OpenLLM-France/wikimedia huggingface dataset:
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book I/Chapter V

5. Did we bring it about, that ten thousand years ago a vast number of men burst forth from the island which is called the Atlantis of Neptune, as Plato tells us, and utterly ruined and blotted out countless tribes? Did this form a prejudice against us, that between the Assyrians and Bactrians, under the leadership of Ninus and Zoroaster of old, a struggle was maintained not only by the sword and by physical power, but also by magicians, and by the mysterious learning of the Chaldeans? Is it to be laid to the charge of our religion, that Helen was carried off under the guidance and at the instigation of the gods, and that she became a direful destiny to her own and to after times? Was it because of our name, that that mad-cap Xerxes let the ocean in upon the land, and that he marched over the sea on foot? Did we produce and stir into action the causes, by reason of which one youth, starting from Macedonia, subjected the kingdoms and peoples of the East to captivity and to bondage? Did we, forsooth, urge the deities into frenzy, so that the Romans lately, like some swollen torrent, overthrew all nations, and swept them beneath the flood? But if there is no man who would dare to attribute to our times those things which took place long ago, how can we be the causes of the present misfortunes, when nothing new is occurring, but all things are old, and were unknown to none of the ancients?

## Footnotes

* ↑ In the Timæus of Plato, c. vi. st. p. 24, an old priest of Saïs, in Egypt, is represented as telling Solon that in times long gone by the Athenians were a very peaceful and very brave people, and that 9,000 years before that time they had overcome a mighty host which came rushing from the Atlantic Sea, and which threatened to subjugate all Europe and Asia. The sea was then navigable, and in front of the pillars of Hercules (Strait of Gibraltar) lay an island larger than Africa and Asia together: from it travellers could pass to other islands, and from these again to the opposite continent. In this island great kings arose, who made themselves masters of the whole island, as well as of other islands, and parts of the continent. Having already possessions in Libya and Europe, which they wished to increase, they gathered an immense host; but it was repelled by the Athenians. Great earthquakes and storms ensued, in which the island of Atlantis was submerged, and the sea ever after rendered impassable by shoals of mud produced by the sunken island. For other forms of this legend, and explanations of it, see Smith’s Dictionary of Geography, under Atlantis; [also Ancient America, p. 175, Harpers, 1872. This volume, little known, seems to me “stranger than fiction,” and far more interesting].
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book I/Chapter VI

6. Although you allege that those wars which you speak of were excited through hatred of our religion, it would not be difficult to prove, that after the name of Christ was heard in the world, not only were they not increased, but they were even in great measure diminished by the restraining of furious passions. For since we, a numerous band of men as we are, have learned from His teaching and His laws that evil ought not to be requited with evil, that it is better to suffer wrong than to inflict it, that we should rather shed our own blood than stain our hands and our conscience with that of another, an ungrateful world is now for a long period enjoying a benefit from Christ, inasmuch as by His means the rage of savage ferocity has been softened, and has begun to withhold hostile hands from the blood of a fellow-creature. But if all without exception, who feel that they are men not in form of body but in power of reason, would lend an ear for a little to His salutary and peaceful rules, and would not, in the pride and arrogance of enlightenment, trust to their own senses rather than to His admonitions, the whole world, having turned the use of steel into more peaceful occupations, would now be living in the most placid tranquillity, and would unite in blessed harmony, maintaining inviolate the sanctity of treaties.

## Footnotes

* ↑ Cf. Matt. v. 39.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book I/Chapter XI

11. Would you venture to say that, in this universe, this thing or the other thing is an evil, whose origin and cause you are unable to explain and to analyze? And because it interferes with your lawful, perhaps even your unlawful pleasures, would you say that it is pernicious and adverse? What, then, because cold is disagreeable to your members, and is wont to chill the warmth of your blood, ought not winter on that account to exist in the world? And because you are unable to endure the hottest rays of the sun, is summer to be removed from the year, and a different course of nature to be instituted under different laws? Hellebore is poison to men; should it therefore not grow? The wolf lies in wait by the sheepfolds; is nature at all in fault, because she has produced a beast most dangerous to sheep? The serpent by his bite takes away life; a reproach, forsooth, to creation, because it has added to animals monsters so cruel.

