OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series II/Volume X/Works/Exposition of the Christian Faith/Book II/Chapter 14

Chapter XIV.
The sentence of the Judge is set forth, the counterpleas of the opposers are considered, and the finality of the sentence, from which there is no appeal, proved.
123. What verdict do we look for from Christ? That do I know. Do I say, what verdict will He give? Nay, He hath already pronounced sentence. We have it in our hands. “Let all,” saith He, “honour the Son, even as they honour the Father. He that honoureth not the Son, honoureth not the Father, Who hath sent Him.”
124. If the sentence please you not, appeal to the Father, cancel the judgment that the Father hath given. Say that He hath a Son Who is unlike Him. He will reply: “Then have I lied, I, Who said to the Son, ‘Let us make man in Our image and likeness.’”
125. Tell the Father that He hath created
the Son, and He will answer: “Why, then, hast thou worshipped One Whom thou thoughtest to be a created being?”
126. Tell Him that He hath begotten a Son Who is inferior to Himself, and He will reply: “Compare Us, and let Us see.”
127. Tell Him that you owed no credence to the Son, whereto He will answer: “Did I not say to thee, ‘This is My well-beloved Son, in Whom I am well pleased: hear ye Him’?” What mean these words “hear ye Him,” if not “Hear Him when He saith: ‘All things that the Father hath are Mine’”? This did the apostles hear, even as it is written: “And they fell upon their faces, and were greatly afraid.” If they who confessed Him fell to the earth, what shall they do who have denied Him? But Jesus laid His hand upon His apostles, and raised them up—you He will suffer to lie prone, that ye may see not the glory ye have denied.
128. Let us look to it, then, forasmuch as whom the Son condemneth, the Father condemneth also, and therefore let us honour the Son, even as we honour the Father, that by the Son we may be able to come to the Father.

## Footnotes

* ↑ S. John v. 23.
* ↑ Gen. i. 26.
* ↑ S. Matt. xvii. 5.
* ↑ S. John xvi. 15; xvii. 10.
* ↑ S. Matt. xvii. 6.
# Nicene and Post-Nicene Fathers: Series II/Volume X/Works/Exposition of the Christian Faith/Book II/Chapter 3

Chapter III.
Forasmuch as God is One, the Son of God is God, good and true.
33. Yet what think ye, who deny the goodness and true Godhead of the Son of God, though it is written that there is no God but One? For although there be gods so-called, would you reckon Christ amongst them which are called gods, but are not, seeing that eternity is of His Essence, and that beside Him there is none other that is good and true God, forasmuch as God is in Him; whilst it follows from the very nature of the Father, that after Him there is no other true God, because God is One, neither confounding [the Persons of] the Father and Son, as the Sabellians do, nor, like the Arians, severing the Father and the Son. For the Father and the Son, as Father and Son, are distinct persons, but they admit no division of their Godhead.

## Footnotes

* ↑ 1 Cor. viii. 4.
* ↑ S. John xvii. 22, 23.
# Nicene and Post-Nicene Fathers: Series II/Volume X/Works/Exposition of the Christian Faith/Book II/Chapter 4

Chapter IV.
The omnipotence of the Son of God, demonstrated on the authority of the Old and the New Testament.
34. Seeing, then, that the Son of God is true and good, surely He is Almighty God. Can there be yet any doubt on this point? We have already cited the place where it is read that “the Lord Almighty is His Name.” Because, then, the Son is Lord, and the Lord is Almighty, the Son of God is Almighty.
35. But hear also such a passage as you
can build no doubts upon: “Behold, He cometh,” saith the Scripture, “with the clouds, and every eye shall see Him, and they which pierced Him, and all the tribes of the earth shall mourn because of Him. Yea, amen. I am Alpha and Omega, saith the Lord God, Who is, and Who was, and Who is to come, the Almighty.” Whom, I ask, did they pierce? For Whose coming hope we but the Son’s? Therefore, Christ is Almighty Lord, and God.
36. Hear another passage, your sacred Majesty,—hear the voice of Christ. “Thus saith the Lord Almighty: After His glory hath He sent me against the nations which have made spoil of you, forasmuch as he that toucheth you is as he that toucheth the pupil of His eye. For lo, I lay my hand upon them which despoiled you, and I will save you, and they shall be for a spoil, which made spoil of you, and they shall know that the Lord Almighty hath sent Me.” Plainly, He Who speaks is the Lord Almighty, and He Who hath sent is the Lord Almighty. By consequence, then, almighty power appertains both to the Father and to the Son; nevertheless, it is One Almighty God, for there is oneness of Majesty.
37. Moreover, that your most excellent Majesty may know that it is Christ which hath spoken as in the Gospel, so also in the prophet, He saith by the mouth of Isaiah, as though foreordaining the Gospel: “I Myself, Who spake, am come,” that is to say, I, Who spake in the Law, am present in the Gospel.
38. Elsewhere, again, He saith: “All things that the Father hath are Mine.” What meaneth He by “all things”? Clearly, not things created, for all these were made by the Son, but the things that the Father hath—that is to say, Eternity, Sovereignty, Godhead, which are His possession, as begotten of the Father. We cannot, then, doubt that He is Almighty, Who hath all things that the Father hath (for it is written: “All things that the Father hath are Mine”).

