OpenLLM-France/wikimedia huggingface dataset:
# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/The Gospel of Pseudo-Matthew/Chapter 24

Chapter 24.
Then Affrodosius, that governor of the city, when news of this was brought to him, went to the temple with all his army. And the priests of the temple, when they saw Affrodosius with all his army coming into the temple, thought that he was making haste only to see vengeance taken on those on whose account the gods had fallen down. But when he came into the temple, and saw all the gods lying prostrate on their faces, he went up to the blessed Mary, who was carrying the Lord in her bosom, and adored Him, and said to all his army and all his friends: Unless this were the God of our gods, our gods would not have fallen on their faces before Him; nor would they be lying prostrate in His presence: wherefore they silently confess that He is their Lord. Unless we, therefore, take care to do what we have seen our gods doing, we may run the risk of His anger, and all come to destruction, even as it happened to Pharaoh king of the Egyptians, who, not believing in powers so mighty, was drowned in the sea, with all his army. Then all the people of that same city believed in the Lord God through Jesus Christ.

## Footnotes

* ↑ Ex. xv. 4.
# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/The Gospel of Pseudo-Matthew/Chapter 2

Chapter 2.
And it happened that, in the time of the feast, among those who were offering incense to the Lord, Joachim stood getting ready his gifts in the sight of the Lord. And the priest, Ruben by name, coming to him, said: It is not lawful for thee to stand among those who are doing sacrifice to God, because God has not blessed thee so as to give thee seed in Israel. Being therefore put to shame in the sight of the people, he retired from the temple of the Lord weeping, and did not return to his house, but went to his flocks, taking with him his shepherds into the mountains to a far country, so that for five months his wife Anna could hear no tidings of him. And she prayed with tears, saying: O Lord, most mighty God of Israel, why hast Thou, seeing that already Thou hast not given me children, taken from me my husband also? Behold, now five months that I have not seen my husband; and I know not where he is tarrying; nor, if I knew him to be dead, could I bury him. And while she wept excessively, she entered into the court of His house; and she fell on her face in prayer, and poured out her supplications before the Lord. After this, rising from her prayer, and lifting her eyes to God, she saw a sparrow’s nest in a laurel tree, and uttered her voice to the Lord with groaning, and said: Lord God Almighty, who hast given offspring to every creature, to beasts wild and tame, to serpents, and birds, and fishes, and they all rejoice over their young ones, Thou hast shut out me alone from the gift of Thy benignity. For Thou, O God, knowest my heart, that from the beginning of my married life I have vowed that, if Thou, O God, shouldst give me son or daughter, I would offer them to Thee in Thy holy temple. And while she was thus speaking, suddenly an angel of the Lord appeared before her, saying: Be not afraid, Anna, for there is seed for thee in the decree of God; and all generations even to the end shall wonder at that which shall be born of thee. And when he had thus spoken, he vanished out of her sight. But she, in fear and dread because she had seen such a sight, and heard such words, at length went into her bed-chamber, and threw herself on the bed as if dead. And for a whole day and night she remained in great trembling and in prayer. And after these things she called to her her servant, and said to her: Dost thou see me deceived in my widowhood and in great perplexity, and hast thou been unwilling to come in to me? Then she, with a slight murmur, thus answered and said: If God hath shut up thy womb, and hath taken away thy husband from thee, what can I do for thee? And when Anna heard this, she lifted up her voice, and wept aloud.

## Footnotes

* ↑ Another reading is: Where he has died—reading mortuus for moratus.
* ↑ Comp. Tobit ii. 10.
# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/The Gospel of Pseudo-Matthew/Chapter 20

Chapter 20.
And it came to pass on the third day of their journey, while they were walking, that the blessed Mary was fatigued by the excessive heat of the sun in the desert; and seeing a palm tree, she said to Joseph: Let me rest a little under the shade of this tree. Joseph therefore made haste, and led her to the palm, and made her come down from her beast. And as the blessed Mary was sitting there, she looked up to the foliage of the palm, and saw it full of fruit, and said to Joseph: I wish it were possible to get some of the fruit of this palm. And Joseph said to her: I wonder that thou sayest this, when thou seest how high the palm tree is; and that thou thinkest of eating of its fruit. I am thinking more of the want of water, because the skins are now empty, and we have none wherewith to refresh ourselves and our cattle. Then the child Jesus, with a joyful countenance, reposing in the bosom of His mother, said to the palm: O tree, bend thy branches, and refresh my mother with thy fruit. And immediately at these words the palm bent its top down to the very feet of the blessed Mary; and they gathered from it fruit, with which they were all refreshed. And after they had gathered all its fruit, it remained bent down, waiting the order to rise from Him who had commanded it to stoop. Then Jesus said to it: Raise thyself, O palm tree, and be strong, and be the companion of my trees, which are in the paradise of my Father; and open from thy roots a vein of water which has been hid in the earth, and let the waters flow, so that we may be satisfied from thee. And it rose up immediately, and at its root there began to come forth a spring of water exceedingly clear and cool and sparkling. And when they saw the spring of water, they rejoiced with great joy, and were satisfied, themselves and all their cattle and their beasts. Wherefore they gave thanks to God.
# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/The Gospel of Pseudo-Matthew/Chapter 22

