OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series II/Volume III/Rufinus/Jerome's Apology/Book III/Chapter 27

27. In reference to your alternate praise and disparagement of me, you argue with great acuteness that you have the same right to speak good and evil of me that I have to find fault with Origen and Didymus whom I once praised. I must instruct you, then, wisest of men and chief of Roman dialecticians, that there is no fault of logic in praising a man in certain respects while you blame him in others, but only in approving and disapproving one and the same thing. I will take an example, so that, though you may not understand, the wise reader may join me in understanding the point. In the case of Tertullian we praise his great talent, but we condemn his heresy. In that of Origen we admire his knowledge of the Scriptures, but nevertheless we do not accept his false doctrine. As to Didymus, however, we extol both his powers of memory, and the purity of his faith in the Trinity, while on the other point in which he erred in trusting to Origen we withdraw from him. The vices of our teachers are not to be imitated, their virtues are. There was a man at Rome who had an African, a very learned man, as his grammar teacher; and he thought that he was rising to an equality with his teacher because he copied his strident voice and his faulty pronunciation. You in your Preface to the Περὶ ᾽Αρχῶν speak of me as your brother and call me your most eloquent colleague, and proclaim my soundness in the faith. From these three points you cannot draw back; carp at me on all other points as you please, so long as you do not openly contradict this testimony which you bear to me; for in calling me friend and colleague, you confess me worthy of your friendship; when you proclaim me an eloquent man, you cannot go on accusing me of ignorance; and when you confess that I am in all points a catholic, you cannot fix on me the guilt of heresy. Beyond these three points you may charge me with anything you like without openly contradicting yourself. From all this calculation the net result is that you are wrong in blaming in me what you formerly praised; but that I am not in fault when, in the case of the same men, I praise what is laudable and blame what is censurable.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Rufinus/Jerome's Apology/Book III/Chapter 24

24. It is somewhat the same argument which you use against the pope Anastasius, namely, that, since you hold the letters of the bishop Siricius, it was impossible that he should write against you. I am afraid you suspect that some injury has been done you. I cannot understand how a man of your acuteness and capacity can condescend to such nonsense; you suppose that your readers are foolish, but you shew that you are foolish yourself. Then after this extraordinary argumentation, you subjoin this little sentence: “Far be such conduct from these reverend persons. It is from your school that such actions proceed. You gave us all the signs of peace at our departure, and then threw missiles charged with venom from behind our backs.” In this clause or rather declamatory speech, you intended, no doubt, to shew your rhetorical skill. It is true we gave you the signs of peace, but not to embrace heresy; we joined hands, we accompanied you as you set forth on your journey, on the understanding that you were catholic not that we were heretical. But I want to learn what these poisoned missiles are which you complain that I threw from behind your back. I sent the presbyters, Vincentius, Paulinianus, Eusebius, Rufinus. Of these, Vincentius went to Rome long before you; Paulinianus and Eusebius set out a year after you had sailed; Rufinus two years after, for the cause of Claudius; all of them either for private reasons, or because another was in peril of his life. Was it possible for me to know that when you entered Rome, a nobleman had dreamed that a ship full of merchandise was entering with full blown sails? or that all questions about fate were being solved by a solution which should not itself be fatuous? or that you were translating the book of Eusebius as if it were Pamphilus’? or that you were putting your own cover upon Origen’s poisoned dish by lending your majestic eloquence to this translation of his notorious work Περὶ ᾽Αρχῶν? This is a new way of calumniating a man. We sent out the accusers before you had committed the crime. It was not, I repeat, it was not by our plan, but by the providence of God, that these men, who were sent out for another reason, came to fight against the rising heresy. They were sent, like Joseph, to relieve the coming famine by the fervour of their faith.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Rufinus/Jerome's Apology/Book III/Chapter 29

29. You press me to give my opinions about the nature of things. If there were room, I could repeat to you the views of Lucretius who follows Epicurus, or those of Aristotle as taught by the Peripatetics, or of Plato and Zeno by the Academics and the Stoics. Passing to the church, where we have the rule of truth, the books of Genesis and the Prophets and Ecclesiastes, give us much information on questions of this kind. But if we profess ignorance about all these things, as also about the origin of souls, you ought in your Apology to acknowledge your ignorance of all alike, and to ask your calumniators why they had the impudence to force you to reply on this single point when they themselves know nothing of all those great matters. But Oh! how vast was the wealth contained in that trireme which had come full of all the wares of Egypt and the East to enrich the poverty of the city of Rome.
“Thou art that hero, well-nam’d Maximus,
Thou who alone by writing sav’st the state.”
Unless you had come from the East, that very learned man would be still sticking fast among the mathematici, and all Christians would still be ignorant of what might be said against fatalism. You have a right to ply me with questions about astrology and the cause of the sky and the stars, when you brought to land a ship full of such wares as these. I acknowledge my poverty; I have not grown rich to this extent in the East like you. You learned in your long sojourn under the shadow of the Pharos what Rome never knew: Egypt instructed you in lore which Italy did not possess till now.

