OpenLLM-France/wikimedia huggingface dataset:
# Three Books of Occult Philosophy/To Iohn Tritemius

To R. P. D. Iohn Tritemius, an Abbot of Saint James in the Suburbs of Herbipolis, Henry Cornelius Agrippa of Nettesheym sendeth greeting.
hen I was of late (most reverend Father) for a while conversant with you in your Monastery of Herbipolis, we conferred together of divers things concerning Chymistry, Magick, and Cabalie, and of other things, which as yet lye hid in secret Sciences, and Arts; and then there was one great question amongst the rest, why Magick, whereas it was accounted by all ancient Philosophers the chiefest Science, & by the ancient wise men, & Priests was always had in great veneration, came at last after the beginning of the Catholike Church to be alwaies odious to, and suspected by the holy Fathers, and then exploded by Divines, and condemned by sacred Canons, and moreover by all laws, and ordinances forbidden. Now the cause, as I conceive is no other then this, viz. because by a certain fatall depravation of times, and men, many false ​Philosophers crep in, and these under the name of Magicians, heaping together through various sorts of errors and factions of false Religions, many cursed superstitions and dangerous Rites, and many wicked Sacriledges, out of Orthodox Religion, even to the perfection of nature, and destruction of men, and injury of God, set forth very many wicked, and unlawfull books, such as we see carryed about in these dayes, to which they have by stealth prefixed the most honest name, and title of Magick. They therefore by this sacred title of Magick, hoped to gain credit to their cursed and detestable fooleries. Hence it is that this name of Magick, formerly honorable, is now in these dayes become most odious to good and honest men, and accounted a Capital crime, if any one dare profess himself to be a Magician, either in Doctrine or works, unless haply some certain old doting woman, dwelling in the Country, would be believed to be skilful, and have a Divine power, that (as saith Apuleius she can throw down the Heaven, lift up the earth, harden fountains, wash away mountains, raise up Ghosts, cast down the Gods, extinguish the Stars, illumnate hel, or as Virgil sings,
Farewell, and pardon these my bold undertakings.
# Three Books of Occult Philosophy/Index

Placed at the end of the original 1651 translation and at the beginning, immediately before the body, of the 1533 Latin version.
An Index of all the Chapters which are contained in this Work.
Book I.
CHAP. I.
Book II
CHAP. I.
Book III.
CHAP. I.
FINIS.
# Three Books of Occult Philosophy/John Tritemius to Henry Cornelius Agrippa

John Tritemius, Abbot of Saint James of Herbipolis, formerly of Spanhemia, to his Henry Cornelius Agrippa of Nettes-heym, health and love.
our work (most renowned Agrippa) Entituled Of Occult Phylosophy, which you have sent by this bearer, to me to be examined, with how much pleasure I received it, no mortall tongue can ever express, nor the pen of any write; I woundred at your more then vulgar learning, That you being so yong should penetrate into such secrets as have been hide from most learned men, and not only cleerly, and truly, but also properly, and elegantly set them forth. Whence first I give you thanks for your good will to me, and if I shall ever be able, I shall return you thanks to the utmost of my power; Your work, which no learned man can sufficiently commend, I approve of. Now that you may proceed toward higher things, as you have begun, and not suffer such excellent parts of wit to be idle, I do with as much earnestness as I can advise, intreat, and beseech you, that you would exercise your self in laboring after better things, and demonstrate the light of true wisdom to the ignorant, according as you your self are divinely enlightened; neither let the consideration of idle vain fellows withdraw you from your purpose; I say of them, of whom ​it said, The wearyed Ox treads hard, Whereas no man, to the judgement of the wise, can be truly learned, who is sworn to the rudiments of one only faculty; But you hath God gifted with a large, and sublime wit, not that you should imitate Oxen, but birds; neither think it sufficient that you stay about particulars, but bend your minde confidently to universals; for by so much the more learned any one is thought, by how much fewer things he is ignorant of. Moreover your wit is fully apt to all things, and to be rationally employed, not in a few, or low things, but many, and sublimer. Yet this one rule I advise you to observe, that you communicate vulgar secrets to vulgar friends, but higher and secret to higher, and secret friends only. Give Hey to an Ox, Sugar to a Parret only; understand my meaning, least you be trod under the Oxens feet, as oftentimes it fals out. Farewell my happy friend, and if it lye in my power to serve you, command me, and according to your pleasure it shall without delay be done; also, let our friendship increase daily; write often to me, and send me some of your labors I earnestly pray you. Again farewell.
From our Monastery of Peapolis, the 8. day of April, An. M.D.X.
# Three Books of Occult Philosophy/Poem

