OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book I/Chapter 5

Chapter 5.—Cæsar’s Statement Regarding the Universal Custom of an Enemy When Sacking a City.
Even Cæsar himself gives us positive testimony regarding this custom; for, in his deliverance in the senate about the conspirators, he says (as Sallust, a historian of distinguished veracity, writes) “that virgins and boys are violated, children torn from the embrace of their parents, matrons subjected to whatever should be the pleasure of the conquerors, temples and houses plundered, slaughter and burning rife; in fine, all things filled with arms, corpses, blood, and wailing.” If he had not mentioned temples here, we might suppose that enemies were in the habit of sparing the dwellings of the gods. And the Roman temples were in danger of these disasters, not from foreign foes, but from Catiline and his associates, the most noble senators and citizens of Rome. But these, it may be said, were abandoned men, and the parricides of their fatherland.

## Footnotes

* ↑ De Conj. Cat. c. 51.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book I/Chapter 7

Chapter 7.—That the Cruelties Which Occurred in the Sack of Rome Were in Accordance with the Custom of War, Whereas the Acts of Clemency Resulted from the Influence of Christ’s Name.
All the spoiling, then, which Rome was exposed to in the recent calamity—all the slaughter, plundering, burning, and misery—was the result of the custom of war. But what was novel, was that savage barbarians showed themselves in so gentle a guise, that the largest churches were chosen and set apart for the purpose of being filled with the people to whom quarter was given, and that in them none were slain, from them none forcibly dragged; that into them many were led by their relenting enemies to be set at liberty, and that from them none were led into slavery by merciless foes. Whoever does not see that this is to be attributed to the name of Christ, and to the Christian temper, is blind; whoever sees this, and gives no praise, is ungrateful; whoever hinders any one from praising it, is mad.  Far be it from any prudent man to impute this clemency to the barbarians. Their fierce and bloody minds were awed, and bridled, and marvellously tempered by Him who so long before said by His prophet, “I will visit their transgression with the rod, and their iniquities with stripes; nevertheless my loving-kindness will I not utterly take from them.”

## Footnotes

* ↑ Ps. lxxxix. 32.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book I/Chapter 32

Chapter 32.—Of the Establishment of Scenic Entertainments.
Know then, ye who are ignorant of this, and ye who feign ignorance be reminded, while you murmur against Him who has freed you from such rulers, that the scenic games, exhibitions of shameless folly and license, were established at Rome, not by men’s vicious cravings, but by the appointment of your gods. Much more pardonably might you have rendered divine honors to Scipio than to such gods as these. The gods were not so moral as their pontiff. But give me now your attention, if your mind, inebriated by its deep potations of error, can take in any sober truth. The gods enjoined that games be exhibited in their honor to stay a physical pestilence; their pontiff prohibited the theatre from being constructed, to prevent a moral pestilence.  If, then, there remains in you sufficient mental enlightenment to prefer the soul to the body, choose whom you will worship.  Besides, though the pestilence was stayed, this was not because the voluptuous madness of stage-plays had taken possession of a warlike people hitherto accustomed only to the games of the circus; but these astute and wicked spirits, foreseeing that in due course the pestilence would shortly cease, took occasion to infect, not the bodies, but the morals of their worshippers, with a far more serious disease. And in this pestilence these gods
find great enjoyment, because it benighted the minds of men with so gross a darkness and dishonored them with so foul a deformity, that even quite recently (will posterity be able to credit it?) some of those who fled from the sack of Rome and found refuge in Carthage, were so infected with this disease, that day after day they seemed to contend with one another who should most madly run after the actors in the theatres.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book I/Chapter 34

Chapter 34.—Of God’s Clemency in Moderating the Ruin of the City.
And that you are yet alive is due to God, who spares you that you may be admonished to repent and reform your lives. It is He who has permitted you, ungrateful as you are, to escape the sword of the enemy, by calling yourselves His servants, or by finding asylum in the sacred places of the martyrs.
It is said that Romulus and Remus, in order to increase the population of the city they founded, opened a sanctuary in which every man might find asylum and absolution of all crime,—a remarkable foreshadowing of what has recently occurred in honor of Christ. The destroyers of Rome followed the example of its founders. But it was not greatly to their credit that the latter, for the sake of increasing the number of their citizens, did that which the former have done, lest the number of their enemies should be diminished.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book I/Chapter 35

