OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book I/Chapter 8

Epistle IX.
To Peter the Subdeacon.
Gregory to Peter, &c.
Gregory, a servant of God, presbyter and abbot of the monastery of Saint Theodore in the province of Sicily constituted in the territory of Panormus, has given us to understand that men of the farm of Fulloniacus, which belongs to the holy Roman Church, are endeavouring to encroach on the boundaries of the farm of Gerdinia, bordering on the said farm of the holy Roman Church, which they [i.e. monks of St. Theodore] have possessed without dispute for innumerable years. And for this cause we desire you to go to the city of Panormus, and investigate the question in such sort (with the view of the right of possession remaining with those who have had it heretofore) that, if you shall find that the aforesaid monastery of Saint Theodore has possessed the boundaries concerning which the dispute has arisen without disturbance for forty years, you shall not allow it to suffer any damage, even though it were to the advantage of the holy Roman Church, but provide in all ways for its undisturbed security. But, if the agents of the holy Roman Church should shew that the monastery has not been in possession without dispute of its right for forty years, but that any question has been raised within that time concerning the said boundaries, let it be set at rest peaceably and legally by arbitrators chosen for the purpose. For not only do we wish that questions of wrong-doing that have never yet been mooted should be raised, but also that such as have been raised by others than ourselves should be speedily set at rest. Let thy experience, therefore, cause all to be so effectively adjusted, that no question relating to this matter may be hereafter referred to us again. Further, we desire that the testament of Bacauda, late Xenodochus, continue valid as when first made.
The month of November: ninth Indiction.
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book II/Chapter 10

Epistle XX.
To Antoninus, Subdeacon.
Gregory to Antoninus, &c.
Honoratus, archdeacon of the Church of Salona, had demanded from my predecessor of holy memory, in a petition that he sent, that he should by no means be forced by his bishop to be advanced against his will, in a way contrary to custom, to a higher order.
[Here follows an account of the subsequent proceedings, almost word for word the same as that given in Epistle XIX.]
Wherefore we have thought it right to support thy Experience by the authority of this present order, that thou mayest resort to Salona, and at least try by exhortation to induce Natalis, our brother and fellow-bishop, who has been admonished by so many letters, to restore the above-mentioned Honoratus to his place immediately. But if, as has been his wont, he should contumaciously delay doing this, forbid him by authority of the Apostolic See the use of the pallium which has been granted him by this See. But if, even after loss of the pallium, thou shouldest find him persevering in the same pertinacity, thou shalt deprive the said bishop of participation in holy communion. Moreover, him who, against the rule of justice, has consented to be promoted to another man’s place we order to be deposed from the dignity of the same archdeaconry. And, if he should presume to minister further in the same place, we deprive him of participation in holy communion. For it is right that he should find those severe in justice whom he sets at naught when approaching him in charity. Wherefore, when the archdeacon Honoratus has been restored to his place, let the aforesaid bishop, at thy instigation, send to us a person with instructions, who may be able by his allegations to prove to us that the bishop’s intention is or has been just.
[What follows corresponds exactly with the conclusion of Epistle XIX.]
As to our brother and fellow-bishop Malchus, thou wilt take care to make him find a surety, that he may come to us as soon as possible, to the end that, without any delay or loitering, he may render us an account of his proceedings, and so be able to return to his own with security.

## Footnotes

* ↑ This Antoninus was rector patrimonii in Dalmatia (see III. 22), and, though but a subdeacon, appears to have had the same kind of jurisdiction over the clergy given him in the pope’s name even in ecclesiastical matters as had been committed to Peter the subdeacon in Sicily. (See I. 1.)
* ↑ This Malchus was a bishop in Dalmatia (cf. Lib. 1. Ep. 38, “Ad Malchum episcopum Dalmatia,”) and appears to have been in charge of some part of the patrimony there, for his administration of which he had been called to account, and was therefore summoned to Rome to clear himself. He died there suddenly after his case had been heard, and judgment had been given against him, Gregory being calumniously accused of having caused his death. His case is referred to II. 20, 46; III. 22, 47; IV. 47.
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book II/Chapter 1

Book II.
Epistle III.
To Velox, Magister Militium.
Gregory to Velox, &c.
We informed your Glory some time ago that soldiers had been prepared to come to your parts; but, inasmuch as your letter had signified to us that the enemy were collected and were marching hitherward, we for this reason have detained them here. But now it appears to be advantageous that a certain number of soldiers should be sent to you, whom let thy Glory be careful to admonish and exhort to be prepared for toil. And, when you find an opportunity, confer with our glorious sons Maurilius and Vitalianus, and do whatever, with the help of God, they may appoint you to do for the advantage of the republic. And, should you ascertain that the unspeakable Ariulph is making an incursion hitherward or to the parts about Ravenna, do you labour in his rear, as becomes brave men, to the end that your renown may by God’s help advance still more in the republic from the quality of your labour. This, however, before all, we admonish you to do: to release without any delay or excuse the family of Maloin and Adobin, Vigild and Grussing, who are known to be with the glorious Magister militum Maurilius, to the end that the men of the aforesaid Maurilius, when they come to your parts, may without any impediment march along with them.
[In Colbert. and Paul. diac., Die. V. Kal. Oct. Indict. 10.]