Io. Booker.
# Three Books of Occult Philosophy/To Robert Childe

To my most honorable, and no less learned Friend, Robert Childe, Doctor of Physick.
IR! Great men decline, mighty men may fall, but an honest Philosopher keeps his Station for ever. To your self therefore I crave leave to present, what I know you are able to protect; not with sword, but by reason; & not that only, but what by your acceptance you are able to give a lustre to. I see it is not in vain that you have compassed Sea and Land, for thereby you have made a Proselyte, not of another, but of your self, by being converted from vulgar, and irrational incredulities to the rational embracing of the sublime, Hermeticall, and Theomagicall truths. You are skilled in the one as if Hermes had been your Tutor; have insight in the other, as if Agrippa ​your Master. Many transmarine Philosophers, which we only read, you have conversed with: many Countries, rarities, and antiquities, which we have only heard of, and admire, you have seen. Nay you have not only heard of, but seen, not in Maps, but in Rome it self the manners of Rome. There you have seen much Ceremony, and little Religion; and in the wilderness of New England, you have seen amongst some, much Religion, and little Ceremony; and amongst others, I mean the Natives thereof, neither Ceremony, nor Religion, but what nature dictates to them. In this there is no small variety, and your observation not little. In your passage thither by Sea, you have seen the wonders of God in the Deep; and by Land, you have seen the astonishing works of God in the unaccessible Mountains. You have left no stone unturned, that the turning thereof might conduce to the discovery of what was Occult, and worthy to be known. It is part of my ambition to let the world know that I honor such as your self, & my learned friend, & your experienced fellow-traveller, Doctor Charlet, who have, like true Philoso​phers neglected your worldly advantages to become masters of that which hath now rendred you both truly honorable. If I had as many languages as your selves, the rhetoricall and patheticall expressions thereof would fail to signifie my estimation of, and affections towards you both. Now Sir! as in reference to this my translation, if your judgement shall finde a deficiency therein, let your candor make a supply thereof. Let this Treatise of Occult Philosophy coming as a stranger amongst the English, be patronized by you, remembring that you your self was once a stranger in the Country of its Nativity. This stranger I have dressed in an English garb; but if it be not according to the fashion, and therefore ungrateful to any, let your approbation make it the mode; you know strangers most commonly induce a fashion, especially if any once begin to approve of their habit. Your approbation is that which will stand in need of, and which will render me,
SIR, Most obligedly yours, J. F.
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Julianus Sabas, an anchorite

Julianus (105) Sabas, Oct. 18, an anchorite, whose history Theodoret tells. Sabas or Sabbas, says Theodoret, was a title of veneration, meaning an elder, corresponding with "abbas" or father, commonly applied to anchorites in the East. His cave was in Osrhoëne; he practised extraordinary asceticism and endured extremes of heat and fatigue. In 372, on the expulsion of Meletius, bp. of Antioch, the triumphant Arian party gave out that Julian had embraced their views; whereupon Acacius (subsequently bp. of Berrhoea), accompanied by Asterius, went to Julian and induced him to visit Antioch, where his presence exposed the slander and encouraged the Catholics. He returned to his cave and there died. Theod. H. E. iii. 19, iv. 24; Hist. Religios. No. ii.; Menol. Grace. Sirlet.; Ceillier, viii. 238; Wright, Cat. Syr. MSS. ii. 700, iii. 1084, 1090.
[C.H.]
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Justina, empress

