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# Nicene and Post-Nicene Fathers: Series II/Volume XI/Sulpitius Severus/Sacred History/Book I/Chapter 6

Chapter VI.
At the same time God spoke to Abraham, and promised that his seed was to be multiplied as the sand of the sea; and that his predicted seed would live in a land not his own, while his posterity would endure slavery in a hostile country for four hundred years, but would afterwards be restored to liberty. Then his name was changed, as well as that of his wife, by the addition of one letter; so that instead of Abram he was called Abraham, and, instead of Sara, she was called Sarra. The mystery involved in this is by no means trifling, but it is not the part of this work to treat of it. At the same time, the law of circumcision was enjoined on Abraham, and he had by a maid-servant a son called Ishmael. Moreover, when he himself was a hundred years old, and his wife ninety, God promised that they should have a son Isaac, the Lord having come to him along with two angels. Then the angels being sent to Sodom, found Lot sitting in the gate of the city. He supposed them to be human beings, and welcomed them to share in his hospitality, and provided an entertainment for them in his house, but the wicked youth of the town demanded the new arrivals for impure purposes. Lot offered them his daughters in place of his guests, but they did not accept the offer, having a desire rather for things forbidden, and then Lot himself was laid hold of with vile designs. The angels, however, speedily rescued him from danger, by causing blindness to fall upon the eyes of these unchaste sinners. Then Lot, being informed by his guests that the town was to be destroyed, went away from it with his wife and daughters; but they were commanded not to look back upon it. His wife, however, not obeying this precept (in accordance with that evil tendency of human nature which renders it difficult to abstain from things forbidden), turned back her eyes, and is said to have been at once changed into a monument. As for Sodom, it was burned to ashes by fire from heaven. And the daughters of Lot, imagining that the whole human race had perished, sought a union with their father while he was intoxicated, and hence sprung the race of Moab and Ammon.

## Footnotes

* ↑ In the Greek of the LXX. the name appears as Abraam, so that, as our author says, there is only a change of one letter.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/Sulpitius Severus/Sacred History/Book II/Chapter 10

Chapter X.
Next, Darius, under whom the temple was restored, obtained the kingdom, his name being at that time Ochus. He had three Hebrew of tried fidelity as his bodyguard, and of these had, from the proof of his prudence which he had given, attracted towards himself the admiration of the king. The choice, then, being given him of asking for anything which he had formed a desire for in his heart, groaning over the ruins of his country, he begged permission to restore the city, and obtained an order from the king to urge the lieutenants and rulers to hurry forward the building of the holy temple, and furnish the expense needful to that end. Accordingly, the temple was completed in four years; that is, in the sixth year after Darius began to reign, and that seemed, for the time, enough to the people of the Jews. For, as it was a work of great labor to restore the city, distrusting their own resources, they did not venture at the time to begin an undertaking of so great difficulty, but were content with having rebuilt the temple. At the same time, Esdras the scribe, who was skilled in the law, about twenty years after the temple had been completed (Darius being now dead who had possessed the sovereignty for nineteen years), by the permission of Artaxerxes the second (not he who had a place between the two Xerxes, but he who had succeeded to Darius Ochus), set out from Babylon with many following him, and they carried to Jerusalem the vessels of various workmanship, as well as the gifts which the king had sent for the temple of God. Along with them were but twelve Levites; for with difficulty that number of the tribe is related then to have been found. He, having found that the Jews united in marriage with the Gentiles, rebuked them severely on that account, and ordered them to renounce all connections of that kind, as well as to put away the children which had been the issue of such marriages; and all yielded obedience to his word. The people, then, being
sanctified, performed the rites sanctioned by the ancient law. But I do not find that Esdras did anything with the view of restoring the city; because he thought, as I imagine, that a more urgent duty was to reform the people from the corrupt habits which they had contracted.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Church History of Eusebius/Book VI/Chapter 20