Chapter 22.
After this, while they were going on their journey, Joseph said to Jesus: Lord, it is a boiling heat; if it please Thee, let us go by the sea-shore, that we may be able to rest in the cities on the coast. Jesus said to him: Fear not, Joseph; I will shorten the way for you, so that what you would have taken thirty days to go over, you shall accomplish in this one day. And while they were thus speaking, behold, they looked forward, and began to see the mountains and cities of Egypt.
And rejoicing and exulting, they came into the regions of Hermopolis, and entered into a certain city of Egypt which is called Sotinen; and because they knew no one there from whom they could ask hospitality, they went into a temple which was called the Capitol of Egypt. And in this temple there had been set up three hundred and fifty-five idols, to each of which on its own day divine honours and sacred rites were paid. For the Egyptians belonging to the same city entered the Capitol, in which the priests told them how many sacrifices were offered each day, according to the honour in which the god was held.

## Footnotes

* ↑ Or, Sotrina.
* ↑ No nation was so given to idolatry, and worshipped such a countless number of monsters, as the Egyptians.—Jerome on Isaiah.
# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/The Gospel of Pseudo-Matthew/Chapter 17

Chapter 17.
And when Herod saw that he had been made sport of by the magi, his heart swelled with rage, and he sent through all the roads, wishing to seize them and put them to death. But when he could not find them at all, he sent anew to Bethlehem and all its borders, and slew all the male children whom he found of two years old and under, according to the time that he had ascertained from the magi.
Now the day before this was done Joseph was warned in his sleep by the angel of the Lord, who said to him: Take Mary and the child, and go into Egypt by the way of the desert. And Joseph went according to the saying of the angel.

## Footnotes

* ↑ One ms. has: And when Herod, coming back from Rome the year after, saw.
* ↑ Matt. ii. 16.
* ↑ Matt. ii. 14.
# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/The Gospel of Pseudo-Matthew/Chapter 19

Chapter 19.
Lions and panthers adored Him likewise, and accompanied them in the desert. Wherever Joseph and the blessed Mary went, they went before them showing them the way, and bowing their heads; and showing their submission by wagging their tails, they adored Him with great reverence. Now at first, when Mary saw the lions and the panthers, and various kinds of wild beasts, coming about them, she was very much afraid. But the infant Jesus looked into her face with a joyful countenance, and said: Be not afraid, mother; for they come not to do thee harm, but they make haste to serve both thee and me. With these words He drove all fear from her heart. And the lions kept walking with them, and with the oxen, and the asses, and the beasts of burden which carried their baggage, and did not hurt a single one of them, though they kept beside them; but they were tame among the sheep and the rams which they had brought with them from Judæa, and which they had with them. They walked among wolves, and feared nothing; and no one of them was hurt by another. Then was fulfilled that which was spoken by the prophet: Wolves shall feed with lambs; the lion and the ox shall eat straw together. There were together two oxen drawing a waggon with provision for the journey, and the lions directed them in their path.

## Footnotes

* ↑ Isa. lxv. 25.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XI/Chapter 7

Chapter VII.—“Let Both Grow Together Till the Harvest.”
“But it will be said that the worshippers themselves ought to be taken away by the true God, that others may not do it. But you are not wiser than God, that you should give Him counsel as one more prudent than He. He knows what He does; for He is long-suffering to all who are in impiety, as a merciful and philanthropic father, knowing that impious men become pious. And of those very worshippers of base and senseless things, many becoming sober have ceased to worship these things and to sin, and many Greeks have been saved so as to pray to the true God.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XI/Chapter 33

Chapter XXXIII.—The Queen of the South and the Men of Nineveh.
“But that indeed in the day of judgment the doings of those who have known the truth are compared with the good deeds of those who have been in error, the unlying One Himself has taught us, saying to those who neglected to come and listen to Him, ‘The queen of the south shall rise up with this generation, and shall condemn it; because she came from the extremities of the earth to hear the wisdom of Solomon: and behold, a greater than Solomon is here,’ and ye do not believe Him. And to those amongst the people who would not repent at His preaching He said, ‘The men of Nineveh shall rise up with this generation and shall condemn it, for they heard and repented on the preaching of Jonas: and behold, a greater is here, and no one believes.’ And thus, setting over against all their impiety those from among the Gentiles who have done well, in order to condemn those who, possessing the true religion, had not acted so well as those who were in error, he exhorted those having reason not only to do equally with the Gentiles whatsoever things are excellent, but more than they. And this speech has been suggested to me, taking occasion from the necessity of respecting the separation, and of washing after copulation, and of not denying such purity, though those who are in error do the same, since those who in error do well, without being saved, are for the condemnation of those who are in the worship of God, and do ill; because their respect for purity is through error, and not through the worship of the true Father and God of all.”

