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

XLIX.
“Be thou faithful unto death, and I will give thee the crown of life.”
Ye have heard, beloved, the answer of the Lord; ye have learned the sentence of the Judge; ye have been given to understand what kind of awful scrutiny awaits us, and what day and what hour are before us. Let us therefore ponder this every day; let us meditate on this both day and night, both in the house, and by the way, and in the churches, that we may not stand forth at that dread and impartial judgment condemned, abased, and sad, but with purity of action, life, conversation, and confession; so that to us also the merciful and benignant God may say, “Thy faith hath saved thee, go in peace;” and again, “Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy Lord.” Which joy may it be ours to reach, by the grace and kindness of our Lord Jesus Christ, to whom pertain glory, honour, and adoration, with His Father, who is without beginning, and His holy, and good, and quickening Spirit, now and ever, and to the ages of the ages. Amen.
* ↑ Luke vii. 50.
* ↑ Matt. xxv. 23.
* ↑ [Here follows the text, Apoc. ii. 10, transposed above.]
# Ante-Nicene Fathers/Volume V/Hippolytus/Appendix to the Works of Hippolytus/Discourse on Eschatology/Section XLV

XLV.
Ye have heard of the ceaseless joy, ye have heard of the immoveable kingdom, ye have heard of the feast of blessings without end. Learn now, then, also the address of anguish with which the just Judge and the benignant God shall speak to those on the left hand in unmeasured anger and wrath, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels. Ye have prepared these things for yourselves; take to yourselves also the enjoyment of them. Depart from me, ye cursed, into the outer darkness, and into the unquenchable fire, prepared for the devil and his angels. I made you, and ye gave yourselves to another.  I am He who brought you forth from your mother’s womb, and ye rejected me. I am He who fashioned you of earth by my word of command, and ye gave yourselves to another. I am He who nurtured you, and ye served another. I ordained the earth and the sea for your maintenance and the bound of your life, and ye listened not to my commandments. I made the light for you, that ye might enjoy the day, and the night also, that ye might have rest; and ye vexed me, and set me at nought with your wicked words, and opened the door to the passions. Depart from me, ye workers of iniquity. I know you not, I recognise you not:  ye made yourselves the workmen of another lord—namely, the devil. With him inherit ye the darkness, and the fire that is not quenched, and the worm that sleepeth not, and the gnashing of teeth.
# Appletons' Cyclopædia of American Biography/Salter, William D.

Edition of 1900.
​SALTER, William D., naval officer, b. in New York city in 1794; d. in Elizabeth, N. J., 3 Jan., 1869. He entered the navy as midshipman on 15 Nov., 1809, was attached to the frigate “Constitution” under Com. Isaac Hull during the action with the British frigate “Guerriere,” on 19 Aug., 1812, and was the last survivor of those who participated in that action. He became lieutenant on 9 Dec., 1814, was made master-commandant on 3 March, 1831, captain on 3 March, 1839, and commodore on the retired list on 16 July, 1862. He was in command of the Brooklyn navy-yard in 1856-'9, and in 1863 was on a commission to examine vessels, from which duty he was relieved in 1866.
# Appletons' Cyclopædia of American Biography/Samuels, Edward Augustus

Edition of 1900. The 1891 edition notes that in 1888 Edward Augustus Samuels was “engaged on an illustrated work on ‘Game Fish and Fishing.’ ”
​SAMUELS, Edward Augustus, naturalist, b. in Boston, Mass., 4 July, 1836. He received a common-school education, began early to write for the press, and from 1860 till 1880 was assistant to the secretary of the Massachusetts state board of agriculture. For several years he has been president of the Massachusetts fish and game protective association, besides following the business of a publisher of musical works. He has given attention to invention, and is the originator of a process for engraving by photography directly from nature or from a photographic print. Mr. Samuels has contributed long essays to the U. S. and the Massachusetts agricultural reports, and has published, among other works, “Ornithology and Oölogy of New England” (Boston, 1867); “Among the Birds” (1867); “Mammalogy of New England” (1868); and, with Augustus C. L. Arnold, “The Living World” (2 vols., 1868-'70). His latest illustrated work is entitled “With Fly-rod and Camera” (New York, 1890).—His wife, Susan Blagge Caldwell, author, b. in Dedham, Mass., 21 Oct., 1848, is a daughter of Com. Charles H. B. Caldwell. She was a teacher in Waltham and Boston, Mass., before her marriage, and in 1885 was a member of the school committee of Waltham. Mrs. Samuels is the author of numerous stories that have appeared in juvenile magazines and religious weeklies and of a series of books called “Springdale Stories” (6 vols., Boston, 1871), which were re-issued as “Golden Rule Stories” (1886).—His sister, Adelaide Florence, author, b. in Boston, Mass., 24 Sept., 1845, was educated in a district school at Milton, Mass., and became a teacher and ultimately a writer. Her publications in book-form include “Adrift in the World” (Boston, 1872); “Little Cricket” (1873); “Daisy Travers, or the Girls of Hive Hall” (1876); and other stories for youth.
# Appletons' Cyclopædia of American Biography/Santa Cruz, Maria de las Mercedes

