OpenLLM-France/wikimedia huggingface dataset:
# Nevilles general order

* related portals: Waterloo Campaign.
* sister projects: Wikidata item.
After the 7th Coalition's victory at the Battle of Waterloo the Allied and Prussian armies crossed the frontier into France and marched on Paris. Shortly after he crossed the border into France the Duke of Wellington issued an order of the day at Nevilles. Similar but not identical wording was also issued in an order of the day.
Source:
Nivelles, 20th June, 1815.
General Order.
1. As the Army is about to enter the French territory, the troops of the Nations, which are at present under the command of Field Marshal the Duke of Wellington, are desired to recollect that their respective Sovereigns are the Allies of His Majesty the King of France; and that France ought, therefore, to be treated as a friendly country. It is therefore required that nothing should be taken, either by Officers or soldiers, for which payment is not made. The Commissaries of the Army will provide for the wants of the troops in the usual manner; and it is not permitted either to soldiers or Officers to extort contributions. The Commissaries will be authorised either by the Field Marshal, or by the Generals who command the troops of the respective Nations, in cases where their provisions are not supplied by an English Commissary, to make the proper requisitions, for which regular receipts will be given; and it must be strictly understood that they will themselves be held responsible for whatever they obtain in way of requisition from the inhabitants of France, in the same manner in which they would be esteemed accountable for purchases made for their own Government in the several dominions to which they belong.
2. The Field Marshal takes this opportunity of returning to the Army his thanks for their conduct in the glorious action fought on the 18th instant, and he will not fail to report his sense of their conduct in the terms which it deserves to their several Sovereigns.
(signed) Wellington.
# Neville Butler to Franklin D. Roosevelt (December 21, 1940)

File confidential
GB 4-40
BRITISH EMBASSY, WASHINGTON, D.C.
December 21st, 1940
Dear Mr. President,
I enclose herein a message for you from the Prime Minister which was telegraphed from London this afternoon.
Believe me,
Dear Mr. President, Yours sincerely,
    The Honourable
       Franklin D. Roosevelt,
          President of the United States of America,
                Washington, D.C.
# Neville Butler to Franklin D. Roosevelt (November 11, 1940)

* related portals: World War II.
* sister projects: Wikidata item.
November 11, 1940
BRITISH EMBASSY, WASHINGTON, D.C.
November 11th, 1940.
Dear Mr. President,
I enclose herein the text of a message from the Prime Minister which I have been instructed by telegram received from London last night to communicate to you.
Believe me,
Dear Mr. President, Very sincerely yours,
    The Honourable
       Franklin D. Roosevelt,
          President of the United States of America,
                Washington, D. C.
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
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book XVIII/Chapter 39

Chapter 39.—About the Hebrew Written Characters Which that Language Always Possessed.
Now we must not believe that Heber, from whose name the word Hebrew is derived, preserved and transmitted the Hebrew language to Abraham only as a spoken language, and that the Hebrew letters began with the giving of the law through Moses; but rather that this language, along with its letters, was preserved by that succession of fathers. Moses, indeed, appointed some among the people of God to teach letters, before they could know any letters of the divine law. The Scripture calls these men γραμματεισαγωγεῖς, who may be called in Latin inductores or introductores of letters, because they, as it were, introduce them into the hearts of the learners, or rather lead those whom they teach into them.  Therefore no nation could vaunt itself over our patriarchs and prophets by any wicked vanity for the antiquity of its wisdom; since not even Egypt, which is wont falsely and vainly to glory in the antiquity of her doctrines, is found to have preceded in time the wisdom of our patriarchs in her own wisdom, such as it is.  Neither will any one dare to say that they were most skillful in wonderful sciences
before they knew letters, that is, before Isis came and taught them there. Besides, what, for the most part, was that memorable doctrine of theirs which was called wisdom but astronomy, and it may be some other sciences of that kind, which usually have more power to exercise men’s wit than to enlighten their minds with true wisdom? As regards philosophy, which professes to teach men something which shall make them happy, studies of that kind flourished in those lands about the times of Mercury, whom they called Trismegistus, long before the sages and philosophers of Greece, but yet after Abraham, Isaac, Jacob, and Joseph, and even after Moses himself. At that time, indeed, when Moses was born, Atlas is found to have lived, that great astronomer, the brother of Prometheus, and maternal grandson of the elder Mercury, of whom that Mercury Trismegistus was the grandson.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book XVIII/Chapter 4