## Footnotes

* ↑ In Macarius’ dream, see Ruf. Apol. i, 11.
* ↑ A parody upon the verse of Virgil and Ennius on Fabius Maximus called Cunctator because by his tactics of delay he saved Rome from the Carthaginians. “Thou art Maximus (greatest) who savedst the state by delaying (cunctando).”
* ↑ Astrologers or magicians.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Rufinus/Jerome's Apology/Book III/Chapter 30

30. Your Apology says that there are three opinions as to the origin of souls: one held by Origen, a second by Tertullian and Lactantius (as to Lactantius what you say is manifestly false), a third by us simple and foolish men, who do not see that, if our opinion is true, God is thereby shewn to be unjust. After this you say that you do not know what is the truth. I say, then, tell me, whether you think that outside of these three opinions any truth can be found so that all these three may be false; or whether you think one of these three is true. If there is some other possibility, why do you confine the liberty of discussion within a close-drawn line? and why do you put forward the views which are false and keep silence about the true? But if one of the three is true and the two others false, why do you include false and true in one assertion of ignorance? Perhaps you pretend not to know which is true in order that it may be safe for you, whenever you may please, to defend the false. This is the smoke, these are the mists, with which you try to keep away the light from men’s eyes. You are the Aristippus of our day: you bring your ship into the port of Rome full of merchandize of all kinds; you set your professorial chair on high, and represent to us Hermagoras and Gorgias of Leontinum: only, you were in such a hurry to set sail that you left one little piece of goods, one little question, forgotten in the East. And you cry out with reiteration that you learned both at Aquileia and at Alexandria that God is the creator of both our bodies and our souls. This then, forsooth, is the pressing question, whether our souls were created by God or by the devil, and not whether the opinion of Origen is true that our souls existed before our bodies and committed some sin because of which they have been tied to these gross bodies; or whether, again, they slept like dormice in a state of torpor and of slumber. Every one is asking this question, but you say nothing about it; nobody asks the other, but to that you direct your answer.

## Footnotes

* ↑ Of Cyrene. A disciple of Socrates, founder of the Cyrenaic sect, the precursors of the Epicureans.
* ↑ Rhetorician of Rhodes.
* ↑ Statesman and Sophist, came to Athens on a mission b.c. 327, and settled there.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Rufinus/Jerome's Apology/Book III/Chapter 3

3. The dilemma in which I am placed is of your making: it is brought out, not from the resources of dialectics, of which you are ignorant, but from among the tools of the murderer and with an intention like his. If I keep silence, I am held guilty: if I speak, I become an evil speaker. You at once forbid me to answer and compel me. Well, then; I must shun excess on both sides. I will say nothing that is injurious; but I must dissipate the charges made against me, for it is impossible not to be afraid of a man who is prepared to kill you. And I will do this in the order of what you have now set before me, leaving the rest as they are in those most learned books of yours which I confuted before I had read them.
You say that ‘you sent your accusation against me not to the many but only to those who had been offended by what I had said; for one ought to speak to Christians not for display but for edification.’ Whence then, I beg you to consider, did the report of your having written these books reach me? Who was it that sowed them broadcast through Rome and Italy and the islands of the coast of Dalmatia? How did these charges against me ever come to my ears, if they were only lurking in your desk, and those of your friends? How can you dare to say that you are speaking as a Christian not for display but for edification when you set yourself in mature age to say things against your equal which a murderer could hardly say of a thief, or a harlot against one of her class, or a buffoon against a farce-player? You have for ever so long been labouring to bring forth these mountains of accusations against me and sharpening these swords to pierce my throat. Your cries have been as loud as Ceres’ complaints or a driver’s shouts to his horses. Was this to make all the provinces through which they resounded read the praise you wrote of me? and recite your panegyrics upon me in every street, every corner, even in the weaving-shops of the women? This is the religious restraint and Christian edification of which you speak. Your reserve, your reticence is such that men come to me from the West, crowd upon crowd, and tell me of your abuse of me; and this, though only from memory, yet with such exact agreement that I was obliged to make my answer, not to your writings which I had not then read, but to what was said to be contained in them, and to intercept with the shield of truth the missiles of mendacity which were flying about through all the world.

