OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series II/Volume III/Theodoret/Ecclesiastical History/Book IV/Chapter 11

Chapter XI.—In what manner Valens fell into heresy.
I will now pursue the course of my narrative, and will describe the beginning of the tempest which stirred up many and great billows to buffet the Church. Valens, when he first received the imperial dignity, was distinguished by his fidelity to apostolic doctrine. But when the Goths had crossed the Danube and were ravaging Thrace, he determined to assemble an army and march against them; and accordingly resolved not to take the field without the garb of divine grace, but first to protect himself with the panoply of Holy Baptism. In forming this resolution he acted at once well and wisely, but his subsequent conduct betrays very great feebleness of character, resulting in the abandonment of the truth. His fate was the same as that of our first father, Adam; for he too, won over by the arguments of his wife, lost his free estate and became not merely a captive but an obedient listener to woman’s wily words. His wife had already been entrapped in the Arian snare, and now she caught her husband, and persuaded him to fall along with her into the pit of blasphemy. Their leader and initiator was Eudoxius, who still held the tiller of Constantinople, with the result that the ship was not steered onwards but sunk to the bottom.

## Footnotes

* ↑ Valens was baptized in 368.
* ↑ Albia Dominica.
* ↑ The use of the word baptized for submerged is significant. Polyb. 1: 51. 6 uses it of sinking a ship. It first appears with the technical sense of baptized in the Evangelists.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Theodoret/Ecclesiastical History/Book IV/Chapter 14

Chapter XIV.—Of the holy Barses, and of the exile of the bishop of Edessa and his companions.
Barses, whose fame is now great not only in his own city of Edessa, and in neighbouring towns, but in Phœnicia, in Egypt, and in the Thebaid, through all which regions he had travelled with a high reputation won by his great virtue, had been relegated by Valens to the island of Aradus, but when the emperor learnt that innumerable multitudes streamed thither, because Barses was full of apostolic grace, and drove out sicknesses with a word, he sent him to Oxyrynchus in Egypt; but there too his fame drew all men to him, and the old man, worthy of heaven, was led off to a remote castle near the country of the barbarians of that district, by name Pheno. It is said that in Aradus his bed has been preserved to this day, where it is held in very great honour, for many sick persons lie down upon it and by means of their faith recover.

## Footnotes

* ↑ An island off the coast of Phœnicia; now Ruad. The town on the opposite mainland was Antaradus.
* ↑ Oxyrynchus on the Nile, at or near the modern Behnese (?) was so called because the inhabitants worshipped the “sharp-snout,” or pike. Strabo xvii. 1. 40.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Theodoret/Ecclesiastical History/Book III/Chapter 8

Chapter VIII.—Of the confiscation of the sacred treasures and taking away of the allowances.
Even when the wicked had become acquainted with these events they set themselves in array against the God of all; and the prince ordered the holy vessels to be handed over to the imperial treasury. Of the great church which Constantine had built he nailed up the doors and declared it closed to the worshippers wont to assemble there. At this time it was in possession of the Arians. In company with Julianus the prefect of the East, Felix the imperial treasurer, and Elpidius, who had charge of the emperor’s private purse and property, an officer whom it is the Roman custom to call “Comes privatarum,” made their way into the sacred edifice. Both Felix and Elpidius, it is said, were Christians, but to please the impious emperor apostatised from the true religion. Julianus committed an act of gross indecency on the Holy Table and, when Euzoius endeavoured to prevent him, gave him a blow on the face, and told him, so the story goes, that it is the fate of the fortunes of Christians to have no protection from the gods. But Felix, as he gazed upon the magnificence of the sacred vessels, furnished with splendour by the munificence of Constantine and Constantius, “Behold,” said he, “with what vessels Mary’s son is served.” But it was not long before they paid the penalty of these deeds of mad and impious daring.

