OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book III/Chapter 18

Epistle XXXV.
To Peter, Subdeacon.
Gregory to Peter, subdeacon of Campania.
Our brother and fellow-bishop Paul has often requested us to allow him to return to his own church. And, having perceived this to be reasonable, we have thought it needful to accede to his petition. Consequently let thy Experience convene the clergy of the Neapolitan church, to the end that they may choose two or three of their number, and not omit to send them hither for the election of a bishop. But let them also intimate, in their communication to us, that those whom they send represent them all in this election, so that their church may have its own bishop validly ordained. For we cannot allow it to be any longer without a ruler of its own. Should they perchance try in any way to set aside thy admonition, bring to bear on them the vigour of ecclesiastical discipline. For he will be giving proof of his own perverseness, whosoever does not of his own accord assent to this proceeding.  Moreover, cause to be given to the aforesaid Paul, our brother and fellow-bishop, one hundred solidi, and one little orphan boy, to be selected by himself, for his labour in behalf of the same church. Further, admonish those who are to come hither as representing all for the election of a bishop, to remember that they must bring with them all the episcopal vestments, and also as much money as they may foresee to be necessary for him who may be elected bishop to have to his own use. But lose no time in despatching those of the clergy who are selected as we have said, that, seeing that there are present here divers nobles of the city of Naples, we may treat with them concerning the election of a bishop, and take counsel together with the help of the Lord.

## Footnotes

* ↑ See II. 6, note 3.
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book III/Chapter 19

Epistle XXXVI.
To Sabinus, Guardian (Defensorem).
Gregory to Sabinus, Guardian of Sardinia.
Certain serious matters having come to our ears which require canonical correction, we therefore charge thy Experience not to neglect to cause Januarius, our brother and fellow-bishop, together with John the notary, to appear before us with all speed, all excuses being laid aside, that in his presence what has been reported to us may be subjected to a thorough investigation. Further, if the religious women Pompeiana and Theodosia, according to their request, should wish to come hither, afford them your succour in all ways, that they may be able, through your assistance, to accomplish their desires: but especially be careful by all means to bring with you the most eloquent Isidore, as he has requested, that, the merits of his case which he is known to have against the Church of Caralis having been fully gone into, he may be able to have it legally terminated.
Furthermore, some personal misdemeanours having been reported to us of the presbyter Epiphanius, it is necessary for you to investigate everything diligently, and to make haste to bring at the same time with you the women with whom he is said to have sinned, or others whom you suppose to know anything about the matter; that so the truth may be clearly laid open to the rigour of ecclesiastical discipline.
Now you will take care to accomplish all these things so efficiently as to lay yourself open to no blame for negligence, knowing that it will be entirely at your peril if this our order should in any way be slackly executed.
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book III/Chapter 14

Epistle XXX.
To John, Subdeacon.
Gregory to John, &c.
Inasmuch as it is manifest that the Apostolic See is, by the ordering of God, set over all Churches, there is, among our manifold cares, especial demand for our attention, when our decision is awaited with a view to the consecration of a bishop. Now on the death of Laurentius, bishop of the church of Mediolanum, the clergy reported to us that they had unanimously agreed in the election of our son Constantius, their deacon. But, their report not having been subscribed, it becomes necessary, that we may omit nothing in the way of caution, for thee to proceed to Genua (Genoa), supported by the authority of this order. And, inasmuch as there are many Milanese at
present there under stress of barbarian ferocity, thou must call them together, and enquire into their wishes in common. And, if no diversity of opinion separates them from the unanimity of the election—that is to say, if thou ascertainest that the desire and consent of all continues in favour of our aforesaid son, Constantius,—then thou art to cause him to be consecrated by his own bishops, as ancient usage requires, with the assent of our authority, and the help of the Lord; to the end that through the observance of such custom both the Apostolic See may retain the power belonging to it, and at the same time may not diminish the rights which it has conceded to others.