## Footnotes

* ↑ When she lost her daughter Proserpine and lamented her throughout the world.
* ↑ In the two first books of the Apology.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Rufinus/Jerome's Apology/Book III/Chapter 31

31. Another part of my ‘smoke’ which you frequently laugh at is my pretence, as you say, to know what I do not know, and the parade I make of great teachers to deceive the common and ignorant people. You, of course, are a man not of smoke but of flame, or rather of lightning; you fulminate when you speak; you cannot contain the flames which have been conceived within your mouth, and like Barchochebas, the leader of the revolt of the Jews, who used to hold in his month a lighted straw and blow it out so as to appear to be breathing forth flame: so you also, like a second Salmoneus, brighten the whole path on which you tread, and reproach us as mere men of smoke, to whom perhaps the words might be applied, “Thou touchest the hills and they smoke.” You do not understand the allusion of the Prophet when he speaks of the smoke of the locusts; it is no doubt the beauty of your eyes which makes it impossible for you to bear the pungency of our smoke.

## Footnotes

* ↑ Son of a Star; the leader of the Jewish revolt against Hadrian, a.d. 132–5.
* ↑ King of Elis whom Jove destroyed for imitating thunder and lightning by his chariot and brazen bridge and torches.
* ↑ Ps. civ. 52
* ↑ Supposed to refer to Rev. ix. 7, 17
# Niemotko v. Maryland/Concurrence Black

* Court Documents
* Case Syllabus
* Opinion of the Court
* Concurring Opinions Black Frankfurter
* Wikipedia article
United States Supreme Court
340 U.S. 268
Niemotko v. Maryland
Argued: Oct. 17, 1950. --- Decided: Jan 15, 1951
Mr. Justice BLACK concurs in the result.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Nietzsche the thinker

* related authors: Friedrich Wilhelm Nietzsche.
* sister projects: Wikidata item.
NIETZSCHE THE THINKER
A STUDY
BY
WILLIAM MACKINTIRE SALTER
Author of First Steps in Philosophy and Anarchy or Government? An Inquiry in Fundamental Politics
LONDON CECIL PALMER AND HAYWARD OAKLEY HOUSE, BLOOMSBURY STREET, W.C.1.
CONTENTS :
| Introductory |||
| CHAPTER | | PAGE |
| I | Nietzsche's Relation to His Time; His Life and Personal Traits | 1 |
| II | Some Characteristics of His Thinking | 10 |
| III | His "Megalomania," Periods, Constant Points of View, Spiritual Ancestry | 21 |
| First Period |||
| IV | General View of the World; the Function of Art | 34 |
| V | Ultimate Analysis of the World | 45 |
| VI | Ethical Views | 58 |
| VlI | Social and Political Ideas | 72 |
| VIII | Relations with Wagner | 78 |
| Second Period |||
| IX | General Marks of the Second Period | 92 |
| X | General Outlook, and Ultimate View of the World | 101 |
| XI | Attitude to Morals | 115 |
| XII | Social and Political views and Forecasts | 129 |
| Third Period |||
| XIII | General Character of the Period, and View of the World | 148 |
| XIV | The Idea of Eternal Recurrence | 163 |
| XV | Ultimate Reality as Will to Power | 182 |
| XVI | Criticism of Morality. Introductory | 202 |
| XVII | Criticism of Morality (Cont.). The Social Function and Meaning of Morality | 210 |
| XVIII | Criticism of Morality (Cont.). Have Evil and Cruelty No Place in the World? | 226 |
| XIX | Criticism of Morality (Cont.). Varying Types of Morality | 246 |
| XX | Criticism of Morality (Cont.). Responsibility, Rights and Duties, Justice | 261 |
| XXI | Criticism of Morality (Cont.). Bad Conscience, a Moral Order, Ought, Equality | 274 ​ |
| XXII | Criticism of Morality (Cont.). The "Altruistic" Sentiments | 293 |
| XXIII | Criticism of Morality (Concluded). Truth as an Obligation. Net Results of the Criticism | 314 |
| XXIV | Moral Construction. The Moral Aim Proposed by Nietzsche | 332 |
| XXV | Moral Construction (Cont.). The Moral Aim and Will to Power | 354 |
| XXVI | Moral Construction (Cont.). "Persons," or Great Men | 380 |
| XXVII | Moral Construction (Concluded). The Superman | 398 |
| XXVIII | Social Criticism. Analysis of Modern Social Tendencies | 417 |
| XXIX | Social Construction. The Ideal Organization of Society | 425 |
| XXX | Social Construction (Concluded). Political Views and Anticipations | 455 |
| | Epilogue | 474 |
| | Notes | 475 |
| | Index | 527 |
This work is in the public domain in the United States because it was published before January 1, 1929.
The longest-living author of this work died in 1931, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 92 years or less. This work may be in the public domain in countries and areas with longer native copyright terms that apply the rule of the shorter term to foreign works.
Public domainPublic domainfalsefalse
# Noah's Ark

