OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/The Third Ecumenical Council/Decree of the Council Against Nestorius

Decree of the Council Against Nestorius.
(Found in all the Concilia in Greek with Latin Versions.)
As, in addition to other things, the impious Nestorius has not obeyed our citation, and did not receive the holy bishops who were sent by us to him, we were compelled to examine his ungodly doctrines. We discovered that he had held and published impious doctrines in his letters and treatises, as well as in discourses which he delivered in this city, and which have been testified to.  Compelled thereto by the canons and by the letter (ἀναγκαίως κατεπειχθέντες ἀπό τε τῶν κανόνων, καὶ ἐκ τὴς ἐπιστολῆς, κ.τ.λ.) of our most holy father and fellow-servant Cœlestine, the Roman bishop, we have come, with many tears, to this sorrowful sentence against him, namely, that our Lord Jesus Christ, whom he has blasphemed, decrees by the holy Synod that Nestorius be excluded from the episcopal dignity, and from all priestly communion.
Notes.
The words for which I have given the original Greek, are not mentioned by Canon Bright in his Article on St. Cyril in Smith and Wace’s Dictionary of Christian Biography; nor by Ffoulkes in his article on the Council of Ephesus in Smith and Cheetham’s Dictionary of Christian Antiquities. They do not appear in Canon Robertson’s History of the Church.  And strangest of all, Dean Milman cites the sentence in English in the text and in Greek in a note but in each case omits all mention of the letter of the Pope, marking however in the Greek that there is an omission. (Lat. Chr., Bk. II., Chap. III.) I also note that the translation in the English edition of Hefele’s History of the Councils (Vol. III., p. 51) is misleading and inaccurate, “Urged by the canons, and in accordance with the letter etc.” The participle by itself might mean nothing more than “urged” (vide Liddell and Scott on this verb and also ἐπείγω) but the adverb which precedes it, ἀναγκαίως , certainly is sufficient to necessitate the coacti of the old Latin version which I have followed, translating “compelled thereto.” It will also be noticed that while the prepositions used with regard to the “canons” and the “letter” are different, yet that their grammatical relation to the verb is identical is shewn by the τε—καὶ, which proves the translation cited above to be utterly incorrect.
Hefele for the “canons” refers to canon number lxxiv. of the Apostolic Canons; which orders an absent bishop to be summoned thrice before sentence be given against him.

## Footnotes

* ↑ Complaint of all this has very justly been made recently by the Rev. Luke Rivington, a Roman Catholic writer, in his work The Primitive Church and the See of Peter, p. 336.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/The Third Ecumenical Council/Extracts from the Acts 2

Extracts from the Acts.
Session I.  (Continued).
(Labbe and Cossart, Concilia, Tom. III., col. 462.)
And after the letter was read, Cyril, the bishop of Alexandria, said: This holy and great Synod has heard what I wrote to the most religious Nestorius, defending the right faith.  I think that I have in no respect departed from the true statement of the faith, that is from the creed set forth by the holy and great synod formerly assembled at Nice. Wherefore I desire your holiness [i.e. the Council] to say whether rightly and blamelessly and in accordance with that holy synod I have written these things or no.
[A number of bishops then gave their opinion, all favourable to Cyril; after these individual opinions the Acts continue (col. 491):]
And all the rest of the bishops in the order of their rank deposed to the same things, and so believed, according as the Fathers had set forth, and as the Epistle of the most holy Archbishop Cyril to Nestorius the bishop declared.
Palladius, the bishop of Amasea, said, The next thing to be done is to read the letter of the most reverend Nestorius, of which the most religious presbyter Peter made mention; so that we may understand whether or no it agrees with the exposition of the Nicene fathers.…
And after this letter was read, Cyril, the bishop of Alexandria, said, What seems good to this holy and great synod with regard to the letter just read? Does it also seem to be consonant to the faith set forth by the holy Synod assembled in the city of Nice?
[The bishops, then as before, individually express their opinion, and at last the Acts continue (col. 502):]
All the bishops cried out together: Whoever does not anathematize Nestorius let him be anathema. Such an one the right faith anathematizes; such an one the holy Synod anathematizes. Whoever communicates with Nestorius let him be anathema! We anathematize all the apostles of Nestorius: we all anathematize Nestorius as a heretic: let all such as communicate with Nestorius be anathema, etc., etc.
Juvenal, the bishop of Jerusalem said: Let the letter of the most holy and reverend Cælestine, archbishop of the Church of Rome, be read, which he wrote concerning the faith.
[The letter of Cælestine was read and no opinion expressed.]
Peter the presbyter of Alexandria, and primicerius of the notaries said: Altogether in agreement with the things just read are those which his holiness Cyril our most pious bishop wrote, which I now have at hand, and will read if your piety so shall order.
[The letter was read which begins thus:]
Τοῦ Σωτῆρος ἡμῶν λέγοντος ἐναργῶς, κ.τ.λ.
Cum Salvator noster, etc.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/The Third Ecumenical Council/Extracts from the Acts 3

