OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series II/Volume III/Theodoret/Letters/Letter 102

CII. To Bishop Basilius.
There is nothing remarkable in the reproaches that are directed against me being heard in silence by men who do not know me; but that your holiness should not refute the lies of my revilers, or at least should do so only to a certain extent, and with no great heartiness, passes the belief of any one who knows your character and conduct. And I say this not because friendship ought to be preferred to truth, but because the witness of truth is on the side of friendship. Your reverence has very often heard me preaching in church, and, in other assemblies where I have spoken on doctrinal questions; you have listened to what I have said, and I do not know of any occasion on which you have found fault with me for expressing unorthodox opinions. But what is the case at the present moment? Why in the world, my dear friend, do you not utter a word against falsehood, while you allow a friend to be calumniated and the truth to be assailed? If this is because you disregard the helpless and insignificant, remember the plain proclamation of the commandment of the Lord “Take heed that ye despise not one of these little ones which believe in me, for I say unto you that in heaven their angels do always behold the face of my Father which is in heaven.” If however it is the influence of my calumniators which imposes silence upon you, you must listen to the other law which says “Thou shalt not honour the person of the mighty” and “Judge righteous judgment” and “Thou shalt not follow a multitude to do evil” and “He that shutteth his eyes from seeing evil and stoppeth his ears from hearing of blood.” You may find innumerable similar passages in holy Scripture, which I have thought it needless to collect when writing to a man brought up in the divine oracles, and watering Christian people with his teaching. But this I will say, that we shall all stand before the judgment seat of Christ, and shall give account of our words and deeds. I, who for every other reason dread this tribunal, now that I am encompassed with calumny, find my chief consolation in the thought of it.

## Footnotes

* ↑ Cf. Letter LXXXV. There seems nothing to indicate whether this Basil is Basil of Seleucia or Basil of Trajanopolis, both of whom were present at the Latrocinium and took part against Theodoret. Garnerius refers it to the former, a time-server of the court.
* ↑ Matt. xviii. 10 and 6
* ↑ Leviticus xix. 15
* ↑ John vii. 24
* ↑ Ex. xxiii. 2
* ↑ Isaiah xxxiii. 15. Observe the inversion.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Theodoret/Letters/Letter 105

CV. To Eulogius the Œconomus.
We have heard from many sources of your piety’s efforts on behalf of true religion. It is therefore right that you should readily succour one who is calumniated for the same cause, and should refute the reviler’s lies. You, O godly Sir, know what I hold, and what I teach, and that no one has ever heard of my preaching two sons. Exert, I implore you, in this case too your divine energy, and stop the mouths of the evil speakers. In conflicts of this kind one must help not only one’s friends but even those who have caused us pain.

## Footnotes

* ↑ In an ecclesiastical sense the title œconomus was used of (i) the treasurer of a particular church: e.g. Cyriacus of Constantinople (Chron. Pasch. p. 378). (ii) a diocesan official. The Council of Chalcedon ordered that every diocese should have its œconomus. (iii) the custos monasterii, who had charge of the secular affairs of the monastery, as the diocesan œconomus of those of the diocese.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Theodoret/Letters/Letter 11

XI. To Flavianus Bishop of Constantinople.
The Creator and Guide of the Universe has made you a luminary of the world, and changed the deep moonless night into clear noon. Just as by the haven’s side, the beacon light shews sailors in the night time the harbour mouth, so shines the bright ray of your holiness to give great comfort to all that are attacked for true religion’s sake, and shews them the safe port of the Apostles’ faith. They that know it already are filled with comfort, and they that knew it not are saved from being dashed upon the rocks. I indeed am especially bound to praise the giver of all good, because I have found a noble champion who drives away fear of men by the power of the fear of God, fights heartily in the front rank for the doctrines of the Gospel, and gladly bears the brunt of the apostolic war. So to-day every tongue is moved in eulogy of your holiness, for it is not only the nurslings of true religion who admire the purity of your faith, but the praises of your courage are sung even by the enemies of the truth. Falsehood vanishes at truth’s lightning flash.
I write thus knowing that the very reverend and pious Hypatius the reader, both readily obeys the bidding of your holiness, and constantly, my Lord, mentions your laudable deeds. I salute you as holy and right dear to God. I exhort you to support us with your prayers that we may lead the rest of our lives according to God’s laws.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Theodoret/Letters/Letter 108