## Footnotes

* ↑ Ariulph was the Lombard Duke of Spoletum, one of the principal cities in Italy occupied by the Lombards. For further reference to him cf. II. 29, 30, 46; IX. 98. He was at this time preparing, and suspected by Gregory of such intention, for an attack on Rome. Cf. Prologom. Velox (to whom this letter is addressed), and Maurilius and Vitalian (alluded to in it, and addressed in Epp. 29, 30), were Roman Generals (magistri militum) in command of imperial forces: but where they were is not apparent. From an allusion to Suana (or Soana) as within reach of the last two they may be supposed to have been somewhere in Tuscia.
* ↑ Apparently a familia of slaves belonging to Velox, but at this time with Maurilius.
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book II/Chapter 11

Epistle XXII.
To all the Bishops of Illyricum.
Gregory to all the bishops, &c.
It both affords us joy for your carefulness, and makes your Fraternity safe in your own ordination, if the order of ancient custom is maintained. Since, then, we have learnt from the letters which you have sent to us through the presbyter Maximianus and the deacon Andreas that the consent of all of you and the will of the most serene Prince have concurred in the person of our brother and fellow-bishop John, we feel great exultation that, under God’s direction, such a one has been advanced to the office of priesthood as the judgment of all has approved as worthy. Wherefore, in accordance with your request, we confirm our aforesaid brother and fellow-bishop by the authority of our assent in the order of priesthood wherein he has been constituted, and declare our ratification of his consecration by sending him the pallium. And since, according to custom, we have committed to him vicariate jurisdiction in our stead, we must of necessity take the precaution of exhorting your Fraternity that you in no wise hesitate to obey him in matters pertaining to ecclesiastical order and the right course of discipline, or in other things not precluded by canonical decrees; that the soundness of your judgment in electing him may be declared by the obedience which you shew.

## Footnotes

* ↑ This Epistle, as appears from the following one, was on the occasion of the election of John to the See of Justiniana Prima in Eastern Illyricum, which, though annexed by the Emperor Gratian (379) to the Eastern Empire, had remained under the spiritual control of the Roman See.  Accordingly Pope Damasus had assigned to the bishop of Thessalonica vicariate jurisdiction under Rome over the new præfecture: and this arrangement had continued to the time of Pope Vigilius, when the Emperor Justinian assigned to Achrida, called by him Justiniana Prima, Metropolitan jurisdiction over the five provinces of the Dacian civil diocese with the two Pannonias in the diocese of Illyricum Occidentale (Justin. Novell. cxxxi. c. iii.). Hence Justiniana Prima became the seat thenceforth of the ecclesiastical Vicariate also. The election to the See, being a metropolitan one, appears to have been made in this instance by the suffragan bishops with the concurrence of the Emperor; after which the Bishop of Rome was applied to for confirmation. In the case before us it was readily given, the pallium sent, and the vicariate jurisdiction renewed. A case will appear below in which such confirmation was refused, but dispensed with by the Emperor, who supported the elected bishop against the Pope. See III. 47, note 1.
* ↑ Sacerdotii, meaning here episcopacy. See I. 78, note 1.
# Oh, Bid Me Not

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
Oh, bid me not, with smiling eye,  Relate the cause of all my pain, For when you smile, alas! I sigh,  And when you're said, I sigh again.
The smile, the sigh, from thee that flows,  Must still a source of anguish be;— Unless the smile, to bless me, glows,  Unless the sigh is breathed for me.
# Oh, How I Hate to Get Up in the Morning

