OpenLLM-France/wikimedia huggingface dataset:
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book IV/Part 31

Chapter XXXI.—Method of Poisoning Goats.
And if one smear the ears of goats over with cerate, they say that they expire a little afterwards, by having their breathing obstructed. For this to them is the way—as these affirm—of their drawing their breath in an act of respiration. And a ram, they assert, dies, if one bends back (its neck) opposite the sun. And they accomplish the burning of a house, by daubing it over with the juice of a certain fish called dactylus. And this effect, which it has by reason of the sea-water, is very useful. Likewise foam of the ocean is boiled in an earthen jar along with some sweet ingredients; and if you apply a lighted candle to this while in a seething state, it catches the fire and is consumed; and (yet though the mixture) be poured upon the head, it does not burn it at all. If, however, you also smear it over with heated resin, it is consumed far more effectually.  But he accomplishes his object better still, if also he takes some sulphur.

## Footnotes

* ↑ Or, “close up.”
* ↑ The words “death of a goat” occur on the margin of the ms.
* ↑ A similar statement is made, on the authority of Alcmæon, by Aristotle in his Histor. Animal., i. 2.
* ↑ Μαννῇ is the word in the text. But manna in the ordinary acceptation of the term can scarcely be intended. Pliny, however, mentions it as a proper name of grains of incense and resin. The Abbe Cruice suggests the very probable emendation of μάλθῃ, which signifies a mixture of wax and resin for caulking ships.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book VIII/Part 5

Chapter IV.—Docetic Doctrine Derived from the Greek Sophists.
These (statements), therefore, I consider sufficient to properly-constituted minds for the purpose of attaining unto a knowledge of the complicated and unstable heresy of the Docetæ. (But) those who have propounded attempted arguments about inaccessible and incomprehensible Matter, have styled themselves Docetæ. Now, we consider that some of these are acting foolishly, we will not say in appearance, but in reality. At all events, we have proved that a beam from such matter is carried in the eye, if by any means they may be enabled to perceive it. If, however, they do not (discern it, our object is) that they should not make others blind. But the fact is, that the sophists of the Greeks in ancient times have previously devised, in many particulars, the doctrines of these (Docetæ), as it is possible for my readers (who take the trouble) to ascertain. These, then, are the opinions propounded by the Docetæ. As to what likewise, however, are the tenets of Monoïmus, we shall not be silent.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book VIII/Part 6

Chapter V.—Monoïmus; Man the Universe, According to Monoïmus; His System of the Monad.
Monoïmus the Arabian was far removed from the glory of the high-sounding poet. (For Monoïmus) supposes that there is some such man as the poet (calls) Oceanus, expressing himself somehow thus:—
“Oceans, source of gods and source of men.”
Changing these (sentiments) into other words, Monoïmus says that man is the universe. Now the universe is the originating cause of all things, unbegotten, incorruptible, (and) eternal. And (he says) that the son of (the) man previously spoken of is begotten, and subject to passion, (and) that he is generated independently of time, (as well as) undesignedly, (and) without being predestinated.  For such, he says, is the power of that man. And he being thus constituted in power, (Monoïmus alleges) that the son was born quicker than thought and volition. And this, he says, is what has been spoken in the Scriptures, “He was, and was generated.” And the meaning of this is: Man was, and his son was generated; just as one may say, Fire was, and, independently of time, and undesignedly, and without being predestinated, light was generated simultaneously with the existence of the fire. And this man constitutes a single monad, which is uncompounded and indivisible, (and yet at the same time) compounded (and) divisible. (And this monad is) in all respects friendly (and) in all respects peaceful, in all respects quarrelsome (and) in all respects contentious with itself, dissimilar (and) similar. (This monad is likewise,) as it were, a certain musical harmony, which comprises all things in itself, as many as one may express and may omit when not considering; and it manifests all things, and generates all things. This (is) Mother, this (is) Father—two immortal names. As an illustration, however, consider, he says, as a greatest image of the perfect man, the one jot—that one tittle. And this one tittle is an uncompounded, simple, and pure monad, which derives its composition from nothing at all. (And yet this tittle is likewise) compounded, multiform, branching into many sections, and consisting of many parts. That one indivisible tittle is, he says, one tittle of the (letter) iota, with many faces, and innumerable eyes, and countless names, and this (tittle) is an image of that perfect invisible man.

