OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part III/Conference XXIV

XXIV. Conference of Abbot Abraham.
On Mortification.

## 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
# Nicene and Post-Nicene Fathers: Series II/Volume XIII

See Nicene and Post-Nicene Fathers: Series II for details of authorship.
* Title Page
* Gregory the Great
** Title Page
** General Literature
** Regula Pastoralis (Notes)
** Registrum Epistolarum (Notes)
** Book IX
** Book X
** Book XI
** Book XII
** Book XIII
** Book XIV
* Ephraim the Syrian and Aphrahat
** Title Page
** Preface
** Introductory Dissertation
** Nisibene Hymns
** Hymns on the Nativity
** Hymns For the Feast of the Epiphany
** The Pearl
** Homilies
** Select Demonstrations of Aphrahat
* Indexes [not included]
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
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Title Page

A SELECT LIBRARY
OF THE
NICENE AND
POST-NICENE FATHERS
OF
THE CHRISTIAN CHURCH.
SECOND SERIES
VOLUME XII
Leo the Great, Gregory the Great
T&T CLARK
EDINBURGH
__________________________________________________
WM. B. EERDMANS PUBLISHING COMPANY
GRAND RAPIDS, MICHIGAN
# Nicene and Post-Nicene Fathers: Series II/Volume XIII/Ephraim the Syrian and Aphrahat/Homilies
## Contents

* Title Page
* On Our Lord
* On Admonition and Repentance
* On the Sinful Woman
# Nicene and Post-Nicene Fathers: Series II/Volume XIII/Ephraim the Syrian and Aphrahat/Hymns For the Feast of the Epiphany
## Contents

* Title Page
* Hymn I
* Hymn II
* Hymn III
* Hymn IV
* Hymn V
* Hymn VI
* Hymn VII
* Hymn VIII
* Hymn IX
* Hymn X
* Hymn XI
* Hymn XII
* Hymn XIII
* Hymn XIV
* Hymn XV
# Nicene and Post-Nicene Fathers: Series II/Volume XIII/Ephraim the Syrian and Aphrahat
## Contents

* Title Page
* Preface
* Introductory Dissertation
* Nisibene Hymns
* Hymns on the Nativity
* Hymns For the Feast of the Epiphany
* The Pearl
* Homilies
* Select Demonstrations of Aphrahat
# Nicene and Post-Nicene Fathers: Series II/Volume XIII/Ephraim the Syrian and Aphrahat/Homilies/Title Page

Three Homilies
Translated by
REV. A. Edward Johnston, B.D.,
I. On Our Lord.
II. On Admonition and Repentance.
III. On the Sinful Woman.
# Nostrand v. Little (368 U.S. 436)/Opinion of the Court

* Court Documents
* Case Syllabus
* Opinion of the Court
* Dissenting Opinion Douglas
United States Supreme Court
368 U.S. 436
Nostrand v. Little
Argued: Jan. 22, 1962. ---
The motion to dismiss is granted and the appeal is dismissed for want of a substantial federal question.
Appeal dismissed.
Mr. Justice DOUGLAS, dissenting.

## 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
# Nostromo

Nostromo is a 1904 novel by Joseph Conrad. The novel is set in the fictitious South American republic of "Costaguana."
NOSTROMO
A Tale of the Seaboard
By
Joseph Conrad
"So foul a sky clean not without a storm"
—Shakespeare
New York and London
Harper & Brothers Publishers
Books by
JOSEPH CONRAD
NOSTROMO. Post 8vo THE MIRROR OF THE SEA. Post 8vo THE SECRET AGENT. Post 8vo UNDER WESTERN EYES. Post 8vo A PERSONAL RECORD. Crown 8vo
HARPER & BROTHERS, NEW YORK
Copyright, 1904, by Harper & Brothers.
Published November, 1904.
PRINTED IN THE UNITED STATES OF AMERICA 1-Q
To
John Galsworthy
Contents
PART FIRST :
| | PAGE |
| The Silver of the Mine | 1 |
| The Isabels | 147 |
| The Light-house | 339 |
* Part One: The Silver of the Mine
** Chapter 1
** Chapter 2
** Chapter 3
** Chapter 4
** Chapter 5
** Chapter 6
** Chapter 7
** Chapter 8
* Part Two: The Isabels
** Chapter 1
** Chapter 2
** Chapter 3
** Chapter 4
** Chapter 5
** Chapter 6
** Chapter 7
** Chapter 8
* Part Three: The Light-house
** 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
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 1924, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 99 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.
Public domainPublic domainfalsefalse
# Nostromo/Part One

* PART I
* The Silver of the Mine
* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
# Nicene and Post-Nicene Fathers: Series II/Volume XI/Sulpitius Severus/Sacred History/Book II

Book II.