## Footnotes

* ↑ Bk. I. ch. i.
* ↑ No doubts, because (1) the meaning of the passage is plain; (2) it is taken from an inspired Book.
* ↑ Rev. i. 8.
* ↑ The quotation is from Zech. ii. 8—“after His glory.” Lat.—“Post honorem.” LXX.—ὀπίσω δόξης. Vulg.—“Post gloriam.” A.V.—“ After the glory.”
* ↑ Isa. lii. 6. The Vulg. agrees with St. Ambrose. The A.V. has—“They shall know in that day that I am He that doth speak: behold, it is I.” R.V. margin—“here I am.”
* ↑ S. John xvi. 25.
# Niemotko v. Maryland
## Concurring Opinions

    Black
    Frankfurter
United States Supreme Court
340 U.S. 268
Niemotko v. Maryland
Argued: Oct. 17, 1950. --- Decided: Jan 15, 1951
Mr. Hayden C. Covington, Brooklyn, N.Y., for appellants.
Mr. Kenneth C. Proctor, Baltimore, Md., for appellee.
Mr. Chief Justice VINSON 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
# Nicoulin v. O'Brien/Opinion of the Court

* Court Documents
* Case Syllabus
* Opinion of the Court
United States Supreme Court
248 U.S. 113
Nicoulin v. O'Brien
Argued: Under Rule 20 Oct. 21, 1918. --- Decided: Dec 9, 1918
Plaintiff in error was adjudged guilty of violating the prohibition of a Kentucky statute by seining for fish in the Ohio river south of low-water mark on the Indiana side. 172 Ky. 473, 189 S. W. 724. We are asked to hold that by reason of the Virginia Compact (13 Hening's St. at Large, c. 14, pp. 17, 19) Kentucky had no power to regulate fishing in the river at that point without Indiana's concurrence. The provision relied upon is this:
'Seventh, that the use and navigation of the river Ohio, so far as the territory of the proposed state, or the territory which shall remain within the limits of this commonwealth lies thereon, shall be free and common to the citizens of the United States, and the respective jurisdictions of this commonwealth and of the proposed state on the river as aforesaid, shall be concurrent only with the states which may possess the opposite shores of the said river.'
The territorial limits of Kentucky extend across the river to low-water mark on the northerly shore. Indiana v. Kentucky, 136 U.S. 479, 519, 10 Sup. Ct. 1051, 34 L. Ed. 329. And we think it clear that no limitation upon the power of that commonwealth to protect fish within her own boundaries by proper legislation resulted from the mere establishment of concurrent jurisdiction by the Virginia Compact. See Wedding v. Meyler, 192 U.S. 573, 24 Sup. Ct. 322, 48 L. Ed. 570, 66 L. R. A. 833; Central R. R. Co. v. Jersey City, 209 U.S. 473, 28 Sup. Ct. 592, 52 L. Ed. 896; Nielsen v. Oregon, 212 U.S. 315, 29 Sup. Ct. 383, 53 L. Ed. 528; McGowan v. Columbia River Packers' Ass'n, 245 U.S. 352, 38 Sup. Ct. 129, 62 L. Ed. 342.
The judgment below is affirmed.