## Footnotes

* ↑ “To analyze”—dissolvere—is in the ms. marked as spurious.
* ↑ In the ms. we find “to chill and numb”—congelare, constringere; but the last word, too, is marked as spurious.
* ↑ ms. sustinere (marked as a gloss), “to sustain;” perferre, “to endure.”
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book I/Chapter XIV

14. And yet do we not see that, in these years and seasons that have intervened, victories innumerable have been gained from the conquered enemy,—that the boundaries of the empire have been extended, and that nations whose names we had not previously heard, have been brought under our power,—that very often there have been the most plentiful yields of grain, seasons of cheapness, and such abundance of commodities, that all commerce was paralyzed, being prostrated by the standard of prices? For in what manner could affairs be carried on, and how could the human race have existed even to this time, had not the productiveness of nature continued to supply all things which use demanded?

## Footnotes

* ↑ For qui durare Ursinus would read quiret durare; but this seems to have no ms. authority, though giving better sense and an easier construction.
# Ante-Nicene Fathers/Volume VI/Peter of Alexandria
## Contents

* Title Page
* Introductory Notice
* The Genuine Acts of Peter
* Canonical Epistle
* Note by the American Editor
* Fragments from the Writings of Peter
* Elucidations
# Ante-Nicene Fathers/Volume VI/Peter of Alexandria/Canonical Epistle/Canon II

Canon II.
But in the case of those who, after that they were thrown into prison, and in the dungeon, as in a place besieged, endured afflictions and nauseous odours, but afterwards, without the conflict of torments, were led captive, being broken in spirit by poverty of strength, and a certain blindness of the understanding, a year in addition to the foregoing time will suffice; for they gave themselves up to be afflicted for the name of Christ, even though in their dungeon they enjoyed much consolation from their brethren; which, indeed, they shall return many fold, desiring to be set free from that most bitter captivity of the devil, especially remembering Him who said: “The spirit of the Lord is upon me, because He hath anointed me to preach the Gospel to the poor; He hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised; to preach the acceptable year of the Lord, and the day of recompense unto our God.”
Balsamon. This canon enacts that those who have only been evil entreated in prison, and who without torment have lapsed, should be punished after the three years with an additional year. For though they obtained consolation, certain of the faithful ministering to them the necessaries of life, yet they ought to obtain pardon, as being those who have suffered severely for the faith.
Zonaras. In the second order, he places those who have only been thrown into prison, and evil entreated in the dungeon, and yet, though harassed by no torments, have offended; upon whom, besides the time past, the three years, namely, of which we have spoken, he proposes to inflict the penalty of an additional year, since they also, says he, have for Christ’s name endured hardness, even though it may be that they obtained some consolation from the brethren whilst in prison. For it is probable that the faithful, who were not in custody, ministered to those in bonds the necessaries of life, and brought to them some alleviation of their lot. Which things, indeed, they shall return many fold; for those consolations which they enjoyed in prison they shall vex themselves with penance, and afflict themselves in diverse ways, if they wish to be set free from the captivity of the devil, having become his captives and slaves by their denial of Christ. He subjoins the word of the prophet, taken from Isaiah, which he says that they ought to keep in remembrance.

## Footnotes

* ↑ Isa. lxi. 1, 2; Luke iv. 18, 19.
# Ante-Nicene Fathers/Volume VI/Methodius/Two Fragments, Uncertain/Fragment II

II.
Perhaps these three persons of our ancestors, being in an image the consubstantial representatives of humanity, are, as also Methodius thinks, types of the Holy and Consubstantial Trinity, the innocent and unbegotten Adam being the type and resemblance of God the Father Almighty, who is uncaused, and the cause of all; his begotten son shadowing forth the image of the begotten Son and Word of God; whilst Eve, that proceedeth forth from Adam, signifies the person and procession of the Holy Spirit.