Justina (5), empress, second wife of Valentinian I., a Sicilian by birth, and, teste Zosimus (iv. 19 and 43), the widow of Magnentius, killed in 353. Valentinian may have divorced his first wife (Chron. Pasch. 302), and then espoused Justina, probably in 368.
She was an Arian, but during her husband's lifetime concealed her opinions (Ruf. H. E. ii. 15, in Migne, Patr. Lat. xxi. 523). She, however, endeavoured to prevent him from allowing St. Martin of Tours to enter his presence (Sulp. Sev. Dial. ii. in ib. xx. 205). After her husband's death she at once used her influence as mother of the infant emperor Valentinian II. to advance the interests of her sect, and soon came into collision with St. Ambrose. Their first contest was probably c. 380, when St. Ambrose was summoned to Sirmium to take part in the consecration of Anemius as bishop of that see, the empress being desirous that the new bishop should be consecrated by the Arians (Paulinus, Vita S. Ambrosii, in ib. xiv. 30).
After the murder of Gratian and the seizure by Maximus of Spain, Gaul, and Britain in 383, Justina (who, with her infant son, was residing in the imperial palace at Milan) had recourse to her former opponent St. Ambrose. She placed her son in his hands, and induced him to undertake the delicate task of going as ambassador to Maximus, to persuade him to be contented with Gratian's provinces and to leave Valentinian in undisturbed possession of Italy, Africa, and Western Illyricum (St. Ambrose, Epp. 10, 21, 24; Id. de Obitu Valentiniani, 1182 in Patr. Lat. xvi. 1001, 1007, 1035, 1368). His mission was successful, at any rate for a time; but the ungrateful Justina assailed him at Easter 385 with the object of obtaining a church at Milan for the use of her fellow-Arians. For an account of this memorable struggle see AMBROSIUS. By a constitution (Cod. Theod. xvi. 1, 4), dated Jan. 21, 386, and drawn up at her direction (Soz. H. E. vii. 13), those who held the opinions sanctioned by the council of Ariminum were granted the right of meeting for public worship, Catholics being forbidden under pain of death to offer opposition or to endeavour to get the law repealed.
When danger again threatened, Justina again had recourse to Ambrose's services. After Easter 387 he was sent to Trier to ask that the body of Gratian should be restored to his brother and to avert Maximus's threatened invasion of Italy (Ep. 24). His mission was unsuccessful; Maximus crossed the Alps in the autumn and made himself master of Italy without striking a blow. Valentinian and his mother and sisters fled by sea to Thessalonica, whence she sent to Theodosius imploring his help. Zosimus (iv. 44) narrates how she overcame his reluctance by the charms of her daughter, the beautiful Galla, whose hand paid for his assistance. (See Duc de Broglie, L᾿Eglise et l᾿emp. iii. 228.) In 388, the year of her son's restoration, Justina died (Soz. H. E. vii. 14; Ruf. H. E. ii. 17).
[F.D.]
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Justinus I

Justinus (12) I., proclaimed emperor (July 9, 518) on the death of the emperor Anastasius by the troops under his command and by the people (Chron. Pasch. 331, in Patr. Gk. xcii. 858), the choice being approved by the senate (Marcell. Chron.). He was a man of no education, and the affairs of the state were managed chiefly by his prudent minister Proclus the quaestor and afterwards by his nephew and eventual successor Justinian. For the most memorable event of his reign, the end of the schism between the Eastern and Western churches, see HORMISDAS. For his relations with Persia see CHOSROES I. in D. C. B. (4-vol. ed.).
In 523 Justin issued a constitution against the Manicheans and other heretics (Codex, i. tit. v. 12). The former were punished with exile or death; other heretics, pagans, Jews, and Samaritans, were declared incapable of holding a magistracy or entering military service. The allied Goths were exempted from these provisions. Because of the persecution of his Arian co-religionists, Theodoric sent pope John I. in 525 to Constantinople to remonstrate with the emperor. [EPIPHANIUS (17)]
In Apr. 527 Justin caused Justinian, who had long taken the chief part in government, to be proclaimed emperor and crowned, and on Aug. 1 died, in his 75th year.
[F.D.]
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Justinus

