OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series II/Volume III/Rufinus/Jerome's Apology/Book I/Chapter 9

9. Am I to say plainly what your intention was, my most simple-minded friend? Do you think that we can believe that you unwittingly gave the name of the martyr to the book of a man who was a heretic, and thus made the ignorant, through their trust in Christ’s witness, become the defenders of Origen? Considering the erudition for which you are renowned, for which you are praised throughout the West as an illustrious litterateur, so that the men of your party all speak of you as their Coryphæus, I will not suppose that you are ignorant of Eusebius’ Catalogue, which states the fact that the martyr Pamphilus never wrote a single book. Eusebius himself, the lover and companion of Pamphilus, and the herald of his praises, wrote three books in elegant language containing the life of Pamphilus. In these he extols other traits of his character with extraordinary encomiums, and praises to the sky his humility; but on his literary interests he writes as follows in the third book: “What lover of books was there who did not find a friend in Pamphilus? If he knew of any of them being in want of the necessaries of life, he helped them to the full extent of his power. He would not only lend them copies of the Holy Scriptures to read, but would give them most readily, and that not only to men, but to women also if he saw that they were given to reading. He therefore kept a store of manuscripts, so that he might be able to give them to those who wished for them whenever occasion demanded. He himself however, wrote nothing whatever of his own, except private letters which he sent to his friends, so humble was his estimate of himself. But the treatises of the old writers he studied with the greatest diligence, and was constantly occupied in meditation upon them.”

## Footnotes

* ↑ Συγγραφεύς
* ↑ Συντάγμα. No work of Eusebius appears to have borne this title. The work alluded to is either the Life of Pamphilus or the Book On the Martyrs of Palestine.
* ↑ “The existence of a work which consisted mainly of extracts from Origen with Comments, and of which he was only the joint author, is quite reconcilable with this statement. Indeed, the very form of the expression in the original, corresponding to ‘ipse quidem’ ‘proprii’ was probably chosen so as to exclude this work of compilation and partnership.” Lightfoot, Art. Eusebius of Cæsarea, in Dict. of Christian Biography.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Rufinus/Jerome's Apology/Book II
## Contents

* Summary of the Chapters
* 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
* Chapter 16
* Chapter 17
* Chapter 18
* Chapter 19
* Chapter 20
* Chapter 21
* Chapter 22
* Chapter 23
* Chapter 24
* Chapter 25
* Chapter 26
* Chapter 27
* Chapter 28
# Nicene and Post-Nicene Fathers: Series II/Volume III/Rufinus/Jerome's Apology/Book II/Chapter 1

1. Thus far I have made answer about my crimes, and indeed in defence of my crimes, which my crafty encomiast formerly urged against me, and which his disciples still constantly press. I have done so not as well as I ought but as I was able, putting a check upon my complaints, for my object has been not so much to accuse others as to defend myself. I will now come to his Apology, by which he strives to justify himself to Anastasius, Bishop of the City of Rome, and, in order to defend himself, constructs a mass of calumnies against me. His love for me is like that which a man who has been carried away by the tempest and nearly drowned in deep water feels for the strong swimmer at whose foot he clutches: he is determined that I shall sink or swim with him.

## Footnotes

* ↑ See this Apology translated above.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Rufinus/Jerome's Apology/Book I/Chapter 8

8. I had given Latin versions, as my friend tauntingly says, of seventy books of Origen, and of some parts of his Tomes, but no question was ever raised about my work; no commotion was felt on the subject in Rome. What need was there to commit to the ears of the Latins what Greece denounces and the whole world blames? I, though translating many of Origen’s work in the course of many years, never created a scandal: but you, though unknown before, have by your first and only work become notorious for your rash proceeding. Your Preface tells us that you have also translated the work of Pamphilus the martyr in defence of Origen; and you strive with all your might to prevent the church from condemning a man whose faith the martyr attests. The real fact is that Eusebius Bishop of Cæsarea, as I have already said before, who was in his day the standard bearer of the Arian faction, wrote a large and elaborate work in six books in defence of Origen, showing by many testimonies that Origen was in his sense a catholic, that is, in our sense, an Arian. The first of these six books you have translated and assigned it to the martyr. I must not wonder, therefore, that you wish to make me, a small man and of no account, appear as an admirer of Origen, when you bring the same calumny against the martyr. You change a few statements about the Son of God and the holy Spirit, which you knew would offend the Romans, and let the rest go unchanged from beginning to end; you did, in fact, in the case of this Apology of Pamphilus as you call it, just what you did in the translation of Origen’s Περὶ ᾽Αρχῶν. If that book is Pamphilus’s, which of the six books is Eusebius’s first? In the very volume which you pretend to be Pamphilus’s, mention is made of the later books. Also, in the second and following books, Eusebius says that he had said such and such things in the first book and excuses himself for repeating them. If the whole work is Pamphilus’s, why do you not translate the remaining books? If it is the work of the other, why do you change the name? You cannot answer; but the facts make answer of themselves: You thought that men would believe the martyr, though they would have turned in abhorrence from the chief of the Arians.

