OpenLLM-France/wikimedia huggingface dataset:
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book I/Chapter XVII

17. And yet, O ye great worshippers and priests of the deities, why, as you assert that those most holy gods are enraged at Christian communities, do you not likewise perceive, do you not see what base feelings, what unseemly frenzies, you attribute to your deities? For, to be angry, what else is it than to be insane, to rave, to be urged to the lust of vengeance, and to revel in the troubles of another’s grief, through the madness of a savage disposition? Your great gods, then, know, are subject to and feel that which wild beasts, which monstrous brutes experience, which the deadly plant natrix contains in its poisoned roots. That nature which is superior to others, and which is based on the firm foundation of unwavering virtue, experiences, as you allege, the instability which is in man, the faults which are in the animals of earth. And what therefore follows of necessity, but that from their eyes flashes dart, flames burst forth, a panting breast emits a hurried breathing from their mouth, and by reason of their burning words their parched lips become pale?
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book I/Chapter XVIII

18. But if this that you say is true,—if it has been tested and thoroughly ascertained both that the gods boil with rage, and that an impulse of this kind agitates the divinities with excitement, on the one hand they are not immortal, and on the other they are not to be reckoned as at all partaking of divinity. For wherever, as the philosophers hold, there is any agitation, there of necessity passion must exist. Where passion is situated, it is reasonable that mental excitement follow. Where there is mental excitement, there grief and sorrow exist. Where grief and sorrow exist, there is already room for weakening and decay; and if these two harass them, extinction is at hand, viz., death, which ends all things, and takes away life from every sentient being.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book I/Chapter XXIV

24. These are your ideas, these are your sentiments, impiously conceived, and more impiously believed. Nay, rather, to speak out more truly, the augurs, the dream interpreters, the soothsayers, the prophets, and the priestlings, ever vain, have devised these fables; for they, fearing that their own arts be brought to nought, and that they may extort but scanty contributions from the devotees, now few and infrequent, whenever they have found you to be willing that their craft should come into disrepute, cry aloud, The gods are neglected, and in the temples there is now a very thin attendance. Former ceremonies are exposed to derision, and the time-honoured rites of institutions once sacred have sunk before the superstitions of new religions. Justly is the human race afflicted by so many pressing calamities, justly is it racked by the hardships of so many toils. And men—a senseless race—being unable, from their inborn blindness, to see even that which is placed in open light, dare to assert in their frenzy what you in your sane mind do not blush to believe.

## Footnotes

* ↑ So the ms., which is corrected in the first ed. “us to be willing”—nos velle: Stewechius reads, “us to be making good progress, are envious, enraged, and cry aloud,” etc.—nos belle provenire compererunt, invident, indignantur, declamitantque, etc.; to both of which it is sufficient objection that they do not improve the passage by their departure from the ms.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book I/Chapter XX

20.Do they on this account wreak their wrath on you too, in order that, roused by your own private wounds, you may rise up for their vengeance? It seems, then, that the gods seek the help of mortals; and were they not protected by your strenuous advocacy, they are not able of themselves to repel and to avenge the insults offered them. Nay rather, if it be true that they burn with anger, give them an opportunity of defending themselves, and let them put forth and make trial of their innate powers, to take vengeance for their offended dignity. By heat, by hurtful cold, by noxious winds, by the most occult diseases, they can slay us, they can consume us, and they can drive us entirely from all intercourse with men; or if it is impolitic to assail us by violence, let them give forth some token of their indignation, by which it may be clear to all that we live under heaven subject to their strong displeasure.

## Footnotes

* ↑ The ms. reads at, “but.”
* ↑ Defendere is added in the ms., but marked as a gloss.
* ↑ Consumere is in like manner marked as a gloss.
* ↑ So Orelli, for the ms. judicationis, “judgment.”
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book I/Chapter XVI