Justinus (3), a Gnostic writer, author of several books, only known to us by the abstract which Hippolytus (Ref. Haer. v. 23, p. 148) has given of one of them, called the book of Baruch. The account which that book gives of the origin and history of the universe makes it to have sprung from three underived principles, two male, one female. The first of these is the Good Being, and has no other name; He is perfect in knowledge, and is remote from all contact with the created world, of which, however, He is afterwards described as the Ultimate Cause. It is the knowledge of this Good Being which alone deserves the name, and it is from the possession of it that these heretics claimed the title of Gnostics. The second principle is called Elohim, the Father of the creation, deficient in knowledge, but not represented as subject to evil passion. The third, or female principle, identified with the earth, is called Eden and Israel, destitute of knowledge and subject to anger, of a double form, a woman above the middle, a snake below. Of her, Elohim becomes enamoured, and from their intercourse spring 24 angels—12 paternal, who co-operate with their father and do his will, and 12 maternal, who do the mother's will. The principal part is played by the third paternal angel, Baruch, the chief minister of good, and the third maternal, Naas, or the serpent, the chief author of evil.
Lipsius regards this work of Justinus as probably written later than the middle of 2nd cent., representing in its fundamental ideas one of the oldest, perhaps the very oldest, form of Gnosticism, and as exhibiting the passage of Jewish Christianity into Gnosis. We cannot share this view. On comparing the system of Justinus with that of the Ophite sect described by Irenaeus (i. 30), the points of contact are found to be too numerous to be all accidental. In the system of these Ophites the commencement is made with two male principles, and one female. On the whole, we feel bound to refer the system of Justinus to the latest stage of Gnosticism, when a philosophy, in which any unproved assumption was regarded as sufficiently justified by any remote analogy, had reached its exhaustion, and when its teachers were forced to seek for novelty by wilder and more audacious combinations; and we are not disposed to quarrel with the verdict of Hippolytus that he had met with many heretics, but never a worse one than Justinus.
[G.S.]
# Dictionary of National Biography, 1885-1900/Dawson, Ambrose

​DAWSON, AMBROSE, M.D. (1707–1794), physician, son of William Dawson of Langcliff, Yorkshire, was born at Settle, Yorkshire, in 1707. After education at Giggleswick school, he entered at Christ's College, Cambridge, and graduated in that university M.B. 1730, M.D. 1735. In 1737 he was elected a fellow of the College of Physicians, was censor four times, and delivered the Harveian oration in 1744. His oration was printed in the following year, and is a respectable piece of Latin prose. He was elected physician to St. George's Hospital, 27 April 1745, and held the office for fifteen years. His house was in Grosvenor Street, London, and he was famous for his kindness to the poor. When he gave up practice in 1776, the parish of St. George's, Hanover Square, presented him with a piece of plate in recognition of his services to the poor of the parish. He retired to his paternal estate of Langcliff Hall, but did not give up interest in his profession, for in 1778 he published ‘Thoughts on the Hydrocephalus Internus’ (London) and ‘Observations on Hydatids in the Heads of Cattle’ (London). Little was then known of the anatomical changes which accompany effusion into the cavities of the brain and nothing of the natural history of the entozoa, so that neither work is now read, nor had they many readers when published. The books were perhaps first indications that their author found time hang heavy on his hands in the country. Want of his usual occupations affected his health, and a little later he removed to Liverpool, where he continued to reside till his death on 23 Dec. 1794. He was only ill for a few days, and was at the time of his decease the oldest fellow of the College of Physicians. He was buried at Bolton, Yorkshire, the home of his maternal ancestors.
N. M.
# Dictionary of National Biography, 1885-1900/Dawks, Ichabod

​DAWKS, ICHABOD (1661–1730), printer, eldest son of Thomas Dawks the younger [q. v.], born at Westerham in Kent 22 Sept. 1661, was apprenticed on 16 May 1673 to Mrs. Maxwell, a printer, to whom his father was overseer. He afterwards commenced business for himself as printer and publisher. ‘He is very obliging and diligent, and reasonable in his prices,’ says Dunton, and ‘has a very rich invention; witness his new letter, with which he printed his newspaper’ (Life and Errors, i. 250). The new letter was a type resembling writing, now called script, and was used in ‘Dawks's News-Letter,’ of which the first number was issued on 4 Aug. 1696. This was printed on writing-paper in the script type, with a blank space left for manuscript correspondence. The ‘News-Letter’ continued for a considerable time. The ‘Tatler’ for 21 May 1709 playfully remarks that ‘the judicious and wary Mr. Ichabod Dawks hath … got himself a reputation from plagues and famines;’ and again, on 30 May 1710, ‘honest Ichabod is as extraordinary a man as any of our fraternity, and as particular. His style is a dialect between the familiarity of talking and writing, and his letter such as you cannot distinguish whether print or manuscript.’ The ‘Spectator’ of 14 Aug. 1712 also refers to ‘Dawks's News-Letter.’ When it came to an end is not known; Nichols quotes a number for 14 Jan. 1714–15. A complete set would be valuable and interesting. Dawks died 27 Feb. 1730 in his seventieth year, and was buried at Low Leyton with his wife Sarah, who died 6 June 1737, aged 60.
H. R. T.
# Dictionary of National Biography, 1885-1900/Dawks, Thomas