## Footnotes

* ↑ The reason of John the subdeacon being directed to go to Genoa rather than to Milan may have been danger from the Lombards in approaching the latter place, as well as the fact of many of the Milanese having, for the same reason, taken refuge in Genoa.
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book III/Chapter 15

Epistle XXXI.
To Romanus, Patrician.
Gregory to Romanus, Patrician, and Exarch of Italy.
We believe that your Excellency is already aware of the death of Laurentius, bishop of the church of Mediolanum.  And since, so far as we have learnt from the report of the clergy, all have agreed in the election of our son Constantius, deacon of the same church, it was necessary for us, for keeping up old usage, to send a soldier of our church, to cause him in whose favour he finds the will and consent of all to concur unanimously to be consecrated by his own bishops, as ancient usage requires, though still with our assent.  Wherefore, greeting you with fatherly affection as in duty bound, we request your Excellency to vouchsafe your support, justice approving, to the aforesaid Constantius, whether elected or not, whenever need may arise; to the end that this service may both exalt you here before your enemies, and commend you beforehand in the future life before God. For he is one of mine, and was once associated with me on very intimate terms. And you ought to hold as yours, and to love peculiarly, those whom you know to be ours.
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book III/Chapter 2

Epistle II.
To Paulus, Bishop.
Gregory to Paulus, &c.
Although it has distressed us in no slight degree to hear of the injury that thou hast suffered, yet we have matter of consolation in learning that the affair is to thy credit, in that, so far as the account sent to us has disclosed the facts, thou hast suffered in the cause of uprightness and equity. Wherefore, that it may redound to the greater glory of thy Fraternity, this occurrence ought neither to shake thy constancy nor turn thee aside from the way of truth. For it is to the greater reward of priests if they continue in the path of truth even after injuries. But, lest the madness of such great impiety should remain unpunished, and pernicious insubordination break out to a worse degree, we have enjoined the magnificent Scholasticus, judge of Campania, who is at present here, that he should avenge what has been done with the repression it deserves. But, inasmuch as thy men have requested us to commission some one to represent ourselves, know that we have for this reason sent to Naples the subdeacon Epiphanius, who may
be able, with the judge above named, to investigate and ascertain the truth, to the end that by his instancy he may cause worthy vengeance to be executed on those who may be shewn to have instigated or perpetrated so great a crime.

## Footnotes

* ↑ See preceding Epistle.
# Nicene and Post-Nicene Fathers: Series II/Volume XIII/Ephraim the Syrian and Aphrahat/Introductory Dissertation/Ephraim the Syrian/Section IV

IV.—Recapitulation of Authentic Facts of Life.
The Life, whence the above narrative is mainly derived, though evidently put into its present form by compilers many generations later than the time of Ephraim, is in its leading outlines to be accepted as historically trustworthy, though it has no doubt been largely amplified by the incorporation of exaggerated or fictitious details. Of its essential points, not a few are confirmed by his own writings; and many more (as has been said above, p. 121), by evidence of hardly later date,—especially by the Encomium of Gregory of Nyssa (d. 395), who assures us that he derives his account from Ephraim’s written statements and from no other source. This Father, as being brother of Basil with whom Ephraim was so closely associated in his later life, may well have known personally the man of whom he wrote, and was at least in a position to collect and verify with discrimination the facts of his life. Further, the general historical framework of the biography is sufficiently attested as correct by the contemporary secular historians, non-Christian as well as Christian—notably (as will appear farther on), as regards the siege of Nisibis, by one whom Ephraim most abhorred, the Emperor Julian.
It may be briefly affirmed that the external independent evidence covers all the facts included in the summary given above (pp. 120, 121), at the opening of this Section. It extends farther to many incidents related in the Life,—such as the attempt of Sapor to take Nisibis by turning the river against its walls, Ephraim’s encounter with the woman who met him as he entered Edessa and her retort to his rebuke, his borrowing the music of the heretic in order to popularize the orthodox teaching of his own hymns, the call to the Episcopate and his evasion of it, the constancy of the faith of the Edessenes when threatened by the persecutor Valens, the famine and the work of relief organized by Ephraim in the last year of his life; also to a few of the details which belong to or verge on the supernatural,—the dream of the vine-shoot which foreshadowed his literary fertility, the vision of the Angel with the book who appeared to his brother-anchorite, and that of the dove, which he himself seemed to see, inspiring the discourses of Basil. In these facts, greater and smaller taken together, we have sufficient data for the derivation of the main outlines of his life and the leading features of his character.