## Footnotes

* ↑ [Such is the fact, no doubt, as to the ancestors of the Jewish race; the fatherly character of Abraham, the filial character of Isaac, and the missionary offices of Jacob—whose wisdom and organizing faculties are so conspicuous—interpreting, in some degree, “the Holy and Consubstantial Trinity.” This seems to be hinted, indeed, in the formula, “I am the God of Abraham, and the God of Isaac, and the God of Jacob.” Isaac’s submission to be sacrificed upon Mount Moriah, and Jacob’s begetting and sending forth the twelve patriarchs, singularly identify them as types of the Atoning Son and the regenerating Spirit, whose gifts and mission were imparted to the twelve Apostles.]
* ↑ [Abel.]
* ↑ [Note the single procession. The formula of the Hebrews, however, above noted, supplies a type of the Filioque and the ab utroque in the true sense of those terms.]
* ↑ [Recur to chap. v. of The Banquet, p. 333, supra.]
# Ante-Nicene Fathers/Volume VI/Peter of Alexandria/Canonical Epistle

The Canonical Epistle,
With the Commentaries of Theodore Balsamon and John Zonaras.

## Contents

* Canon I
* Canon II
* Canon III
* Canon IV
* Canon V
* Canon VI
* Canon VII
* Canon VIII
* Canon IX
* Canon X
* Canon XI
* Canon XII
* Canon XIII
* Canon XIV
* Canon XV

## Footnotes

* ↑ [The Canonical Epistles of Basil have been heretofore mentioned. Vol. v. p. 572, elucidation.]
# Ante-Nicene Fathers/Volume VI/Peter of Alexandria/Canonical Epistle/Canon IV

Canon IV.
To those who are altogether reprobate, and unrepentant, who possess the Ethiopian’s unchanging skin, and the leopard’s spots, it shall be said, as it was spoken to another fig-tree, “Let no fruit grow on thee henceforward for ever; and it presently withered away.” For in them is fulfilled what was spoken by the Preacher: “That which is crooked cannot be made straight; and that which is wanting cannot be numbered.” For unless that which is crooked shall first be made straight, it is impossible for it to be adorned; and unless that which is wanting shall first be made up, it cannot be numbered. Hence also, in the end, will happen unto them what is spoken by Esaias the prophet: “They shall look upon the carcases of the men that have transgressed against Me; for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh.” Since as by the same also has been predicted, “But the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt. There is no peace, saith my God, to the wicked.”
Balsamon. What has been previously said of the lapsed, has been said of the repentant. But against those who are unrepentant, he brings forward the cursing of another fig-tree, to which the Lord said, because of its unprofitableness, “No fruit grow on thee hence-forward for ever.”
Zonaras. What has been previously said of the lapsed, has been said of the repentant. Against those whom, from desperation or depraved opinion, are impenitent, and carry about with them perpetually the inherent and indelible blackness of sin, as of an Ethiopian’s skin, or the leopard’s spots, he brings forward the cursing of another fig-tree. To which the Lord said for its barrenness, “Let no fruit grow on thee henceforward for ever.” And he says that in them must be fulfilled that word of the Preacher: “That which is crooked cannot be made straight; and that which is wanting cannot be numbered.” Then having explained these things, he subjoins the words of Isaiah.

## Footnotes

* ↑ Jer. iii. 23.
* ↑ Matt. xxi. 19.
* ↑ Eccles. i. 15.
* ↑ Isa. lxvi. 24.
* ↑ Isa. lvii. 20, 21.
# Ante-Nicene Fathers/Volume VI/Peter of Alexandria/Canonical Epistle/Canon III

Canon III.
But as for those who have suffered none of these things, and have shown no fruit of faith, but of their own accord have gone over to wickedness, being betrayed by fear and cowardice, and now come to repentance, it is necessary and convenient to propose the parable of the unfruitful fig-tree, as the Lord says: “A certain man had a fig-tree planted in his vineyard; and he came and sought fruit thereon, and found none. Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig-tree, and find none: cut it down; why cumbereth it the ground? And he answering, said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it. And if it bear fruit, well; and if not, then after that thou shalt cut it down.” Keeping this before their eyes, and showing forth fruit worthy of repentance, after so long an interval of time, they will be profited.
Balsamon. Those who from fear only and timidity deserted the faith, and then had an eye towards repentance, the canon punishes with three years’ exclusion, according to the parable of the fig-tree in the Gospels. For the Lord said, Three years I come to it seeking fruit, and find none; but the vine-dresser replies, Lord, let it alone this year also.
Zonaras. But those, he says, who having suffered no hardness, have deserted from fear only and timidity, in that they of their own accord have approached to wickedness, and then looked towards repentance, their case the parable of the fig-tree in the Gospels will exactly suit. Let them keep this before their eyes, and show forth for an equal period labours worthy of penitence, and they shall be profited; that is, after the fourth year. For the Lord said, Three years I come to it seeking fruit, and find none; and the vine-dresser answered, Lord, let it alone this year also.
# Ante-Nicene Fathers/Volume VI/Peter of Alexandria/Canonical Epistle/Canon VI