## Footnotes

* ↑ τἠς τῶν σιτηρεσίων ἀφαιρεσεως. This deprivation is not further referred to in the text. Philostorgius (vii. 4) says “He distributed the allowance of the churches among the ministers of the dæmons,” cf. Soz. v. 5. The restitution is recorded in Theod. iv. 4. The σιτομετριον of St. Luke xii. 42. (cf. τὴν τροφήν in Matt. xxiv. 45) is analogous to the σιτηρέσια of the text. Vide Suicer s.v.
* ↑ By the constitution of Constantine the two great ministers of finance were (i) the Comes sacrarum largitionum, treasurer and paymaster of the public staff of the Empire; (ii) Comes rei privatæ, who managed the privy purse and kept the liber beneficionum, an account of privileges granted by the emperor. cf. Dict. Christ. Ant. i. p. 634.
* ↑ Τράπεζα is the word commonly employed by the Greek Fathers and in Greek Liturgies to designate the Lord’s Table. Θυσιαστήριον is used by Eusebius H. E. x. 4, for the Altar of the Church of Tyre, but the earlier θυσιαστήριον of Ignatius (Philad. iv.) does not appear to mean the Lord’s Table. cf. Bp. Lightfoot Ap. Fathers. pt. II. ii. p. 258.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Theodoret/Ecclesiastical History/Book IV
## Contents

* 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
* Chapter 29
* Chapter 30
* Chapter 31
* Chapter 32
* Chapter 33
# Nicene and Post-Nicene Fathers: Series II/Volume III/Theodoret/Ecclesiastical History/Book IV/Chapter 1

Book IV.
Chapter I.—Of the reign and piety of Jovianus
After Julian was slain the generals and prefects met in council and deliberated who ought to succeed to the imperial power and effect both the salvation of the army in the campaign, and the recovery of the fortunes of Rome, now, by the rashness of the deceased Emperor, placed to use the common saying, on the razor edge of peril. But while the chiefs were in deliberation the troops met together and demanded Jovianus for emperor, though he was neither a general nor in the next highest rank; a man however remarkably distinguished, and for many reasons well known. His stature was great; his soul lofty. In war, and in grave struggles it was his wont to be first. Against impiety he delivered himself courageously with no fear of the tyrant’s power, but with a zeal that ranked him among the martyrs of Christ. So the generals accepted the unanimous vote of the soldiers as a divine election. The brave man was led forward and placed upon a raised platform hastily constructed. The host saluted him with the imperial titles, calling him Augustus and Cæsar. With his usual bluntness, and fearless alike in the presence of the commanding officers and in view of the recent apostasy of the troops, Jovianus admirably said “I am a Christian. I cannot govern men like these. I cannot command Julian’s army trained as it is in vicious discipline. Men like these, stripped of the covering of the providence of God, will fall an easy and ridiculous prey to the foe.” On hearing this the troops shouted with one voice, “Hesitate not, O emperor; think it not a vile thing to command us. You shall reign over Christians nurtured in the training of truth; our veterans were taught in the school of Constantine himself; younger men among us were taught by Constantius. This dead man’s empire lasted but a few years, all too few to stamp its brand even on those whom it deceived.”

## Footnotes

* ↑ The common proverbial saying, from Homer downwards; ἐπὶ ξυροῦ ἱσταται ἀκμῆς ὅλεθρος ηὲ βιῶναι. Il. 10. 173.
* ↑ Jovianus, son of Count Varronianus of Singidunum (Belgrade), was born in 330 or 331 and reigned from June 363 to February 364. His hasty acceptance by a part of the army may have been due to the mistake of the sound of “Jovianus Augustus” for that of “Julianus Augustus” and a belief that Julian survived. “Gentilitate enim prope perciti nominis, quod una littera discernebat, Julianum recreatum arbitrati sunt deduci magnis favoribus, ut solebat.” Amm. xxv. v. 6. “Jovian was a brilliant colonel of the guards. In all the army there was not a goodlier person than he. Julian’s purple was too small for his gigantic limbs. But that stately form was animated by a spirit of cowardly selfishness. Jovian was also a decided Christian,” but “even the heathen soldiers condemned his low amours and vulgar tippling.” Gwatkin, “Arian Controversy,” 119.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Theodoret/Ecclesiastical History/Book III/Chapter 9

