OpenLLM-France/wikimedia huggingface dataset:
# On the Magnet/V-9

CHAP. IX.
Demonstration of direction, or of variation from the true direction, at the same time with declination, by means of only a single motion in water, due to the disposing and rotating virtue.
*ix a slender iron wire of three digits length through a round cork, so that the cork may support the iron in water. Let this water be in a good-sized glass vase or bowl. Pare the round cork little by little with a very sharp knife (so that it may remain round), until it will stay motionless one or two digits below the face of the water; and let the wire be evenly balanced. ​Rub one end of the wire thus prepared on the boreal end of a loadstone and the other on the southern part of the stone (very skilfully, so that the cork may not be moved ever so little from its place) and again place it in the water; then the wire will dip with a circular motion on its own centre below the plane of the horizon, in proportion to the latitude of the region; and, even while dipping, will also show the point of variation (the true direction being perturbed). Let the loadstone (that with which the iron is rubbed) be a strong one, such as is needed in all experiments on magnetick declination. When the iron, thus put into the water and prepared by means of the loadstone, has settled in the dip, the lower end remains at the point of variation on the arc of a great circle or magnetick meridian passing through the Zenith or vertex, and the point of variation on the horizon, and the lowest point of the heavens, which they call the Nadir. This fact is shown by placing a rather long magnetick versorium on one side a little way from the vase. This is a demonstration of a more absolute conformity of a magnetick body with the earth's body as regards unity; in it is made ​apparent, in a natural manner, the direction, with its variation, and the declination. But it must be understood that as it is a curious and difficult experiment, so it does not remain long in the middle of the water, but sinks at length to the bottom, when the cork has imbibed too much moisture.
# On the Magnet/V-6

CHAP. VI.
On the proportion of declination to latitude, and the cause of it.
oncerning the making of an instrument for finding declination, the causes and manner of declination, and the different degrees of rotation in different places, the inclination of the stone, and concerning an instrument indicating by the influence of a stone the degree of declination from any horizon we have already spoken. Then we spoke about needles on the meridian of a stone, and their rotation shown for various latitudes by their rise toward the perpendicular. We must now, however, treat more fully of the causes of the degree of that inclination. Whilst a loadstone and a magnetick iron wire are moved along a meridian from the aequator toward the pole, they rotate toward a round loadstone, as also toward the earth with a circular movement. On a right horizon (just as also on the æquinoctial of ​the stone) the axis of the iron, which is its centre line, is a line parallel to the axis of the earth. When that axis reaches the pole, which is the centre of the axis, it stands in the same straight line with the axis of the earth. The same end of the iron which at the æquator looks south turns to the north. For it is not a motion of centre to centre, but a natural turning of a magnetick body to a magnetick body, and of the axis of the body to the axis; it is not in consequence of the attraction of the pole itself that the iron points to the earth's polar point. Under the æquator the magnetick needle remains in æquilibrio horizontally; but toward the pole on either side, in every latitude from the beginning of the first degree right up to the ninetieth, it dips. The magnetick needle does not, however, in proportion to any number of degrees or any arc of latitude fall below the horizon just that number of degrees or a similar arc, but a very different one: because this motion is not really a motion of declination, but is in reality a motion of rotation, and it observes an arc of rotation according to the arc of latitude. Therefore a magnetick body A, while it is advancing over the earth itself, or a little earth or terrella, from the æquinoctial G toward the pole B, rotates on its own centre, and halfway on the progress of its centre from the æquator to the pole B it is pointing toward the æquator at F, midway between the two poles. Much more quickly, therefore, must the versorium rotate than its centre advances, in order that by rotating it may face straight toward the point F. Wherefore the motion of this rotation is rapid in the first degrees from the æquator, namely, from A to L; but more tardy in the later degrees from L to B, when facing from the æquator at F to C. But if the declination were equal to the latitude (i.e., always just as many degrees from the horizon, as the centre of the versorium has receded from the æquator), then the magnetick needle would be following some potency and peculiar virtue of the centre, as if it ​were a point operating by itself. But it pays regard to the whole, both its mass, and its outer limits; the forces of both uniting, as well of the magnetick versorium as of the earth.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/The Fourth Ecumenical Council/Canons/Canon III