Canon VI.
In the case of those who have sent Christian slaves to offer sacrifice for them, the slaves indeed as being in their master’s hands, and in a manner themselves also in the custody of their masters, and being threatened by them, and from their fear having come to this pass and having lapsed, shall during the year show forth the works of penitence, learning for the future, as the slaves of Christ, to do the will of Christ and to fear Him, listening to this especially, that “whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free.”
Balsamon. The slaves who under the commands and threatenings of their masters offered sacrifice, this father punishes with a year’s exclusion; yet he pardons them as having acted under the orders of a master, and does not inflict a heavy punishment upon them. But yet since they are much more the servants of Christ, even as they ought to fear Him more, he imposes on them a moderate punishment; for, as says the great Paul, “whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free.”
Zonaras. Some have sent their own Christian servants, even against their will, to offer sacrifice in their stead. These servants, therefore, although not of their own free-will, but being compelled by their masters, they offered sacrifice, this father ordains shall pass a year in penance, and enjoins them to remember that, being of the number of the faithful, they are the servants of Christ, and that Him they ought rather to fear; for “whatsoever any man doeth,” says the great apostle, “the same shall he receive, whether he be bond or free.”

## Footnotes

* ↑ Eph. vi. 8.
# An Etymological Dictionary of the German Language/mischen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/mischen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ mischen, vb., from the equiv. MidHG. and MidLG. mischen, OHG. misken, ‘to mix’; comp. AS. miscian, E. to mix. In the other OTeut. languages a corresponding vb. is wanting. The agreement with Lat. misceo (miscere), ‘to mix,’ is evident. The only question is whether the word was primit. allied or was borrowed; that is difficult to determine, since, judging by sound and sense, both are possible. The assumption that the word was borrowed is supported by the loan-words relating to the Ital. culture of the vine, which are quoted under Most. On the other hand, the Rom. languages have instead of miscere a derivative misculare (Fr. méler, equiv. to OHG. misculôn, Suab. mište); yet comp. Ital. mescere. On the supposition that the word was primitively allied, which is supported by Meisch, we should have to compare, in addition to the Lat. term, Gr. μίσγω (σγ equiv. to Teut. sk?), μίγνυμι, the Sans. root miç in miçrá-s, ‘mixed,’ OSlov. měsiti, ‘to mix,’ Lith. mìsti, ‘to mingle’ (maísz-tas, ‘riot’). Hence Lat. misceo, and, if mischen is primit. allied to it, OTeut. miskja represent a pre-historic mik-skejo (with sk as a suffix of the pres. stem, like forschen for pre-historic *forhskôn; comp. waschen and wünschen). Comp. Meisch.
# An Etymological Dictionary of the German Language/mit

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/mit | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ mit, prep. and adv., from the equiv. MidHG. and OHG. mit, prep., ‘with,’ and the MidHG. adv. mite, OHG. miti; corresponding to Goth. miþ, mid, adv. and prep., ‘with,’ AS. mid, obsolete in E. (except in midwife). Teut. mid, earlier midi, represents, according to the permutation of consonants, pre-Teut. miti or meti, and hence is allied to Gr. μετὰ, Zend maṭ, ‘with,’ It might also be connected with the cognates discussed under mitz, meaning ‘reciprocal.’
# An Etymological Dictionary of the German Language/missen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/missen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ missen, vb., ‘to be without, do without,’ from MidHG. and OHG. missen, ‘to miss’; comp. AS. missan, E. to miss, and the equiv. OIc. missa; Goth. *missjan is wanting. It is clearly connected with West Teut. mîþan, ‘to avoid,’ which is related to an old partic. missa- (for *miþta- with -tó-), meaning ‘avoided, frustrated’; comp. meiden and miß.
# An Etymological Dictionary of the German Language/mittel