Chapter XX.—The Extant Works of the Writers of that Age.
1. There flourished many learned men in the Church at that time, whose letters to each other have been preserved and are easily accessible. They have been kept until our time in the library at Ælia, which was established by Alexander, who at that time presided over that church. We have been able to gather from that library material for our present work.
2. Among these Beryllus has left us, besides letters and treatises, various elegant works. He was bishop of Bostra in Arabia. Likewise also Hippolytus, who presided over another church, has left writings.
3. There has reached us also a dialogue of Caius, a very learned man, which was held at Rome under Zephyrinus, with Proclus, who contended for the Phrygian heresy. In this he curbs the rashness and boldness of his opponents in setting forth new Scriptures. He mentions only thirteen epistles of the holy apostle, not counting that to the Hebrews with the others. And unto our day there are some among the Romans who do not consider this a work of the apostle.

## Footnotes

* ↑ Ælia, the city built by Hadrian upon the site of Jerusalem (see Bk. IV. chap. 6). We do not know the subsequent history of this library of Alexander, but it had already been in existence nearly a hundred years when Eusebius examined it.
* ↑ On Beryllus, bishop of Bostra in Arabia, see chap. 33.
* ↑ On Hippolytus, see chap. 22.
* ↑ On Caius and his discussion with Proclus, see Bk. II. chap. 25, notes 7 and 8.
* ↑ Zephyrinus was bishop of Rome from 198 or 199 to 217. See Bk. V. chap. 28, note 5.
* ↑ On the Epistle to the Hebrews and the opinions of the early Church in regard to its authorship, see Bk. III. chap. 3, note 17.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Church History of Eusebius/Book VI/Chapter 17

Chapter XVII.—The Translator Symmachus.
As to these translators it should be stated that Symmachus was an Ebionite. But the heresy of the Ebionites, as it is called, asserts that Christ was the son of Joseph and Mary, considering him a mere man, and insists strongly on keeping the law in a Jewish manner, as we have seen already in this history. Commentaries of Symmachus are still extant in which he appears to support this heresy by attacking the Gospel of Matthew. Origen states that he obtained these and other commentaries of Symmachus on the Scriptures from a certain Juliana, who, he says, received the books by inheritance from Symmachus himself.

## Footnotes

* ↑ On Symmachus, see the previous chapter, note 4.
* ↑ In Bk. III. chap. 27. For a discussion of Ebionism, see the notes on that chapter.
* ↑ On the attitude of the Ebionites toward the Canonical Gospel of Matthew (to which of course Eusebius here refers), see ibid. note 8. All traces of this work and of Symmachus’ “other interpretations of Scripture” (ἄλλων εἰς τὰς γραφὰς ἑρμηνειῶν), mentioned just below, have vanished. We must not include Symmachus’ translation of the Old Testament in these other works (as has been done by Huet and others), for there is no hint either in this passage or in that of Palladius (see next note) of a reference to that version, which was, like those of Aquila and Theodotion, well known in Origen’s time (see the previous chapter).
* ↑ This Juliana is known to us only from this passage and from Palladius, Hist. Laus. 147. Palladius reports, on the authority of an entry written by Origen himself, which he says he found in an ancient book (ἐν παλαιοτ€τῳ βιβλί& 251· στιχηρῷ), that Juliana was a virgin of Cæsarea in Cappadocia, and that she gave refuge to Origen in the time of some persecution. If this account is to be relied upon, Origen’s sojourn in the lady’s house is doubtless to be assigned, with Huet, to the persecution of Maximinus (235–238; see below, chap. 28, note 2). It must be confessed, however, that in the face of the absolute silence of Eusebius and others, the story has a suspicious look.
# Official Code of Georgia Annotated/Title 1

This is revision 73, as released by Public.Domain.Org.
* Chapter 1: General Provisions
* Chapter 2: Persons and Their Rights
* Chapter 3: Laws and Statutes
* Chapter 4: Holidays and Observances
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# Offices of Profit Amendment Act, 1959