## Footnotes

* ↑ There is no ground for supposing that Gregory could read Syriac. It follows therefore that some of Ephraim’s writings must have been at a very early date translated into Greek; and that one of these was the Testament which Gregory refers to no less than five times in the Encomium.
# Nicene and Post-Nicene Fathers: Series II/Volume XIII/Ephraim the Syrian and Aphrahat/Introductory Dissertation/Ephraim the Syrian/Section IX

IX.—The Selections Included in the Present Collection.
The specimens of Ephraim’s compositions offered in these selections are:—
(1) The Nisibene Hymns, (2) The Hymns of the Nativity, (3) The Hymns for the Epiphany, (4) Three Homilies (i., On our Lord; ii., On Reproof and Repentance; iii., On the Sinful Woman).
Of (2) the Nativity Hymns, the first thirteen are reprinted from the version by the Rex. J. B. Morris (Oxford, 1847), made from the Roman Edition of the Syriac Works of Ephraim. The rest of the series as translated (six in number, making nineteen in all) were unknown when that edition was completed in 1743. These latter, and also (3) the Epiphany Hymns (with one exception) have since come to light in the Nitrian collection of the British Museum, and were printed by Professor Lamy in his St. Ephraim (Tom. I, cc. 1–144; Tom. II., cc. 427–504), 1882–1889. In the same edition (Tom. I., cc. 145–274; 311–338) were first printed (4) the three Homilies. Our translations of these follow Lamy’s text, with here and there a slight variation where errors seem to exist. These two series of Hymns belong to the ecclesiastical class: their titles appropriate them to two great Festivals of the Church, and portions of these are embodied in Syriac Rituals still in use. Of the two Homilies, the former was written for the Feast of the Epiphany, like the Hymns which precede it.
The Nisibene Hymns (1) are translated from the text as first printed by Dr. Bickell (1866), whose edition, like that of Dr. Lamy, rests upon mss. of the Nitrian collection. They also were unknown to the Roman editors of the last century, and to the English translator of 1847; and they have not till now appeared in English. The series when complete consisted of 77 Hymns. Of these the first division (I.–XXXIV.) treat of the fortunes of the Church in Nisibis, Carrhena [Haran], and an unnamed city (probably Edessa). The remainder (XXXV. to end) deal with the topics of Death and the Resurrection. The present selection comprises 46 of these, namely:—of the first division, the first 21, those which relate to Nisibis and which are the Nisibene Hymns proper; of the second division, two series—one of 8 hymns (XXXV.–XLII.) in which Death and Satan hold monologue or dialogue,—the other of 17 (LII.–LXVIII.), similar in character, but with Man as a third interlocutor.

## Footnotes

* ↑ From the Nitrian ms., 14506.
* ↑ Hymns 1–14 from mss., 14506, 14572; No. 15 from the Maronite Breviary.
* ↑ From mss. 14570, 14651, 17266; and a fragment from 14654 (printed in Tom. II., pp. xx–xxiii.).
* ↑ mss. 14572, 17141 chiefly; with a few others of secondary value. Five Hymns are lost (viii. and xxii.–xxv.), and part of two others (ix. and xxvi.).
* ↑ Note the mention of Edessa in Hymn xlii. 1.
# Nicene and Post-Nicene Fathers: Series II/Volume XIII/Ephraim the Syrian and Aphrahat/Introductory Dissertation/Ephraim the Syrian/Section VI