Extracts from the Acts.
Session I.  (Continued).
(L. and C., Conc., Tom. III., Col. 503.)
[No action is recorded in the Acts as having been taken. A verbal report was made by certain who had seen Nestorius during the past three days, that they were hopeless of any repentance on his part. On the motion of Flavian, bishop of Philippi, a number of passages from the Fathers were read; and after that some selections from the writings of Nestorius. A letter from Capreolus, Archbishop of Carthage, was next read, excusing his absence; after the reading of the letter, which makes no direct reference to Nestorius whatever, but prays the Synod to see to it that no novelties be tolerated, the Acts proceed. (Col. 534).]
Cyril, the bishop of the Church of Alexandria, said: As this letter of the most reverend and pious Capreolus, bishop of Carthage, which has been read, contains a most lucid expression of opinion, let it be inserted in the Acts. For it wishes that the ancient dogmas of the faith should be confirmed, and that novelties, absurdly conceived and impiously brought forth, should be reprobated and proscribed.
All the bishops at the same time cried out: These are the sentiments (φωναί) of all of us, these are the things we all say—the accomplishment of this is the desire of us all.
[Immediately follows the sentence of deposition and the subscriptions. It seems almost certain that something has dropped out here, most probably the whole discussion of Cyril’s XII. Anathematisms.]
# Notes on the State of Virginia (1802)

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
CONTENTS.
| 1. BOUNDARIES of Virginia, | Page 5 |
| 2. Rivers, | 7 |
| 3. Seaports, | 23 |
| 4. Mountains, | 24 |
| 5. Caſcades, | 28 |
| 6. Productions, mineral, vegetable and animal, | 34 |
| 7. Climate, | 104 |
| 8. Population, | 116 |
| 9. Military force, | 124 |
| 10. Marine force, | 127 |
| 11. Aborigines, | 128 |
| 12. Counties and towns, | 148 |
| 13. Conſtitution, | 150 |
| 14. Laws, | 179 |
| 15. Colleges, buildings and roads, | 207 |
| 16. Proceedings as to Tories, | 213 |
| 17. Religion, | 215 |
| 18. Manners, | 222 |
| 19. Manufactures, | 225 |
| 20. Subjects of commerce, | 227 |
| 21. Weights, meaſures and money, | 232 |
| 22. Public revenue and expenses, | 235 |
| 23. Hiſtories, memorials and ſtate-papers, | 241 |
| Appendix, No. I. | 279 |
| Appendix, No. II. | 297 |
| Appendix, No. III. | 315 |
| Appendix, Relative to the murder of Logan's family, | 319 |
* Gridley Sc.
Published by H. Sprague.
NOTES
ON THE
STATE of VIRGINIA.
WITH AN
Appendix.
By THOMAS JEFFERSON.
NINTH AMERICAN EDITION.
BOSTON:
Printed by H. Sprague, No. 44, Marlboro' Street. 1802.
# Notes on the Royal Academy Exhibition, 1868/Introduction