16. Yet one cannot discover by any rational process of reasoning, what is the meaning of these statements. If the gods willed that the Alemanni and the Persians should be overcome because Christians dwelt among their tribes, how did they grant victory to the Romans when Christians dwelt among their peoples also? If they willed that mice and locusts should swarm forth in prodigious numbers in Asia and in Syria because Christians dwelt among their tribes too, why was there at the same time no such phenomenon in Spain and in Gaul, although innumerable Christians lived in those provinces also? If among the Gætuli and the Tinguitani they sent dryness and aridity on the crops on account of this circumstance, why did they in that very year give the most bountiful harvest to the Moors and to the Nomads, when a similar religion had its abode in these regions as well? If in any one state whatever they have caused many to die with hunger, through disgust at our name, why have they in the same state made wealthier, ay, very rich, by the high price of corn, not only men not of our body, but even Christians themselves? Accordingly, either all should have had no blessing if we are the cause of the evils, for we are in all nations; or when you see blessings mixed with misfortunes, cease to attribute to us that which damages your interests, when we in no respect interfere with your blessings and prosperity. For if I cause it to be ill with you, why do I not prevent it from being well with you? If my name is the cause of a great dearth, why am I powerless to prevent the greatest productiveness? If I am said to bring the ill luck of a wound being received in war, why, when the enemy are slain, am I not an evil augury; and why am I not set forth against good hopes, through the ill luck of a bad omen?

## Footnotes

* ↑ Alemanni, i.e., the Germans; hence the French Allemagne. The ms. has Alamanni.
* ↑ [“Innumerable Christians:” let this be noted.]
* ↑ The Gætuli and Tinguitani were African tribes. For Tinguitanos, another reading is tunc Aquitanos; but Tinguitanos is much to be preferred on every ground.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book I/Chapter XXI

21. To you let them give good health, to us bad, ay, the very worst. Let them water your farms with seasonable showers; from our little fields let them drive away all those rains which are gentle. Let them see to it that your sheep are multiplied by a numerous progeny; on our flocks let them bring luckless barrenness. From your olive-trees and vineyards let them bring the full harvest; but let them see to it that from not one shoot of ours one drop be expressed. Finally, and as their worst, let them give orders that in your mouth the products of the earth retain their natural qualities; but, on the contrary that in ours the honey become bitter, the flowing oil grow rancid, and that the wine when sipped, be in the very lips suddenly changed into disappointing vinegar.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book I/Chapter XXIII

23. But the true gods, and those who are worthy to have and to wear the dignity of this name, neither conceive anger nor indulge a grudge, nor do they contrive by insidious devices what may be hurtful to another party. For verily it is profane, and surpasses all acts of sacrilege, to believe that that wise and most blessed nature is uplifted in mind if one prostrates himself before it in humble adoration; and if this adoration be not paid, that it deems itself despised, and regards itself as fallen from the pinnacle of its glory. It is childish, weak, and petty, and scarcely becoming for those whom the experience of learned men has for a long time called demigods and heroes, not to be versed in heavenly things, and, divesting themselves of their own proper state, to be busied with the coarser matter of earth.

## Footnotes

* ↑ The carelessness of some copyist makes the ms. read ve-st-ri, “your,” corrected as above by Ursinus.
* ↑ So Ursinus, followed by Heraldus, LB., and Orelli, for the ms. errores, which Stewechius would change into errones—“vagrants”—referring to the spirits wandering over the earth: most other edd., following Gelenius, read, “called demigods, that these indeed”—dæmonas appellat, et hos, etc.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book I/Chapter XLVIII

48. But, says some one, you in vain claim so much for Christ, when we now know, and have in past times known, of other gods both giving remedies to many who were sick, and healing the diseases and the infirmities of many men. I do not inquire, I do not demand, what god did so, or at what time; whom he relieved, or what shattered frame he restored to sound health: this only I long to hear, whether, without the addition of any substance—that is, of any medical application—he ordered diseases to fly away from men at a touch; whether he commanded and compelled the cause of ill health to be eradicated, and the bodies of the weak to return to their natural strength. For it is known that Christ, either by applying His hand to the parts affected, or by the command of His voice only, opened the ears of the deaf, drove away blindness from the eyes, gave speech to the dumb, loosened the rigidity of the joints, gave the power of walking to the shrivelled,—was wont to heal by a word and by an order, leprosies, agues, dropsies, and all other kinds of ailments, which some fell power has willed that the bodies of men should endure. What act like these have all these gods done, by whom you allege that help has been brought to the sick and the imperilled? for if they have at any time ordered, as is reported, either that medicine or a special diet be given to some, or that a draught be drunk off, or that the juices of plants and of blades be placed on that which causes uneasiness or have ordered that persons should walk, remain at rest, or abstain from something hurtful,—and that this is no great matter, and deserves no great admiration, is evident, if you will attentively examine it—a similar mode of treatment is followed by physicians also, a creature earth-born and not relying on true science, but founding on a system of conjecture, and wavering in estimating probabilities. Now there is no special merit in removing by remedies those ailments which affect men: the healing qualities belong to the drugs—not virtues inherent in him who applies them; and though it is praiseworthy to know by what medicine or by what method it may be suitable for persons to be treated, there is room for this credit being assigned to man, but not to the deity. For it is, at least, no discredit that he should have improved the health of man by things taken from without: it is a disgrace to a god that he is not able to effect it of himself, but that he gives soundness and safety only by the aid of external objects.

