, that they should be compelled by the precedent of his case to acknowledge what they would not allow at the persuasion of Christian charity. But this brings us to consider next, whether those men do not seem to have something to say for themselves, who refuse communion with the party of Primianus, contending that in their body there remains greater sincerity of Donatism, just in proportion to the paucity of their numbers. And even if these were only the party of Maximianus, we should not be justified in despising their salvation. How much more, then, are we bound to consider it, when we find that this same party of Donatus is split up into many most minute fractions, all which small sections of the body blame the one much larger portion which has Primianus for its head, because they receive the baptism of the followers of Maximianus; while each endeavors to maintain that it is the sole receptacle of true baptism, which exists nowhere else, neither in the whole of the world where the Catholic Church extends itself, nor in that larger main body of the Donatists, nor even in the other minute sections, but only in itself. Whereas, if all these fragments would listen not to the voice of man, but to the most unmistakable manifestation of the truth, and would be willing to curb the fiery temper of their own perversity, they would return from their own barrenness, not indeed to the main body of Donatus, a mere fragment of which they are a smaller fragment, but to the never-failing fruitfulness of the root of the Catholic Church. For all of them who are not against us are for us; but when they gather not with us, they scatter abroad.

## Footnotes

* ↑ Quodam modo cardinales Donatistas.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/On Baptism/Book II/Chapter 11

Chapter 11.—16. For this reason, then, we hold them to be enemies, because we speak the truth, because we are afraid to be silent, because we fear to shrink from pressing our point with all the force that lies within our power, because we obey the apostle when he says, "Preach the word; be instant in season out of season; reprove, rebuke, exhort." But, as the gospel says, "They love the praise of men more than the praise of God;" and while they fear to incur blame for a time, they do not fear to incur damnation for ever. They see, too, themselves what wrong they are doing; they see that they have no answer which they can make, but they overspread the inexperienced with mists, whilst they themselves are being swallowed up alive,—that is, are perishing knowingly and willfully. They see that men are amazed, and look with abhorrence on the fact that they have divided themselves into many schisms, especially in Carthage, the capital and most noted city of all Africa; they have endeavored to patch up the disgrace of their rags. Thinking that they could annihilate the followers of Maximianus, they pressed heavily on them through the agency of Optatus the Gildonian; they inflicted on them many wrongs amid the cruellest of persecutions. Then they received back some, thinking that all could be converted under the influence of the same terror; but they were unwilling to do those whom they received the wrong of baptizing afresh those who had been baptized by them in their schism, or rather of causing them to be baptized again within their communion by the very same men by whom they had been baptized outside, and thus they at once made an exception to their own impious custom. They feel how wickedly they are acting in assailing the baptism of the whole world, when they have received the baptism of the followers of Maximianus. But they fear those whom they have themselves rebaptized, lest they should receive no mercy from them, when they have shown it to others; lest these should call them to account for their souls when they have ceased to destroy those of other men.

## Footnotes

* ↑ 2 Tim. iv. 2.
* ↑ John xii. 43.
* ↑ He is alluding to that chief schism among the Donatists, which occurred when Maximianus was consecrated bishop of Carthage, in opposition to Primianus, probably immediately after the Synod of Cabarsussum, 393.
* ↑ Optatus, a Donatist bishop of Thamogade in Numidia, was called Gildonianus from his adherence to Gildo, Count of Africa, and generalissimo of the province under the elder Theodosius. On his death, in 395 A.D., Gildo usurped supreme authority, and by his aid Optatus was enabled to oppress the Catholics in the province, till, in 398 A.D., Gildo was defeated by his brother Mascezel, and destroyed himself, and Optatus was put in prison, where he died soon afterwards. He is not to be confounded with Optatus, Bishop of Milevis, the strenuous opponent of the Donatists.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/On Baptism/Book II

Book II.
In which Augustin proves that it is to no purpose that the Donatists bring forward the authority of Cyprian, bishop and martyr, since it is really more opposed to them than to the Catholics. For that he held that the view of his predecessor Agrippinus, on the subject of baptizing heretics in the Catholic Church when they join its communion, should only be received on condition that peace should be maintained with those who entertained the opposite view, and that the unity of the Church should never be broken by any kind of schism.