​A PERSON who undertakes to express to the public his opinion of any such Exhibition as that of the Royal Academy is not unreasonably liable to the imputation of presumption. For that imputation I am prepared; I admit it to be, within certain limits, just; and must bear it as I may.
But there are two forms of possible and probable censure which I should respectfully decline to accept as well bestowed.
The first is censure of a signed critical pamphlet, rather than an unsigned newspaper or review article. The pamphlet expresses the opinion of an individual: the article does or ought to do the same. So far they stand on the same ground; anything which may be presumption in the first is presumption in the second also. The difference is that the first does, while the second does not, lay bare the writer to the retorts of any person who may hold himself aggrieved; that may be more open, more equitable, and more bold, but it is not more presumptuous.
The second form of misleading censure is that which makes a point of reprobating omissions. The limits of this pamphlet, as to dimensions and as to the time and facilities available for its preparation and composition, are manifestly narrow. All that the writer professes is to say straightforwardly whatever he does say: he by no means implies that nothing else remains to be noted concerning the works of art commented upon, nor that the works wholly omitted are undeserving of mention. If anybody, therefore, tells me that the picture of A, of which ​this pamphlet says nothing, merits criticism, or that the picture of B, praised for colour, claims praise on the score of drawing also, I shall have no difficulty in admitting the probable correctness of these remarks; but, if he adds that I am blameable for the omissions, I shall feel entitled to reply that A's picture and B's draughtsmanship were not in the bond. What is in the bond is liberty of selection and candour of statement on my part: if my selection is stupid, or my statement unfair or erroneous, be that the charge. Let the censure concern itself with something wrong that is done; not with something right that might have been done.
W. M. R.
Layout 2
# Notes on the Royal Academy Exhibition, 1868

PRICE, ONE SHILLING.
N OTES ON THE ROYAL ACADEMY EXHIBITION, 1868.
Part I., by
Wm. Michael Rossetti.
Part II., by
Algernon C. Swinburne.
LONDON: JOHN CAMDEN HOTTEN, PICCADILLY.
(all rights reserved.)
page
BY HER MAJESTY'S ROYAL LETTERS PATENT.
BRYANT & MAY'S
The "Times" says "Lucifers have risen gradually to be at last a special source of danger, and no careful housekeeper who looked at these returns (Fire Brigade) would ever allow any but Safety Matches inside their doors."
PATENT
SAFETY MATCHES
Fraud. Without the precaution of observing closely the address, Bryant & May, and their Trade-Mark, the Public may be imposed upon with an article that does not afford Protection from Fire.
LIGHT ONLY ON THE BOX.
page
NOTES
ON THE
ROYAL ACADEMY EXHIBITION,
1868.
PART I. BY WM. MICHAEL ROSSETTI.
PART II. BY ALGERNON C. SWINBURNE.
"Desiring this man's art, and that man's scope."—Shakspeare.
LONDON: JOHN CAMDEN HOTTEN, PICCADILLY.
(all rights reserved.)
page
​THE reader of this pamphlet will be apt to understand, from its very arrangement, the fact that each of the writers speaks solely for himself. Each chooses his own point of view, and expresses his own opinion, and in his own way. If the opinions happen to diverge, it will be for the reader to select, as he pleases, either or neither.
A. C. S. W. M. R.
page
* Introduction
* I.
* II.
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
# Notes on the State of Virginia

* Search for titles containing or beginning with: "Notes on the State of Virginia."
* sister projects: Wikidata item.
This is a disambiguation page. It lists works that share the same title. If an article link referred you here, please consider editing it to point directly to the intended page.
* Notes on the State of Virginia (1802)
* Notes on the State of Virginia (1853)

## See also

* Notes on the State of Virginia (1787) (first edition: this copy doesn't include the map, which is available at Notes on Virginia (1787) - map.png and http://www.pbs.org/jefferson/archives/documents/ih198142z.htm.)
# Nicene and Post-Nicene Fathers: Series II/Volume VI/The Letters of St. Jerome/Letter 44