Edition of 1900.
​SANTA CRUZ, Maria de las Mercedes. Countess of Merlin, Cuban author, b. in Havana in 1789; d. in Paris, France, in 1852. When fourteen years old she sailed with her parents for Spain, and finished her education in Madrid. In 1810 she married the French general. Count Merlin, and in 1813, when the French troops left Spain, she went to Paris. There she soon became well known in French society, and her home was the resort of persons that were eminent in science, literatxire, and art. In 1840 she made a visit to her native city, but in 1842 she returned again to her adopted country, where she had already obtained a reputa- tion by her literary labors. Her most important works are " Mis doce primeros aflos " (Paris, 1833) ; Memoires d'une Creole" (1835); "Ocios de una mujer de gran mundo " (1837) ; " L'esclavage anx colonies Espagnoles " (1840) ; " La Havane " (3 vols., 1842); "Les lionnes de Paris" (1845); and "Le due d'Athenes " (1848). Many of her works have been translated into several European languages, and some of them were written originally in Span- ish, though the, majority were in French.
# Appletons' Cyclopædia of American Biography/Sayler, Milton

Edition of 1900.
​SAYLER, Milton, congressman, b. in Lewisburg, Ohio, 4 Nov., 1831; d. 18 Nov., 1892. He was graduated at Miami university in 1852, and afterward at Cincinnati law-school, and practised law at Cincinnati. He was a member of the legislature of Ohio in 1862-'3, was elected to congress, and served by successive elections from 1 Dec., 1873, till 1880. He was chosen speaker of the house of representatives pro tempore, 24 June, 1876.
# Appletons' Cyclopædia of American Biography/Sanger, William Wallace

Edition of 1900. Supplement.
SANGER, William Wallace, physician, b. in Hartford, Conn., 10 Aug., 1819; d. in New York city, 8 May, 1872. He began the study of medicine at Wheeling, Va., in 1842, but soon afterward removed to New York city, and was graduated at the College of physicians and surgeons in 1846. He was then appointed assistant at Bellevue hospital, and subsequently was the first resident physician at Blackwell's island. He afterward resigned and visited Europe, but in 1853 was reappointed. During this seven years' tenure of that office he made an investigation of the “social evil,” the results of which he embodied in a work characterized by laborious research and comprehensive classification of the facts that he obtained, entitled the “History of Prostitution” (New York, 1858). In 1860 Dr. Sanger resigned and devoted the remainder of his life to private practice.
# Appletons' Cyclopædia of American Biography/Sanborn, Charles Henry