CVIII. To Acacius the Presbyter.
True indeed is the promise of David’s Psalm, for through him the Spirit of truth gave this promise to them that believe, “Commit thy way unto the Lord, trust also to him; and he shall bring it to pass; and he shall bring forth thy righteousness as the light and thy judgment as the noonday.” This we find too has come to pass in the case of your piety. For the great care you bestow upon them that are weeping for their orphanhood, and your struggles on behalf of the apostolic doctrines, are in every one’s mouth, and so, as the prophets say, “Hidden things are made manifest.” Since I too have heard of your piety’s admirable exertions I write to salute you, most godly sir, and beseech you to increase your glory by adding to your labours, and to fight on behalf of the doctrine of the Gospels, that we may both keep the inheritance of our fathers unimpaired, and bring our Master His talent with good usury.

## Footnotes

* ↑ Psalm xxxvii. 5, 6
* ↑ On the care of orphans in the early church vide Ig. Ep. Smyrn. VI. and Bp. Lightfoot’s note. At Constantinople the Orphanotrophus was a priest of high rank.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/The Third Ecumenical Council/Canons/Canon V

Canon V.
If any have been condemned for evil practices by the holy Synod, or by their own bishops; and if, with his usual lack of discrimination, Nestorius (or his followers) has attempted, or shall hereafter attempt, uncanonically to restore such persons to communion and to their former rank, we have declared that they shall not be profited thereby, but shall remain deposed nevertheless.
Notes.
Ancient Epitome of Canon V.
If one condemned by his bishop is received by Nestorius it shall profit him nothing.
This canon is interesting as shewing that thus early in the history of the Church, it was not unusual for those disciplined for their faults in one communion to go to another and there be welcomed and restored, to the overthrow of discipline and to the lowering of the moral sense of the people to whom they minister.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/The Third Ecumenical Council/Canons/Decree of the Synod in the Matter of Euprepius and Cyril

Decree of the Synod in the Matter of Euprepius and Cyril.
(Found in Latin only. Labbe and Cossart, Concilia, Tom. III., col. 810.)
The petition of the most pious bishops Euprepius and Cyril, which is set forth in the papers they offered, is honest.  Therefore from the holy canons and the external laws, which have from ancient custom the force of law, let no innovation be made in the cities of Europa, but according to the ancient custom they shall be governed by the bishops by whom they have been formerly governed. For since there never was a metropolitan who had power otherwise, so neither hereafter shall there be any departure from the ancient custom.
Note.
(Hist. of the Councils, Vol. III., p. 77.)
Two Thracian bishops, Euprepius of Biza (Bizya) and Cyril of Cœle, gave occasion for a decree, praying for protection against their Metropolitan, Fritilas of Heraclea, who had gone over to the party of John of Antioch, and at the same time for the confirmation of the previous practice of holding two bishoprics at the same time. The Synod granted both.

## Footnotes

* ↑ The text, as the side note remarks, “seems to be mutilated and depraved” in this passage, but the meaning is clear enough as given by Hefele in the note.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/The Third Ecumenical Council/Canons/Introduction