## Footnotes

* ↑ See this question fully argued out by Lightfoot in the Dict. of Christian Biography, Art. Eusebius of Cæsaria. He says: “The Defence of Origen was the joint work of Pamphilus and Eusebius:” and “Jerome’s treatment of this matter is a painful exhibition of disingenuousness, &c.” See De V. Ill. lxxv.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Rufinus/Jerome's Apology/Book II/Chapter 12

12. We must consider the fact, which comes first, and so in order reach the inference, which comes after. Now I find among many bad things written by Origen the following most distinctly heretical: that the Son of God is a creature, that the Holy Spirit is a servant: that there are innumerable worlds, succeeding one another in eternal ages: that angels have been turned into human souls; that the soul of the Saviour existed before it was born of Mary, and that it is this soul which “being in the form of God thought it not robbery to be equal with God, but emptied itself and took the form of a servant;” that the resurrection of our bodies will be such that we shall not have the same members, since, when the functions of the members cease they will become superfluous: and that our bodies themselves will grow aërial and spirit-like, and gradually vanish and disperse into thin air and into nothing: that in the restitution of all things, when the fulness of forgiveness will have been reached, Cherubim and Seraphim, Thrones, Principalities, Dominions, Virtues, Powers, Archangels and Angels, the devil, the demons and the souls of men whether Christians Jews or Heathen, will be of one condition and degree; and when they have come to their true form and weight, and the new army of the whole race returning from the exile of the world presents a mass of rational creatures with all their dregs left behind, then will begin a new world from a new origin, and other bodies in which the souls who fall from heaven will be clothed; so that we may have to fear that we who are now men may afterwards be born women, and one who is now a virgin may chance then to be a prostitute. These things I point out as heresies in the books of Origen. It is for you to point out in which of his books you have found them contradicted.

## Footnotes

* ↑ Phil. ii
# Nicene and Post-Nicene Fathers: Series II/Volume III/Rufinus/Jerome's Apology/Book II/Chapter 13

13. Do not tell me that “you have found the same things treated by the same author in other places in a catholic sense,” and thus send me to search through the six thousand books of Origen which you charge the most reverend Bishop Epiphanius with having read; but mention the passages with exactness: nor will this suffice; you must produce the sentences word for word. Origen is no fool, as I well know; he cannot contradict himself. The net result arising from all this calculation is, then, that what you cut out was not due to the heretics, but to Origen himself, and that you translated the bad things he had written because you considered them good; and that both the good and the bad things in the book are to be set to your account, since you approved his writings in the Prologue.
# Newes from the Dead/Search for a pleasant now delight

SEarch for a pleasant now delight, To celebrate her births day's right. It is a birth when after Death The body gaines his former breath. O! who'le pay him that dig'd the pitte? The hungry grave hath lost a bitte, ​And yet still gapes, alas! I feare Death it selfe will be buryed there. Shee's sicke, and melts in her owne wo, The female Sex should cheat her so. (That she could not decieve the same, In whom the first deceit found game.) Either Physck conquers Death, Or Physitians coine new breath; Or Atropos hath lost her knife: This was a hanging to the Life. O! Wench reforme in thy new age, Write Vertue in this second page: The first shewes Characters of Vice, O! live well once, who livest twice.
# Newes from the Dead/She liv'd, and in the cord made Fate despair