​DAWKS, THOMAS, the elder (d. 1670), printer, died at Low Leyton in Essex 11 May 1670. By his wife Frances, who died at the same place 1 May 1667, he had one son, also named Thomas.
Dawks, Thomas, the younger (b. 1636), printer, born at Kelmscott in Oxfordshire 8 Oct. 1636, was admitted at Merchant Taylors' School 2 April 1649. Two years later he was apprenticed to a printer of the name of Dugard. Between 1653 and 1657 he was employed as a compositor on Walton's Polyglott bible. In May 1673 he was overseer to a Mrs. Maxwell, and in the same month of the ensuing year he set up as a master in Blackfriars. He married his wife Anne in December 1660, and had eleven children, of whom the eldest was Ichabod [q. v.] His daughter Dorothy married first a bookseller of the name of Allport, and afterwards William Bowyer the elder [q. v.]
H. R. T.
# Dictionary of National Biography, 1885-1900/Dawson, Edward

​DAWSON or DAVISON, EDWARD (1576?–1624?), jesuit, the only son of respectable parents, ‘connected with Sir Anthony Staunden,’ was born in London in 1576 or 1578 (Oliver, Jesuit Collections, p. 80). He completed his studies in Spain, and after being ordained priest was sent to the English mission. He was soon apprehended and lodged in gaol, where he remained till 1606, when he was sentenced to perpetual exile, with forty-five other priests (Foley, Records, vi. 522). He entered the Society of Jesus at Louvain in 1606 or 1609 (ib. vol. vii. pt. i. p. 196). Having been sent back to England on the mission, he laboured for some time in London and in Lincolnshire. Recalled by his superiors to Ghent, he obtained permission to devote himself to the spiritual care of the English and Irish soldiers who were suffering from the plague in the Low Countries. He soon caught the contagion, and expired at Brussels on 22 Dec. 1622, according to the necrology of the province, but the year is incorrect (More, Hist. Missionis Anglicanæ Soc. Jesu, p. 449). He more probably died in 1624. Dodd states that he died at St. Omer about 1623 (Church Hist. ii. 393). Southwell says he was ‘ob opinionem doctrinæ, concionandi facultatem, et morum comitatem, illustribus viris peracceptus’ (Bibl. Script. Soc. Jesu, p. 185).
He published: 1. ‘A Practical Method of Meditation,’ St. Omer, 1614, 12mo. 2. ‘Lives of many Saints,’ Douay, 1615, folio, translated from the Spanish of Father Peter Ribadeneira (Backer, Bibl. des Ecrivains de la Compagnie de Jésus, ed. 1869, i. 1535).
T. C.
# Dictionary of National Biography, 1885-1900/Dawson, Abraham

​DAWSON, ABRAHAM (1713?–1789), biblical scholar, came of an old nonconformist family in Yorkshire. Joseph Dawson (d. June 1709, aged 73) was ejected from Thornton Chapel, near Bradford, Yorkshire. He had six sons: Abraham, Joseph, Obadiah, Eliezer, Samuel, and Eli, of whom Abraham, Joseph, and Eli became nonconformist ministers. Eli, the youngest son (d. 1744), was presbyterian minister at Morley, near Halifax, then at Horton, near Bradford, lastly (from 1728) at Halifax, and had seven sons: Abraham, Samuel, Eli, Joseph, Thomas [q. v.], Benjamin [q. v.], and Obadiah. Except Obadiah, who was brought up to business, all were educated for the nonconformist ministry, but eventually left it. Thomas (a physician at Hackney) and Obadiah (a merchant at Leeds) remained dissenters; the rest conformed. Samuel became a schoolmaster, Eli was chaplain to a man-of-war, and died as a clergyman in the West Indies, Joseph became vicar of Paull, or Paghill, near Hull.
Abraham, the eldest son of Eli Dawson, was probably born at Horton in 1713. For several years he was a presbyterian minister; he had the degree of M.A. Late in July or early in August 1754, he was instituted to the rectory of Ringsfield, near Beccles, Suffolk, and here he remained till his death. He died on 3 Oct. 1789, aged 76, and was buried at Ringsfield on 8 Oct.
He published: 1. ‘A New English Translation of the Three First Chapters of Genesis; with … Notes,’ &c., 1763, 4to. 2. ‘A ​Fourth and Fifth Chapter of Genesis translated … with … Notes,’ &c., 1772, 4to. 3. ‘The Sixth and Eleven following Chapters of Genesis translated … with … Notes,’ &c., 1786, 4to.
A. G.