Chapter 35.—Of the Sons of the Church Who are Hidden Among the Wicked, and of False Christians Within the Church.
Let these and similar answers (if any fuller and fitter answers can be found) be given to their enemies by the redeemed family of the Lord Christ, and by the pilgrim city of King Christ. But let this city bear in mind, that among her enemies lie hid those who are destined to be fellow-citizens, that she may not think it a fruitless labor to bear what they inflict as enemies until they become confessors of the faith. So, too, as long as she is a stranger in the world, the city of God has in her communion, and bound to her by the sacraments, some who shall not eternally dwell in the lot of the saints. Of these, some are not now recognized; others declare themselves, and do not hesitate to make common cause with our enemies in murmuring against God, whose sacramental badge they wear. These men you may to-day see thronging the churches with us, to-morrow crowding the theatres with the godless. But we have the less reason to despair of the reclamation even of such persons, if among our most declared enemies there are now some, unknown to themselves, who are destined to become our friends. In truth, these two cities are entangled together in this world, and intermixed until the last judgment effects their separation. I now proceed to speak, as God shall help me, of the rise, progress, and end of these two cities; and what I write, I write for the glory of the city of God, that, being placed in comparison with the other, it may shine with a brighter lustre.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book I/Chapter 36

Chapter 36.—What Subjects are to Be Handled in the Following Discourse.
But I have still some things to say in confutation of those who refer the disasters of the Roman republic to our religion, because it
prohibits the offering of sacrifices to the gods. For this end I must recount all, or as many as may seem sufficient, of the disasters which befell that city and its subject provinces, before these sacrifices were prohibited; for all these disasters they would doubtless have attributed to us, if at that time our religion had shed its light upon them, and had prohibited their sacrifices. I must then go on to show what social well-being the true God, in whose hand are all kingdoms, vouchsafed to grant to them that their empire might increase. I must show why He did so, and how their false gods, instead of at all aiding them, greatly injured them by guile and deceit. And, lastly, I must meet those who, when on this point convinced and confuted by irrefragable proofs, endeavor to maintain that they worship the gods, not hoping for the present advantages of this life, but for those which are to be enjoyed after death.  And this, if I am not mistaken, will be the most difficult part of my task, and will be worthy of the loftiest argument; for we must then enter the lists with the philosophers, not the mere common herd of philosophers, but the most renowned, who in many points agree with ourselves, as regarding the immortality of the soul, and that the true God created the world, and by His providence rules all He has created. But as they differ from us on other points, we must not shrink from the task of exposing their errors, that, having refuted the gainsaying of the wicked with such ability as God may vouchsafe, we may assert the city of God, and true piety, and the worship of God, to which alone the promise of true and everlasting felicity is attached. Here, then, let us conclude, that we may enter on these subjects in a fresh book.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book I/Chapter 4

Chapter 4.—Of the Asylum of Juno in Troy, Which Saved No One from the Greeks; And of the Churches of the Apostles, Which Protected from the Barbarians All Who Fled to Them.
Troy itself, the mother of the Roman people, was not able, as I have said, to protect its own citizens in the sacred places of their gods from the fire and sword of the Greeks, though the Greeks worshipped the same gods. Not only so, but
“Phoenix and Ulysses fell
In the void courts by Juno’s cell
Were set the spoils to keep;
Snatched from the burning shrines away,
There Ilium’s mighty treasure lay,
Rich altars, bowls of massy gold,
And captive raiment, rudely rolled
In one promiscuous heap;
While boys and matrons, wild with fear,
In long array were standing near.”
In other words, the place consecrated to so great a goddess was chosen, not that from it none might be led out a captive, but that in it all the captives might be immured.  Compare now this “asylum”—the asylum not of an ordinary god, not of one of the rank and file of gods, but of Jove’s own sister and wife, the queen of all the gods—with the churches built in memory of the apostles. Into it were collected the spoils rescued from the blazing temples and snatched from the gods, not that they might be restored to the vanquished, but divided among the victors; while into these was carried back, with the most religious observance and respect, everything which belonged to them, even though found elsewhere. There liberty was lost; here preserved.  There bondage was strict; here strictly excluded. Into that temple men were driven to become the chattels of their enemies, now lording it over them; into these churches men were led by their relenting foes, that they might be at liberty. In fine, the gentle Greeks appropriated that temple of Juno to the purposes of their own avarice and pride; while these churches of Christ were chosen even by the savage barbarians as the fit scenes for humility and mercy. But perhaps, after all, the Greeks did in that victory of theirs spare the temples of those gods whom they worshipped in common with the Trojans, and did not dare to put to the sword or make captive the wretched and vanquished Trojans who fled thither; and perhaps Virgil, in the manner of poets, has depicted what never really happened? But there is no question that he depicted the usual custom of an enemy when sacking a city.