## 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
# National Ballad and Song/Volume 5/As I Travers'd To and Fro

* related portals: Erotica.
* sister projects: Wikidata item.
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“AS I TRAVERS’D TO AND FRO”
[c. 1650]
[From the Academy of Compliments, p. 199].
# National Ballad and Song/Volume 2

Layout 2
Merry Songs and Ballads
NATIONAL BALLAD AND SONG
Merry Songs and Ballads
PRIOR, TO THE YEAR A.D. 1800
EDITED BY
JOHN S. FARMER
VOLUME II
PRIVATELY PRINTED FOR SUBSCRIBERS ONLY
MDCCCXCVII
​Page:National Ballad and Song (1897), vol. 2.djvu/11 ​Page:National Ballad and Song (1897), vol. 2.djvu/12 ​Page:National Ballad and Song (1897), vol. 2.djvu/13 ​Page:National Ballad and Song (1897), vol. 2.djvu/14 ​Page:National Ballad and Song (1897), vol. 2.djvu/15 ​Page:National Ballad and Song (1897), vol. 2.djvu/16 ​Page:National Ballad and Song (1897), vol. 2.djvu/17 ​Page:National Ballad and Song (1897), vol. 2.djvu/18 ​Page:National Ballad and Song (1897), vol. 2.djvu/19 ​Page:National Ballad and Song (1897), vol. 2.djvu/20 ​Page:National Ballad and Song (1897), vol. 2.djvu/21 ​Page:National Ballad and Song (1897), vol. 2.djvu/22 ​Page:National Ballad and Song (1897), vol. 2.djvu/23 ​Page:National Ballad and Song (1897), vol. 2.djvu/24
# National Ballad and Song/Volume 3

Layout 2
Merry Songs and Ballads
NATIONAL BALLAD AND SONG
Merry Songs and Ballads
PRIOR, TO THE YEAR A.D. 1800
EDITED BY
JOHN S. FARMER
VOLUME III
PRIVATELY PRINTED FOR SUBSCRIBERS ONLY
MDCCCXCVII
​Page:National Ballad and Song (1897), vol. 3.djvu/11 ​Page:National Ballad and Song (1897), vol. 3.djvu/12 ​Page:National Ballad and Song (1897), vol. 3.djvu/13 ​Page:National Ballad and Song (1897), vol. 3.djvu/14 ​Page:National Ballad and Song (1897), vol. 3.djvu/15 ​Page:National Ballad and Song (1897), vol. 3.djvu/16 ​Page:National Ballad and Song (1897), vol. 3.djvu/17 ​Page:National Ballad and Song (1897), vol. 3.djvu/18 ​Page:National Ballad and Song (1897), vol. 3.djvu/19 ​Page:National Ballad and Song (1897), vol. 3.djvu/20 ​Page:National Ballad and Song (1897), vol. 3.djvu/21 ​Page:National Ballad and Song (1897), vol. 3.djvu/22 ​Page:National Ballad and Song (1897), vol. 3.djvu/23 ​Page:National Ballad and Song (1897), vol. 3.djvu/24
# National Ballad and Song/Volume 4

Layout 2
Merry Songs and Ballads
NATIONAL BALLAD AND SONG
Merry Songs and Ballads
PRIOR, TO THE YEAR A.D. 1800
EDITED BY
JOHN S. FARMER
VOLUME IV
PRIVATELY PRINTED FOR SUBSCRIBERS ONLY
MDCCCXCVII
​Page:National Ballad and Song (1897), vol. 4.djvu/11 ​Page:National Ballad and Song (1897), vol. 4.djvu/12 ​Page:National Ballad and Song (1897), vol. 4.djvu/13 ​Page:National Ballad and Song (1897), vol. 4.djvu/14 ​Page:National Ballad and Song (1897), vol. 4.djvu/15 ​Page:National Ballad and Song (1897), vol. 4.djvu/16 ​Page:National Ballad and Song (1897), vol. 4.djvu/17 ​Page:National Ballad and Song (1897), vol. 4.djvu/18 ​Page:National Ballad and Song (1897), vol. 4.djvu/19 ​Page:National Ballad and Song (1897), vol. 4.djvu/20 ​Page:National Ballad and Song (1897), vol. 4.djvu/21 ​Page:National Ballad and Song (1897), vol. 4.djvu/22 ​Page:National Ballad and Song (1897), vol. 4.djvu/23 ​Page:National Ballad and Song (1897), vol. 4.djvu/24 ​Page:National Ballad and Song (1897), vol. 4.djvu/25 ​Page:National Ballad and Song (1897), vol. 4.djvu/26
# National Ballad and Song/Volume 5/The Bride's First Night

* related portals: Erotica.
* sister projects: Wikidata item.
Layout 2
THE BRIDE’S FIRST NIGHT
[c. 1610–20]
[By “W. C.”; from Rawlinson MS., Poet. 214, leaf 71, back].
# National Ballad and Song/Volume 1/The Merie Ballad of Nash his Dildo

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THE MERIE BALLAD OF NASH HIS DILDO
[b. 1601]
[By Thomas Nash; Rawlinson MS. Poet. 216, leaves 96–106; also Petyt MS. (Inner Temple), 538, Vol. 43, f. viii. 295b)—hitherto unpublished: dedicated in Petyt MS. “To the right Honorable the Lord S(outhampton)”].
NASHES DILDO
# National Ballad and Song/Volume 5