SHe liv'd, and in the cord made Fate despair, Safe, as Sea-Surgeons in their Cable are, Whose scruples palsie-Juryes weigh amisse, The Gallowes her exacter Balance is. ​Yet, that loose Flames some penalty might meet, She thus did penance in her winding-sheet. May this not-still-born Gibbet-issue thrive! The first the knife ere Midwif'd there alive.
# Newes from the Dead/Ternas sicne Deas

TErnas sicne Deas, & tales decipis una? Et vel Carnificem fæmina spreta tuum? Illius eludas artes elapsa; sed audi, Victricem dici te semel, esto satis.
# Newes from the Dead/On the Shee that was Hang'd, but not Executed

On the Shee that was Hang'd, but not Executed.
RAre Innocence! a Wench re-woman'd! see What the small Sophs say to this Fallacy. Up to the eares in death, and scape! no kind Was thought more fit then to tye up her Wind. Women in this with Cats agree, I think, Both Live and Scratch after they have tip't the Wink. Henceforth take heed of trusting Females. Shee That scapes Welch Parsly, Souldiers take for mee.
Hic Iacet—Que cùm Morte non potuit obscurari, claruit, Vindicatâ nimirum Innocentiâ, Fato Functa nectamen Defuncta. Converso in Asylum Patibulo Tunc, cùm non minùs de Puellâ conclamatum esset, quàm Iustitiâ: Iustitiâ, quam si non Cæcam, certè vix mitem dixeris; Quæ cùm in alîus Ventrem inquireret, Ipsa non habuit Viscera. Hæc verò revixit, vel ad Illius ludibrium, Vel (quod melius est) exemplum. Adiit Charontem pro formâ (puto) nec tamen Abiit, Sed inhibuit Gradum. Uno oculo flevit, subrisit altero; Mirum, si hoc non sit δακρυγελᾷν. Nec Vitam solam Medicorum artibus obtinuit, Sed Vatis etiam beneficio Immortalitatem. Non est quòd in Fœminâ plus desideres, nisi forsan velis Constantiâ
# Newes from the Dead/Proh Metamorphosis naturæ dissona!

PRoh Metamorphωsis naturæ dissona! fatum Imbelle! evictæ gloria cassa necis! Huccine, naturam, progressa peritia, solvit? Siccine fatorum machina fracta cadit? Euge decus medicum! sacrum inviolabile! novi Sacratum hinc docto numen inesse Choro. Ibimus: ire juvat; sic, sic juvat ire per umbras: Si vixisse, mori est, ibimus: ire juvat. Eia age Terrorum domitrix Terroris, abundè Provida, cùm properes, ne moriare, mori.
# Newes from the Dead/Quam penè abstulerat

QVam penè abstulerat glomerato stamine, vitam Tibi reddit Eumenidum manus: Dum petit erranti cultro tua fila salutis, Scindit Capistros Atropos.
TErgeminus diræ dormiscit Janitor Aulæ, Et Furiæ infernam deseruêre Domum: Quasq́ꝫ, creat, sentit mors jam quasi mortua pœnæ: Virbiaq́ꝫ, è propriis pullulat Exequiis: Fabula nascentem Materno funere Bacchum Ne jactet, virgo hæc funere nata Suo est.
# Newes from the Dead/That Life's a Vapour I'le no more complaine

THat Life's a Vapour I'le no more complaine: As this, so that, takes leave to come againe. Strange metamorphosis! this dead-live Woman Now differs from her selfe; and are such Common?
# Newes from the Dead/The Maids Game

The Maids Game.
ALone this subtle Gamestresse on a day Went to Deaths house at Tick-Tack for to play. To knowe if he was't home, or gone from thence, His Porter, th' Hangman held her in Suspence. At length he met her, plaid, and soone did spy, The Maid had left a Blot upon a Dye. Death threw, and thought h'had wone, but she said nay Doctors like Doublemen stood in the way After she cast, obtain'd a Double Game, By putting in t'one Point both death and shame.
W. Berkley Com. of Br. Coll.
# Newes from the Dead/On the Death and Life of Anne Greene