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Act No. 49 of 1959. First published on 26 June 1959 in Government Gazette Extraordinary No. 6247, and came into force upon publication. Repealed on 31 May 1961 by the Republic of South Africa Constitution Act, 1961.
Act
To amend the South Africa Act, 1909, and to repeal the Offices of Profit Act, 1943.
(English text signed by the Governor-General.) (Assented to 19th June, 1959.)
Be it enacted by the Queen’s Most Excellent Majesty, the Senate and the House of Assembly of the Union of South Africa, as follows:―
1. Section fifty-three of the South Africa Act, 1909, is hereby amended by the addition to paragraph (d) of the following sub-paragraph:
“(6) any member of any council, committee, board or similar body established by or under any law, who receives no payment in respect of his services on such council, committee, board or body in excess of an allowance at the rate of five guineas for each day on which he renders such services, together with the reimbursement of any travelling expenses incurred by him in the course of such services.”.
2. The Offices of Profit Amendment Act, 1943, and section fourteen of the Public Health Amendment Act, 1946 (Act No. 51 of 1946), are hereby repealed.
3. This Act shall be called the Offices of Profit Amendment Act, 1959.
This work is in the public domain because it was created and first published in South Africa and it is an official text of a legislative, administrative or legal nature, or an official translation of such a text.
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# Official Code of Georgia Annotated

This is revision 73, as released by Public.Domain.Org. The release of this Code publicly, under the government-edicts doctrine, was contested in the 2020 U. S. Supreme Court case Georgia v. PRO; it was decided in favour of PRO, viâ the expansion of the government-edicts doctrine.
* Title 1: General Provisions
* Title 2: Agriculture
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# Official Code of Georgia Annotated/Title 1/Chapter 1

This is revision 73, as released by Public.Domain.Org.
* Section 1: Enactment of Code.
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* Section 3: Severability.
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Law reviews.—For article, “Fiction in the Code: Reading Legislation as Literature,” see 34 Ga. St. U. L. Rev. 581 (2018).
# Norris v. Crocker

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United States Supreme Court
54 U.S. 429
Norris v. Crocker
THIS case came up from the Circuit Court of the United States for the District of Indiana, upon a certificate of division in opinion between the judges thereof.
The following certificate explains the question:
UNITED STATES OF AMERICA,
District of Indiana.
At a Circuit Court of the United States, begun and holden at Indianapolis, for the District of Indiana, on Monday, the nineteenth day of May, in the year one thousand eight hundred and fifty-one, and continued from day to day until Friday, the thirtieth day of May, one thousand eight hundred and fifty-one.
JOHN NORRIS, }
v. }
EDWIN B. CROCKER AND ELISHA EGBERT. }
Present, honorable John McLean, and the honorable Elisha M. Huntington, judges.

## 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).
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# Norris v. Alabama

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United States Supreme Court
294 U.S. 587
Norris v. Alabama
Argued: Feb. 15-18, 1935. --- Decided: April 1, 1935
Mr. Samuel S. Leibowitz, of New York City (Messrs. Walter H. Pollak, Osmond K. Fraenkel, and Carl S. Stern, all of New York City, on the brief), for petitioner.
Mr. Thomas E. Knight, Jr., of Montgomery, Ala., for the State of Alabama.
Mr. Chief Justice HUGHES 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
# Norris v. Haggin

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United States Supreme Court
136 U.S. 386
Norris v. Haggin
J. H. McKune, for appellant.
S.C.. Denson and Louis T. Haggin, for appellees.
MILLER, J.

