OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series II/Volume II/Socrates/Book VII/Chapter 38

Chapter XXXVIII.—Many of the Jews in Crete embrace the Christian Faith.
About this period a great number of Jews who dwelt in Crete were convened to Christianity, through the following disastrous circumstance. A certain Jewish impostor pretended that he was Moses, and had been
sent from heaven to lead out the Jews inhabiting that island, and conduct them through the sea: for he said that he was the same person who formerly preserved the Israelites by leading them through the Red Sea. During a whole year therefore he perambulated the several cities of the island, and persuaded the Jews to believe such assurances. He moreover bid them renounce their money and other property, pledging himself to guide them through a dry sea into the land of promise. Deluded by such expectations, they neglected business of every kind, despising what they possessed, and permitting any one who chose to take it. When the day appointed by this deceiver for their departure had arrived, he himself took the lead, and all followed with their wives and children. He led them therefore until they reached a promontory that overhung the sea, from which he ordered them to fling themselves headlong into it. Those who came first to the precipice did so, and were immediately destroyed, some of them being dashed in pieces against the rocks, and some drowned in the waters: and more would have perished, had not the Providence of God led some fishermen and merchants who were Christians to be present. These persons drew out and saved some that were almost drowned, who then in their perilous situation became sensible of the madness of their conduct. The rest they hindered from casting themselves down, by telling them of the destruction of those who had taken the first leap. When at length the Jews perceived how fearfully they had been duped, they blamed first of all their own indiscreet credulity, and then sought to lay hold of the pseudo-Moses in order to put him to death. But they were unable to seize him, for he suddenly disappeared which induced a general belief that it was some malignant fiend,
who had assumed a human form for the destruction of their nation in that place. In consequence of this experience many of the Jews in Crete at that time abandoning Judaism attached themselves to the Christian faith.

## Footnotes

* ↑ Nothing further is heard of this strange affair.
* ↑ ἀλάστωρ. Æschylus and Sophocles apply this word to the Furies.
# Nicene and Post-Nicene Fathers: Series II/Volume II/Socrates/Book VII/Chapter 4

Chapter IV.—A Paralytic Jew healed by Atticus in Baptism.
This was one important improvement in the circumstances of the Church, which happened during the administration of Atticus. Nor were these times without the attestation of miracles and healings. For a certain Jew being a paralytic had been confined to his bed for many years; and as every sort of medical skill, and the prayers of his Jewish brethren had been resorted to but had availed nothing, he had recourse at length to Christian baptism, trusting in it as the only true remedy to be used.
When Atticus the bishop was informed of his wishes, he instructed him in the first principles of Christian truth, and having preached to him to hope in Christ, directed that he should be brought in his bed to the font. The paralytic Jew receiving baptism with a sincere faith, as soon as he was taken out of the baptismal font found himself perfectly cured of his disease, and continued to enjoy sound health afterwards. This miraculous power Christ vouchsafed to be manifested even in our times; and the fame of it caused many heathens to believe and be baptized. But the Jews although zealously ‘seeking after signs,’
not even the signs which actually took place induced to embrace the faith. Such blessings were thus conferred by Christ upon men.

## Footnotes

* ↑ On the supposed miraculous effects of baptism, see Tertullian, de baptismo, passim.
* ↑ 1 Cor. i. 22.
# Nicene and Post-Nicene Fathers: Series II/Volume II/Socrates/Book VII/Chapter 40

Chapter XL.—Proclus succeeds Maximian Bishop of Constantinople.
Maximian, having peacefully governed the church during two years and five months, died on the 12th of April, in the consulate of Areobindus and Aspar.
This happened to be on the fifth day of the week of fasts which immediately precedes Easter. The day of the week was Thursday. Then the Emperor Theodosius wishing to prevent the disturbances in the church which usually attend the election of a bishop, made a wise provision for this affair; for in order that there might be no dispute again about the choice of a bishop and tumult thus arise, without delaying, before the body of Maximian was interred, he directed the bishops who were then in the city to place Proclus in the episcopal chair. For he had received already letters from Cælestinus bishop of Rome approving of this election, which he had forwarded to Cyril of Alexandria, John of Antioch, and Rufus of Thessalonica; in which he assured them that there was no impediment to the translation to another see, of a person who had been nominated and really was the bishop of some one church. Proclus, being thus invested with the bishopric, performed the funeral obsequies of Maximian: but it is now time briefly to give some account of him also.