On the Death and Life of Anne Greene.
WHat Cable-thread twin'd thee thy happy fate, That it out-lasts thy own lifes destin'd date? Was thy Harmonious Soule strung so-so well, As break it could not, stretcht to a Miracle? Did'st thou indent with Rigid Atropos To los't a while, and then to quit the Losse? As cast-off Habits, when hang'd by a space, Regaine their Fashion and their pristine grace. Loe here's lifes Gemini, two lifes in one! Or th' same in'ts Tropicall Reversion! Time after Stylo novo inchoated! From the first Sun a Parely created! A strange Appendix after Finis sixt, Or Funis rather: Death and Life co-mixt! A Posthume Act after Catastrophe! Or Antedating of the Latter day! Death's Puzler! Selfe-surviver! thy strange fate: Do's contradictions Legimate. Entwisted Miracles constellate here, And complicated Wonders Co-insphere. Thy uncouth Paradox Resuscitation Tempts to beleeve, that from a pure Privation. Nature's propension signe's a free Regresse To pristine Habit; tempts even to confesse Plurality of Soules in One, since Thou Can'st prodigally one to Death allow, Another keep thy selfe; whilst both maintaine Castor and Pollux-like alternate Reigne. That Belgian Headsman, whose rare artfull hand Could slice off heads, and they yet seem to stand, Had he thee Execut'd, had sham'd his skill, When finding thee not dead, but living still. Perillu's Torturing Engin had but bin A Very Bull, had'st thou first entred in. Their Law would have some plea, were it to thee, Who first the Malefactor Hang, then see ​Whe're 'twere a just and equitable Cause, Whether not consonant unto the Lawes. Strange Sophister! that grant'st to Destiny The Premises, Conclusion do'st deny; Dar'st yeeld to Suffer Death, but not to Dye.
# Newes from the Dead/So sportive, Atropos?

SO sportive, Atropos? what, must we see Some Hocus-tricks? the thread of life to be Asunder cut, and yet entire remaine? A Body-banish'd soule recall'd againe? Now may the nine-liv'd Sex speake high, and say That here they fought with Death, and won the day. The fatall Tree, which first began the strife, Sided with them, and prov'd a Tree of life.
Another.
DEath, spare your threats, we scorne now to obey; If Women conquer thee, surely Men may. How came this Champion on I cannot tell, But I nere heard of one came off so well.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/Prolegomena/Writings/Oratorical Writings

§2. Oratorical Writings.
According to Eusebius (V. C. 4. 29; cf. 4. 55) these were very numerous, and it may well be believed. He seems to have done much of everything he undertook at all—fighting, or learning, or building temples, or making laws, he was nothing if not incessant. He had a habit of inflicting his orations on his court, and undoubtedly had plenty of enthusiastic hearers, as any emperor would, and as Eusebius says he did. They seem to have been generally philosophical with as much religion as possible worked in (V. C. 4. 9). Not many are extant, but we have some account of the few following:
1. Oration to the saints (Oratio ad sanctum cœtum, S. C.). For this see the following translation and Special Prolegomena.
2. Address to the Council of Nicæa in praise of peace (Ad Syn. Nic.), in Euseb. V. C. 3. 12. Address of welcome. He rejoices in the assembly, and exhorts them to be united, that they may thereby please God and do a favor to their emperor.
3. Oration to the Council of Nicæa, in Gelasius, Hist. Coun. Nic. 1. 7. Begins with rhetorical comparison of the Church to a temple, and ends with injunctions to observe peace and to search the Scriptures as the authority in all points of doctrine. Appears dubiously authentic.
4. Address to the bishops on their departure from Nicæa. Abstract in Euseb. V. C. 32. 1. Exhorts them to keep peace, cautions against jealousy, &c.
5. Funeral oration. A description in Euseb. V. C. 4. 55. Dwells on the immortality of the soul, the blessings laid up for those who love God, and the ruin of the ungodly.
His method of composition is spoken of by Eusebius (V. C. 4. 29), and his manner of delivery may be gathered from Eusebius’ description of his speech at the opening of the Council of Nicæa (V. C. 3. 11). For the style of his oratorical discourses, compare remarks on the Oration to the Saints in the Special Prolegomena.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/Prolegomena/The Mythical Constantine/Voyage of Helena