## Footnotes

* ↑ What is given here by Hippolytus respecting Monoïmus is quite new. The only writer that mentions him is Theodoret, Hær. Fab., i. 18. [See Bunsen, vol. i. p. 103.]
* ↑ Iliad, xiv. 201, 246.
* ↑ Or, “kinglessly,” which has no meaning here. Miller therefore alters ἀβασιλεύτως into ἀβουλήτως.
* ↑ An allusion is evidently made to the opening chapter of St. John’s Gospel. Monoïmus, like Basilides, seems to have formed his system from the prologue to the fourth Gospel.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book VIII/Part 13

Chapter XII.—The Montanists; Priscilla and Maximilla Their Prophetesses; Some of Them Noetians.
But there are others who themselves are even more heretical in nature (than the foregoing), and are Phrygians by birth. These have been rendered victims of error from being previously captivated by (two) wretched women, called a certain Priscilla and Maximilla, whom they supposed (to be) prophetesses. And they assert that into these the Paraclete Spirit had departed; and antecedently to them, they in like manner consider Montanus as a prophet. And being in possession of an infinite number of their books, (the Phrygians) are overrun with delusion; and they do not judge whatever statements are made by them, according to (the criterion of) reason; nor do they give heed unto those who are competent to decide; but they are heedlessly swept onwards, by the reliance which they place on these (impostors).  And they allege that they have learned something more through these, than from law, and prophets, and the Gospels. But they magnify these wretched women above the Apostles and every gift of Grace, so that some of them presume to assert that there is in them a something superior to Christ. These acknowledge God to be the Father of the universe, and Creator of all things, similarly with the Church, and (receive) as many things as the Gospel testifies concerning Christ. They introduce, however, the novelties of fasts, and feasts, and meals of parched food, and repasts of radishes, alleging that they have been instructed by women. And some of these assent to the heresy of the Noetians, and affirm that the Father himself is the Son, and that this (one) came under generation, and suffering, and death. Concerning these I shall again offer an explanation, after a more minute manner; for the heresy of these has been an occasion of evils to many. We therefore are of opinion, that the statements made concerning these (heretics) are sufficient, when we shall have briefly proved to all that the majority of their books are silly, and their attempts (at reasoning) weak, and worthy of no consideration. But it is not necessary for those who possess a sound mind to pay attention (either to their volumes or their arguments).

## Footnotes

* ↑ These heretics had several denominations: (1) Phrygians and Cataphrygians, from Phrygia; (2) Pepuzians, from a village in Phrygia of this name; (3) Priscillianists; (4) Quintillists. See Eusebius, Hist. Ecclesiast., iv. 27, v. 16, 18; Epiphanius, Hær., xlviii.; Theodoret, Hær. Fab., iii. 2; Philastrius, xlix.; and St. Augustine, Hær., xxvi. [The “Tertullianists” were a class by themselves, which is a fact going far to encourage the idea that they did not share the worst of these delusions.]
* ↑ Bunsen thinks that Hippolytus is rather meagre in his details of the heresy of the Phrygians or Montanists, but considers this, with other instances, a proof that parts of The Refutation are only abstracts of more extended accounts.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book VIII/Part 10

Chapter IX.—Tatian.
Tatian, however, although being himself a disciple of Justinus the Martyr, did not entertain similar opinions with his master. But he attempted (to establish) certain novel (tenets), and affirmed that there existed certain invisible Æons. And he framed a legendary account (of them), similarly to those (spoken of) by Valentinus. And similarly with Marcion, he asserts that marriage is destruction.  But he alleges that Adam is not saved on account of his having been the author of disobedience. And so far for the doctrines of Tatian.