Layout 2
Merry Songs and Ballads
NATIONAL BALLAD AND SONG
Merry Songs and Ballads
PRIOR, TO THE YEAR A.D. 1800
EDITED BY
JOHN S. FARMER
VOLUME V
PRIVATELY PRINTED FOR SUBSCRIBERS ONLY
MDCCCXCVII
​Page:National Ballad and Song (1897), vol. 5.djvu/11 ​Page:National Ballad and Song (1897), vol. 5.djvu/12 ​Page:National Ballad and Song (1897), vol. 5.djvu/13 ​Page:National Ballad and Song (1897), vol. 5.djvu/14 ​Page:National Ballad and Song (1897), vol. 5.djvu/15 ​Page:National Ballad and Song (1897), vol. 5.djvu/16 ​Page:National Ballad and Song (1897), vol. 5.djvu/17 ​Page:National Ballad and Song (1897), vol. 5.djvu/18 ​Page:National Ballad and Song (1897), vol. 5.djvu/19 ​Page:National Ballad and Song (1897), vol. 5.djvu/20 ​Page:National Ballad and Song (1897), vol. 5.djvu/21 ​Page:National Ballad and Song (1897), vol. 5.djvu/22 ​Page:National Ballad and Song (1897), vol. 5.djvu/23 ​Page:National Ballad and Song (1897), vol. 5.djvu/24 ​Page:National Ballad and Song (1897), vol. 5.djvu/25 ​Page:National Ballad and Song (1897), vol. 5.djvu/26
Merry Songs and Ballads
# National Ballad and Song/Volume 1/A Mans Yard

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A MANS YARD
[c. 1600–1620]
[Rawl. MS. Poet. 216, lf. 94 back].
# National Ballad and Song/Volume 1/The Gaberlunzie Man

Attributed to James V of Scotland
Layout 2
THE GABERLUNZIE MAN
[b. 1542]
[Attributed to James V of Scotland and said to celebrate one of his own adventures with country girls].
# National Ballad and Song/Volume 1/The Jolly Beggar

Attributed to James V of Scotland
Layout 2
THE JOLLY BEGGAR
[b. 1542]
[Attributed to James V of Scotland: see note to preceding song].
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book II/Chapter 27

Chapter 27.—That the Obscenities of Those Plays Which the Romans Consecrated in Order to Propitiate Their Gods, Contributed Largely to the Overthrow of Public Order.
Cicero, a weighty man, and a philosopher in his way, when about to be made edile, wished the citizens to understand that, among the other duties of his magistracy, he must propitiate Flora by the celebration of games.  And these games are reckoned devout in proportion to their lewdness. In another place, and when he was now consul, and the state in great peril, he says that games had been celebrated for ten days together, and that nothing had been omitted which could pacify the gods: as if it had not been more satisfactory to irritate the gods by temperance, than to pacify them by debauchery; and to provoke their hate by honest living, than soothe it by such unseemly grossness. For no matter how cruel was the ferocity of those men who were threatening the state, and on whose account the gods were being propitiated, it could not have been more hurtful than the alliance of gods who were won with the foulest vices. To avert the danger which threatened men’s bodies, the gods were conciliated in a fashion that drove virtue from their spirits; and the gods did not enrol themselves as defenders of the battlements against the besiegers, until they had first stormed and sacked the morality of the citizens. This propitiation of such divinities,—a propitiation so wanton, so impure, so immodest, so wicked, so filthy, whose actors the innate and praiseworthy virtue of the Romans disabled from civic honors, erased from their tribe, recognized as polluted and made infamous;—this propitiation, I say, so foul, so detestable, and alien from every religious feeling, these fabulous and ensnaring accounts of the criminal actions of the gods, these scandalous actions which they either shamefully and wickedly committed, or more shamefully and wickedly feigned, all this the whole city learned in public both by the words and gestures of the actors. They saw that the gods delighted in the commission of these things, and therefore believed that they wished them not only to be exhibited to them, but to be imitated by themselves. But as for that good and honest instruction which they speak of, it was given in such secrecy, and to so few (if indeed given at all), that they seemed rather to fear it might be divulged, than that it might not be practised.