VI.—Rectification of the Vatican Text of the Life.
If the Life had reached us in its Vatican form only, it would have been necessary to correct one or two farther errors:
1. Date of his Baptism Mistaken.—According to the Vatican Life, Ephraim was baptized at the age of 28, after the surrender of Nisibis by Jovian. The surrender was in 363, and the age assigned to him would therefore make 334 the earliest admissible date for his birth—ten years after the Council of Nicæa, at which the Life records that he was present! The Parisian Life corrects this absurdity and shows how the mistake arose. The statement, in this version of the story, is that after quitting Nisibis, “he retired to Beth-Garbaia, where he had received baptism at the age of 18.” By omitting the auxiliary “had” (which in Syriac, as in English, expresses the pluperfect) the Vatican scribe or editor introduces this blunder about the date of the baptism. It is probable that, without having any distinct knowledge of the date of the departure from Nisibis, he felt that Ephraim must have been more than 18 at this stage of the narrative, and strove to make the age cohere better with the time required for the events related, by changing 18 into 28.
2. Julian substituted for Valens.—The substitution of the name of Julian for that of Valens as the persecutor of Edessa, has been already noticed.  That the story (with the incident of the martyr-mother with her two sons) belongs to the time of Valens, is established by the united testimony of Socrates, Sozomen, and Theodoret. The whole history is clear, and coherent with itself and with chronology, in the Parisian Life; whereas the Vatican version of it, by bringing Ephraim to Edessa in the reign of Julian, makes hopeless confusion. It is to be noted that the names Julianus and Valens, so distinct as written in Latin, differ but little when transliterated (without vowel-points) into Syriac.

## Footnotes

* ↑ It is to be regretted that neither the Parisian Life, nor the Nisibene Hymns, was before the writer of the article Ephraim in Smith and Wace’s Dictionary of Christian Biography. The former would have warned him from being misled by the Vatican Life into the error of ascribing to Julian the persecution under Valens; the latter would have shown him that both versions of the Life confuse the first siege of Nisibis with the third.
# Nicene and Post-Nicene Fathers: Series II/Volume XIII/Ephraim the Syrian and Aphrahat/Introductory Dissertation/Ephraim the Syrian/Section II

II.—Materials for His Biography.
Fuller details, of more or less authentic character, are forthcoming in many quarters. In Syriac, we have two Lives, a longer and a shorter; but whether the latter is an abridgment of the former, or is rather the nucleus from which the other has been expanded, is questionable. Of both alike, the date and the authorship are undetermined. The longer of the two is entitled, the History [tash itha] of the holy Mar Ephraim. It varies not a little in the two copies of it [the Vatican and the Parisian] which have been edited; and contains many things that are not easily credible, and some things that are irreconcilable with one another, or with established facts. In the main facts, however, this History is borne out by the Greek authorities—the narrations of three fifth-century historians, Socrates, Sozomen and Theodoret, the brief notices of Jerome, De Viris Illustribus (392), and of Palladius, in his Lausiac History (circ. 420) ci., and (what is of most weight) the almost contemporary biographical particulars contained in the Encomium pronounced on Ephraim by Gregory of Nyssa. Other Greek Lives are extant;—one which bears the name of a writer coeval with Gregory, Amphilochius of Iconium, but is certainly by a later hand; one anonymous, and one ascribed to Simeon the Metaphrast, a writer of the tenth century.
We proceed to give an outline of the contents of the Syriac History, adding to it here and there such further noteworthy details or incidents as have reached us from the other sources indicated. Further on, it will be our business to examine this narrative and ascertain how far its statements are in themselves credible, or attested by other and earlier evidence.

## Footnotes

* ↑ The former in the Roman edition, Opera Syr., Tom. III, p. xxiii; the latter in Lamy’s Hymni et Sermones, Tom. II.
* ↑ Of these, the one, which is ascribed to Amphilochius, is perhaps the basis on which the longer Syriac Life was constructed.
# On Justice

* Search for titles containing or beginning with: "On Justice."
* sister projects: 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.
* On Justice - spurious work by Plato
* "On Justice I" by Herbert Spencer in Popular Science Monthly, 37 (May 1890)
# On Justice (Plato)

is a Socratic dialogue that was once thought to be the work of Plato.[2] In the short dialogue, Socrates discusses with a friend questions about what is just and unjust.[3]
English-language translations of el:Περὶ Δικαίου include:
# On Ink