Chapter IX.—Of what befell Julianus, the Emperor’s Uncle, and Felix.
Julianus forthwith fell sick of a painful disease; his entrails rotted away, and he was no longer able to discharge his excrements through the normal organs of excretion, but his polluted mouth, at the instant of his blasphemy, became the organ for their emission.
His wife, it is said, was a woman of conspicuous faith, and thus addressed her spouse: “Husband, you ought to bless our Saviour Christ for shewing you through your castigation his peculiar power. For you would never have known who it is who is being attacked by you if with his wonted long suffering he had refrained from visiting you with these heaven-sent plagues.” Then by these words and the heavy weight of his woes the wretched man perceived the cause of his disease, and besought the emperor to restore the church to those who had been deprived of it. He could not however gain his petition, and so ended his days.
Felix too was himself suddenly struck down by a heaven-sent scourge, and kept vomiting blood from his mouth, all day and all night, for all the vessels of his body poured their convergent streams to this one organ: so when all his blood was shed he died, and was delivered to eternal death.
Such were the penalties inflicted on these men for their wickedness.

## Footnotes

* ↑ ἀπόκρισις
# Nicene and Post-Nicene Fathers: Series II/Volume III/Theodoret/Ecclesiastical History/Book IV/Chapter 12

Chapter XII.—How Valens exiled the virtuous bishops.
At the very time of the baptism of Valens Eudoxius bound the unhappy man by an oath to abide in the impiety of his doctrine, and to expel from every see the holders of contrary opinions. Thus Valens abandoned the apostolic teaching, and went over to the opposite faction; nor was it long before he fulfilled the rest of his oath; for from Antioch he expelled the great Meletius, from Samosata the divine Eusebius, and deprived Laodicea of her admirable shepherd Pelagius. Pelagius had taken on him the yoke of wedlock when a very young man, and in the very bridal chamber, on the first day of his nuptials, he persuaded his bride to prefer chastity to conjugal intercourse, and taught her to accept fraternal affection in the place of marriage union. Thus he gave all honour to temperance, and possessed also within himself the sister virtues moving in tune with her, and for these reasons he was unanimously chosen for the bishopric. Nevertheless not even the bright beams of his life and conversation awed the enemy of the truth. Him, too, Valens relegated to Arabia, the divine Meletius to Armenia, and Eusebius, that unflagging labourer in apostolic work to Thrace. Unflagging he was indeed, for when apprised that many churches were now deprived of their shepherds, he travelled about Syria, Phœnicia and Palestine, wearing the garb of war and covering his head with a tiara, ordaining presbyters and deacons and filling up the other ranks of the Church; and if haply he lighted on bishops with like sentiments with his own, he appointed them to empty churches.

## Footnotes

* ↑ Present at Antioch in 363; banished to Arabia in 367. Present at Constantinople in 381.
# Northern Farmer

* Search for titles containing or beginning with: "Northern Farmer."
* 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.
* Northern Farmer, Old Style, a poem by Alfred Tennyson
* Northern Farmer, New Style, a poem by Alfred Tennyson
# Northern Assurance Company of London v. Grand View Building Association (203 U.S. 106)

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
203 U.S. 106
Northern Assurance Company of London v. Grand View Building Association
Argued: October 18, 19, 1906. --- Decided: November 5, 1906
Messrs.
Charles J. Greene and Ralph W. Breckenridge for plaintiff in error.
Messrs.
Joseph R. Webster, Halleck F. Rose, and Wilmer B. Comstock for defendant in error.
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
# Northern Coal Dock Company v. Strand