## Footnotes

* ↑ Virgil, Æneid. ii. 761.
* ↑ Though levis was the word usually employed to signify the inconstancy of the Greeks, it is evidently here used, in opposition to immanis of the following clause, to indicate that the Greeks were more civilized than the barbarians, and not relentless, but, as we say, easily moved.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book I/Chapter 6

Chapter 6.—That Not Even the Romans, When They Took Cities, Spared the Conquered in Their Temples.
Why, then, need our argument take note of the many nations who have waged wars with one another, and have nowhere spared the conquered in the temples of their gods?  Let us look at the practice of the Romans themselves; let us, I say, recall and review the Romans, whose chief praise it has been “to spare the vanquished and subdue the proud,” and that they preferred “rather to forgive than to revenge an injury;” and among so many and great cities which they have stormed, taken, and overthrown for the extension of their dominion, let us be told what temples they were accustomed to exempt, so that whoever took refuge in them was free. Or have they really done this, and has the fact been suppressed by the historians of these events? Is it to be believed, that men who sought out with the greatest eagerness points they could praise, would omit those which, in their own estimation, are the most signal proofs of piety? Marcus Marcellus, a distinguished Roman, who took Syracuse, a most splendidly adorned city, is reported to have bewailed its coming ruin, and to have shed his own tears over it before he spilt its blood. He took steps also to preserve the chastity even of his enemy. For before he gave orders for the storming of the city, he issued an edict forbidding the violation of any free person. Yet the city was sacked according to the custom of war; nor do we anywhere read, that even by so chaste and gentle a commander orders were given that no one should be injured who had fled to this or that temple. And this certainly would by no means have been omitted, when neither his weeping nor his edict preservative of chastity could be passed in silence. Fabius, the conqueror of the city of Tarentum, is praised for abstaining from making booty of the images. For when his secretary proposed the question to him, what he wished done with
the statues of the gods, which had been taken in large numbers, he veiled his moderation under a joke. For he asked of what sort they were; and when they reported to him that there were not only many large images, but some of them armed, “Oh,” says he, “let us leave with the Tarentines their angry gods.” Seeing, then, that the writers of Roman history could not pass in silence, neither the weeping of the one general nor the laughing of the other, neither the chaste pity of the one nor the facetious moderation of the other, on what occasion would it be omitted, if, for the honor of any of their enemy’s gods, they had shown this particular form of leniency, that in any temple slaughter or captivity was prohibited?

## Footnotes

* ↑ Sallust, Cat. Conj. ix.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book I/Chapter 31