Edition of 1900.
​SANBORN, Charles Henry, physician, b. in Hampton Falls, N. H., 9 Oct., 1822. He was educated in the common schools of New Hampshire, taught for several years, was graduated at Harvard medical school in 1855, and has since practised medicine at Hampton Falls. He was active in the political revolt of the Independent Democrats of New Hampshire in 1845, which ended in detaching the state from its pro-slavery position. In 1854-'5 he was a member of the legislature. He published “The North and the South” (Boston, 1856). — His brother, Franklin Benjamin, reformer, b. in Hampton Falls, N. H., 15 Dec., 1831, was graduated at Harvard in 1855, and in 1856 became secretary of the Massachusetts state Kansas committee. His interest in similar enterprises led to his active connection with the Massachusetts state board of charities, of which he was secretary in 1863-'8, a member in 1870-'6, and chairman in 1874-'6, succeeding Dr. Samuel G. Howe. In 1875 he made a searching investigation into the abuses of the Tewksbury almshouse, and in consequence the institution was reformed. Mr. Sanborn was active in founding the Massachusetts infant asylum and the Clarke institution for deaf-mutes, and has devoted much attention to the administration of the Massachusetts lunacy system. In 1879 he helped to reorganize the system of Massachusetts charities, with special reference to the care of children and insane persons, and in July, 1879, he became inspector of charities under the new board. He called together the first National conference of charities in 1874, and was treasurer of the conference in 1886-'8. In 1865 he was associated in the organization of the American social science association, of which he was one of the secretaries until 1868, and he has been since 1873 its chief secretary. With Bronson Alcott and William T. Harris he aided in establishing the Concord summer school of philosophy in 1879, and was its secretary and one of its lecturers. Since 1868 he has been editorially connected with the Springfield “Republican,” and has also been a contributor to newspapers and reviews. The various reports that he has issued as secretary of the organizations of which he is a member, from 1865 till 1888, comprise about forty volumes. He has edited William E. Channing's “Wanderer” (Boston, 1871) and A. Bronson Alcott's “Sonnets and Canzonets” (1882) and “New Connecticut” (1886); and is the author of “Life of Thoreau” (1882) and “Life and Letters of John Brown” (1885).
# Appletons' Cyclopædia of American Biography/Sanborn, Edwin David

Edition of 1900.
​SANBORN, Edwin David, educator, b. in Gilmanton, N. H., 14 May, 1808; d. in Hanover, N. H., 29 Dec., 1885. He was graduated at Dartmouth in 1832, taught for a year at Gilmanton, studied law, and afterward divinity at Andover seminary, and became professor of Latin at Dartmouth in 1835. In 1859 he became president of Washington university, St. Louis, Mo., but in 1863 he returned to Dartmouth as professor of oratory and belles-lettres. In 1880 he assumed the new chair of Anglo-Saxon and the English language and literature. He received the degree of LL. D. from the University of Vermont in 1859. He married, on 11 Dec., 1837, Mary Ann, a niece of Daniel Webster. He was a leader in public affairs in his town and state, and was several times elected to the legislature. Besides contributions to newspapers and magazines, he published lectures on education, a “Eulogy on Daniel Webster” (Hanover, 1853), and a “History of New Hampshire” (Manchester, 1875). — His daughter, Katharine Abbott, author, b. in Hanover, N. H., in 1839, taught English literature in various seminaries, and held that chair in Smith college for several years, resigning in 1886, in order to follow literary pursuits in New York city. She has lectured in public on literary history and allied subjects, and written on education, and for several years was a newspaper correspondent in New York city. She has also edited calendars and holiday books. Under the name of Kate Sanborn she has published “Home Pictures of English Poets” (New York, 1869); the “Round Table Series of Literature Lessons” (1884); “The Vanity and Insanity of Genius” (1884); “Wit of Women” (1886); and “A Year of Sunshine” (1887).
# Ante-Nicene Fathers/Volume VI/Gregory Thaumaturgus/Dubious or Spurious Writings/Twelve Topics on the Faith
## Contents

* Topic I
* Topic II
* Topic III
* Topic IV
* Topic V
* Topic VI
* Topic VII
* Topic VIII
* Topic IX
* Topic X
* Topic XI
* Topic XII
* Elucidations
# Ante-Nicene Fathers/Volume VI/Gregory Thaumaturgus/Dubious or Spurious Writings/On the Trinity/Elucidation

Elucidation.
Petavius, to whom the translator refers his readers, may be trusted in points where he has no theory of his own to sustain, but must always be accepted with caution. The Greek Fathers in this very series, from Justin onward, enable us to put the later terminology to the test of earlier exposition (see examples in the notes to the Praxeas of Tertullian, and consult Dr. Holmes’ valuable note embodied in my elucidations). We may go back to Theophilus for the distinction between the ἐνδιάθετος and the προφορικός , the immanent and the uttered Word. Compare Tertullian, also, against Marcion. Evidences, therefore, are abundant and archaic, indeed, to prove that the Ante-Nicene Fathers, with those of the Nicene and the Post-Nicene periods, were of one mind, and virtually of one voice.