## Footnotes

* ↑ See book ii. chap. 36, infra.
* ↑ The gods in whose temples the sick lay ordered remedies through the priests.
* ↑ So all edd. except LB., which reads with the ms. superponere—“that (one) place the juices,” etc.
* ↑ That is, the physician.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book I/Chapter XXII

22. And since facts themselves testify that this result never occurs, and since it is plain that to us no less share of the bounties of life accrues, and to you no greater, what inordinate desire is there to assert that the gods are unfavourable, nay, inimical to the Christians, who, in the greatest adversity, just as in prosperity, differ from you in no respect? If you allow the truth to be told you, and that, too, without reserve, these allegations are but words,—words, I say; nay, matters believed on calumnious reports not proved by any certain evidence.
# Ante-Nicene Christian Library/Volume II

ANTE-NICENE
CHRISTIAN LIBRARY:
TRANSLATIONS OF THE WRITINGS OF THE FATHERS
DOWN TO A.D. 325.
EDITED BY THE
REV. ALEXANDER ROBERTS, D.D.,
AND
JAMES DONALDSON, LLD.
VOL. II.
JUSTIN MARTYR AND ATHENAGORAS.
EDINBURGH: T. AND T. CLARK, 38, GEORGE STREET.
MDCCCLXX.
PRINTED BY MURRAY AND GIBB,
FOR
T. & T. CLARK, EDINBURGH.
| LONDON, | HAMILTON, ADAMS, AND CO. |
| DUBLIN, | JOHN ROBERTSON AND CO. |
| NEW YORK, | J. SCRIBNER AND CO. |
THE WRITINGS
OF
JUSTIN MARTYR AND ATHENAGORAS.
TRANSLATED BY
REV. MARCUS DODS, A.M., REV. GEORGE REITH, A.M.,
AND
REV. B. P. PRATTEN.
EDINBURGH: T. & T. CLARK, 38, GEORGE STEEET.
LONDON: HAMILTON & CO. DUBLIN: JOHN ROBERTSON & CO.
MDCCCLXX.
NOTE BY THE EDITORS TO VOL. II.
The whole of the certainly and probably genuine works of Justin Martyr, and the two extant treatises of Athenagoras, are comprised in this volume of the Ante-nicene Christian Library. Of these, the two Apologies of Justin, the Address to the Greeks, the Exhortation, and the Martyrium, have been translated by the Rev. M. Dods, M.A.; the Dialogue with Trypho, and the treatise On the Sole Government of God, by the Rev. G. Reith, M.A.; and the writings of Athenagoras by the Rev. B. P. Pratten, Bristol. The fragment of Justin On the Resurrection has been translated by Mr Dods, and the other fragments of the same writer by Dr Roberts.
CONTENTS OF VOL. II.
| | PAGE |
| Writings of Justin Martyr, | 1 |
| The First Apology, | 7 |
| The Second Apology, | 71 |
| Dialogue with Trypho, a Jew, | 85 |
| The Discourse to the Greeks, | 279 |
| Hortatory Address to the Greeks, | 285 |
| On the Sole Government of God, | 329 |
| Extant Fragments of his lost work on the Resurrection, | 341 |
| Other Fragments from his lost writings, | 355 |
| The Martyrdom of Justin and Others, | 363 |
| Writings of Athenagoras, | 371 |
| Plea for the Christians, | 375 |
| Treatise on the Resurrection of the Dead, | 423 |
| Index of Subjects, | 457 |
| Index of Texts, | 462 |
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
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# Ante-Nicene Christian Library/Writings of Athenagoras