## 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
# Nielsen v. Johnson

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
279 U.S. 47
Nielsen v. Johnson
Argued: Jan. 9 and 10, 1929. --- Decided: Feb 18, 1929
Mr. Nelson Miller, of Le Mars, Iowa, for petitioner.
Mr. John Fletcher, Atty. Gen. of Iowa, for respondent.
[Argument of Counsel from page 48 intentionally omitted]
Mr. Justice STONE 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
# Niel Gow's Farewell to Whiskey

Scottish country dance tune, originally composed by famous fiddle-player Niel Gow (a.k.a. Neil Gow, Neal Gow). It is unknown who wrote the accompanying lyrics.
* "Farewell to Whiskey" in The Book of Scottish Song (1843), edited by Alexander Whitelaw
* "Gow's Fareweel to Whiskey" in the chapbook Gow's Fareweel to Whiskey (est. 1812-1820)
# Nielsen v. Steinfeld

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
224 U.S. 534
Nielsen v. Steinfeld
Argued: April 17 and 18, 1912. --- Decided: May 13, 1912
Messrs. Edwin F. Jones and William Herring for appellant.
Mr. Eugene S. Ives for appellees.
Mr. Chief Justice White 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
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference IV/Chapter 13

Chapter XIII.
Of the advantage of the delay which results from the struggle between flesh and spirit.
But from the differences which this conflict causes, there arises a delay that is so far advantageous to us, and from this struggle an adjournment that is for our good, so that while through the resistance of the material body we are hindered from carrying out those things which we have wickedly conceived with our minds, we are sometimes recalled to a better mind either by penitence springing up, or by some better thoughts which usually come to us when delay in carrying out things, and time for reflection intervene. Lastly, those who, as we know, are not prevented from carrying out the desires of their free will by any hindrances of the flesh, I mean devils and spiritual wickednesses, these, since they have fallen from a higher and angelical state, we see are in a worse plight than men, much in as much as (owing to the fact that opportunity is always present to gratify their desires) they are not delayed from irrevocably performing whatever evil they have imagined because as their mind is quick to conceive it, so their substance is ready and free to carry it out; and while a short and easy method is given them of doing what they wish, no salutary second thoughts come in to amend their wicked intention.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference IV/Chapter 16

Chapter XVI.
Of the excitements of the flesh, without the humiliation of which we should fall more grievously.
To the fact then that the pride which results from this purity would be more dangerous than all sins and wickednesses, and that we should on that account gain no reward for any height of perfect chastity, we may call as witnesses those powers of which we spoke before, which since it is believed that they experience no such fleshly lusts, were cast down from their high and heavenly estate in everlasting destruction simply from pride of heart. And so we should be altogether hopelessly lukewarm, since we should have no warning of carelessness on our part implanted either in our body or in our mind, nor should we ever strive to reach the glow of perfection, or even keep to strict frugality and abstinence, were it not that this excitement of the flesh springs up and humbles us and baffles us and makes us keen and anxious about purifying ourselves from spiritual sins.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference IV/Chapter 17

Chapter XVII.
Of the lukewarmness of eunuchs.
Lastly, on this account in those who are Eunuchs, we often detect the existence of this lukewarmness of mind, because, as they are so to speak free from the needs of the flesh, they fancy that they have no need either of the trouble of bodily abstinence, or of contrition of heart; and being rendered slack by this freedom from anxiety, they make no efforts either truly to seek or to acquire perfection of heart or even purity from spiritual faults. And this condition which is the result of their state in the flesh, becomes natural, which is altogether a worse state. For he who passes from the state of coldness to that of lukewarmness is branded by the Lord’s words as still more hateful.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference IV/Chapter 15