* information about this edition.
* sister projects: Wikidata item.
The other day I chanced to see a soldier friend of mine Irving Berlin
Oh How I Hate to Get up in the Morning 1c.jpg Irving Berlin - Arthur Fields - Oh! How I Hate To Get Up In The Morning.ogg
First Verse: The other day I chanced to meet a soldier friend of mine, He’d been in camp for sev’ral weeks and he was looking fine; His muscles had developed and his cheeks were rosy red, I asked him how he liked the life, and this is what he said:
First Chorus: “Oh! how I hate to get up in the morning, Oh! how I’d love to remain in bed; For the hardest blow of all, is to hear the bugler call; You’ve got to get up, you’ve got to get up You’ve got to get up this morning! Some day I’m going to murder the bugler, Some day they’re going to find him dead; I’ll amputate his reveille, and step upon it heavily, And spend the rest of my life in bed."
Second Chorus: “Oh! how I hate to get up in the morning, Oh! how I’d love to remain in bed; For the hardest blow of all, is to hear the bugler call; You’ve got to get up, you’ve got to get up You’ve got to get up this morning! Oh! boy the minute the battle is over, Oh! boy the minute the foe is dead; I'll put my uniform away, and move to Philadelphia, And spend the rest of my life in bed."
Second Verse A bugler in the army is the luckiest of men, He wakes the boys at five and then goes back to bed again; He doesn’t have to blow again until the afternoon, If ev’ry thing goes well with me I'll be a bugler soon.
Repeat Chorus One Repeat Chorus Two
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 1989, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 34 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.
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# Oh! weep for those

* "Oh! weep for those", in Hebrew Melodies (1815)
* "Oh! weep for those" in The Works of Lord Byron (ed. Coleridge, Prothero), Volume 3 (1904)
# Oh, Come, All Ye Faithful, Joyful Triumph Raising

From A New Metrical Version of the Psalms of David, 1821; retrieved from hymnsandcarolsofchristmas.com
1 Oh, come, all ye faithful, joyful triumph raising,
Oh, come ye to Bethlehem, His praise record:
Behold the Son, the King of angels, praise Him!
Oh, come, let us adore Him; oh, come, let us adore Him; Oh, come, let us adore Him; Christ our Lord.
2 O Thou light of light, of all things the Creator;
Hail, King of glory, hail, incarnate Word!
Glorious Immanuel, now in mortal nature;
Oh, come, let us adore Him; Christ our Lord.
3 Oh, come, all ye faithful, choirs of heav'n attending; Jesus is born, by earth and heav'n ador'd:
Glorious Messiah, mighty God, descending;
Oh, come, let us adore Him, Christ our Lord.
4 Oh, shout Hallelujah, praise the Lord of heaven! On earth be peace, good will to man record: Glory To God be in the highest given; Oh, come, let us adore Him, Christ our Lord.
# Oh, Come! All Ye Faithful! (Caswall)

From Lyra Catholica: Containing All The Breviary and Missal Hymns, with Others From Various Sources, 1849; copied from hymnsandcarolsofchristmas.com
1. Oh, come! all ye faithful! Triumphantly sing! Come, see in the Manger The Angels' dread King!  To Bethlehem hasten!  With joyful accord;  Oh, hasten! oh, hasten!  To worship the Lord.
2. True Son of the Father! He comes from the skies; The womb of the Virgin He doth not despise;  To Bethlehem hasten, &c.
3. Hark! to the Angels! All singing in Heaven, "To God in the highest All glory be given."  To Bethlehem hasten &c.
4. To Thee, then, O Jesu! This day of thy birth, Be glory and honor Through Heaven and earth;  True Godhead Incarnate!  Omnipotent Word!  Oh, hasten! oh, hasten!  To worship the Lord.
# Oh, They have Robbed Me of The Hope

Oh, they have robbed me of the hope My spirit held so dear; They will not let me hear that voice My soul delights to hear. They will not let me see that face I so delight to see; And they have taken all thy smiles, And all thy love from me.
Well, let them seize on all they can: One treasure still is mine, A heart that loves to think on thee, And feels the worth of thine.
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
# Oh! ye voices gone

* Oh! ye voices gone, in The Winter's Wreath, 1829.
* O ye voices gone, in National Lyrics, and Songs for Music, 1834.
# Oh, Boy! that's the Girl!

Source: U.S. National Archives and Records Administration
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
# Oh, Freedom

    Oh-o freedom.
    Oh-o freedom
    Oh freedom over me,
    (Over me.)
    And before I be a slave
    I'll be buried in my grave.
    And go home to my Lord and be free.
    (and be free.)
    No segregation
    No segregation
    No more segregation
    Over me
    (Over me)
    And before I be a slave
    I'll be buried in my grave.
    And go home to my Lord and be free.
    (and be free.)
    No more weepin
    No more weepin
    No more weepin
    Over me
    (Over me)
    And before I be a slave
    I'll be buried in my grave.
    And go home to my Lord and be free.
    (and be free.)
    No more tommin *
    No more tommin
    No more tommin
    Out of me
    (Out of me)
    And before I be a slave
    I'll be buried in my grave.
    And go home to my Lord and be free.
    (and be free.)
    Oh-o freedom.
    Oh-o freedom
    Oh freedom over me,
    (Over me.)
    And before I be a slave
    I'll be buried in my grave.
    And go home to my Lord and be free.
    (and be free.)
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 2/Canons/Canon LX