Canon III.
It has come to [the knowledge of] the holy Synod that certain of those who are enrolled among the clergy have, through lust of gain, become hirers of other men’s possessions, and make contracts pertaining to secular affairs, lightly esteeming the service of God, and slip into the houses of secular persons, whose property they undertake through covetousness to manage. Wherefore the great and holy Synod decrees that henceforth no bishop, clergyman, nor monk shall hire possessions, or engage in business, or occupy himself in worldly engagements, unless he shall be called by the law to the guardianship of minors, from which there is no escape; or unless the bishop of the city shall commit to him the care of ecclesiastical business, or of unprovided orphans or widows and of persons who stand especially in need of the Church’s help, through the fear of God. And if any one shall hereafter transgress these decrees, he shall be subjected to ecclesiastical penalties.
Notes.
Ancient Epitome of Canon III.
Those who assume the care of secular houses should be corrected, unless perchance the law called them to the administration of those not yet come of age, from which there is no exemption.  Unless further their Bishop permits them to take care of orphans and widows.
Bright.
These two cases excepted, the undertaking of secular business was made ecclesiastically penal. Yet this is not to be construed as forbidding clerics to work at trades either (1) when the church-funds were insufficient to maintain them, or (2) in order to have more to bestow in alms, or (3) as an example of industry or humility. Thus, most of the clergy of Cæsarea in Cappadocia practised sedentary trades for a livelihood (Basil, Epist., cxcviii., 1); and some African canons allow, or even direct, a cleric to live by a trade, provided that his clerical duties are not neglected (Mansi, iii., 955). At an earlier time Spyridion, the famous Cypriot bishop, still one of the most popular saints in the Levant (Stanley’s East. Church, p. 126), retained, out of humility (ἀτυφιαν πολλήν, Soc. i. 12), his occupation as a shepherd; and in the latter part of the fourth century Zeno, bishop of Maiuma, wove linen, partly to supply his own wants, and partly to obtain means of helping the poor (Soz., vii. 28).  Sidonius mentions a “reader” who maintained himself by commercial transactions (Epist., vi. 8), and in the Anglo-Saxon Church, although presbyters were forbidden to become “negotiorum sæcularium dispositores” (Cl. of Clovesho in 747, c. 8), or to be “mongers and covetous merchants” (Elfric’s canons, xxx.), yet the canons of King Edgar’s reign ordered every priest “diligently to learn a handicraft” (No. 11; Wilkins, i. 225). In short, it was not the mere fact of secular employment, but secularity of motive and of tone that was condemned.
This canon was the second of these proposed by the Emperor, and is found in the Corpus Juris Canonici, Gratian’s Decretum, Pars I. Dist. lxxxvi., C. xxvj.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/The Fourth Ecumenical Council
## Contents

* Title Page
* General Introduction
* Extracts from the Acts 1
* Extracts from the Acts 2
* The Letter of Cyril to John of Antioch
* Extracts from the Acts 3
* The Tome of St. Leo
* Extracts from the Acts 4
* Extracts from the Acts 5
* The Condemnation Sent to Dioscorus
* Extracts from the Acts 6
* Extracts from the Acts 7
* The Definition of Faith
* Extracts from the Acts 8
* Decree on the Jurisdiction of Jerusalem and Antioch
* The Decree with Regard to the Bishop of Ephesus
* Decree with Regard to Nicomedia
* Canons
* Extracts from the Acts 9
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/The Fourth Ecumenical Council/Canons/Canon VII