## 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 I/Constantine/The Life of Constantine/Book III/Chapter 55

Chapter LV.—Overthrow of an Idol Temple, and Abolition of Licentious Practices, at Aphaca in Phœnicia.
The emperor’s next care was to kindle, as it were, a brilliant torch, by the light of which he directed his imperial gaze around, to see if any hidden vestiges of error might still exist. And as the keen-sighted eagle in its heavenward flight is able to descry from its lofty height the most distant objects on the earth, so did he, while residing in the imperial palace of his own fair city, discover as from a watch-tower a hidden and fatal snare of souls in the province of Phœnicia. This was a grove and temple, not situated in the midst of any city, nor in any public place, as for splendor of effect is generally the case, but apart from the beaten and frequented road, at Aphaca, on part of the summit of Mount Lebanon, and dedicated to the foul demon known by the name of Venus. It was a school of wickedness for all the votaries of impurity, and such as destroyed their bodies with effeminacy. Here men undeserving of the name forgot the dignity of their sex, and propitiated the demon by their effeminate conduct; here too unlawful commerce of women and adulterous intercourse, with other horrible and infamous practices, were perpetrated in this temple as in a place beyond the scope and restraint of law. Meantime these evils remained unchecked by the presence of any observer, since no one of fair character ventured to visit such scenes. These proceedings, however, could not escape the vigilance of our august emperor, who, having himself inspected them with characteristic forethought, and judging that such a temple was unfit for the light of heaven, gave orders that the building with its offerings should be utterly destroyed. Accordingly, in obedience to the imperial command, these engines of an impure superstition were immediately abolished, and the hand of military force was made instrumental in purging the place. And now those who had heretofore lived without restraint learned self-control through the emperor’s threat of punishment, as likewise those superstitious Gentiles wise in their own conceit, who now obtained experimental proof of their own folly.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/The Life of Constantine/Book III/Chapter 58

Chapter LVIII.—How he destroyed the Temple of Venus at Heliopolis, and built the First Church in that City.
Such actions as I have described may well be reckoned among the emperor’s noblest achievements, as also the wise arrangements which he made respecting each particular province. We may instance the Phœnician city Heliopolis, in which those who dignify licentious pleasure with a distinguishing title of honor, had permitted their wives and daughters to commit shameless fornication. But now a new statute, breathing the very spirit of modesty, proceeded from the emperor, which peremptorily forbade the continuance of former practices. And besides this he sent them also written exhortations, as though he had been especially ordained by God for this end, that he might instruct all men in the principles of chastity. Hence, he disdained not to communicate by letter even with these persons, urging them to seek diligently the knowledge of God. At the same time he followed up his words by corresponding deeds, and erected even in this city a church of great size and magnificence: so that an event unheard of before in any age, now for the first time came to pass, namely, that a city which had hitherto been wholly given up to superstition now obtained the privilege of a church of God, with presbyters and deacons, and its people were placed under the presiding care of a bishop consecrated to the service of the supreme God. And further, the emperor, being anxious that here also as many as possible might be won to the truth, bestowed abundant provision for the necessities of the poor, desiring even thus to invite them to seek the doctrines of salvation, as though he were almost adopting the words of him who said, “Whether in pretense, or in truth, let Christ be preached.”

## Footnotes

* ↑ Phil. i. 18. But “is preached,” not “let Christ be preached.”
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/The Life of Constantine/Book III/Chapter 6

Chapter VI.—How he ordered a Council to be held at Nicæa.
Then as if to bring a divine array against this enemy, he convoked a general council, and invited the speedy attendance of bishops from all quarters, in letters expressive of the honorable estimation in which he held them. Nor was this merely the issuing of a bare command but the emperor’s good will contributed much to its being carried into effect: for he allowed some the use of the public means of conveyance, while he afforded to others an ample supply of horses for their transport. The place, too, selected for the synod, the city Nicæa in Bithynia (named from “Victory”), was appropriate to the occasion. As soon then as the imperial injunction was generally made known, all with the utmost willingness hastened thither, as though they would outstrip one another in a race; for they were impelled by the anticipation of a happy result to the conference, by the hope of enjoying present peace, and the desire of beholding something new and strange in the person of so admirable an emperor. Now when they were all assembled, it appeared evident that the proceeding was the work of God, inasmuch as men who had been most widely separated, not merely in sentiment but also personally, and by difference of country, place, and nation, were here brought together, and comprised within the walls of a single city, forming as it were a vast garland of priests, composed of a variety of the choicest flowers.

## Footnotes

* ↑ “Beasts of burden.”
* ↑ The probably apocryphal version of the summoning letter given by Cowper (Syr. Misc.) from the Syriac gives the reason of the choice of Nicæa, “the excellent temperature of the air” there.