## 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
* Chapter 34
* Chapter 35
* Chapter 36
* Chapter 37
* Chapter 38
* Chapter 39
* Chapter 40
* Chapter 41
* Chapter 42
* Chapter 43
* Chapter 44
* Chapter 45
* Chapter 46
* Chapter 47
* Chapter 48
* Chapter 49
* Chapter 50
* Chapter 51
# Nicene and Post-Nicene Fathers: Series II/Volume XI/Sulpitius Severus/Sacred History/Book I/Chapter 7

Chapter VII.
Almost at the same time, when Abraham was now a hundred years old, his son Isaac was born. Then Sara expelled the maid-servant by whom Abraham had had a son; and she is said to have dwelt in the desert along with her son, and defended by the help of God. Not long after this, God tried the faith of Abraham, and required that his son Isaac should be sacrificed to him by his father. Abraham did not hesitate to offer him, and had already laid the lad upon the altar, and was drawing the sword to slay him, when a voice came from heaven commanding him to spare the young man; and a ram was found at hand to be for a victim. When the sacrifice was offered, God spoke to Abraham, and promised him those things which he had already said he would bestow. But Sara died in her one hundred and twenty-seventh year, and her body was, through the care of her husband, buried in Hebron, a town of the Canaanites, for Abraham was staying in that place. Then Abraham, seeing that his son Isaac was now of youthful age, for he was, in fact, in his fortieth year, enjoined his servant to seek a wife for him, but only from that tribe and territory from which he himself was known to be descended. He was instructed, however, on finding the girl, to bring her into the land of the Canaanites, and not to suppose that Isaac would return into the country of his father for the purpose of obtaining a wife. In order that the servant might carry out those instructions zealously, Abraham administered an oath to him, while his hand rested on the thigh of his master. The servant accordingly set out for Mesopotamia, and came to the town of Nachor, the brother of Abraham. He entered into the house of Bathuel, the Syrian, son of Nachor; and having seen Rebecca, a beautiful virgin, the daughter of Nachor, he asked for her, and brought her to his master. After this, Abraham took a wife named Kethurah, who is called in the Chronicles his concubine, and begat children by her. But he left his possessions to Isaac, the son of Sara, while, at the same time, he distributed gifts to those whom he had begotten by his concubines; and thus they were separated from Isaac. Abraham
died after a life of a hundred and seventy-five years; and his body was laid in the tomb of Sara his wife.

## Footnotes

* ↑ “juvenilis ætatis”: the meaning is that he ceased to be a mere adolescens, and had reached the flower of his age.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/Sulpitius Severus/Sacred History/Book I/Chapter 8

Chapter VIII.
Now, Rebecca, having long been barren, at length, through the unceasing prayers of her husband to the Lord, brought forth twins about twenty years after the time of her marriage. These are said to have often leaped in the womb of their mother; and it was announced by the answer of the Lord on this subject, that two peoples were foretold in these children, and that the elder would, in rank, be inferior to the younger. Well, the first that was born, bristling over with hair, was called Esau, while Jacob was the name given to the younger. At that time, a grievous famine had taken place. Under the pressure of this necessity, Isaac went to Gerar, to King Abimelech, having been warned by the Lord not to go down into Egypt. There he is promised the possession of the whole land, and is blessed, and having been greatly increased in cattle and every kind of substance, he is, under the influence of envy, driven out by the inhabitants. Thus expelled from that region, he sojourned by the well, known as “the well of the oath.” By and by, being advanced in years, and his eyesight being gone, as he made ready to bless his son Esau, Jacob through the counsel of his mother, Rebecca, presented himself to be blessed in the place of his brother. Thus Jacob is set before his brother as the one to be honored by the princes and the peoples. Esau, enraged by these occurrences, plotted the death of his brother. Jacob, owing to the fear thus excited, and by the advice of his mother, fled into Mesopotamia, having been urged by his father to take a wife of the house of Laban, Rebecca’s brother: so great was their care, while they dwelt in a strange country, that their children should marry within their own kindred. Thus Jacob, setting out for Mesopotamia, is said in sleep to have had a vision of the Lord; and on that account regarding the place of his dream as sacred, he took a stone from it; and he vowed that, if he returned in prosperity, the name of the pillar should be the “house of the Lord,” and that he would devote to God the tithes of all the possessions he had gained. Then he betook himself to Laban, his mother’s brother, and was kindly received by him to share in his hospitality as the acknowledged son of his sister.