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
I am jet black, as you may see, The son of pitch and gloomy night; Yet all that know me will agree, I'm dead except I live in light.
Sometimes in panegyric high, Like lofty Pindar, I can soar, And raise a virgin to the sky, Or sink her to a filthy ----.
My blood this day is very sweet, To-morrow of a bitter juice; Like milk, 'tis cried about the street, And so applied to different use.
Most wondrous is my magic power: For with one color I can paint; I'll make the devil a saint this hour, Next make a devil of a saint.
Through distant regions I can fly, Provide me but with paper wings; And fairly show a reason why There should be quarrels among kings;
And, after all, you'll think it odd, When learned doctors will dispute, That I should point the word of God, And show where they can best confute.
Let lawyers bawl and strain their throats 'Tis I that must the lands convey, And strip their clients to their coats; Nay, give their very souls away.
# On James Grieve, Laird Of Boghead, Tarbolton. Epitaph

* On James Grieve, Laird Of Boghead, Tarbolton. Epitaph
* Here lies Boghead amang the dead
* In hopes to get salvation;
* But if such as he in Heav'n may be,
* Then welcome, hail! damnation. 1784
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
# On Invention

Translated in 1853
These essays on rhetoric were composed by Cicero when he was about one and twenty years of age, and he mentions them afterwards in his more elaborate treatise De Oratore, (Lib. i. e. 2,) as unworthy of his more mature age, and more extended experiences. Quintilian also (III. c. 63,) mentions them as works which Cicero condemned by subsequent writings. This treatise originally consisted of four books, of which only two have come down to us.

## Contents

* Book 1
* Book 2
* Books 3 and 4 are lost
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
# Organization Act of the Institute of Diplomacy and International Affairs, Ministry of Foreign Affairs

* related portals: Law of the Republic of China.
* sister projects: Wikidata item.

## Article 1

    The Ministry of Foreign Affairs shall establish the Institute of Diplomacy and International Affairs (hereinafter referred to as “the Institute”), which shall administer training for diplomatic and consular personnel and other related specialists, research on foreign policies, and international exchanges.

## Article 2

    The Institute shall be in charge of the following matters:
    1. Planning and conducting training programs for newly recruited diplomatic, consular and administrative personnel;
    2. Planning and conducting training programs for current staff of the Ministry of Foreign Affairs;
    3. Planning and conducting training programs for staff involved in international affairs from other government agencies;
    4. Planning and conducting training programs on international affairs commissioned by other government agencies;
    5. Planning and conducting exchanges with personnel from non-governmental organizations involved in international affairs;
    6. Planning and conducting exchanges with diplomatic staff from diplomatic allies and friendly non-diplomatic allies, as well as with staff from relevant international organizations;
    7. Researching and analyzing mid- and long-term diplomatic policies, diplomatic affairs, international relations and situations, as well as regional issues;
    8. Conducting academic cooperation and exchanges with think tanks, research institutes and diplomatic institutes based in Taiwan or overseas; and
    9. Handling other affairs related to training, diplomacy research and international exchanges.

## Article 3

    A Deputy Minister or Vice Minister of Foreign Affairs shall concurrently serve as the Institute’s Chancellor; the Institute shall have one President at senior grades 12-13.

## Article 4

    The Institute shall have one Chief-Secretary at senior grade 11.

## Article 5

    The ranks, grades and number of positions of Institute staff shall be governed by a separate organization chart.

## Article 6

    The date that this Act enters into effect shall be gazetted by the Executive Yuan.
This work is in the public domain because it is exempted by Article 9 of the Republic of China's Copyright Act (in effect in the "Free Area"). This excludes from copyright all government and official documents and official translations, including news releases, speeches, laws, and documents. It also excludes from copyright oral and literary news reports strictly intended to communicate facts, test questions from all kinds examinations held pursuant to laws or regulations, slogans and common symbols, terms, formulas, numerical charts, forms, notebooks, or almanacs.
Public domainPublic domainfalsefalse