6. Voyage of Helena.
A matter-of-fact account of things which are not so, given in Hakluyt’s Voyages, 2 (1810), p. 34, is worth giving in the words of the translator:
“Helena Flavia Augusta, the heire and onely daughter of Cœlus, sometime the most excellent king of Britaine, by reason of her singular beautie, faith, religion, goodnesse, and godly Maiestie (according to the testimonie of Eusebius) was famous in all the world. Amongst all the women of her time there was none either in the liberall arts more learned, or in the instruments of musike more skilfull, or in the divers languages of nations more abundant than herselfe. She had a naturall quicknesse of wit, eloquence of speech, and a most notable grace in all her behaviour. She was seene in the Hebrew, Greeke, and Latin tongues. Her father (as Virumnius reporteth) had no other childe,…had by her a sonne called Constantine the great, while hee remained in Britaine…peace was granted to the Christian churches by her good meanes. After the light and knowledge of the Gospel, she grew so skilfull in divinity that she wrote and composed divers bookes and certaine Greeke verses also, which (as Ponticus reporteth) are yet extant…went to Jerusalem…lived to the age of fourscore years, and then died at Rome the fifteenth day of August, in the yeere of oure redemption 337…Her body is to this day very carefully preserved at Venice.”
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/Prolegomena/Writings
## Contents

* Introduction
* Oratorical Writings
* Letters and Edicts
* Laws
* Various
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/Prolegomena/The Mythical Constantine/Introduction

Chapter Iv
The Mythical Constantine.
The many legends which have attached themselves to the name of Constantine are valuable chiefly as curiosities, and can be treated here only in specimens. A few of the more interesting and important are the following:
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/Prolegomena/Writings/Introduction

Chapter III
Writings.
§1. Introduction
Quite a number of works by this emperor-author are extant. They may be grouped under, I. Oratorical writings; 2. Letters and decrees; 3. Laws; 4. Various.

## Footnotes

* ↑ It is curious that there should be no critical edition of the collected works of so considerable a writer. A large portion of his works are, to be sure, included in Migne’s Patrologia Latina, vol. 84, Paris, 1844; but this Opera Universa is neither wholly complete nor in any sense critical, and this seems to be the only attempt at a collection. The works enumerated here are mostly in the edition of Migne, but not all.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/Prolegomena/Writings/Laws

§4. Laws.
The numerous laws are collected in the edition of Migne (Patrol. Lat. 8. p. 93–400), mainly from the Theodosian code. They are in the opinion of Eutropius (10. 8) “many,” “some good and equitable, but most of them superfluous, and some severe” (cf. under Character). Many of them show the author’s tendency to declamation, but taken all in all they are businesslike and do credit, in the main, to their author’s heart, and even, though less conspicuously, to his head. For more specific account, compare the laws themselves as collected in Migne, the relating passages in Wordsworth and Ceillier, standard and annotated editions of the codes, and special treatises, such as Balduin, De leg. eccl. et civ. 1737.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/Prolegomena/The Mythical Constantine/Dream concerning the Founding of Constantinople

5. Dream concerning the Founding of Constantinople.
“As Constantine was sleeping in this city [Byzantium], he imagined that there stood before him an old woman whose forehead was furrowed with age; but that presently, clad in an imperial robe, she became transformed into a beautiful girl, and so fascinated his eyes by the elegance of her youthful charms that he could not refrain from kissing her; that Helena, his mother, being present, then said, ‘She shall be yours forever; nor shall she die till the end of time.’ The solution of this dream, when he awoke, the emperor extorted from heaven, by fasting and alms-giving. And behold, within eight days, being cast again into a deep sleep, he thought he saw Pope Silvester, who died some little time before, regarding his convert with complacency, and saying, ‘You have acted with your customary prudence in waiting for a solution from God of that enigma which was beyond the comprehension of man. The old woman you saw is this city, worn down by age, whose time-struck walls, menacing approaching ruin, require a restorer. But you, renewing its walls, and its affluence, shall signalize it also with your name; and here shall the imperial progeny reign forever’” (William of Malmesbury, Chronicle, tr. English. Lond. 1847, p. 372–3. The final section, which instructs Constantine how to lay out the city, is omitted). This is taken by the Chronicler from Aldhelm’s (d. 709) de laudibus virginitatis (c. 52, ed. Giles, 1844, p. 28–29), where, however, instead of kissing her, he much more appropriately “clothes her with his mantle, and puts his diadem adorned with pure gold and brilliant gems on her head.” It is given also by Ralph de Diceto (ed. Stubbs, Lond. 1876), 74–75, and probably by many others.