## Footnotes

* ↑ So in LXX.
* ↑ This is the meaning of the Hebrew word, Beersheba.
* ↑ “Titulum sibi domus Dei futurum”: the rendering of the Hebrew original is here obviously faulty, and the words, as they stand, are scarcely intelligible.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/Sulpitius Severus/Sacred History/Book I/Chapter 9

Chapter IX.
Laban had two daughters, Leah and Rachel; but Leah had tender eyes, while Rachel is said to have been beautiful. Jacob, captivated by her beauty, burned with love for the virgin, and, asking her in marriage from the father, gave himself up to a servitude of seven years. But when the time was fulfilled, Leah was foisted upon him, and he was subjected to another servitude of seven years, after which Rachel was given him. But we are told that she was long barren, while Leah was fruitful. Of the sons whom Jacob had by Leah, the following are the names: Reuben, Symeon, Levi, Judah, Issachar, Zebulon, and a daughter Dinah; while there were born to him by the handmaid of Leah, Gad and Asher, and by the handmaid of Rachel, Dan and Naphtali. But Rachel, after she had despaired of offspring, bare Joseph. Then Jacob, being desirous of returning to his father, when Laban his father-in-law had given him a portion of the flock as a reward for his service, and Jacob the son-in-law, thinking him not to be acting justly in that matter, while he [also] suspected deceit on his part, privately departed about the thirtieth year after his arrival. Rachel, without the knowledge of her husband, stole the idols of her father, and on account of this injury Laban followed his son-in-law, but not finding his idols, returned, after being reconciled, having straitly charged his son-in-law not to take other wives in addition to his daughters. Then Jacob, going on his way, is said to have had a vision of angels and of the army of the Lord. But, as he directed his journey past the region of Edom, which his brother Esau inhabited, suspecting the temper of Esau, he first sent messengers and gifts to try him. Then he went to meet his brother, but Jacob took care not to trust him beyond what he could help. On the day before the brothers were to meet, God, taking a human form, is said to have wrestled with Jacob. And when he had prevailed with God, still he was not ignorant that his adversary was no mere mortal; and therefore begged to be blessed by him. Then his name was changed by God, so that from Jacob he was called Israel. But when he, in turn, inquired of God the name of God, he was told that that should not be asked after because it was wonderful. Moreover, from that wrestling, the breadth of Jacob’s thigh shrank.

## Footnotes

* ↑ εἴδωλα is the Septuagint rendering of the Hebrew word Teraphim. Perhaps the original word should simply be transliterated into English as has been done in the Revised Version.
* ↑ The rendering of the LXX.
* ↑ “Admirabile.”
* ↑ “Latitudo”: Vorstius says this refers to the broad bone, or broad nerve of the thigh.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/Sulpitius Severus/Sacred History/Book II/Chapter 1

Chapter I.
The times of the captivity have been rendered illustrious by the predictions and deeds of the prophets, and especially by the remarkable persistency of Daniel in upholding the law, and by the deliverance of Susanna through the divine wisdom, as well as by the other things which it accomplished, and which we shall now relate in their order, Daniel was made a prisoner under King Joachim, and was brought to Babylon, while still a very little child. Afterwards, on account of the beauty of his countenance, he had a place given him among the king’s servants, and along with him, Annanias, Misael, and Azarias. But, when the king had ordered them to be supplied with the finer kinds of food, and had imposed it as a duty on Asphane the eunuch to attend to that matter, Daniel, mindful of the traditions of his fathers which forbade him to partake of food from the table of a king of the Gentiles, begged of the eunuch to be allowed to use a diet of pulse only. Asphane objected that the leanness which would follow might reveal the fact that the king’s commandment had been disobeyed; but Daniel, putting his trust in God, promised that he would have greater beauty of countenance from living on pulse than from the use of the king’s dainties. And his words were made good, so that the faces of those who were cared for at the public expense were regarded as by no means comparable to those of Daniel and his friends. Accordingly, being promoted by the king to honor and favor, they were, in a short time, by their prudence and wise conduct, preferred to all those that stood nearest to the king. About the same time, Susanna, the wife of a certain man called Joachis, a woman of remarkable beauty, was desired by two elders, and, when she would not listen to their unchaste proposals, was assailed by a false accusation. These elders reported that a young man was found with her in a retired place, but escaped their hands by his youthful nimbleness, while they were enfeebled with age. Credit, accordingly, was given to these elders, and Susanna was condemned by the sentence of the people. And, as she was being led away to punishment according to the law, Daniel, who was then twelve years old, after having rebuked the Jews for delivering the innocent to death, demanded that she should be brought back to trial, and that her cause should be heard afresh. For the multitude of the Jews who were then present, thought that a boy of an age so little commanding respect, had not ventured to take such a bold step without a divine impulse, and, granting him the favor which was asked, returned anew to council. The trial, then, is entered upon once more; and Daniel was allowed to take his place among the elders. Upon this, he orders the two accusers to be separated from each other, and inquires of each of them in turn, under what kind of a tree he had discovered the adulteress. From the difference of answers which they gave, their falsehood was detected: Susanna was acquitted; and the elders, who had brought the innocent into danger, were condemned to death.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/Sulpitius Severus/Sacred History/Book I/Chapter 53