Canon VII.
We have decreed that those who have once been enrolled among the clergy, or have been made monks, shall accept neither a military charge nor any secular dignity; and if they shall presume to do so and not repent in such wise as to turn again to that which they had first chosen for the love of God, they shall be anathematized.
Notes.
Ancient Epitome of Canon VII.
If any cleric or monk arrogantly affects the military or any other dignity, let him be cursed.
Hefele.
Something similar was ordered by the lxxxiii. (lxxxii.) Apostolic Canon, only that it threatens the cleric who takes military service merely with deposition from his clerical office, while our canon subjects him to excommunication.…The Greek commentators, Balsamon and Zonaras, think that our canon selects a more severe punishment, that of excommunication, because it has in view those clerics who have not merely taken military service, etc., but at the same time have laid aside their clerical dress and put on secular clothing.
Bright.
By στρατείαν [which I have translated (or, as Canon Bright thinks, mistranslated) “military charge”], “militiam,” is here meant, not military employment as such, but the public service in general. This use of the term is a relic and token of the military basis of the Roman monarchy. The court of the Imperator was called his camp, στρατόπεδον (Cod. Theod., tom. ii., p. 22), as in Constantine’s letter’s to John Archaph and the Council of Tyre (Athan., Apol. c. Ari., lxx. 86), and in the VIIth canon of Sardica, so Athanasius speaks of the “camp” of Constans (Apol. ad Constant, iv. ), and of that of Constantius at Milan (Hist. Ari., xxxvij.); so Hosius uses the same phrase in his letter to Constantius (ib. xliv.); so the Semi-Arian bishops, when addressing Jovian (Soz., vi. 4); so Chrysostom in the reign of Theodosius I. (Hom. ad Pop. Antioch, vi. 2). Similarly, there were officers of the palace called Castrensians (Tertull., De Cor., 12), as being “milites alius generis—de imperatoria familia” (Gothofred, Cod. Theod., tom. ii., p. 526). So στρατεύσθαι is used for holding a place at court, as in Soc., iv. 9; Soz., vi. 9, on Marcian’s case, and a very clear passage in Soc., v. 25, where the verb is applied to an imperial secretary. It occurs in combination with στρατεία in a petition of an Alexandrian deacon named Theodore, which was read in the third session of Chalcedon: he says, “᾽Εστρατευσάμεν for about twenty-two years in the Schola of the magistrians” (under the Magister officionum, or chief magistrate of the palace), “but I disregarded στρατείας τοσούτον χρόναυ in order to enter the ministry” (Mansi, vi. 1008). See also Theodoret, Relig. Hist., xij., on the emperor’s letter-carriers. In the same sense Honorius, by a law of 408, forbids non-Catholics “intra palatium militare” (Cod Theod., xvi., 5, 42); and the Vandal king Hunneric speaks of “domus nostræ militiæ” (Victor Vitens, iv. 2).
This canon is found in the Corpus Juris Canonici, Gratian’s Decretum, Pars II., Causa xx., Quæst. iii., Can. iij.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/The Fourth Ecumenical Council/Canons/Canon I

The XXX Canons of the Holy and Fourth Synods, of Chalcedon.
Canon I.
We have judged it right that the canons of the Holy Fathers made in every synod even until now, should remain in force.
Notes.
Ancient Epitome of Canon I.
The canons of every Synod of the holy Fathers shall be observed.
Hefele.
Before the holding of the Council of Chalcedon, in the Greek Church, the canons of several synods, which were held previously, were gathered into one collection and provided with continuous numbers, and such a collection of canons, as we have seen, lay before the Synod of Chalcedon. As, however, most of the synods whose canons were received into the collection, e.g. those of Neocæsarea, Ancyra, Gangra, Antioch, were certainly not Ecumenical Councils, and were even to some extent of doubtful authority, such as the Antiochene Synod of 341, the confirmation of the Ecumenical Synod was now given to them, in order to raise them to the position of universally and unconditionally valid ecclesiastical rules. It is admirably remarked by the Emperor Justinian, in his 131st Novel, cap. j.; “We honour the doctrinal decrees of the first four Councils as we do Holy Scripture, but the canons given or approved by them as we do the laws.”
It seems quite impossible to determine just what councils are included in this list, the Council in Trullo has entirely removed this ambiguity in its second canon.
This canon is found in the Corpus Juris Canonici, Gratian’s Decretum, Pars II., Causa XXV., Quæst. 1, can. xiv.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/The Fourth Ecumenical Council/Canons/Canon V

Canon V.
Concerning bishops or clergymen who go about from city to city, it is decreed that the canons enacted by the Holy Fathers shall still retain their force.
Notes.
Ancient Epitome of Canon V.
Those who go from city to city shall be subject to the canon law on the subject.
Clerical adventurers and brief pastorates are not the peculiar characteristics of any one century.
Bright.
It is supposed by Hefele that the bishops were thinking of the case of Bassian, who, in the eleventh session (Oct. 29), pleaded that he had been violently ejected from the see of Ephesus.  Stephen the actual bishop, answered that Bassian had not been “ordained” for that see, but had invaded it and been justly expelled. Bassian rejoined that his original consecration for the see of Evasa had been forcible even to brutality; that he had never even visited Evasa, that therefore his appointment to Ephesus was not a translation. Ultimately, the Council cut the knot by ordering that a new bishop should be elected, Basalan and Stephen retaining the episcopal title and receiving allowances from the revenues of the see (Mansi, vii. 273 et seqq.)
This canon is found in the Corpus Juris Canonici, Gratian’s Decretum, Pars II., Causa VII., Quæst. I., can. xxij.