Canon LX.
Since the Apostle exclaims that he who cleaves to the Lord is one spirit, it is clear that he who is intimate with his [i.e. the Lord’s] enemy becomes one by his affinity with him. Therefore, those who pretend they are possessed by a devil and by their depravity of manners feign to manifest their form and appearance; it seems good by all means that they should be punished and that they should be subjected to afflictions and hardships of the same kind as those to which they who are truly demoniacally possessed are justly subjected with the intent of delivering them from the [work or rather] energy of the devil.
Notes.
Ancient Epitome of Canon LX.
Whoever shall pretend to be possessed by a devil, shall endure the penance of demoniacs.
Zonaras says in his scholion that even in his day people made the same claim to diabolical possession.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 2/Canons/Canon LIII

Canon LIII.
Whereas the spiritual relationship is greater than fleshly affinity; and since it has come to our knowledge that in some places certain persons who become sponsors to children in holy salvation-bearing baptism, afterwards contract matrimony with their mothers (being widows), we decree that for the future nothing of this sort is to be done. But if any, after the present canon, shall be observed to do this, they must, in the first place, desist from this unlawful marriage, and then be subjected to the penalties of fornicators.
Notes.
Ancient Epitome of Canon LIII.
Godfathers cannot be permitted to be married with the mother of their godchildren. If any one is so joined, let him do penance after separation.
Johnson.
(Clergyman’s Vade Mecum.)
The imperial law forbade the adopter parent to marry his or her adopted son or daughter; for the godchild was thought a sort of an adopted child. See Justin., Institut., Lib. I., Tit. x.
Van Espen however refers, and to my mind with greater truth, to Justinian’s law (xxvj of the Cod. de Nuptiis) which forbids the marriage of a man with his nurse or with whoever received him from the font, “because,” says the law, “nothing can so incite to parental affection, and therefore induce a just prohibition of marriage, than a bond of this sort by which, through God’s meditation, their souls are bound together.”
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 2/Canons/Canon LIX

Canon LIX.
Baptism is by no means to be administered in an oratory which is within a house; but they who are about to be held worthy of the spotless illumination are to go to a Catholic Church and there to enjoy this gift. But if any one shall be convicted of not observing what we have determined, if he be a cleric let him be deposed, if a layman let him be cut off.
Ancient Epitome of Canon LIX.
In oratories built in houses they shall not celebrate baptism. Whoever shall not observe this, if a cleric he shall be deposed, if a layman he shall be cut off.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 2/Canons/Canon LV

Canon LV.
Since we understand that in the city of the Romans, in the holy fast of Lent they fast on the Saturdays, contrary to the ecclesiastical observance which is traditional, it seemed good to the holy synod that also in the Church of the Romans the canon shall immovably stands fast which says:  “If any cleric shall be found to fast on a Sunday or Saturday (except on one occasion only) he is to be deposed; and if he is a layman he shall be cut off.”
Notes.
Ancient Epitome of Canon LV.
The Romans fast the Sabbaths of Lent. Therefore this Synod admonishes that upon these days the Apostolical canon is of force.
The canon quoted is LXVI. of the Apostolic Canons.
Van Espen.
The Fathers of this Synod thought that this canon of the Apostles was edited by the Apostles themselves, and therefore they seem to have reprobated the custom of the Roman Church of fasting on the Sabbath more bitterly than was right. Whence it happens this is one of those canons which the Roman Church never received.
Zonaras.
The synod took in hand to correct this failing (σφάλμα) of the Latins; but until this time they have arrogantly remained in their pertinacity, and so remain to-day. Nor do they heed the ancient canons which forbid fasting on the Sabbath except that one, to wit the great Sabbath, nor are they affected by the authority of this canon.  Moreover the clerics have no regard for the threatened deposition, nor the laymen for their being cut off.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 2/Canons/Canon LVIII

Canon LVIII.
None of those who are in the order of laymen may distribute the Divine Mysteries to himself if a bishop, presbyter, or deacon be present. But whoso shall dare to do such a thing, as acting contrary to what has been determined shall be cut off for a week and thenceforth let him learn not to think of himself more highly than he ought to think.
Notes.
Ancient Epitome of Canon LVIII.
A layman shall not communicate himself. Should he do so, let him be cut off for a week.
Van Espen.
It is well known that in the first centuries it was customary that the Holy Eucharist should be taken back by the faithful to their houses; and that at home they received it at their own hands. It is evident that this was what was done by the Anchorites and monks who lived in the deserts, as may be seen proved by Cardinal Bona. (De Rebus Liturg., Lib. II., cap. xvij.). From this domestic communion it is easily seen how the abuse arose which is condemned in this canon.