Chapter XV.
Of the value of the lust of the flesh against the spirit in our case.
To begin with, because it is an immediate reproof of our sloth and carelessness, and like some energetic schoolmaster who never allows us to deviate from the line of strict discipline, and if our carelessness has ever so little exceeded the limits of due gravity which become it, it immediately excites us by the stimulus of desire, and chides us and recalls us to due moderation. Secondly, because, in the matter of chastity and perfect purity, when by God’s grace we see that we have been for some time kept from carnal pollution, in order that we may not imagine that we can no longer be disturbed by the motions of the flesh and thereby be elated and puffed up in our secret hearts as if we no longer bore about the corruption of the flesh, it humbles and checks us, and reminds us by its pricks that we are but men. For as we ordinarily fall without much thought into other kinds of sins and those worse and more harmful, and are not so easily ashamed of committing them, so in this particular one the conscience is especially humbled, and by means of this illusion it is stung by the recollection of passions that have been neglected, as it sees clearly that it is rendered unclean by natural emotions, of which it knew nothing while it was still more unclean through spiritual sins; and so coming back at once to the cure of its former sluggishness, it is warned both that it ought not to trust in the attainments of purity in the past, which it sees to be lost by ever so small a falling away from the Lord, and also that it cannot attain the gift of this purity except by God’s grace alone, since actual experience somehow or other teaches us that if we are anxious to reach abiding perfection of heart we must constantly endeavour to obtain the virtue of humility.

## Footnotes

* ↑ Suo nos rursum quamvis quieto ac simplici visitans fluxu.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference IV/Chapter 18

Chapter XVIII.
The question what is the difference between the carnal and natural man.
Germanus: You have, it seems to us, very clearly shown the value of the struggle which is raised between the flesh and spirit, so that we can believe that it can in a sort of way be grasped by us; and therefore we want to have this also explained to us in the same way; viz., what is the difference between the carnal and the natural man, or how the natural man can be worse than the carnal.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference IV/Chapter 14

Chapter XIV.
Of the incurable depravity of spiritual wickednesses.
For a spiritual substance and one that is not tied to any material flesh has no excuse for an evil thought which arises within, and also shuts out forgiveness for its sin, because it is not harassed as we are by incentives of the flesh without, to sin, but is simply inflamed by the fault of a perverse will. And therefore its sin is without forgiveness and its weakness without remedy. For as it falls through the allurements of no earthly matter, so it can find no pardon or place for repentance. And from this we can clearly gather that this struggle which arises in us of the flesh and spirit against each other is not merely harmless, but actually extremely useful to us.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference IV/Chapter 2

Chapter II.
An investigation of the origin of a sudden change of feeling from inexpressible joy to extreme dejection of mind.
So then we asked this blessed Daniel why it was that as we sat in the cells we were sometimes filled with the utmost gladness of heart, together with inexpressible delight and abundance of the holiest feelings, so that I will not say speech, but feeling could not follow it, and pure prayers were readily breathed, and the mind being filled with spiritual fruits, praying to God even in sleep could feel that its petitions rose lightly and powerfully to God: and again, why it was that for no reason we were suddenly filled with the utmost grief, and weighed down with unreasonable depression, so that we not only felt as if we ourselves were overcome with such feelings, but also our cell grew dreadful, reading palled upon us, aye and our very prayers were offered up unsteadily and vaguely, and almost as if we were intoxicated: so that while we were groaning and endeavouring to restore ourselves to our former disposition, our mind was unable to do this, and the more earnestly it sought to fix again its gaze upon God, so was it the more vehemently carried away to wandering thoughts by shifting aberrations and so utterly deprived of all spiritual fruits, as not to be capable of being roused from this deadly slumber even by the desire of the kingdom of heaven, or by the fear of hell held out to it. To this he replied.
# Notes by the Way