Chapter 4.—Of the Times of Jacob and His Son Joseph.
In the reign of Balæus, the ninth king of Assyria, and Mesappus, the eighth of Sicyon, who is said by some to have been also called Cephisos (if indeed the same man had both names, and those who put the other name in their writings have not rather confounded him with another man), while Apis was third king of Argos, Isaac died, a hundred and eighty years old, and left his twin-sons a hundred and twenty years old. Jacob, the younger of these, belonged to the city of God about which we write (the elder being wholly rejected), and had twelve sons, one of whom, called Joseph, was sold by his brothers to merchants going down to Egypt, while his grandfather Isaac was still alive. But when he was thirty years of age, Joseph stood before Pharaoh, being exalted out of the humiliation he endured, because, in divinely interpreting the king’s dreams, he foretold that there would be seven years of plenty, the very rich abundance of which would be consumed by seven other years of famine that should follow. On this account the king made him ruler over Egypt, liberating him from prison, into which he had been thrown for keeping his chastity intact; for he bravely preserved it from his mistress, who wickedly loved him, and told lies to his weakly credulous master, and did not consent to commit adultery with her, but fled from her, leaving his garment in her hands when she laid hold of him. In the second of the seven years of famine Jacob came down into Egypt to his son with all he had, being a hundred and thirty years old, as he himself said in answer to the king’s question. Joseph was then thirty-nine, if we add seven years of plenty and two of famine to the thirty he reckoned when honored by the king.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book XVIII/Chapter 42

Chapter 42.—By What Dispensation of God’s Providence the Sacred Scriptures of the Old Testament Were Translated Out of Hebrew into Greek, that They Might Be Made Known to All the Nations.
One of the Ptolemies, kings of Egypt, desired to know and have these sacred books. For after Alexander of Macedon, who is also styled the Great, had by his most wonderful, but by no means enduring power, subdued the whole of Asia, yea, almost the whole world, partly by force of arms, partly by
terror, and, among other kingdoms of the East, had entered and obtained Judea also, on his death his generals did not peaceably divide that most ample kingdom among them for a possession, but rather dissipated it, wasting all things by wars.  Then Egypt began to have the Ptolemies as her kings. The first of them, the son of Lagus, carried many captive out of Judea into Egypt. But another Ptolemy, called Philadelphus, who succeeded him, permitted all whom he had brought under the yoke to return free; and more than that, sent kingly gifts to the temple of God, and begged Eleazar, who was the high priest, to give him the Scriptures, which he had heard by report were truly divine, and therefore greatly desired to have in that most noble library he had made. When the high priest had sent them to him in Hebrew, he afterwards demanded interpreters of him, and there were given him seventy-two, out of each of the twelve tribes six men, most learned in both languages, to wit, the Hebrew and Greek and their translation is now by custom called the Septuagint. It is reported, indeed, that there was an agreement in their words so wonderful, stupendous, and plainly divine, that when they had sat at this work, each one apart (for so it pleased Ptolemy to test their fidelity), they differed from each other in no word which had the same meaning and force, or, in the order of the words; but, as if the translators had been one, so what all had translated was one, because in very deed the one Spirit had been in them all.  And they received so wonderful a gift of God, in order that the authority of these Scriptures might be commended not as human but divine, as indeed it was, for the benefit of the nations who should at some time believe, as we now see them doing.
# Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book XVIII/Chapter 40

Chapter 40.—About the Most Mendacious Vanity of the Egyptians, in Which They Ascribe to Their Science an Antiquity of a Hundred Thousand Years.
In vain, then, do some babble with most empty presumption, saying that Egypt has understood the reckoning of the stars for more than a hundred thousand years.  For in what books have they collected that number who learned letters from Isis their mistress, not much more than two thousand years ago? Varro, who has declared this, is no small authority in history, and it does not disagree with the truth of the divine books. For as it is not yet six thousand years since the first man, who is called Adam, are not those to be ridiculed rather than refuted who try to persuade us of anything regarding a space of time so different from, and contrary to, the ascertained truth?  For what historian of the past should we credit more than him who has also predicted things to come which we now see fulfilled? And the very disagreement of the historians among themselves furnishes a good reason why we ought rather to believe him who does not contradict the divine history which we hold. But, on the other hand, the citizens of the impious city, scattered everywhere through the earth, when they read the most learned writers, none of whom seems to be of contemptible authority, and find them disagreeing among themselves about affairs most remote from the memory of our age, cannot find out whom they ought to trust. But we, being sustained by divine authority in the history of our religion, have no doubt that whatever is opposed to it is most false, whatever may be the case regarding other things in secular books, which, whether true or false, yield nothing of moment to our living rightly and happily.
# New Song, to the Tune of Cauld Kail in Aberdeen/Matty

MATTY.
# New Uncommercial Samples

From All the Year Round, Series 2, 1868–1869
Aboard Ship (December 5, 1868)
A Small Star in the East (December 19, 1868)
A Small Dinner in an Hour (January 2, 1869)
Mr. Barlow (January 16, 1869)
On an Amateur Beat (February 27, 1869)
A Fly-leaf in a Life (May 22, 1869)
A Plea for Total Abstinence (June 5, 1869)
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
# New State Ice Company v. Liebmann