Chapter 31.—By What Steps the Passion for Governing Increased Among the Romans.
For at what stage would that passion rest when once it has lodged in a proud spirit, until by a succession of advances it has reached even the throne. And to obtain such advances nothing avails but unscrupulous ambition.  But unscrupulous ambition has nothing to work upon, save in a nation corrupted by avarice and luxury. Moreover, a people becomes avaricious and luxurious by prosperity; and it was this which that very prudent man Nasica was endeavouring to avoid when he opposed the destruction of the greatest, strongest, wealthiest city of Rome’s enemy. He thought that thus fear would act as a curb on lust, and that lust being curbed would not run riot in luxury, and that luxury being prevented avarice would be at an end; and that these vices being banished, virtue would flourish and increase the great profit of the state; and liberty, the fit companion of virtue, would abide unfettered. For similar reasons, and animated by the same considerate patriotism, that same chief pontiff of yours—I still refer to him who was adjudged Rome’s best man without one dissentient voice—threw cold water on the proposal of the senate to build a circle of seats round the theatre, and in a very weighty speech warned them against allowing the luxurious manners of Greece to sap the Roman manliness, and persuaded them not to yield to the enervating and emasculating influence of foreign licentiousness. So authoritative and forcible were his words, that the senate was moved to prohibit the use even of those benches which hitherto had been customarily brought to the theatre for the temporary use of the citizens. How eagerly would such a man as this have banished from Rome the scenic exhibitions themselves, had he dared to oppose the authority of those whom he supposed to be gods! For he did not know that they were malicious devils; or if he did, he supposed they should rather be propitiated than despised. For there had not yet been revealed to the Gentiles the heavenly doctrine which should purify their hearts by faith, and transform their natural disposition by humble godliness, and turn them from the service of proud devils to seek the things that are in heaven, or even above the heavens.

## Footnotes

* ↑ Originally the spectators had to stand, and now (according to Livy, Ep.. xlviii.) the old custom was restored.
# National Education Policy (2020)

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Source: National Education Policy 2020
National Education Policy 2020
Ministry of Human Resource Development
Government of India
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# National Defense Authorization Act for Fiscal Year 2010/Division D
## DIVISION D — FUNDING TABLES
### Sec. 4001. Authorization of amounts in funding tables.

    (a) Amounts Specified in Funding Tables Are Authorized by Law.—
       Wherever a funding table in this Division specifies a dollar amount for a project, program, or activity, the obligation and expenditure of the specified dollar amount for the indicated project, program, or activity is hereby authorized by law, subject to the availability of appropriations.
    (b) Merit-based Decisions.—
       Decisions by agency heads to commit, obligate, or expend funds with or to a specific entity on the basis of dollar amount authorized pursuant to subsection (a) shall be based on authorized, transparent, statutory criteria, or merit-based selection procedures in accordance with the requirements of sections 2304(k) and 2374 of title 10, United States Code, and other applicable provisions of law.
    (c) Relationship to Transfer and Reprogramming Authority.—
       This section does not prevent an amount covered by this section from being transferred or reprogrammed under a transfer or reprogramming authority provided by another provision of this Act or by other law. The transfer or reprogramming of an amount specified in a funding table referred to in subsection (a) shall not count against a ceiling on such transfers or reprogrammings under section 1001 of this Act or any other provision of law, unless such transfer or reprogramming would move funds between appropriation accounts.
    (d) Applicability to Classified Annex.—
       This section applies to any classified annex that accompanies this Act.
    (e) Oral and Written Communication.—
       No oral or written communication concerning any amount specified in a funding table referred to in subsection (a) shall supersede the requirements of this section.
TITLE XLI — PROCUREMENT
    Sec. 4101. Procurement.
    Sec. 4102. Procurement for overseas contingency operations.
TITLE XLII — RESEARCH, DEVELOPMENT, TEST, AND EVALUATION
    Sec. 4201. Research, development, test, and evaluation.
    Sec. 4202. Research, development, test, and evaluation for overseas contingency operations.
TITLE XLIII — OPERATION AND MAINTENANCE
    Sec. 4301. Operation and maintenance.
    Sec. 4302. Operation and maintenance for overseas contingency operations.
TITLE XLIV — OTHER AUTHORIZATIONS
    Sec. 4401. Other authorizations.
    Sec. 4402. Other authorizations for overseas contingency operations.
TITLE XLV — MILITARY CONSTRUCTION AUTHORIZATIONS
    Sec. 4501. Military construction.
    Sec. 4502. 2005 base realignment and closure round FY 2010 project listing.
    Sec. 4503. Military construction for overseas contingency operations.
TITLE XLVI — DEPARTMENT OF ENERGY NATIONAL SECURITY PROGRAMS
    Sec. 4601. Department of Energy national security programs.