## Footnotes

* ↑ See [vol. i. pp. 353, 457. But see his works, vol. ii. p. 61, this series]; Irenæus, i. 28; Eusebius, Hist. Ecclesiast., iv. 16, v. 13; Epiphanius, Hær., xlvi.; Jerome, Vir. Illustr., c. xxix.; and Theodoret, Hær. Fab., i. 20.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book VIII/Part 11

Chapter X.—Hermogenes; Adopts the Socratic Philosophy; His Notion Concerning the Birth and Body of Our Lord.
But a certain Hermogenes, himself also imagining that he propounded some novel opinion, said that God made all things out of coeval and ungenerated matter. For that it was impossible that God could make generated things out of things that are not. And that God is always Lord, and always Creator, and matter always a subservient (substance), and that which is assuming phases of being—not, however, the whole of it. For when it was being continually moved in a rude and disorderly manner, He reduced (matter) into order by the following expedient. As He gazed (upon matter) in a seething condition, like (the contents of) a pot when a fire is burning underneath, He effected a partial separation. And taking one portion from the whole, He subdued it, but another He allowed to be whirled in a disorderly manner. And he asserts that what was (thus) subdued is the world, but that another portion remains wild, and is denominated chaotic matter. He asserts that this constitutes the substance of all things, as if introducing a novel tenet for his disciples. He does not, however, reflect that this happens to be the Socratic discourse, which (indeed) is worked out more elaborately by Plato than by Hermogenes. He acknowledges, however, that Christ is the Son of the God who created all things; and along with (this admission), he confesses that he was born of a virgin and of (the) Spirit, according to the voice of the Gospels. And (Hermogenes maintains that Christ), after His passion, was raised up in a body, and that He appeared to His disciples, and that as He went up into heaven He left His body in the sun, but that He Himself proceeded on to the Father. Now (Hermogenes) resorts to testimony, thinking to support himself by what is spoken, (viz.) what the Psalmist David says: “In the sun he hath placed his tabernacle, and himself (is) as a bridegroom coming forth from his nuptial chamber, (and) he will rejoice as a giant to run his course.” These, then, are the opinions which also Hermogenes attempted to establish.

## Footnotes

* ↑ See [vol. iii. p. 257, also p. 477] Tertullian, Præscript., c. xxx.; [vol. iv. p. 245, this series] Origen, Περὶ ἀρχ., i. 2; Eusebius, De Præp., vii. 8, 9; St. Augustine, Hær., lix.; Theodoret, Hær. Fab., i. 19; and Philastrius, Hær., lv.
* ↑ Literally, “unadorned.”
* ↑ Ps. xix. 4, 5.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book VIII/Part 12

Chapter XI.—The Quartodecimans.
And certain other (heretics), contentious by nature, (and) wholly uninformed as regards knowledge, as well as in their manner more (than usually) quarrelsome, combine (in maintaining) that Easter should be kept on the fourteenth day of the first month, according to the commandment of the law, on whatever day (of the week) it should occur. (But in this) they only regard what has been written in the law, that he will be accursed who does not so keep (the commandment) as it is enjoined. They do not, however, attend to this (fact), that the legal enactment was made for Jews, who in times to come should kill the real Passover. And this (paschal sacrifice, in its efficacy,) has spread unto the Gentiles, and is discerned by faith, and not now observed in letter (merely). They attend to this one commandment, and do not look unto what has been spoken by the apostle: “For I testify to every man that is circumcised, that he is a debtor to keep the whole law.” In other respects, however, these consent to all the traditions delivered to the Church by the Apostles.