## Footnotes

* ↑ Not given in Hefele, and incorrectly printed in Van Espen as Causa XII. instead of VII.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/The Fourth Ecumenical Council/Canons
## Contents

* Canon I
* Canon II
* Canon III
* Canon IV
* Canon V
* Canon VI
* Canon VII
* Canon VIII
* Canon IX
* Canon X
* Canon XI
* Canon XII
* Canon XIII
* Canon XIV
* Canon XV
* Canon XVI
* Canon XVII
* Canon XVIII
* Canon XIX
* Canon XX
* Canon XXI
* Canon XXII
* Canon XXIII
* Canon XXIV
* Canon XXV
* Canon XXVI
* Canon XXVII
* Canon XXVIII
* Excursus
* Canon XXX
* Canon XXXI
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/The Book of Pastoral Rule/Part III
## Contents

* Prologue
* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
* Chapter 10
* Chapter 11
* Chapter 12
* Chapter 13
* Chapter 14
* Chapter 15
* Chapter 16
* Chapter 17
* Chapter 18
* Chapter 19
* Chapter 20
* Chapter 21
* Chapter 22
* Chapter 23
* Chapter 24
* Chapter 25
* Chapter 26
* Chapter 27
* Chapter 28
* Chapter 29
* Chapter 30
* Chapter 31
* Chapter 32
* Chapter 33
* Chapter 34
* Chapter 35
* Chapter 36
* Chapter 37
* Chapter 38
* Chapter 39
* Chapter 40
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/The Book of Pastoral Rule/Part II/Chapter 9

Chapter IX.
That the ruler ought to be careful to understand how commonly vices pass themselves off as virtues.
The ruler also ought to understand how commonly vices pass themselves off as virtues. For often niggardliness palliates itself under the name of frugality, and on the other hand prodigality hides itself under the appellation of liberality. Often inordinate laxity is believed to be loving-kindness, and unbridled wrath is accounted the virtue of spiritual zeal. Often precipitate action is taken for the efficacy of promptness, and tardiness for the deliberation of seriousness. Whence it is necessary for the ruler of souls to distinguish with vigilant care between virtues and vices, lest either niggardliness get possession of his heart while he exults in seeming frugal in expenditure; or, while anything is prodigally wasted, he glory in being as it were compassionately liberal; or in remitting what he ought to have smitten he draw on those that are under him to eternal punishment; or in mercilessly smiting an offence he himself offend more grievously; or by immaturely anticipating mar what might have been done properly and gravely; or by putting off the merit of a good action change it to something worse.
# Nicene and Post-Nicene Fathers: Series II/Volume IV/Prolegomena/Writings and Character
## Contents

* List of Writings
* Athanasius as an Author
* Personal characteristics
# Nicene and Post-Nicene Fathers: Series II/Volume IV/Second Title Page

Select Writings and Letters
OF
Athanasius, Bishop of Alexandria.
Edited, with Prolegomena, Indices, and Tables,
by
Archibald Robertson
Principal of Bishop Hatfield’s Hall, Durham, Late Fellow of Trinity College, Oxford
# Nicene and Post-Nicene Fathers: Series II/Volume IV/Statement of Faith
## Contents

* Introduction
* Expositio Fidei
# Nicene and Post-Nicene Fathers: Series II/Volume IV/Synodal Letter to the Bishops of Africa
## Contents

* Introduction
* Ad Afros Epistola Synodica
# Oregon Historical Quarterly/Volume 18/Number 4

* The Log of H.M.S. "Chatham". by T. C. Elliott
* The Pioneer Character of Oregon Progress: Selected Writings of Harvey W. Scott
* Hall Jackson Kelley—Prophet of Oregon. by Fred Wilbur Powell
* "News and Comment"
# Oregon Historical Quarterly/Volume 18/Number 1

* Hall Jackson Kelley—Prophet of Oregon. by Fred Wilbur Powell
* Soil Repair Lessons in Willamette Valley. by Leslie M. Scott
# Oregon Historical Quarterly/Volume 18/Number 2