* Search for titles containing or beginning with: "Noah's Ark."
* sister projects: Wikipedia article, Wikidata item.
This is a disambiguation page. It lists works that share the same title. If an article link referred you here, please consider editing it to point directly to the intended page.
* "Mrs. Noah's Ark" (1904), a short story by Frank Gelett Burgess
* Noah's Ark (1928), a part-talkie film directed by Michael Curtiz
* Noah's Ark (1881), a nonfiction book by Phil Robinson

## See also

* Noah's Ark, the ship in the Genesis flood narrative (Genesis 6–9)
# Noble State Bank v. Haskell

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
219 U.S. 104
Noble State Bank v. Haskell
Argued: December 7 and 8, 1910. --- Decided: January 3, 1911
Messrs. C. B. Ames, J. B. Dudley, D. T. Flynn, and T. G. Chambers for plaintiff in error.
[Argument of Counsel from pages 105-107 intentionally omitted]
Messrs. Charles West, E. G. Spilman, and W. C. Reeves for defendants in error.
[Argument of Counsel from pages 107-109 intentionally omitted]
Mr. Justice Holmes delivered the opinion of the court:

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# No matter where the Saints abide

No matter where the Saints abide, They make their Circuit fair Behold how great a Firmament Accompanies a Star.
# No real Style of Colouring ever appears

* information about this edition.
* sister projects: Wikidata item.
From Notebook c.1808-1811 p.21. See also: Satiric verses and epigrams.

#### Edited text:

No real Style of Colouring ever appears, But advertising in the News Papers. Look there—you'll see Sr Joshua's Colouring Look at his Pictures—All has taken Wing
________________________________________

#### The original text:

No real Style of Colouring ever appears But advertising in the News Papers Look there youll see Sr Joshuas Colouring Look at his Pictures All has taken Wing
________________________________________
* ↑ "Blake Complete Writings", ed. Geoffrey Keynes, pub. OUP 1966/85, p. 511.
* ↑ ['tis quite another Thing del.]
* ↑ "The Complete Poetry & Prose of William Blake", ed. by David V. Erdman, Anchor Books, 1988, p. 501.
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
# Nobel telegram to Hugo

Written in 1885, translation by Joshua Sherurcij
       Victor Hugo
    Paris
Long may the Grand Master live, to charm the world and spread his ideas of universal charity.
          A. Nobel.
# No ladder needs the bird but skies

No ladder needs the bird but skies To situate its wings, Nor any leader's grim baton Arraigns it as it sings. The implements of bliss are few — As Jesus says of Him, "Come unto me" the moiety That wafts the cherubim.
# Nicene and Post-Nicene Fathers: Series II/Volume V/Philosophical Works/The Making of Man/On the Making of Man/Chapter 25

XXIV. An argument against those who say that matter is co-eternal with God.
1. For after all that opinion on the subject of matter does not turn out to be beyond what appears consistent, which declares that it has its existence from Him Who is intelligible and immaterial. For we shall find all matter to be composed of certain qualities, of which if it is divested it can, in itself, be by no means grasped by idea. Moreover in idea each kind of quality is separated from the substratum; but idea is an intellectual and not a corporeal method of examination. If, for instance, some animal or tree is presented to our notice, or any other of the things that have material existence, we perceive in our mental discussion of it many things concerning the substratum, the idea of each of which is clearly distinguished from the object we contemplate: for the idea of colour is one, of weight another; so again that of quantity and of such and such a peculiar quality of touch: for “softness,” and “two cubits long,” and the rest of the attributes we spoke of, are not connected in idea either with one another or with the body: each of them has conceived concerning it its own explanatory definition according to its being, having nothing in common with any other of the qualities that are contemplated in the substratum.
2.If, then, colour is a thing intelligible, and resistance also is intelligible, and so with quantity and the rest of the like properties, while if each of these should be withdrawn from the substratum, the whole idea of the body is dissolved; it would seem to follow that we may suppose the concurrence of those things, the absence of which we found to be a cause of the dissolution of the body, to produce the material nature: for as that is not a body which has not colour, and figure, and resistance, and extension, and weight, and the other properties, while each of these in its proper existence is found to be not the body but something else besides the body, so, conversely, whenever the specified attributes concur they produce bodily existence. Yet if the perception of these properties is a matter of intellect, and the Divinity is also intellectual in nature, there is no incongruity in supposing that these intellectual occasions for the genesis of bodies have their existence from the incorporeal nature, the intellectual nature on the one hand giving being to the intellectual potentialities, and the mutual concurrence of these bringing to its genesis the material nature.
3. Let this discussion, however, be by way of digression: we must direct our discourse once more to the faith by which we accept the statement that the universe took being from nothing, and do not doubt, when we are taught by Scripture, that it will again be transformed into some other state.

## Footnotes

* ↑ Otherwise Chap. xxv. The Bodleian ms. of the Latin version has the title:—“That all matter exists in certain quantities.”
* ↑ With this passage may be compared the idealistic doctrine of the De Anim. et Resurr.