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
New State Ice Co. v. Liebmann, 285 U.S. 262 (1932), was a case in which the Supreme Court of the United States held that due process prevented a state legislature from arbitrarily creating restrictions on new businesses only on the claim that their markets affected a public use. Warning: template has been deprecated.
United States Supreme Court
285 U.S. 262
New State Ice Company v. Liebmann
Argued: Feb. 19, 1932. --- Decided: March 21, 1932
Messrs. John B. Dudley, of Oklahoma City, Okl., Guy L. Andrews, of McAlester, Okl., and J. H. Everest, of Oklahoma City, Okl., for appellant.
[Argument of Counsel from pages 262-266 intentionally omitted]
Mr. George M. Nicholson, of Oklahoma City, Okl., for appellee.
[Argument of Counsel from pages 266-271 intentionally omitted]
Mr. Justice SUTHERLAND 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
# New Song, to the Tune of Cauld Kail in Aberdeen/The Farewell

THE FAREWELL.
Tune—-Jackie's far awa.
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/Against Lying/Section 17

17. Wherefore, though there be indeed many ways in which latent heretics may be sought out, without vituperating the catholic faith or praising heretical impiety, yet if there were no other way at all of drawing out heretical impiety from its caverns, but that the catholic tongue should deviate from the straight path of truth; more tolerable were it that that should be hid, than that this should be precipitated; more tolerable that the foxes should lurk in their pits unseen, than for the sake of catching them the huntsmen should fall into the pit of blasphemy; more tolerable that the perfidy of Priscillianists should be covered with the veil of truth, than that the faith of catholics, lest it should of lying Priscillianists be praised, should of believing catholics be denied. For if lies, not of whatsoever kind, but blasphemous lies, are therefore just because they are committed with intent to detect hidden heretics; it will be possible at that rate, if they be commuted with the same intention, that there should be chaste adulteries. For put the case that of a number of lewd Priscillianists, some woman should cast her eye upon a catholic Joseph, and promise him that she will betray their hidden retreats if she obtain from him that he lie with her, and it be certain that if he consent unto her she will make good her promise: shall we judge that it ought to be done? Or shall we understand that by no means must such a price be paid in purchase of that kind of merchandise? Why then do we not rout out heretics, in order to their being caught, by the flesh committing lasciviousness in adultery, and yet think right to rout them out by a mouth committing fornication in blasphemy? For either it will be lawful to defend both the one and the other with equal reason, that these things be therefore said to be not unjust, because they were done with intention of finding out the unjust: or if sound doctrine willeth not even for the sake of finding out heretics that we should have to do with unchaste women, albeit only in body, not in mind, assuredly not even for the sake of finding out heretics willeth it that by us, albeit only in voice not in mind, either unclean heresy were preached, or the chaste Catholic Church blasphemed. Because even the very sovereignty of the mind, to which every inferior motion of the man ought to be obedient, will not lack deserved opprobrium, when a thing is done that ought not to be done, whether by member or by word. Although even when it is done by word, it is done by member: because the tongue is a member, by which the word is made; nor is any deed of ours by any member brought to the birth unless it is first conceived in the heart; or rather being by our inwardly thinking upon and consenting unto it already brought to the birth, it is brought forth abroad in our doing of it, by a member. It is therefore no excusing the mind from the deed, when any thing is said to be done not after the purpose of the mind, which yet were not done, unless the mind decreed it to be done.

## Footnotes

* ↑ Ex animo
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/Against Lying/Section 10

10. Ever, my brother, in such cases, it behoves with fear to recollect, “Whoso shall deny Me before men, I will deny him before My Father which is in heaven.” Or truly is it no denying of Christ before men, to deny Him before Priscillianists, that when they hide themselves, one may by a blasphemous lie strip them and catch them? But who doubts, I pray thee, that Christ is denied, when so as He is in truth, we say that He is not; and so as the Priscillianist believes Him, we say that He is?

## Footnotes

* ↑ Matt. x. 33
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/Against Lying/Section 11

11. “But, hidden wolves,” thou wilt say, “clad in sheep’s clothing, and privily and grievously wasting the Lord’s flock, can we no otherwise find out.” Whence then have the Priscillianists become known, ere this way of hunting for them with lies was ex-cogitated? Whence was their very author, more cunning doubtless, and therefore more covert, got at in his bed? Whence so many and so great persons made manifest and condemned, and the others innumerable partly corrected, partly as if corrected, and in the Church’s compassion gathered into her fold? For many ways giveth the Lord, when He hath compassion, whereby we may come to the discovery of them: two of which are more happy than others; namely, that either they whom they have wished to seduce, or they whom they had already seduced, shall, when they repent and are converted, point them out. Which is more easily effected, if their nefarious error, not by lying tricks, but by truthful reasonings be overthrown. In the writing of which it behoves thee to bestow thy pains, since God hath bestowed the gift that thou canst do this: which wholesome writings whereby their insane perversity is destroyed, becoming more and more known, and being by catholics, whether prelates who speak in the congregations, or any studious men full of zeal for God, every where diffused, these will be holy nets in which they may be caught truthfully, not with lies hunted after. For so being taken, either, of their own accord, they will confess what they have been, and others whom they know to be of the evil fellowship they will either kindly correct, or mercifully betray. Or else, if they shall be ashamed to confess what with long-continued simulation they have concealed, by the hidden hand of God healing them shall they be made whole.