## Footnotes

* ↑ 434 a.d.
# Nicene and Post-Nicene Fathers: Series II/Volume II/Socrates/Book VII/Chapter 41

Chapter XLI.—Excellent Qualities of Proclus.
Proclus was a reader at a very early age, and assiduously frequenting the schools, became devoted to the study of rhetoric. On attaining manhood he was in the habit of constant intercourse with Atticus the bishop, having been constituted his secretary. When he had made great progress, his patron promoted him to the rank of deacon; subsequently being elevated to the presbyterate, as we have before stated, he was ordained by Sisinnius to be bishop of Cyzicus.
But all these things were done long before. At this time he was allotted the episcopal chair of Constantinople. He was a man of moral excellence equal to any other; for having been trained by Atticus, he was a zealous imitator of all that bishop’s virtues. Patience, however, he exercised to a greater degree than his master, who occasionally practiced severities upon the heretics; for Proclus was gentle towards everybody, being convinced that kindness is far more effective than violence in advancing the cause of truth. Resolving therefore to vexatiously interfere with no heresy whatever, he restored in his own person to the church that mild and benign dignity of character, which had so often before been unhappily violated. In this respect he followed the example of the Emperor Theodosius; for as the latter had determined never to exercise his imperial authority against criminals, so had Proclus likewise purposed not to disquiet those who entertained other sentiments on divine subjects than those which he cherished himself.

## Footnotes

* ↑ See above, chap. 28. This was about the year 427 a.d.
# Norman Markuson v. Boucher

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
175 U.S. 184
Norman Markuson v. Boucher
Argued: and Submitted October 27, 1899. --- Decided: November 20, 1899
Mr. C. D. O'Brien for appellant.
Mr. Edward Winterer for appellee.
Mr. Justice McKenna 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
# Norman v. Baltimore & or

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
294 U.S. 240
Norman v. Baltimore & or
Argued: Jan. 8, 9, 10, 1935. --- Decided: Feb 18, 1935
[Syllabus from pages 240-242 intentionally omitted]
Messrs. Emanuel Redfield and Dalton Dwyer, both of New York City, for petitioner Norman.
[Argument of Counsel from pages 243-248 intentionally omitted]
Mr. Frederick H. Wood, of New York City, for respondent Baltimore & O.R. co.
[Argument of Counsel from pages 248-250 intentionally omitted]
Mr. Homer S.C.ummings, Atty. Gen., for the United States.
[Argument of Counsel from pages 251-272 intentionally omitted]
Mr. Stanley Reed, of Washington, D.C., for petitioner Reconstruction Finance Corporation.
[Argument of Counsel from pages 272-278 intentionally omitted]
Mr. Edward J. White, of St. Louis, Mo., for petitioners Trustees of Missouri Pacific Railroad Co.
Messrs. James H. McIntosh and Edward W. Bourne, both of New York City, for respondents.
[Argument of Counsel from pages 279-290 intentionally omitted]
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
# Norman's Visit to Guestford

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
As serialized in Once a Week.
* Part 1
* Part 2
# Norman v. Buckner

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
135 U.S. 500
Norman v. Buckner
Wade R. Young, for appellants.
John T. Ludeling and C. J. Boatner, for appellees.
BREWER, 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
# Not Understood and Other Poems/New Zealand Hymn