## Footnotes

* ↑ Cicero, C. Verrem, vi. 8.
* ↑ Cicero, C. Catilinam, iii. 8.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book II/Chapter 5

Chapter 5.—Of the Obscenities Practiced in Honor of the Mother of the Gods.
In this matter I would prefer to have as my assessors in judgment, not those men who rather take pleasure in these infamous customs than take pains to put an end to them, but that same Scipio Nasica who was chosen by the senate as the citizen most worthy to receive in his hands the image of that demon Cybele, and convey it into the city. He would tell us whether he would be proud to see his own mother so highly esteemed by the state as to have divine honors adjudged to her; as the Greeks and Romans and other nations have decreed divine honors to men who had been of material service to them, and have believed that their mortal benefactors were thus made immortal, and enrolled among the gods. Surely he would desire that his mother should enjoy such felicity were it possible. But if we proceeded to ask him whether, among the honors paid to her, he would wish such shameful rites as these to be celebrated, would he not at once exclaim that he would rather his mother lay stone-dead, than survive as a goddess to lend her ear to these obscenities? Is it possible that he who was of so severe a morality, that he used his influence as a Roman senator to prevent the building of a theatre in that city dedicated to the manly virtues, would wish his mother to be propitiated as a goddess with words which would have brought the blush to her cheek when a Roman matron? Could he possibly believe that the modesty of an estimable woman would be so transformed by her promotion to divinity, that she would suffer herself to be invoked and celebrated in terms so gross and immodest, that if she had heard the like while alive upon earth, and had listened without stopping her ears and hurrying from the spot, her relatives, her husband, and her children would have blushed for her? Therefore, the mother of the gods being such a character as the most profligate man would be ashamed to have for his mother, and meaning to enthral the minds of the Romans, demanded for her service their best citizen, not to ripen him still more in virtue by her helpful counsel, but to entangle him by her deceit, like her of whom it is written, “The adulteress will hunt for the precious soul.” Her intent was to puff up this high-
souled man by an apparently divine testimony to his excellence, in order that he might rely upon his own eminence in virtue, and make no further efforts after true piety and religion, without which natural genius, however brilliant, vapors into pride and comes to nothing. For what but a guileful purpose could that goddess demand the best man seeing that in her own sacred festivals she requires such obscenities as the best men would be covered with shame to hear at their own tables?

## Footnotes

* ↑ See Cicero, De Nat. Deor, ii. 24.
* ↑ Prov. vi. 26.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book II/Chapter 28

Chapter 28.—That the Christian Religion is Health-Giving.
They, then, are but abandoned and ungrateful wretches, in deep and fast bondage to that malign spirit, who complain and murmur that men are rescued by the name of Christ from the hellish thraldom of these unclean spirits, and from a participation in their punishment, and are brought out of the night of pestilential ungodliness into the light of most healthful piety. Only such men could murmur that the masses flock to the churches and their chaste acts of worship, where a seemly separation of the sexes is observed; where they learn how they may so spend this earthly life, as to merit a blessed eternity hereafter; where Holy Scripture and instruction in righteousness are proclaimed from a raised platform in presence of all, that both they who do the word may hear to their salvation, and they who do it not may hear to judgment. And though some enter who scoff at such precepts, all their petulance is either quenched by a sudden change, or is restrained through fear or shame. For no filthy and wicked action is there set forth to be gazed at or to be imitated; but either the precepts of the true God are recommended, His miracles narrated, His gifts praised, or His benefits implored.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book II/Chapter 3

Chapter 3.—That We Need Only to Read History in Order to See What Calamities the Romans Suffered Before the Religion of Christ Began to Compete with the Worship of the Gods.
But remember that, in recounting these things, I have still to address myself to ignorant men; so ignorant, indeed, as to give birth to the common saying, “Drought and Christianity go hand in hand.” There are indeed some among them who are thoroughly well-educated men, and have a taste for history, in which the things I speak of are open to their observation; but in order to irritate the uneducated masses against us, they feign ignorance of these events, and do what they can to make the vulgar believe that those disasters, which in certain places and at certain times uniformly befall mankind, are the result of Christianity, which is being everywhere diffused, and is possessed of a renown and brilliancy which quite eclipse their own gods. Let them then, along with us, call to mind with what various and repeated disasters the prosperity of Rome was blighted, before ever Christ had come in the flesh, and before His name had been blazoned among the nations with that glory which they vainly grudge. Let them, if they can, defend their gods in this article, since they maintain that they worship them in order to be preserved from these disasters, which they now impute to us if they suffer in the least degree. For why did these gods permit the disasters I am to speak of to fall on their worshippers before the preaching of Christ’s name offended them, and put an end to their sacrifices?

## Footnotes

* ↑ Pluvia defit, causa Christiani. Similar accusations and similar replies may be seen in the celebrated passage of Tertullian’s Apol. c. 40, and in the eloquent exordium of Arnobius, C. Gentes.
* ↑ Augustin is supposed to refer to Symmachus, who similarly accused the Christians in his address to the Emperor Valentinianus in the year 384. At Augustin’s request, Paulus Orosius wrote his history in confutation of Symmachus’ charges.