The Canons of the Two Hundred Holy and Blessed Fathers Who Met at Ephesus.
(Critical Annotations on the text will be found in Dr. Routh’s Scriptorum Eccl. Opusc. Tom. II. [Ed. III.] p. 85.)
The holy and ecumenical Synod, gathered together in Ephesus by the decree of our most religious Emperors, to the bishops, presbyters, deacons, and all the people in every province and city:
When we had assembled, according to the religious decree [of the Emperors], in the Metropolis of Ephesus, certain persons, a little more than thirty in number, withdrew from amongst us, having for the leader of their schism John, Bishop of Antioch. Their names are as follows: first, the said John of Antioch in Syria, John of Damascus, Alexander of Apamea, Alexander of Hierapolis, Himerius of Nicomedia, Fritilas of Heraclea, Helladius of Tarsus, Maximin of Anazarbus, Theodore of Marcianopolis, Peter of Trajanopolis, Paul of Emissa, Polychronius of Heracleopolis, Euthyrius of Tyana, Meletius of Neocæsarea, Theodoret of Cyrus, Apringius of Chalcedon, Macarius of Laodicea Magna, Zosys of Esbus, Sallust of Corycus in Cilicia, Hesychius of Castabala in Cilicia, Valentine of Mutloblaca, Eustathius of Parnassus, Philip of Theodosia, and Daniel, and Dexianus, and Julian, and Cyril, and Olympius, and Diogenes, Polius, Theophanes of Philadelphia, Trajan of Augusta, Aurelius of Irenopolis, Mysæus of Aradus, Helladius of Ptolemais. These men, having no privilege of ecclesiastical communion on the ground of a priestly authority, by which they could injure or benefit any persons; since some of them had already been deposed; and since from their refusing to join in our decree against Nestorius, it was manifestly evident to all men that they were all promoting the opinions of Nestorius and Celestius; the Holy Synod, by one common decree, deposed them from all ecclesiastical communion, and deprived them of all their priestly power by which they might injure or profit any persons.

## Footnotes

* ↑ This is the caption in most mss., but in the Cod. Seguierianus it is quite different. Vide Labbe, Conc., III., 802.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/The Third Ecumenical Council/Canons/Canon VI

Canon VI.
Likewise, if any should in any way attempt to set aside the orders in each case made by the holy Synod at Ephesus, the holy Synod decrees that, if they be bishops or clergymen, they shall absolutely forfeit their office; and, if laymen, that they shall be excommunicated.
Notes.
Ancient Epitome of Canon VI.
If any layman shall resist the Synod, let him be excommunicated. But if it be a cleric let him be discharged.
How courageous the passing of this canon was can only be justly appreciated by those who are familiar with the weight of the imperial authority at that day in ecclesiastical matters and who will remember that at the very time this canon was passed it was extremely difficult to say whether the Emperor would support Cyril’s or John’s synod.
Observation of the Roman Editors (Ed: 1608).
In the Vatican books and in some others only these six canons are found; but in certain texts there is added, under the name of Canon VII., the definition of the same holy Synod put forth after the Presbyter Charisius had stated his case, and for Canon VIII. another decree of the synod concerning the bishops of Cyprus.
Observation of Philip Labbe, S.J.P.
In the Collections of John Zonaras and of Theodore Balsamon, also in the “Code of the Universal Church” which has John Tilius, Bishop of St. Brieuc and Christopher Justellus for its editors, are found eight canons of the Ephesine council, to wit the six which are appended to the foregoing epistle and two others: but it is altogether a subject of wonder that in the Codex of Canons, made for the Roman Church by Dionysius Exiguus, none of these canons are found at all. I suppose that the reason of this is that the Latins saw that they were not decrees affecting the Universal Church, but that the Canons set forth by the Ephesine fathers dealt merely with the peculiar and private matters of Nestorius and of his followers.
The Decree of the same holy Synod, pronounced after hearing the Exposition [of the Faith] by the Three hundred and eighteen holy and blessed Fathers in the city of Nice, and the impious formula composed by Theodore of Mopsuestia, and given to the same holy Synod at Ephesus by the Presbyter Charisius, of Philadelphia:
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/The Third Ecumenical Council/Canons/Canon VII