Letter XLIV. To Marcella.
Marcella had sent some small articles as a present (probably to Paula and Eustochium) and Jerome now writes in their name to thank her for them. He notices the appropriateness of the gifts, not only to the ladies, but also to himself. Written at Rome in 385 a.d.
When absent in body we are wont to converse together in spirit. Each of us does what he or she can. You send us gifts, we send you back letters of thanks. And as we are virgins who have taken the veil, it is our duty to show that hidden meanings lurk under your nice presents. Sackcloth, then, is a token of prayer and fasting, the chairs remind us that a virgin should never stir abroad, and the wax tapers that we should look for the bridegroom’s coming with our lights burning. The cups also warn us to mortify the flesh and always to be ready for martyrdom. “How bright,” says the psalmist, “is the cup of the Lord, intoxicating them that drink it!” Moreover, when you offer to matrons little fly-flaps to brush away mosquitoes, it is a charming way of hinting that they should at once check voluptuous feelings, for “dying flies,” we are told, “spoil sweet ointment.” In such presents, then, as these, virgins can find a model, and matrons a pattern. To me, too, your gifts convey a lesson, although one of an opposite kind. For chairs suit idlers, sackcloth does for penitents, and cups are wanted for the thirsty. And I shall be glad to light your tapers, if only to banish the terrors of the night and the fears of an evil conscience.

## Footnotes

* ↑ Cf. Col. ii. 5.
* ↑ Cf. Letter CXXX. § 2.
* ↑ Matt. xxv. 1.
* ↑ Ps. xxiii. 5, according to the Gallican psalter.
* ↑ Eccles. x. 1, Vulg.
# Nicene and Post-Nicene Fathers: Series II/Volume VI/The Letters of St. Jerome/Letter 37

Letter XXXVII. To Marcella.
Marcella had asked Jerome to lend her a copy of a commentary by Rhetitius, bishop of Augustodunum (Autun), on the Song of Songs. He now refuses to do so on the ground that the work abounds with errors, of which the two following are samples: (1) Rhetitius identifies Tharshish with Tarsus, and (2) he supposes that Uphaz (in the phrase “gold of Uphaz”) is the same as Cephas. Written at Rome a.d. 384.
# Nicene and Post-Nicene Fathers: Series II/Volume VI/The Letters of St. Jerome/Letter 4

Letter IV. To Florentius.
Sent to Florentius along with the preceding letter, which Jerome requests him to deliver to Rufinus. This Florentius was a rich Italian who had retired to Jerusalem to pursue the monastic life. Jerome subsequently speaks of him as “a distinguished monk so pitiful to the needy that he was generally known as the father of the poor.” (Chron. ad a.d. 381.)
1. How much your name and sanctity are on the lips of the most different peoples you may gather from the fact that I commence to love you before I know you. For as, according to the apostle, “Some men’s sins are evident going before unto judgment,” so contrariwise the report of your charity is so widespread that it is considered not so much praiseworthy to love you as criminal to refuse to do so. I pass over the countless instances in which you have supported Christ, fed, clothed, and visited Him. The aid you rendered to our brother Heliodorus in his need may well loose the utterance of the dumb. With what gratitude, with what commendation, does he speak of the kindness with which you smoothed a pilgrim’s path. I am, it is true, the most sluggish of men, consumed by an unendurable sickness; yet keen affection and desire have winged my feet, and I have come forward to salute and embrace you. I wish you every good thing, and pray that the Lord may establish our nascent friendship.
2. Our brother, Rufinus, is said to have come from Egypt to Jerusalem with the devout lady, Melanium. He is inseparably bound to me in brotherly love; and I beg you to oblige me by delivering to him the annexed letter. You must not, however, judge of me by the virtues that you find in him. For in him you will see the clearest tokens of holiness, whilst I am but dust and vile dirt, and even now, while still living, nothing but ashes. It is enough for me if my weak eyes can bear the brightness of his excellence. He has but now washed himself and is clean, yea, is made white as snow; whilst I, stained with every sin, wait day and night with trembling to pay the uttermost farthing. But since “the Lord looseth the prisoners,” and resteth upon him who is of a contrite spirit, and that trembleth at His words, perchance he may say even to me who lie in the grave of sin: “Jerome, come forth.”
The reverend presbyter, Evagrius, warmly salutes you. We both with united respect salute the brother, Martinianus. I desire much to see him, but I am impeded by the chain of sickness. Farewell in Christ.