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/mittel | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ mittel, adj., ‘middle, interior,’ from MidHG. mittel, OHG. mittil, adj., ‘medius, situated in the middle’; AS. middel, E. middle, adj., a derivative of OTeut. miðja-, ‘middle,’ discussed under mitte; the orig. form of this derivative was Goth. *midala-, authenticated by OHG. mëtal, adj., ‘middle.’ —
# An Etymological Dictionary of the German Language/morsch

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/morsch | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ morsch, adj., ‘decaying, rotten,’ a MidG. and LG. word with the variant mors; a recent derivative of the root murs. See Mörser.
# An Etymological Dictionary of the German Language/minder

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/minder | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ minder, compar. of gering and wenig, ‘less, inferior, lower’; from MidHG. minre, minner, OHG. minniro, compar. of luzzil, ‘little, small.’ To this is allied the OHG. and MidHG. adv. min (like baȥ allied to bęȥȥiro). A common Teut. compar. formed like Goth. minniza,. adv., mins, AS. min; the corresponding superl. is Goth. minnists, OHG. minnist, MidHG. minnest, ModHG. mindest, with the d of the compar. which has been evolved in ModHG. between the n and r; the positive is wanting, as in the ease of ehr, besser, seit, &c. Since en in these cognates, as in Mann, has originated in nw for nu, the word is based on the Lat.-Gr. verbal stem minu-, whence also Lat. minor, minimus; comp. Lat. minuere, Gr. μυύω; OSlov. mĭnij, ‘minor,’ Gr. μίνυ-νθα, ‘a little while.’ The oldest form of the root is Aryan mî (mī̆), with the pres. stems mĭnâ- and mĭnu-, ‘to lessen, shorten,’ of which the OInd. would be *mẽymas (equiv. to Gr. μείων); comp. also Gr. μειόω, ‘to diminish.’
# An Etymological Dictionary of the German Language/mis

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/mis | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ mis, miß, ‘mis-, dis-, amiss, wrong,’ in compounds; from MidHG. misse-, OHG. missa-, missi-, which express the perversity or failure of an action; comp. Goth. missadêþs (OHG. missitât, MidHG. and ModHG. missetât), ‘sin,’ missataujands, ‘sinner,’ Goth. missa-, for *miþtó- (lit. ‘lost’), is an old to- partic. from the root miþ (see meiden); comp. OIr. mí, ‘amiss.’ Hence the derivative missen.
# An Etymological Dictionary of the German Language/mitte

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/mitte | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ mitte, adj., obsolete as an independent word, but preserved in derivatives; MidHG. mitte, OHG. mitti, adj., ‘medius’; comp. AS. midd, preserved in E. only in midriff, AS. mid-hrif (hrif, ‘body,’ Lat. corpus), E. midnight, mid-Lent, midland, midwinter, &c., and in the derivatives midst, middle, &c.; Goth. midjis, ‘medius.’ It is a common Teut. and Aryan adj., pre-historic médhyo-s; comp. Sans. mádhyas, Gr. μέσος for *μέϑjος, Lat. medius, OSlov. mežda, f. (from medja), ‘middle.’ — Mittag, ‘mid-day,’ Mittfasten, ‘mid-Lent,’ Mittwoch, ‘Wednesday’; Mitternacht, ‘midnight,’ is prop. a dat. sing., originating in MidHG. ze mitter naht, OHG. zi mitteru naht, its frequent locative use (in this case to denote time when) becoming predominant as it did in names of places (e.g. Baden, prop. dat. plur., originated in MidHG. ze Baden, ‘at the baths,’ Sachsen, dat. plur., MidHG. ze Sahsen, ‘in Saxony,’ lit. ‘among the Saxons’). In MidHG., however, mitnaht was also used for OHG. mittinaht. —