Canon VII.
When these things had been read, the holy Synod decreed that it is unlawful for any man to bring forward, or to write, or to compose a different (ἑτέραν) Faith as a rival to that established by the holy Fathers assembled with the Holy Ghost in Nicæa.
But those who shall dare to compose a different faith, or to introduce or offer it to persons desiring to turn to the acknowledgment of the truth, whether from Heathenism or from Judaism, or from any heresy whatsoever, shall be deposed, if they be bishops or clergymen; bishops from the episcopate and clergymen from the clergy; and if they be laymen, they shall be anathematized.
And in like manner, if any, whether bishops, clergymen, or laymen, should be discovered to hold or teach the doctrines contained in the Exposition introduced by the Presbyter Charisius concerning the Incarnation of the Only-Begotten Son of God, or the abominable and profane doctrines of Nestorius, which are subjoined, they shall be subjected to the sentence of this holy and ecumenical Synod. So that, if it be a bishop, he shall be removed from his bishopric and degraded; if it be a clergyman, he shall likewise be stricken from the clergy; and if it be a layman, he shall be anathematized, as has been afore said.
Notes.
Ancient Epitome of Canon VII.
Any bishop who sets forth a faith other than that of Nice shall be an alien from the Church: if a layman do so let him be cast out.
The heading is that found in the ordinary Greek texts. The canon itself is found verbatim in the Acts—Actio VI. (Labbe and Cossart, Concilia, Tom. III., col. 689.)
Beveridge.
“When these things had been read.”  Balsamon here makes an egregious mistake, for it was not after the reading of the decree of this council and of the Nicene Creed, that this canon was set forth, as Balsamon affirms; but after the reading of the libellum of Charisius, and of the Nestorian Creed, as is abundantly evident from what we read in the Acts of the council. From this it is clear that Balsamon had never seen the Acts of this council, or at least had never carefully studied them, else he could not have written such a comment.
[With regard to Charisius, Balsamon] makes another mistake. For not only did this presbyter not follow the evil opinions of Nestorius, but as a matter of fact exhibited to the synod his libellum written against Nestorius; in which so far from asserting that Nestorius was orthodox, he distinctly calls him κακόδοξος.
Photius has included this canon in his Nomocanons, Title I., cap. j.
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Leo the Great/Title Page

THE
LETTERS AND SERMONS
OF
LEO THE GREAT
BISHOP OF ROME,
Translated, with Introduction, Notes, and Indices,
by the
REV. CHARLES LETT FELTOE, M.A.,
LATE FELLOW OF CLARE COLLEGE, CAMBRIDGE.
# No Rack can torture me—

* "Emancipation" in Poems (1890)
* "No rack can torture me" in The Complete Poems of Emily Dickinson (1924)
# No Other can reduce

No Other can reduce Our mortal Consequence Like the remembering it be nought A Period from hence But Contemplation for Contemporaneous Nought Our Single Competition Jehovah's Estimate.
# No Romance sold unto

No Romance sold unto Could so enthrall a Man As the perusal of His Individual One — 'Tis Fiction's — When 'tis small enough To Credit — 'Tisn't true!
# No Pay Raise for Congress Act (H.R. 75; 117th Congress)

117th congress (2021-2022)
117th CONGRESS 1st Session
H.R. 75
To provide that rates of pay for Members of Congress shall not be adjusted under section 601(a)(2) of the Legislative Reorganization Act of 1946 in the year following any fiscal year in which outlays of the United States exceeded receipts of the United States.
IN THE HOUSE OF REPRESENTATIVES
January 4, 2021
Mr. Buchanan introduced the following bill; which was referred to the Committee on House Administration, and in addition to the Committee on Oversight and Reform, for a period to be subsequently determined by the Speaker, in each case for consideration of such provisions as fall within the jurisdiction of the committee concerned
A BILL
To provide that rates of pay for Members of Congress shall not be adjusted under section 601(a)(2) of the Legislative Reorganization Act of 1946 in the year following any fiscal year in which outlays of the United States exceeded receipts of the United States.
    Be it enacted by the Senate and House of Representatives of the United States of America in Congress assembled,

### SECTION 1. SHORT TITLE.

    This Act may be cited as the “No Pay Raise for Congress Act”.

### SEC. 2. AMENDMENTS TO THE LEGISLATIVE REORGANIZATION ACT OF 1946.

    (a) In General.—Section 601(a)(2) of the Legislative Reorganization Act of 1946 (2 U.S.C. 4501(2)) is amended by adding at the end the following:
          “(C) An adjustment in rates of pay may be made under this paragraph in a year only if the aggregate outlays of the United States during the last completed fiscal year did not exceed the aggregate receipts of the United States during such fiscal year, as determined by the Congressional Budget Office.”.
    (b) Technical Amendment.—Section 601(a)(2)(A) of such Act (2 U.S.C. 4501(2)(A)) is amended by striking “Subject to subparagraph (B),” and inserting “Subject to subparagraphs (B) and (C),”.
# No Room at the Inn