NEW ZEALAND HYMN.
# Not Understood and Other Poems/Requiem-Lindsay Gordon

REQUIEM. Adam Lindsay Gordon
# Not Understood and Other Poems/Spirit of Song

SPIRIT OF SONG.
# Not Understood and Other Poems/Old Letters

OLD LETTERS.
# Not Understood and Other Poems/Orakau

ORAKAU.
# Not Understood and Other Poems/Our Pet Kangaroo

OUR PET KANGAROO. (AN AUSTRALIAN IDYLL FOUNDED ON FACT.)
# Not Understood and Other Poems/Passing through the Gate

PASSING THROUGH THE GATE.
# Not Understood and Other Poems/Pax Vobiscum

PAX VOBISCUM.
# Not Understood and Other Poems/Not Understood

Not Understood
AND
Other Poems.
NOT UNDERSTOOD.
# Not Understood and Other Poems/Old Bendigo

OLD BENDIGO.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Theodoret/Ecclesiastical History/Book III/Chapter 21

Chapter XXI.—Of the sorcery at Carræ which was detected after his death. After he was slain the jugglery of his sorcery was detected. For Carræ is a city which still retains the relics of his false religion.
Julian had left Edessa on his left because it was adorned with the grace of true religion, and while in his vain folly he was journeying through Carræ, he came to the temple honoured by the impious and after going through certain rites with his companions in defilement, he locked and sealed the doors, and stationed sentinels with orders to see that none came in till his return. When news came of his death, and the reign of iniquity was succeeded by one of piety, the shrine was opened, and within was found a proof of the late emperor’s manliness, wisdom, and piety. For there was seen a woman hung up on high by the hairs of her head, and with her hands outstretched. The villain had cut open her belly, and so I suppose learnt from her liver his victory over the Persians.
This was the abomination discovered at Carræ.

## Footnotes

* ↑ The reading εὐσέβειαν for ἀσέβειαν seems to keep up the irony.
* ↑ ἡπατοσκοπία, or “inspection of the liver,” was a recognized form of divination. cf. the Sept. of Ez. xxi. 21. “καὶ ἐπερωτῆσαι ἐν τοῖς γλυπτοῖς, καὶ ἡπατοςκοπήσασθαι” and Cic. de div. ii. 13. “Caput jecoris ex omni parte diligentissime considerant; si vero id non est inventum, nihil putant accidere potuisse tristius.” Vide also Æsch. Pr. V. 503, and Paley’s note.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Theodoret/Ecclesiastical History/Book III/Chapter 19

Chapter XIX.—Of the Prophecy of St. Julianus the monk.
A man who in the body imitated the lives of the bodiless, namely Julianus, surnamed in Syrian Sabbas, whose life I have written in my “Religious History,” continued all the more zealously to offer his prayers to the God of all, when he heard of the impious tyrant’s threats. On the very day on which Julian was slain, he heard of the event while at his prayers, although the Monastery was distant more than twenty stages from the army. It is related that while he was invoking the Lord with loud cries and supplicating his merciful Master, he suddenly checked his tears, broke into an ecstasy of delight, while his countenance was lighted up and thus signified the joy that possessed his soul. When his friends beheld this change they begged him to tell them the reason of his gladness. “The wild boar,” said he, “the enemy of the vineyard of the Lord, has paid the penalty of the wrongs he has done to Him; he lies dead. His mischief is done.” The whole company no sooner heard these words than they leaped with joy and struck up the song of thanksgiving to God, and from those that brought tidings of the emperor’s death they learnt that it was the very day and hour when the accursed man was slain that the aged Saint knew it and announced it.