WRITINGS OF ATHENAGORAS.
INTRODUCTORY NOTICE.
T is one of the most singular facts in early ecclesiastical history, that the name of Athenagoras is scarcely ever mentioned. Only two references to him and his writings have been discovered. One of these occurs in the work of Methodius, On the Resurrection of the Body, as preserved by Epiphanius (Hær. lxiv.), and Photius (Biblioth. ccxxxiv.). The other notice of him is found in the writings of Philip of Side, in Pamphylia, who flourished in the early part of the fifth century. It is very remarkable that Eusebius should have been altogether silent regarding him; and that writings, so elegant and powerful as are those which still exist under his name, should have been allowed in early times to sink into almost entire oblivion.
We know with certainty regarding Athenagoras, that he was an Athenian philosopher who had embraced Christianity, and that his Apology, or, as he styles it, "Embassy" (πρεσβεία), was presented to the Emperors Aurelius and Commodus about A.D. 177. He is supposed to have written a considerable number of works, but the only other production of his extant is his treatise on the Resurrection. It is probable that this work was composed somewhat later than the Apology (see chap. xxxvi.), though its exact date cannot be determined. Philip of Side also states that he preceded Pantænus as head of the catechetical school at Alexandria; but this is probably incorrect, and is contradicted by Eusebius. A more interesting and perhaps well-founded statement is made by the same writer respecting Athenagoras, to the effect that he was won ​over to Christianity while reading the Scriptures in order to controvert them. Both his Apology and his treatise on the Resurrection display a practised pen and a richly cultured mind. He is by far the most elegant, and certainly at the same time one of the ablest, of the early Christian Apologists.
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
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# Ante-Nicene Christian Library/Volume XII

ANTE-NICENE
CHRISTIAN LIBRARY:
TRANSLATIONS OF
THE WRITINGS OF THE FATHERS
DOWN TO A.D. 325.
EDITED BY THE
REV. ALEXANDER ROBERTS, D.D.,
AND
JAMES DONALDSON, LL.D.
VOL. XII.
CLEMENT OF ALEXANDRIA.
VOL. II.
EDINBURGH: T. & T. CLARK, 38, GEORGE STREET.
MDCCCLXIX.
MURRAY AND GIBB, EDINBURGH, PRINTERS TO HER MAJESTY'S STATIONERY OFFICE
THE WRITINGS
OF
CLEMENT OF ALEXANDRIA.
TRANSLATED BY
THE REV. WILLIAM WILSON, M.A.,
MUSSELBURGH.
VOLUME II.
EDINBURGH: T. & T. CLARK, 38, GEORGE STEEET.
LONDON: HAMILTON & CO. DUBLIN: JOHN ROBERTSON & CO.
MDCCCLXIX.
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# Ante-Nicene Christian Library/Volume III