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
278 U.S. 142
Northern Coal Dock Company v. Strand
Argued: Oct. 23, 1928. --- Decided: Dec 10, 1928
Mr. Charles Quarles, of Milwaukee, Wis., for petitioners.
Messrs. Mortimer Levitan, of Madison, Wis., John A. Cadigan, of Superior, Wis., and John W. Reynolds, of Green Bay, Wis., for respondents.
Mr. Justice McREYNOLDS 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
# Nona Vincent

* "Nona Vincent" in The English Illustrated Magazine 9 (101–102) (February–March 1892):
** "Nona Vincent" in The English Illustrated Magazine 9 (Number 101): 365–376.
** "Nona Vincent" in The English Illustrated Magazine 9 (Number 102): 491–502.
    — First publication in any form.
* "Sir Dominick Ferrand" in The Real Thing and Other Tales (New York & London: Macmillan & Co., 1893): 43–128.
    — American issue of the first book edition.
* "Sir Dominick Ferrand" in The Real Thing and Other Tales (London & New York: Macmillan & Co., 1893): 43–128.
    — English issue of the first book edition
* "Sir Dominick Ferrand" in The Last of the Valerii, Master Eustace, The Romance of Certain Old Clothes, and Other Tales (London: Macmillan & Co., 1923): 447–486.
    — Volume 26 of The Novels and Stories of Henry James, the first posthumous collection of James' works; uses the book text.
# Non sum qualis eram bonae sub regno Cynarae

Last night, ah, yesternight, betwixt her lips and mine, There fell thy shadow, Cynara! thy breath was shed Upon my soul between the kisses and the wine; And I was desolate and sick of an old passion,  Yea, I was desolate and bowed my head: I have been faithful to thee, Cynara! in my fashion.
All night upon my heart I felt her warm heart beat, Night-long within my arms in love and sleep she lay; Surely the kisses of her bought red mouth were sweet; But I was desolate and sick of an old passion,  When I awoke and found the dawn was grey: I have been faithful to thee, Cynara! in my fashion.
I have forgot much, Cynara! gone with the wind, Flung roses, roses riotously with the throng, Dancing, to put thy pale, lost lilies out of mind; But I was desolate and sick of an old passion,  Yea, all the time, because the dance was long: I have been faithful to thee, Cynara! in my fashion.
I cried for madder music and for stronger wine, But when the feast is finished and the lamps expire, Then falls thy shadow, Cynara! the night is thine; And I am desolate and sick of an old passion,  Yea, hungry for the lips of my desire: I have been faithful to thee, Cynara! in my fashion.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part II/Conference XVI/Chapter 5

Chapter V.
The answer, how a lasting friendship can only exist among those who are perfect.
Joseph: For this reason we said that the full and perfect grace of friendship can only last among those who are perfect and of equal goodness, whose likemindedness and common purpose allows them either never, or at any rate hardly ever, to disagree, or to differ in those matters which concern their progress in the spiritual life. But if they begin to get hot with eager disputes, it is clear that they have never been at one in accordance with the rule which we gave above. But because no one can start from perfection except one who has begun from the very foundation, and your inquiring is not with regard to its greatness, but as to how you can attain to it, I think it well to explain to you, in a few words, the rule for it and the sort of path along which your steps should be directed, that you may be able more easily to secure the blessing of patience and peace.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part II/Conference XVII/Chapter 11

Chapter XI.
The answer that we must take into account the purpose of the doer rather than the execution of the business.
Joseph: In every case, as we said, we must look not at the progress of the work but at the intention of the worker, nor must we inquire to begin with what a man has done, but with what purpose, so that we may find that some have been condemned for those deeds from which good has afterwards arisen, and on the other hand that some have arrived by means of acts in themselves reprehensible at the height of righteousness. And in the case of the former the good result of their actions was of no avail to them as they took the matter in and with an evil purpose, and wanted to bring about—not the good which actually resulted, but something of the opposite character; nor was the bad beginning injurious to the latter, as he put up with the necessity of a blameworthy start; not out of disregard for God, or with the purpose of doing wrong, but with an eye to a needful and holy end.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part II/Conference XVII/Chapter 12