## Footnotes

* ↑ The emperor Julian was wounded in the neighbourhood of Symbria or Hucumbra on the Tigris on the morning of June 26th, 363, and died at midnight. On the somewhat similar stories of Apollonius of Tyana mounting a lofty rock in Asia Minor and shouting to the crowd about him ‘well done, Stephanus; excellent, Stephanus; smite the blood-stained wretch; thou hast struck, thou hast wounded, thou hast slain,’ at the very moment when Domitian was being murdered at Rome (Dion Cass, 67. 18); and of Irenæus at Rome hearing a voice as of a trumpet at the exact hour when Polycarp suffered at Smyrna proclaiming ‘Polycarp has been martyred’ (Vid. Ep. Smyrn.). Bp. Lightfoot (Apostolic Fathers 1. 455) writes “The analogies of authenticated records of apparitions seen and voices heard at a distance at the moment of death have been too frequent in all ages to allow us to dismiss the story at once as a pure fiction.” Such narratives at all events testify to a wide-spread belief.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Theodoret/Ecclesiastical History/Book III/Chapter 5

Chapter V.—Of the fourth exile and flight of the holy Athanasius.
At this time Athanasius, that victorious athlete of the truth, underwent another peril, for the devils could not brook the power of his tongue and prayers, and so armed their ministers to revile him. Many voices did they utter beseeching the champion of wickedness to exile Athanasius, and adding yet this further, that if Athanasius remained, not a heathen would remain, for that he would get them all over to his side. Moved by these supplications Julian condemned Athanasius not merely to exile, but to death. His people shuddered, but it is related that he foretold the rapid dispersal of the storm, for said he “It is a cloud which soon vanishes away.” He however withdrew as soon as he learnt the arrival of the bearers of the imperial message, and finding a boat on the bank of the river, started for the Thebaid. The officer who had been appointed for his execution became acquainted with his flight, and strove to pursue him at hot haste; one of his friends, however, got ahead, and told him that the officer was coming on apace. Then some of his companions besought him to take refuge in the desert, but he ordered the steersman to turn the boat’s head to Alexandria. So they rowed to meet the pursuer, and on came the bearer of the sentence of execution, and, said he, “How far off is Athanasius?” “Not far,” said Athanasius, and so got rid of his foe, while he himself returned to Alexandria and there remained in concealment for the remainder of Julian’s reign.

## Footnotes

* ↑ The crowning outrage which moved Julian to put out the edict of exile was the baptism by the bishop of some pagan ladies. The letter of Julian (Ep. p. 187) fixed Dec. 1st, 362, as the limit of Athanasius’ permission to stay in Egypt, but it was on Oct. 23d (Fest. Ind.) that the order was communicated to him.
* ↑ The story may be compared with that of Napoleon on the return from Elba in Feb. 1815, when on being hailed by some passing craft with an enquiry as to the emperor’s health, he is said to have himself taken the speaking trumpet and replied “Quite well.”
* ↑ He concealed himself at Chœren, (? El Careon) near Alexandria, and went thence to Memphis, whence he wrote his Festal Letter for 363. Julian died June 26, 363.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Theodoret/Ecclesiastical History/Book III/Chapter 6

Chapter VI.—Of Apollo and Daphne, and of the holy Babylas.
Julian, wishing to make a campaign against the Persians, dispatched the trustiest of his officers to all the oracles throughout the Roman Empire, while he himself went as a suppliant to implore the Pythian oracle of Daphne to make known to him the future. The oracle responded that the corpses lying hard by were becoming an obstacle to divination; that they must first be removed to another spot; and that then he would utter his prophecy, for, said he, “I could say nothing, if the grove be not purified.” Now at that time there were lying there the relics of the victorious martyr Babylas and the lads who had gloriously suffered with him, and the lying prophet was plainly stopped from uttering his wonted lies by the holy influence of Babylas. Julian was aware of this, for his ancient piety had taught him the power of victorious martyrs, and so he removed no other body from the spot, but only ordered the worshippers of Christ to translate the relics of the victorious martyrs. They marched with joy to the grove, put the coffin on a car and went before it leading a vast concourse of people, singing the psalms of David, while at every pause they shouted “Shame be to all them that worship molten images.” For they understood the translation of the martyr to mean defeat for the demon.