ANTE-NICENE
CHRISTIAN LIBRARY:
TRANSLATIONS OF THE WRITINGS OF THE FATHERS
DOWN TO A.D. 325.
EDITED BY THE
REV. ALEXANDER ROBERTS, D.D.,
AND
JAMES DONALDSON, LLD.
VOL. III.
TATIAN, THEOPHILUS, AND THE CLEMENTINE RECOGNITIONS.
EDINBURGH: T. AND T. CLARK, 38, GEORGE STREET.
MDCCCLXVII.
EDINBURGH: MURRAY AND GIBB, PRINTERS TO HER MAJESTY'S STATIONERY OFFICE.
THE WRITINGS OF TATIAN AND THEOPHILUS;
AND
THE CLEMENTINE RECOGNITIONS.
TRANSLATED BY
REV. B. P. PRATTEN, REV. MARCUS DODS, A.M.,
AND
REV. THOMAS SMITH, D.D.
EDINBURGH: T. & T. CLARK, 38, GEORGE STEEET.
LONDON: HAMILTON & CO. DUBLIN: JOHN ROBERTSON & CO.
MDCCCLXVII.
CONTENTS.
TATIAN. TRANSLATED BY REV. B. P. PRATTEN. :
| | | PAGE |
| Address to the Greeks, | Address to the Greeks, | 1 |
| Fragments of Lost Works, | Fragments of Lost Works, | 46 |
| THEOPHILUS. TRANSLATED BY REV. MARCUS DODS, A.M. |||
| The Three Books of Theophilus of Antioch to Autolycus, | The Three Books of Theophilus of Antioch to Autolycus, | 49 |
| | Book I., | 53 |
| | Book II., | 65 |
| | Book III., | 108 |
| CLEMENT. TRANSLATED BY REV. THOMAS SMITH, D.D. |||
| Recognitions of Clement, | Recognitions of Clement, | 135 |
| | Book I., | 143 |
| | Book II., | 192 |
| | Book III., | 240 |
| | Book IV., | 282 |
| | Book V., | 304 |
| | Book VI., | 327 |
| | Book VII., | 338 |
| | Book VIII., | 359 |
| | Book IX., | 401 |
| | Book X., | 426 |
| Indexes | Indexes | 473 |
NOTICE TO SUBSCRIBERS.
ESSRS. CLARK have much pleasure in issuing to their Subscribers: Tatian, Theophilus, and the Clementine Recognitions, in one volume, and the first volume of Clement of Alexandria, completing the first year's subscription.
The very great favour with which this series has been received, assures the Publishers, not only that it was needed, but that the public are satisfied with the learning and impartiality with which the Editors and Translators have so far executed their task; and all care is being taken in carrying out the arrangements for the future.
The first issue (of two volumes) for the second year will be ready about October; it will consist of one volume of Irenæus, and probably of the Clementme Homilies and the Apostolic Constitutions. The Publishers endeavour to adhere as nearly as possible to chronological order; but, as formerly stated, this is not always practicable.
The success of such an enterprise depends very much on the kindness of Subscribers in making the series known among their friends, and the Publishers have been already very much indebted in this matter.
The subscription for second year may be remitted as soon as convenient after the issue of the present volumes.
Edinburgh, 38, George Street, May 1867.
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
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# Appletons' Cyclopædia of American Biography/Meilleur, Jean Baptiste

Edition of 1900.
​MEILLEUR, Jean Baptiste, Canadian author, b. in St. Laurent, island of Montreal, 9 May, 1795; d. in Montreal, 6 Dec., 1878. He was educated at the College of the Sulpitians, Montreal, and studied law, but abandoned it for medicine, and was graduated at Castleton medical college, Vermont, in 1825. On his return to Canada he became one of the principal assistants to the “Tessier Journal,” and was elected a member of parliament in November, 1834. In May, 1842, he was appointed superintendent of public instruction by Sir Charles Bagot, and during the fifteen years he held this office he aided in founding forty-five superior educational establishments, with funds from the department. He was afterward postmaster of Montreal till 1862. He was the principal founder of the College of L'Assomption, was a provincial registrar, and a few days before his death received from France the decoration of “Les palmes académiques.” In addition to lectures and editorial work he wrote : “Treatise on Chemistry,” in French (Montreal, 1832); “English Grammar,” written in French (1833); “Treatise on the Rules of Epistolary Art,” in French (3d ed., 1852) and “Mémorial de l'éducation” (1860).
# Appletons' Cyclopædia of American Biography/Memminger, Charles Gustavus

Edition of 1900. Christopher Gustavus Memminger
​MEMMINGER, Charles Gustavus, financier, b. in Würtemberg, Germany, 9 Jan., 1803; d. in Charleston, S. C., 7 March, 1888. His mother, a widow, emigrated to Charleston, S. C., when he was an infant, and soon died. At the age of nine years he was adopted by Gov. Thomas Bennett. He was graduated at the South Carolina college in 1820, began to practise law in Charleston in 1825, and ​was a leader of the Union party during the nullification excitement. He published “The Book of Nullification” (1832-'3), satirizing the advocates of the doctrine in biblical style. In 1836 he was elected to the legislature, where he opposed the suspension of specie payments by the banks in 1839. He assisted the attorney-general in the prosecution of the principal case, which resulted in a decision that the banks had forfeited their charters. For nearly twenty years he was at the head of the finance committee in the lower house of the legislature, from which he retired in 1852. He was again returned in 1854, having become particularly interested in the reformation of the public-school system. In 1859 he was a commissioner from South Carolina to Virginia to secure co-operation against the movements of abolitionists. He was appointed secretary of the Confederate treasury in February, 1861, and resigned in June, 1864. After the civil war he lived in retirement.