Unattributed, as it appeared in the 1916 Carols Old and Carols New.
No room in the inn for the travelers weary, Though hungry and thirsty and footsore they be; The children of David, in David's own city, They come to enrol at the Caesar's decree.
No place but the stable for Joseph and Mary, Although they are own'd of the true royal line; They turn from the inn, from its warmth and its plenty, To rest for the night with the asses and kine.
Oh, had the host known, though the inn was o'er crowded, Who sought in his hostel for shelter and rest, The fairest guest chamber had been for the strangers, And he had provided for them of his best!
For in the rude stable, where stars were all shining, The Lord of the Angels took up His abode, The Babe in the manger so calmly reposing, Was Israel's Messiah, the dear Son of God.
We join with the angels in giving God glory; From Christmas to Christmas the story repeat How Jesus was laid a fair Babe in the manger, And hasten with shepherds to kneel at His Feet.
All glory, all glory to God in the highest! All glory to Jesus f r His lowly birth! With hearts full of joy we re-echo with gladness, Good will be to men, and sweet peace upon earth.
# No Second Troy

* No Second Troy, from The Green Helmet and Other Poems (1912)
* No Second Troy, from Responsibilities (1916)
# Odes of Pindar (Myers)/Pythian Odes

THE PYTHIAN ODES.
    Ode I.
    Ode II.
    Ode III.
    Ode IV.
    Ode V.
    Ode VI.
    Ode VII.
    Ode VIII.
    Ode IX.
    Ode X.
    Ode XI.
    Ode XII.
# Odes of Pindar (Myers)/Olympian Odes/5

* related portals: Odes of Pindar.
* sister projects: Wikipedia article, Wikidata item.
V.
FOR PSAUMIS OF KAMARINA,
WINNER IN THE MULE-CHARIOT-RACE.
This ode is for the same victory as the foregoing one, but was to be sung after Psaumis' return home, at Kamarina, and probably at, or in procession to, a temple of either Pallas, Zeus, or the tutelary nymph Kamarina, all of whom are invoked. The city is called 'new-peopled' (νέοικος) because it had been destroyed by Gelo, and was only restored B.C. 461, nine years before this victory, the first which had been won by any citizen since its restoration.
Of lofty deeds and crowns Olympian this sweet delight, O daughter of Ocean, with glad heart receive, the gift of Psaumis and his untiring car. He to make great thy city, Kamarina, with its fostered folk, hath honoured six twin altars in great feasts of the gods with sacrifices of oxen and five-day contests of games, with chariots of horses and of mules and with the steed of single frontlet.
To thee hath the victor consecrated the proud token of his fame, and hath glorified by the herald's voice his father Akron and this new-peopled town.
Also, returning from the gracious dwelling place of Oinomaos and Pelops, thy sacred grove, O city-guarding Pallas, doth he sing, and the river Oanis, and the lake of his native land, and the sacred channels wherethrough doth Hipparis give water to the people, ​and build with speed a lofty forest of stedfast dwellings, bringing from perplexity to the light this commonwealth of citizens.
Now ever in fair deeds must toil and cost contend toward an accomplishment hidden in perilous chance: yet if men have good hap therein, even to their own townsfolk is their wisdom approved.
O guardian Zeus that sittest above the clouds, that inhabitest the Kronian hill and honourest the broad river of Alpheos and Ida's holy cave, suppliant to thee I come, making my cry on Lydian flutes, to pray thee that thou wilt glorify this city with brave men's renown.
For thee also, Olympian victor, I pray that, joying in the steeds Poseidon gave, thou mayest bear with thee to the end a serene old age, and may thy sons, O Psaumis, be at thy side. If a man cherish his wealth to sound ends, having a sufficiency of goods and adding thereto fair repute, let him not seek to become a god.
* ↑ Kamarina.
* ↑ I.e. probably with horses ridden, not driven.
* ↑ His Olympian crown of wild olive.
* ↑ This seems to mean that the new city was built with wood brought down the stream of the river Hipparis.
* ↑ When Poseidon and Athene were contending for the protectorate of Athens, Poseidon brought the first horse up out of the earth, Athene the first olive-tree.