## Footnotes

* ↑ Babylas, bishop of Antioch from 238 to 251, was martyred in the Decian persecution either by death in prison (Euseb. H. E. vi. 39 μετὰ τὴν ὁμολογίαν ἐν δεσμωτηρί& 251· μεταλλάξαντος) or by violence. (Chrys. de s. B. c. gentes) “Babylas had won for himself a name by his heroic courage as bishop of Antioch. It was related of him that on one occasion when the emperor Philip, who was a Christian, had presented himself one Easter Eve at the time of prayer, he had boldly refused admission to the sovereign, till he had gone through the proper discipline of a penitent for some offence committed. (Eus. H. E. vi. 34.) He acted like a good shepherd, says Chrysostom, who drives away the scabby sheep, lest it should infect the flock.” Bp. Lightfoot, Ap. Fathers II. i. p. 40–46.
* ↑ “The Daphnean Sanctuary was four or five miles distant from the city.” “Rufinus says six, but this appears to be an exaggeration.” Bp. Lightfoot l. c.
* ↑ Ps. xcvi. 7
# Nicene and Post-Nicene Fathers: Series II/Volume III/Theodoret/Ecclesiastical History/Book III/Chapter 4

Chapter IV.—Of the laws made by Julian against the Christians.
Countless other deeds were dared at that time by land and by sea, all over the world, by the wicked against the just, for now without disguise the enemy of God began to lay down laws against true religion. First of all he prohibited the sons of the Galileans, for so he tried to name the worshippers of the Saviour, from taking part in the study of poetry, rhetoric, and philosophy, for said he, in the words of the proverb “we are shot with shafts feathered from our own wing,” for from our own books they take arms and wage war against us.
After this he made another edict ordering the Galileans to be expelled from the army.

## Footnotes

* ↑ cf. Aristophanes (Aves 808) “ταδ᾽ οὐχ ὑπ᾽ ἄλλων αλλὰ τοις αὑτῶν πτεροῖς.”
# Notable South Australians/Frances Amelia Skipper

Layout 2
Frances Amelia Skipper
WAS the eldest daughter of the late Mr. Robert Thomas and singularly gifted, being a clever linguist, a good artist, and more than ordinarily skilful in the literary line, as her translations from French and Italian, and her writings in prose and poetry, testify. She arrived here with her parents in 1836, and attended the proclamation ceremony. She grew up with the colony, and took an active part in every movement that needed woman's helping hand, especially in schemes of charity and in matters of domestic duty. She married a congenial artistic spirit in Mr. John Michael Skipper, solicitor, whose reputation as a colonial artistic genius was so well established by his marvellously faithful representations of Australian scenery. She accompanied him on many excursions into the wild bush in search of the picturesque, helped him in his sketches, and was so proficient with the pencil and brush, that she often finished a picture he began, or produced sketches which he worked out. Portrait painting in water-colors was her forte, and specimens of her skill now in possession of her family bear indisputable testimony to her talent. In conjunction with her husband she executed a series of original representations of the principal characters in the satirical novel, "Ten Thousand a Year," such as Quirk, Grammon, and Snap, Tittlebat Titmouse, the Earl of Dredlington, etc. These productions are remarkable for witty conception and delicacy of drawing. Mrs. Skipper's name was associated with numerous deeds of unostentatious benevolence and practical usefulness. She died of decline in 1855, a good daughter, a faithful wife, a wise mother, and a true woman pioneer, of whom in after years her son, Mr. S. J. Skipper, wrote—
"They cheered us on our weary way,  They shared our hopes and fears; They stood unflinching by our sides—  Those women pioneers.
They wearied not upon the way,  But smiled amid their toil, And with us won this noble land,  Australia's virgin soil. They helped us with unselfish lore,  They shrank not from our cares; They aided us with hopeful words,  And armed us with their prayers. They ne'er repined at trouble's cast,  Nor saddened us with tears; They were a worthy sisterhood—  Those women pioneers."