## Footnotes

* ↑ Vol. i. pp. 164, 166, 170, 178, 190–193, 263, 272; Irenæus, Ibid., 468, 546, etc.
* ↑ Vol. iii. p. 628. Compare (same volume) notes 15, p. 602, and 1, p. 604.
* ↑ Vol. ii. p. 98, notes 1, 2; also p. 103, note 5.
* ↑ Vol. iii. p. 299, note 19.
# Ante-Nicene Fathers/Volume VI/Gregory Thaumaturgus/Dubious or Spurious Writings/Twelve Topics on the Faith/Topic II

Topic II.
If any one affirms that the flesh of Christ is consubstantial with the divinity, and refuses to acknowledge that He, subsisting Himself in the form of God as God before all ages, emptied Himself and took the form of a servant, even as it is written, let him be anathema.
Explication.
How could the flesh, which is conditioned by time, be said to be consubstantial with the timeless divinity? For that is designated consubstantial which is the same in nature and in eternal duration without variableness.

## Footnotes

* ↑ ὁμοουσιος.
# Ante-Nicene Fathers/Volume VI/Gregory Thaumaturgus/Dubious or Spurious Writings/On the Trinity
## Contents

* Fragment from the Discourse
* Elucidation
# Ante-Nicene Fathers/Volume VI/Gregory Thaumaturgus/Dubious or Spurious Writings/Twelve Topics on the Faith/Elucidations

Elucidations.
These “twelve anathemas,” as they are called, do evidently refute the Nestorians and later heretics. Evidently, therefore, we must assign this document to another author. And, as frequent references are made to such tests, I subjoin a list of Œcumenical or Catholic Councils, properly so called, as follows:—
1. Jerusalem, against Judaism, a.d. 50.
2. Nicæa, against Arianism (1), a.d. 325.
3. Constantinople (I.), against Semi-Arianism (2), a.d. 381.
4. Ephesus, against Nestorianism (3), a.d. 431.
5. Chalcedon, against Eutychianism (4), a.d. 451.
6. Constantinople (II.), against Monophysitism (5), a.d. 553.
7. Constantinople (III.), against Monothelitism (6), a.d. 680.
These are all the undisputed councils. The Seventh Council, so called (a.d. 537), was not a free council, and was rejected by a free council of the West, convened at Frankfort a.d. 794. Its acceptance by the Roman pontiffs, subsequently, should have no logical force with the Easterns, who do not recognise their supremacy even over the councils of the West; and no free council has ever been held under pontifical authority. The above list, therefore, is a complete list of all the councils of the undivided Church as defined by Catholic canons. There has been no possibility of a Catholic council since the division of East and West. The Council of Frankfort is the pivot of subsequent history, and its fundamental importance has not been sufficiently insisted upon.

## Footnotes

* ↑ As widely different from the other councils as the Apostles from their successors, and part of its decisions were local and temporary. For all that, it was the greatest of councils, and truly General.
* ↑ These numbers indicate the ordinary reckoning of writers, and is correct ecclesiastically. The Council of Jerusalem, however, is the base of Christian orthodoxy, and decided the great principles by which the “General Councils” were professedly ruled.
* ↑ Theological students are often puzzled to recall the councils in order, and not less to recall the rejected heresies. I have found two mnemonics useful, thus: (1) INCE and (CCC) three hundred; (2) JAS. NEMM. Dulce est desipere, etc.
* ↑ a.d. 325 to 680 is the Synodical Period. Gregory I. (Rome) placed the first four councils next to the four Gospels.
# Ante-Nicene Fathers/Volume VI/Gregory Thaumaturgus/Dubious or Spurious Writings/On the Subject of the Soul/Section VII