## Footnotes

* ↑ They were therefore called “Quartodecimans.”  (See Eusebius, Hist. Ecclesiast., v. c. xxii. xxv.; Epiphanius, Hær., l.; and Theodoret, Hær. Fab., iii. 4.)
* ↑ [Bunsen, i. p. 105.] The chapter on the Quartodecimans agrees with the arguments which, we are informed in an extract from Hippolytus’ Chronicon Paschale, as preserved in a quotation by Bishop Peter of Alexandria, were employed in his Treatise against all Heresies. This would seem irrefragable proof of the authorship of the Refutation of all Heresies.
* ↑ Gal. v. 3.
* ↑ [He regards the Christian Paschal as authorized. 1 Cor. v. 7, 8.]
# An Etymological Dictionary of the German Language/toben

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/toben | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ toben, vb., ‘to fume, rage, bluster,’ from the equiv. MidHG. toben, OHG. tôbên (tobôn), wk. vb.; corresponding to the equiv. AS. dofian, ‘delirare’ (gedof, ‘fury, rage, madness’). Based on the Teut. root dub, ‘to be mentally confused, to be deafened,’ from which taub and dumm are also derived. Whether we have to assume on account of OHG. tûfar, tûbar, ‘silly, foolish,’ an Aryan root dhū̆p, dhū̆q, is dubious; perhaps Lith. dúkti, ‘to grow mad,’ dúkis, ‘fury, madness,’ are primit. allied to the cognates of toben.
# An Etymological Dictionary of the German Language/todt

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/todt | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ todt, see tot.
# An Etymological Dictionary of the German Language/torkeln

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/torkeln | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ torkeln, vb., ‘to reel, stagger,’ from the equiv. MidHG. torkeln; intensive of MidHG. turc (k), m., ‘reeling, downfall.’ Early history obscure.
# An Etymological Dictionary of the German Language/toll

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/toll | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ toll, adj., ‘mad, frantic, absurd,’ from MidHG. and OHG. tol (with one l), adj., ‘foolish, absurd,’ to which OHG. tulisc, ‘foolish,’ is allied. Comp. OSax., Du., and AS. dol, ‘foolish,’ E. dull. The Teut. root dul contained in these words has a variant dwal, which has been preserved in Goth. dwals, foolish, AS. gedwëlan, ‘to err,’ OHG. gitwola, ‘infatuation, delusion, heresy,’ OSax. dwalm, ‘infatuation, delusion.’ An Aryan root dhwel, dhul, ‘to be infatuated, deluded,’ is also attested by Sans. dhvṛ, dhûr (dhru), ‘to deceive, cheat, injure.’
# An Etymological Dictionary of the German Language/tot

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/tot | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ tot, adj., ‘dead,’ from the equiv. MidHG. and OHG. tôt (OHG. also tôd); corresponding to the equiv. Goth. dauþs, AS. deád, E. dead, Du. dood, OSax. dôd. Teut. dau-do- (dauþo-), contained in these words, is properly a partic. (comp. falt, laut, traut) of the Teut. strong verbal root dā̆u, ‘to die,’ mentioned under Tod. — Derivative töten, factitive vb., ‘to put to death,’ from the equiv. MidHG. taten (tœden), OHG. tôten (tôden). Comp. Goth. dauþjan.
# An Etymological Dictionary of the German Language/thöricht

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/thöricht | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ thöricht, adj., ‘foolish, silly,’ from the equiv. MidHG. tôrëht, tœreht (also tœrisch, tœrsch). —
# An Etymological Dictionary of the German Language/tief

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/tief | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ tief, adj., ‘deep, profound, low,’ from the equiv. MidHG. tief, OHG. tiof; corresponding to OSax. diop, Du. diep, AS. deóp, E. deep (depth and to dip), OIc. djópr, and Goth. diups, ‘deep.’ The common Teut. adj. diupa-, of which ModHG. taufen is a factitive, belongs to a Teut. root dū̆p, the variant of which, dū̆b, appears in AS. dŷfan, E. to dive (see Taube), as well as in E. dub. Comp. W. dwfn, OIr. fudomain, Lith. dubùs, ‘deep, hollow,’ OSlov. duplĭ, ‘hollow’ (see Tobel), from an Aryan root dhub, dhup. For a nasalised Teut. root dump, see Tümpel.
# An Etymological Dictionary of the German Language/tilgen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/tilgen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ tilgen, vb., ‘to extinguish, erase, eradicate,’ from MidHG. tîlgen (tîligen), OHG. tîligon, and also tîlôn, wk. vb., ‘to exterminate, extirpate.’ Comp. OSax. far-dîligôn, Du. delgen, AS. â-dîlgian, ‘to extirpate.’ It is remarkable that the word was borrowed from Lat. dêlêre, considering its wide diffusion in the West Teut. languages (we should also have expected *tialên in OHG.).
# An Etymological Dictionary of the German Language/tosen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/tosen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ tosen, vb., ‘to rage, storm,’ from the equiv. MidHG. dôsen, OHG. dôsôn. Based on a Teut. root þus (by gradation þaus), from which OIc. þyss, þausn, ‘tumult,’ is also derived.
# An Etymological Dictionary of the German Language/traben