## Footnotes

* ↑ “Concorditer”—“Misericorditer.”
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/Against Lying/Section 1

1. A great deal for me to read hast thou sent, my dearest brother Consentius: a great deal for me to read: to the which while I am preparing an answer, and am drawn off first by one, then by another, more urgent occupation, the year has measured out its course, and has thrust me into such straits, that I must answer in what sort I may, lest the time for sailing being now favorable, and the bearer desirous to return, I should too long detain him. Having therefore unrolled and read through all that Leonas, servant of God, brought me from thee, both soon after I received it, and afterwards when about to dictate this reply, and having weighed it with all the consideration in my power, I am greatly delighted with thy eloquence, and memory of the holy Scripture, and cleverness of wit, and the resentment with which thou bitest negligent Catholics, and the zeal with which thou gnashest against even latent heretics. But I am not persuaded that it is right to unearth them out of their hiding places by our telling lies. For to what end do we take such pains in tracking them out and running them down, but that having taken them and brought them forth into open day, we may either teach them the truth, or at least having convicted them by the truth, may not allow them to hurt others? to this end, therefore, that their lie may be blotted out, or shunned, and God’s truth increased. How then by a lie shall I rightly be able to prosecute lies? Or is it by robbery that robberies and by sacrilege that sacrileges, and by adultery that adulteries, are to be prosecuted? “But if the truth of God shall abound by my lie,” are we too to say, “Let us do evil that good may come?” A thing which thou seest how the Apostle detesteth. For what else is, “Let us lie, that we may bring heretic liars to the truth,” but, “Let us do evil that good may come?” Or, is a lie sometimes good, or sometimes a lie not evil? Why then is it written, “Thou hatest, Lord, all that work iniquity; Thou wilt destroy all that speak leasing.” For he hath not excepted some, or said indefinitely, “Thou wilt destroy them that speak leasing;” so as to permit some, not all, to be understood: but it is an universal sentence that he hath passed, saying, “Thou wilt destroy all who speak leasing.” Or, because it is not said, Thou wilt destroy all who speak all leasing, or, who speak any leasing whatsoever; is it therefore to be thought that there is place allowed for some lie; to wit, that there should be some leasing, and them who speak it, God should not destroy, but destroy them all which speak unjust leasing, not what lie soever, because there is found also a just lie, which as such ought to be matter of praise, not of crime?

## Footnotes

* ↑ Rom. iii. 7, 8
* ↑ Psalm v. 6, 7. [See R.V.] “Thou wilt destroy them that speak a lie,” Heb. πάντας τοὺς λαλοῦντας τὸ ψεῦδος, LXX.
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/Against Lying/Section 12

12. “But,” thou wilt say, “we more easily penetrate their concealment if we pretend to be ourselves what they are.” If this were lawful or expedient, Christ might have instructed his sheep that they should come clad in wolves’ clothing to the wolves, and by the cheat of this artifice discover them: which He hath not said, no, not when He foretold that He would send them forth in the midst of wolves. But thou wilt say: “They needed not at that time to have inquisition made for them, being most manifest wolves; but their bite and savageness were to be endured.” What, when foretelling later times, He said that ravening wolves would come in sheep’s clothing? Was there not room there to give this advice and say, And do ye, that ye may find them out, assume wolves’ clothing, but within be ye sheep still? Not this saith He: but when he had said, “Many will come to you in sheep’s clothing, but within are ravening wolves;” He went on to say, not, By your lies, but, “By their fruits ye shall know them.” By truth must we beware of, by truth must we take, by truth must we kill, lies. Be it far from us, that the blasphemies of the ignorant we by wittingly blaspheming should overcome: far from us, that the evils of deceitful men we by imitating should guard against. For how shall we guard against them if in order to guard against them we shall have them? For if in order that he may be caught who blasphemes unwittingly, I shall blaspheme wittingly, worse is the thing I do than that which I catch. If in order that he may be found who denies Christ unwittingly, I shall deny Him wittingly, to his undoing will he follow me whom I shall so find, since in order that I may find him out, I first am undone.

## Footnotes

* ↑ Matt. x. 16
* ↑ Matt. vii. 15, 16