VII. Whether Our Soul is Rational.
That our soul is rational, one might demonstrate by many arguments. And first of all from the fact that it has discovered the arts that are for the service of our life. For no one could say that these arts were introduced casually and accidentally, as no one could prove them to be idle, and of no utility for our life. If, then, these arts contribute to what is profitable for our life, and if the profitable is commendable, and if the commendable is constituted by reason, and if these things are the discovery of the soul, it follows that our soul is rational.
Again, that our soul is rational, is also proved by the fact that our senses are not sufficient for the apprehension of things. For we are not competent for the knowledge of things by the simple application of the faculty of sensation. But as we do not choose to rest in these without inquiry, that proves that the senses, apart from reason, are felt to be incapable of discriminating between things which are identical in form and similar in colour, though quite distinct in their natures. If, therefore, the senses, apart from reason, give us a false conception of things, we have to consider whether things that are can be apprehended in reality or not. And if they can be apprehended, then the power which enables us to get at them is one different from, and superior to, the senses. And if they are not apprehended, it will not be possible for us at all to apprehend things which are different in their appearance from the reality. But that objects are apprehensible by us, is clear from the fact that we employ each in a way adaptable to utility, and again turn them to what we please. Consequently, if it has been shown that things which are can be apprehended by us, and if the senses, apart from reason, are an erroneous test of objects, it follows that the intellect is what distinguishes all things in reason, and discerns things as they are in their actuality. But the intellect is just the rational portion of the soul, and consequently the soul is rational.
Finally, because we do nothing without having first marked it out for ourselves; and as that is nothing else than just the high prerogative of the soul,—for its knowledge of things does not come to it from without, but it rather sets out these things, as it were, with the adornment of its own thoughts, and thus first pictures forth the object in itself, and only thereafter carries it out to actual fact,—and because the high prerogative of the soul is nothing else than the doing of all things with reason, in which respect it also differs from the senses, the soul has thereby been demonstrated to be rational.

## Footnotes

* ↑ ἐπεὶ μηδὲ στῆναι περὶ αὐτὰ θέλομεν.
* ↑ νοῦς.
* ↑ ἀξίωμα. [Elucidation II.]
# Ante-Nicene Fathers/Volume VI/Gregory Thaumaturgus/Dubious or Spurious Writings/Twelve Topics on the Faith/Topic I

Twelve Topics on the Faith.
Wherein is Given Also the Formula of Excommunication, and an Explication is Subjoined to Each.
Topic I.
If any one says that the body of Christ is uncreated, and refuses to acknowledge that He, being the uncreated Word (God) of God, took the flesh of created humanity and appeared incarnate, even as it is written, let him be anathema.
Explication.
How could the body be said to be uncreated? For the uncreated is the passionless, invulnerable, intangible. But Christ, on rising from the dead, showed His disciples the print of the nails and the wound made by the spear, and a body that could be handled, although He also had entered among them when the doors were shut, with the view of showing them at once the energy of the divinity and the reality of the body.
Yet, while being God, He was recognised as man in a natural manner; and while subsisting truly as man, He was also manifested as God by His works.

## Footnotes

* ↑ Works of Grester, vol. xv. p. 434, Ratisbon, 1741, in fol., from a manuscript codex.
* ↑ This paragraph is wanting in a very ancient copy.
# Ante-Nicene Fathers/Volume VI/Gregory Thaumaturgus/Dubious or Spurious Writings/Twelve Topics on the Faith/Topic III

Topic III.
If any one affirms that Christ, just like one of the prophets, assumed the perfect man, and refuses to acknowledge that, being begotten in the flesh of the Virgin, He became man and was born in Bethlehem, and was brought up in Nazareth, and advanced in age, and on completing the set number of years (appeared in public and) was baptized in the Jordan, and received this testimony from the Father, “This is my beloved Son,” even as it is written, let him be anathema.
Explication.
How could it be said that Christ (the Lord) assumed the perfect man just like one of the prophets, when He, being the Lord Himself, became man by the incarnation effected through the Virgin? Wherefore it is written, that “the first man was of the earth, earthy.” But whereas he that was formed of the earth returned to the earth, He that became the second man returned to heaven. And so we read of the “first Adam and the last Adam.” And as it is admitted that the second came by the first according to the flesh, for which reason also Christ is called man and the Son of man; so is the witness given that the second is the Savior of the first, for whose sake He came down from heaven. And as the Word came down from heaven, and was made man, and ascended again to heaven, He is on that account said to be the second Adam from heaven.

## Footnotes

* ↑ Reading ἐκ παρθένου for ἐκ παθόντος.
* ↑ Matt. iii. 17.
* ↑ 1 Cor. xv. 47.
* ↑ 1 Cor. xv. 45.