Link to scans
Reproduced by permission of J. Caswall Smith.
Notes by the Way. with
MEMOIRS
of
Joseph Knight, F.S.A.
Dramatic Critic and Editor of 'Notes and Queries,' 1883-1907 and the rev.
Joseph Woodfall Ebsworth, F.S.A.
Editor of the Ballad Society's Publications.
by John Collins Francis
AUTHOR OF ‘JOHN FRANCIS AND “THE ATHENÆUM.” ’
T. FISHER UNWIN LONDON : ADELPHI TERRACE
LEIPSIC : INSELSTRASSE 20
1909
CONTENTS.
JOSEPH KNIGHT.
Institute in Leeds—Gives a lecture before the Leeds Philosophical and Literary Society on 'The Fairies of English Poetry' —His marriage—Leaves for London—Succeeds J. A. Heraud as dramatic critic of The Athenæum—Banquet to the Comédie Franchise—Reviews the French Academy's Dictionary in The Athenæum—Also 'Hypnerotomachia Poliphili'—Writes obituary notice of Philip James Bailey—His sonnet 'Love's Martyrdom'—Becomes Editor of Notes and Queries—Dramatic critic of The Daily Graphic and of The Globe—Contributions to the 'Dictionary of National Biography'—Writes Life of Rossetti—'The Bannerman's Lament'—Writes article on Cyrano de Bergerac for The Fortnightly Review—His "Sylvanus Urban" papers in The Gentleman's Magazine—His friendship for the publisher Mr. Andrew Chatto—Writes in The Idler on the Laureateship —Sunday evenings with the Marstons—Dramatic profession give him a dinner—His sorrow at the death of F. G. Stephens—His death—Tributes to his memory Pp. i-xliii
CHAPTER I.
CHAPTER II.
CHAPTER III.
HISTORY OF 'NOTES AND QUERIES.'
CHAPTER IV.
THE COWPER CENTENARY.
CHAPTER V.
CHAPTER VI.
Civil List Pensions95-145
CHAPTER VII.
THE BEVIS MARKS BICENTENARY.
CHAPTER VIII.
CHAPTER IX.
CHAPTER X.
CHAPTER XI. LONGFELLOW.
CHAPTER XII.
CHAPTER XIII.
CHAPTER XIV.
JOSEPH WOODFALL EBSWORTH.
ordination—Buries an unbaptized child—Wins the hearts of the gipsies—His marriage—Becomes Vicar of Molash—His friend John Muir Wood—Retires from Molash and devotes himself to Ballad history—Death of his wife—His 'Cavalier Lyrics'—His death—His love for his father and mother—His connexion with the Hill family—Ebsworth on Rossetti, Byron, F. W. Robinson, Samuel Rawson Gardiner, Hazlitt, 'Astarte,' Mrs. Oliphant, George Gilfillan, Omar Khayyam, and the Brontës—Letters from the Brontës' father—Ebsworth on Macaulay—Contributions to the 'Dictionary of National Biography' Star and Garter dinner—Dedicates 'Roxburghe Ballads' to Queen —Halliwell-Phillipps—J. P. Collier—Bibliography—His MSS.—Last words289-325
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
# Notes by the Way/Charles Kent

Charles Kent
1902, March 8, Charles Kent "Right friend and gentleman" Charles Kent, an old contributor to 'N. & Q.,' who died on 23rd of February, 1902, was born in London on the 3rd of November, 1823, and was the son of William Kent, R.N., who was born at the Government House, Sydney, on December 23rd, 1799. At the early age of twenty-two Charles Kent became editor of The Sun evening newspaper, and from 1874 to 1881 he edited The Weekly Register. He was a contributor to the 'Dictionary of National Biography' and 'The Encyclopædia Britannica' and was an authority on the works of Leigh Hunt, Lytton and Charles Dickens. In 'N. & Q.' for September 4th, 1875, he wrote an interesting reply to Mr. Townshend Mayer in reference to Lord Lytton's introduction of his contemporaries into his 'King Arthur.' Kent's long life was devoted to literature, and in recognition of his services a Civil List pension of 100l. a year was conferred upon him. He was one of the most lovable of men, and the inscription he caused to be placed on Leigh Hunt's tomb might well find a place on his—"Write me as one who lives his fellow-men." We who knew him say of him, as Leigh Hunt said, "Right friend and gentleman."
# Notes by the Way/Chapter 2

Error: Numeric value expected
# Notes by an Oxford Chiel

Collection of pamphlets printed in 1865-1874.
Notes
by
an Oxford Chiel.
"A Chiel's amang ye takin' notes, And, faith, he'll prent it."
OXFORD:
JAMES PARKER AND CO.
1865–1874.
OXFORD: BY E. PICKARD HALL AND J. H. STACY, Printers to the University.
CONTENTS.
1865. THE EVALUATION OF π.
1865. THE DYNAMICS OF A PARTI-CLE.
1866–1868. FACTS, FIGURES, AND FANCIES.
1872. THE NEW BELFRY.
1873. THE VISION OF THE THREE T'S.
1874. THE BLANK CHEQUE.
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
# Notes by the Way/Dedication

TO THE
BELOVED MEMORY
OF
JOSEPH KNIGHT, F.S.A.,
THESE
'NOTES BY THE WAY'
ARE DEDICATED AS A TRIBUTE OF AFFECTION BY HIS FRIEND
JOHN COLLINS FRANCIS.