Chapter LIII.
Joachas, his son, having then obtained the kingdom, held it for three months, being doomed to captivity on account of his impiety. For Nechao, king of Egypt, bound him and led him away captive, and not long after, while still a prisoner, he ended his days. An annual tribute was demanded of the Jews, and a king was given them at the will of the victor. His name was Eliakim, but he afterwards changed it to Joachim. He was the brother of Joacha, and the son of Josia, but liker his brother than his father, displeasing God by his impiety. Accordingly, while he was in subjection to the king of Egypt, and in token thereof paid him tribute, Nabuchodonosor, the king of Babylon, seized the land of Judæa, and as victor held it by the right of war for three years. For the king of Egypt now giving way, and the boundaries of their empire being fixed between them, it had been agreed that the Jews should belong to Babylon. Thus after Joachim, having finished his reign of eleven years, had given place to his son of the same name, and he had excited against himself the wrath of the king of Babylon (God undoubtedly overruling everything, having resolved to give the nation of the Jews up to captivity and destruction), Nabuchodonosor entered Jerusalem with an army, and leveled the walls and the temple to the ground. He also carried off an immense amount of gold, with sacred ornaments either public or private, and all of mature age both of the male and female sex, those only being left behind whose weakness or age caused trouble to the conquerors. This useless crowd had the task assigned them of working and cultivating the fields in slavery, in order that the soil might not be neglected. Over them a king called Sedechias was appointed; but while the empty shadow of the name of king was allowed him, all real power was taken away. Joachim, for his part, possessed the sovereignty only for three months. He was carried away, along with the people, to Babylon, and was there thrown into prison; but being, after a period of thirty years released, while he was admitted by the king to his friendship, and made a partaker with him at his table and in his counsels, he died at last, not without some consolation in that his misfortunes had been removed.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/Sulpitius Severus/Sacred History/Book I/Chapter 54

Chapter LIV.
Meanwhile Sedechias, the king of the useless multitude, although without power, being of an unfaithful disposition and neglectful of God, and not understanding that captivity had been brought upon them on account of the sins of the nation, becoming at length ripe for suffering the last evils he could endure, offended the mind of the king. Accordingly, after a period of nine years, Nabuchodonosor made war against him, and having forced him to flee within the walls, besieged him for three years. At this time, he consulted Jeremia the prophet, who had already often proclaimed that captivity impended over the city, to discover if perhaps there might still be some hope. But he, not ignorant of the anger of heaven, having frequently had the same question put to him, at length gave an answer, denouncing special punishment upon the king. Then Sedechias, roused to resentment, ordered the prophet to be thrust into prison. Ere long, however, he regretted this cruel act, but, as the chief men of the Jews (whose practice it had been even from the beginning to afflict the righteous) opposed him, he did not venture to release the innocent man. Under coercion from the same persons, the prophet was let down into a pit of great depth, and which was disgusting from its filth and squalor, while a deadly stench issued from it. This was done that he might not simply die by a common death. But the king, impious though he was, yet showed himself somewhat more merciful than the priests, and ordered the prophet to be taken out of the pit, and restored to the safekeeping of the prison. In the meantime the force of the enemy and want began to press the besieged hard, and everything being consumed that could be eaten, famine took a firm hold of them. Thus, its defenders being worn out with want of food, the town was taken and burnt. The king, as the prophet had declared, had his eyes put out, and was carried away to Babylon, while Jeremia, through the mercy of the enemy, was taken out of his prison. When Nabuzardan, one of the royal princes, was leading him away captive with the rest, the choice was granted by him to the prophet, either to remain in his deserted and desolated native country, or to go along with him in the possession of the highest honors; and Jeremia preferred to abide in his native land. Nabuchodonosor, having carried away the people, appointed as governor over those left behind by the conquerors (either from the circumstances attending the war, or from an absolute weariness of accumulating spoil) Godolia, who belonged to the same nation. He gave
him, however, no royal ensign, or even the name of governor, because there was really no honor in ruling over these few wretched persons.

## Footnotes

* ↑ “Lacum,” as once before.