Chapter XII.
How a fortunate issue will be of no avail to evil doers, while bad deeds will not injure good men.
And that we may make these statements clear by instances from Holy Scripture, what could be brought about that was more salutary and more to the good of the whole world, than the saving remedy of the Lord’s Passion? And yet it was not only of no advantage, but was actually to the disadvantage of the traitor by whose means it is shown to have been brought about, so that it is absolutely said of him: “It were good for that man if he had never been born.” For the fruits of his labour will not be repaid to him according to the actual result, but according to what he wanted to do, and believed that he would accomplish. And again, what could there be more culpable than craft and deceit shown even to a stranger, not to mention one’s brother and father? And yet the patriarch Jacob not only met with no condemnation or blame for such things but was actually dowered with the everlasting heritage of the blessing. And not without reason, for the last mentioned desired the blessing destined for the first-born not out of a greedy desire for present gain but because of his faith in everlasting sanctification; while the former (Judas) delivered the Redeemer of all to death, not for the sake of man’s salvation, but from the sin of covetousness. And therefore in each case the fruits of their action are reckoned according to the intention of the mind and purpose of the will, according to which the object of the one was not to work fraud, nor was that of the other to work salvation. For justly is there repayment to each man as the recompense of reward, for what he conceived in the first instance in his mind, and not for what resulted from it either well or badly, against the wish of the worker. And so the most just Judge regarded him who ventured on such a falsehood as excusable and indeed worthy of praise, because without it he could not secure the blessing of the first-born; and that should not be reckoned as a sin, which arose from desire of the blessing. Otherwise the aforesaid patriarch would have been not only unfair to his brother, but also a cheat of his father and a blasphemer, if there had been any other way by which he could secure the gift of that blessing, and he had preferred to follow this which would damage and injure his brother. You see then that with God the inquiry is not into the carrying out of the act, but into the purpose of the mind. With this preparation then for a return to the question proposed (for which all this has been premised) I want you first to tell me for what reason you bound yourselves in the fetters of that promise.

## Footnotes

* ↑ S. Matt. xxvi. 24.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part II/Conference XVI/Chapter 7

Chapter VII.
How nothing should be put before love, or after anger.
As then nothing should be put before love, so on the other hand nothing should be put
below rage and anger. For all things, however useful and necessary they seem, should yet be disregarded that disturbing anger may be avoided, and all things even which we think are unfortunate should be undertaken and endured that the calm of love and peace may be preserved unimpaired, because we should reckon nothing more damaging than anger and vexation, and nothing more advantageous than love.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part II/Conference XVI/Chapter 9

Chapter IX.
How to get rid even of spiritual grounds of discord.
Wherefore for the preservation of lasting and unbroken love, it is of no use to have removed the first ground of discord, which generally arises from frail and earthly things, or to have disregarded all carnal things, and to have permitted to our brethren an unrestricted share in everything which our needs require, unless too we cut off in like manner the second, which generally arises under the guise of spiritual feelings; and unless we gain in everything humble thoughts and harmonious wills.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part II/Conference XVII

XVII. The Second Conference of Abbot Joseph.
On Making Promises.

## Contents

* 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
* Chapter 29
* Chapter 30
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part II/Conference XVII/Chapter 1

Chapter I.
Of the vigils which we endured.
When then the previous Conference was ended, and the intervening silence of night as well, as we had been conducted by the holy Abbot Joseph to a separate cell for the sake of quiet, but had passed the whole night without sleep (since owing to his words a fire was raging in our hearts), we came forth from the cell and retired about a hundred yards from it and sat down in a secluded spot. And so as an opportunity was given by the shades of night for secret and familiar converse together, as we sat there Abbot Germanus groaned heavily.