* Where Is Point Vancouver? by T. C. Elliott
* Idaho—Its Meaning, Origin and Application. by John E. Rees
* Hall Jackson Kelley—Prophet of Oregon. by Fred Wilbur Powell
* "Obituaries"—David Watson Craig, John Miller Murphy, William Abernethy. by Geo. H. Himes
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book XI/Chapter 16

Chapter XVI.
Of him whom the superior came upon and found in his cell, deluded by idle vainglory.
I remember an elder, when I was staying in the desert of Scete, who went to the cell of a certain brother to pay him a visit, and when he had reached the door heard him muttering inside, and stood still for a little while, wanting to know what it was that he was reading from the Bible or repeating by heart (as is customary) while he was at work. And when this most excellent eavesdropper diligently applied his ear and listened with some curiosity, he found that the man was induced by an attack of this spirit to fancy that he was delivering a stirring sermon to the people. And when the elder, as he stood still, heard him finish his discourse and return again to his office, and give out the dismissal of the catechumens, as the deacon does, then at last he
knocked at the door, and the man came out, and met the elder with the customary reverence, and brought him in and (for his knowledge of what had been his thoughts made him uneasy) asked him when he had arrived, for fear lest he might have taken some harm from standing too long at the door: and the old man joking pleasantly replied, “I only got here while you were giving out the dismissal of the catechumens.”

## Footnotes

* ↑ Celebrare velut diaconum catechumenis missam. Missa is here used for the dismissal of the catechumens, which it was the deacon’s office to proclaim. The whole service was divided into two parts, (1) the mass of the catechumens, containing the Scripture lessons, sermon, and prayers for the catechumens; and (2) the mass of the faithful, or the Eucharist proper. At the end of the first part the deacon warned the catechumens to depart, in words varying slightly in different churches, but substantially the same in all, both east and west: e.g. in the Liturgy of S. Chrysostom the form is “Let all the catechumens depart: let not any of the catechumens—Let all the faithful—”; in that of S. Mark it is still briefer: “Look lest any of the catechumens.” The Roman missal does not now contain this feature, but it was certainly originally found in it for it is alluded to by Gregory the Great (Dial. Book II. c. xxiii.), who gives the form as follows: “Si quis non communicat det locum.” It was also customary in Spain and Gaul, as well as in Africa, being alluded to by Augustine in Sermon xlix.: “Ecce post sermonen fit missa catechumenis: manebunt fideles, venietur ad locum orationis.”
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book XI/Chapter 14

Chapter XIV.
How it suggests that a man may seek to take holy orders.
But sometimes it creates a wish to take holy orders, and a desire for the priesthood or diaconate. And it represents that if a man has even against his will received this office, he will fulfil it with such sanctity and strictness that he will be able to set an example of saintliness even to other priests; and that he will win over many people, not only by his manner of life, but also by his teaching and preaching. It makes a man, even when alone and sitting in his cell, to go round in mind and imagination to the dwellings and monasteries of others, and to make many conversions under the inducements of imaginary exultation.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book XI/Chapter 19

Chapter XIX.
Remedies by which we can overcome vainglory.
And so the athlete of Christ who desires to strive lawfully in this true and spiritual combat, should strive by all means to overcome this changeable monster of many shapes, which, as it attacks us on every side like some manifold wickedness, we can escape by such a remedy as this; viz., thinking on that saying of David: “The Lord hath scattered the bones of those who please men.” To begin with we should not allow ourselves to do anything at the suggestion of vanity, and for the sake of obtaining vainglory. Next, when we have begun a thing well, we should endeavour to maintain it with just the same care, for fear lest afterwards the malady of vainglory should creep in and make void all the fruits of our labours. And anything which is of very little use or value in the common life of the brethren, we should avoid as leading to boasting; and whatever would render us remarkable amongst the others, and for which credit would be gained among men, as if we were the only people who could do it, this should be shunned by us. For by these signs the deadly taint of vainglory will be shown to cling to us: which we shall most easily escape if we consider that we shall not merely lose the fruits of those labours of ours which we have performed at the suggestion of vainglory, but that we shall also be guilty of a great sin, and as impious persons undergo eternal punishments, inasmuch as we have wronged God by doing for the favour of men what we ought to have done for His sake, and are convicted by Him who knows all secrets of having preferred men to God, and the praise of the world to the praise of the Lord.

## Footnotes

* ↑ Ps. lii. (liii.) 6.