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/traben | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ traben, vb., ‘to trot, jog,’ from MidHG. draben (draven), wk. vb., ‘to walk or ride at an even, rapid pace’; corresponding to Du. draven. —
# Appletons' Cyclopædia of American Biography/Craven, Charles

Edition of 1900.
​CRAVEN, Charles, colonist, d. in 1754. He was secretary of the proprietors of South Carolina, and governor of the colony from 1712 till 1716. During 1712 he was ordered to sound Port Royal river, and it is supposed that he then founded Beaufort. Three years later all of the Indians from Cape Fear to St. Mary's river combined under the leadership of the Yemassees for the purpose of destroying the colony on Ashley river. Gov. Craven at once proclaimed martial law, laid an embargo on all ships to prevent the departure of men or provisions, and at the head of 1,200 men, part of whom were faithful blacks, met the Indians in a series of desperate encounters and finally drove them beyond the Savannah.
# Appletons' Cyclopædia of American Biography/Cox, Jacob Dolson

Edition of 1900. Davison university is actually Denison university
​COX, Jacob Dolson, statesman, b. in Montreal, Canada, 27 Oct., 1828. His parents were natives of the United States, but at the time of his birth were temporarily sojourning in Canada. He spent his boyhood in New York, removed with his parents to Ohio in 1846, and was graduated at Oberlin in 1851. After leaving college he studied law, was admitted to the bar in 1853, and settled in Warren, Ohio. In 1859-'61 he was a member of the state senate, having been elected by the republicans. At the beginning of the civil war he held a state commission as brigadier-general of militia, and took an active part in raising troops. He entered the national army on 23 April, 1861, and three weeks later received the commission of brigadier-general and was assigned to the command of the “Brigade of the Kanawha” in western Virginia. On 29 July he drove out the Confederates under Gen. Wise, taking and repairing Gauley and other bridges, which had been partially destroyed. Gen. Cox remained in command of this department, with the exception of a short interval, until August, 1862, when he was assigned to the Army of Virginia under Gen. Pope. He served in the 9th corps at the Battle of South Mountain, 14 Sept., 1862, assuming command when Gen Reno fell, and also at Antietam, three days later. For his services in this campaign he was commissioned major-general. On April 16, 1863, Gen. Cox was put in command of the district of Ohio, and also of a division of the 23rd army corps. He served in the Atlanta campaign, and under Gen. Thomas in the campaigns of Franklin and Nashville. On 14 March, 1865, he fought the battle of Kingston, N.C., and then united his force with Gen. Sherman's army. At the close of the war he resigned his command, and entered into the practice of law in Cincinnati. He was governor of Ohio in 1866-'67, declined the office of commissioner of internal revenue tendered him by President Johnson in 1868, and was secretary of the interior in President Grant's first cabinet from March, 1869, till December, 1870, when, on account of disagreement with certain measures of the administration, he resigned. Returning to Cincinnati, he resumed his legal practice. In October, 1873, he was elected president of the Wabash railroad, and removed to Toledo to take charge of his new work. In 1876 the republicans elected him representative to congress, where he served from 15 Oct., 1877, till 3 March, 1879. The degree of LL.D. has been conferred upon him by the University of North Carolina, and also by Davison university, Ohio. He has published “Atlanta” and “The March to the Sea; Franklin and Nashville” (New York, 1882).