## Footnotes

* ↑ 1 Tim. v. 24, R.V.
* ↑ Matt. xxv. 34–40.
* ↑ See introduction to Letter XIV.
* ↑ Rufinus had been baptized at Aquileia about three years previously (371 a.d.).
* ↑ Cf. Ps. li. 7.
* ↑ Matt. v. 26.
* ↑ Ps. cxlvi. 7.
* ↑ Isa. lxvi. 2.
* ↑ Joh. xi. 43.
* ↑ Acc. to Vallarsi a hermit, who at this time lived near Cæsarea.
# Nicene and Post-Nicene Fathers: Series I/Volume V/Concerning Man's Perfection in Righteousness/Chapter 23

(22.) Passages to Show that God’s Commandments are Not Grievous.
He afterwards adduces those passages which represent God as recommending His own commandments as not grievous: let us now attend to their testimony. “Because,” says he, “God’s commandments are not only not impossible, but they are not even grievous. In Deuteronomy: ‘The Lord thy God will again turn and rejoice over thee for good, as He rejoiced over thy fathers, if ye shall hearken to the voice of the Lord your God, to keep His commandments, and His ordinances, and His judgments, written in the book of this law; if thou turn to the Lord thy God with all thine heart, and with all thy soul. For this command, which I give thee this day, is not grievous, neither is it far from thee: it is not in heaven, that thou shouldest say, Who will ascend into heaven, and obtain it for us, that we may hear and do it? neither is it beyond the sea, that thou shouldest say, Who will cross over the sea, and obtain it for us, that we may hear and do it? The word is nigh thee, in thy mouth, and in thine heart, and in thine hands to do it.’ In the Gospel likewise the Lord says: ‘Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light.’ So also in the Epistle of Saint John it is written: ‘This is the love of God, that we keep His commandments: and His commandments are not grievous.’” On hearing these testimonies out of the law, and the gospel, and the epistles, let us be built up unto that grace which those persons do not understand, who, “being ignorant of God’s righteousness, and wishing to establish their own righteousness, have not submitted themselves unto the righteousness of God.” For, if they understand not the passage of Deuteronomy in the sense that the Apostle Paul quoted it,—that “with the heart men believe unto righteousness, and with their mouth make confession unto salvation;” since “they that be whole need not a physician, but they that are sick,”—they certainly ought (by that very passage of the Apostle John which he quoted last to this effect: “This is the love of God, that we keep His commandments; and His commandments are not grievous”) to be admonished that God’s commandment is not grievous to the love of God, which is shed abroad in our hearts only by the Holy Ghost, not by the determination of man’s will by attributing to which more than they ought, they are ignorant of God’s righteousness. This love, however, shall then be made perfect, when all fear of punishment shall be cut off.

## Footnotes

* ↑ Deut. xxx. 9–14.
* ↑ Matt. xi. 28–30.
* ↑ 1 John v. 3.
* ↑ Rom. x. 3.
* ↑ Rom. x. 10.
* ↑ Matt. ix. 12.
* ↑ 1 John v. 3.
# Nicene and Post-Nicene Fathers: Series I/Volume V/Concerning Man's Perfection in Righteousness/Chapter 26

(25.) Hence the force of the statement: “There was no injustice in my hands, but my prayer was pure.” For the purity of his prayer arose from this circumstance, that it was not improper for him to ask forgiveness in prayer, when he really bestowed forgiveness himself.

## Footnotes

* ↑ Job xvi. 18.
# Nicene and Post-Nicene Fathers: Series I/Volume V/Concerning Man's Perfection in Righteousness/Chapter 24

Chapter XI.—(23.) Passages of Scripture Which, When Objected Against Him by the Catholics, Cœlestius Endeavours to Elude by Other Passages: the First Passage.
After this he adduced the passages which are usually quoted against them. He does not attempt to explain these passages, but, by quoting what seem to be contrary ones, he has entangled the questions more tightly. “For,” says he, “there are passages of Scripture which are in opposition to those who ignorantly suppose that they are able to destroy the liberty of the will, or the possibility of not sinning, by the authority of Scripture. For,” he adds, “they are in the habit of quoting against us what holy Job said: ‘Who is pure from uncleanness? Not one; even if he be an infant of only one day upon the earth.’” Then he proceeds to give a sort of answer to this passage by help of other quotations; as when Job himself said: “For although I am a righteous and blameless man, I have become a subject for mockery,”—not understanding that a man may be called righteous, who has gone so far towards perfection in righteousness as to be very near it; and this we do not deny to have been in the power of many even in this life, when they walk in it by faith.

## Footnotes

* ↑ Job xiv. 4, 5.
* ↑ Job xii. 4.