## Footnotes

* ↑ Matt. xii. 42; [Luke xi. 31.—R.]
* ↑ [Matt. xii. 41]; Luke xi. 32. [The order of the two citations suggests that they were taken from Luke.—R.]
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XI/Chapter 34

Chapter XXXIV.—Peter’s Daily Work.
Having said this, he dismissed the multitudes; and according to his custom, having partaken of food with those dearest to him, he went to rest. And thus doing and discoursing day by day, he strongly buttressed the law of God, challenging the reputed gods with the reputed Genesis, and arguing that there is no automatism, but that the world is governed according to providence.

## Footnotes

* ↑ [Comp. Homily IV. 12 and the full discussion in XIV. 3–11. In the Recognitions there is no reference to “genesis” before book viii. 2, etc., which is parallel with the passage just referred to.—R.]
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XI/Chapter 35

Chapter XXXV.—“Beware of False Prophets.”
Then after three months were fulfilled, he ordered me to fast for several days, and then brought me to the fountains that are near to the sea, and baptized me as in ever-flowing water.  Thus, therefore, when our brethren rejoiced at my God-gifted regeneration, not many days after he turned to the elders in presence of all the church, and charged them, saying: “Our Lord and Prophet, who hath sent us, declared to us that the wicked one, having disputed with Him forty days, and having prevailed nothing against Him, promised that he would send apostles from amongst his subjects, to deceive. Wherefore, above all, remember to shun apostle or teacher or prophet who does not first accurately compare his preaching with that of James, who was called the brother of my Lord, and to whom was entrusted to administer the church of the Hebrews in Jerusalem,—and that even though he come to you with witnesses: lest the wickedness which disputed forty days with the Lord, and prevailed nothing, should afterwards, like lightning falling from heaven upon the earth, send a preacher to your injury, as now he has sent Simon upon us, preaching, under pretence of the truth, in the name of the Lord, and sowing error.  Wherefore He who hath sent us, said, ‘Many shall come to me in sheep’s clothing, but inwardly they are ravening wolves. By their fruits ye shall know them.’”

## Footnotes

* ↑ A conjectural reading, which seems probable, is, Unless he come to you with credentials, viz., from James. [The whole charge is peculiar to the Homilies.—R.].
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XI/Chapter 6

Chapter VI.—Why God Suffers Objects of Idolatry to Subsist.
“But some say, Unless He wished these things to be, they should not be, but He would take them away. But I say this shall assuredly be the case, when all shall show their preference for Him, and thus there shall be a change of the present world.  However, if you wished Him to act thus, so that none of the things that are worshipped should subsist, tell me what of existing things you have not worshipped. Do not some of you worship the sun, and some the moon, and some water, and some the earth, and some the mountains, and some plants, and some seeds, and some also man, as in Egypt?  Therefore God must have suffered nothing, not even you, so that there should have been neither worshipped nor worshipper. Truly this is what the terrible serpent which lurks in you would have, and spares you not. But so it shall not be. For it is not the thing that is worshipped that sins; for it suffers violence at the hands of him who will worship it. For though unjust judgment is passed by all men, yet not by God. For it is not just that the sufferer and the disposer receive the same punishment, unless he willingly receive the honour which belongs only to the Most Honourable.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XI/Chapter 32

Chapter XXXII.—“To Whom Much is Given.”
“No; but rather, if those who are in error do not kill, let us not be angry; if he who is in error do not commit adultery, let us not lust even in the smallest degree; if he who is in error loves him who loves him, let us love even those who hate us; if he who is in error lends to those who have, let us give to those who have not. Unquestionably we ought—we who hope to inherit eternal life—to do better things than the good things that are done by those who know only the present life, knowing that if their works, being judged with ours in the day of judgment, be found equal in goodness, we shall have shame, and they perdition, having acted against themselves through error. And I say that we shall be put to shame on this account, because we have not done more than they, though we have known more than they. And if we shall be put to shame if we show well-doing equal to theirs, and no more, how much more if we show less than their well-doing?
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XI/Chapter 36

Chapter XXXVI.—Farewell to Tripolis.
Having spoken thus, he sent the harbingers into Antioch of Syria, bidding them expect him there forthwith. Then when they had gone, Peter having driven away diseases, sufferings, and demons from great multitudes who were persuaded, and having baptized them in the fountains which are near to the sea, and having celebrated the Eucharist, and having appointed Maroones, who had received him into his house, and was now perfected, as their bishop, and having set apart twelve elders, and having designated deacons, and arranged matters relating to widows, and having discoursed on the common good what was profitable for the ordering of the church, and having counselled them to obey the bishop Maroones, three months being now fulfilled; he bade those in Tripolis of Phœnicia farewell, and took his journey to Antioch of Syria, all the people accompanying us with due honour.

## Footnotes

* ↑ Literally, “having broken.”
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XI/Chapter 5

Chapter V.—Forasmuch as Ye Did It Unto One of These.
“Can it therefore be said that, for the sake of piety towards God, ye worship every form, while in all things ye injure man who is really the image of God, committing murder, adultery, stealing, and dishonouring him in many other respects? But you ought not to do even one evil thing on account of which man is grieved. But now you do all things on account of which man is disheartened, for wrong is also distress. Wherefore you murder and spoil his goods, and whatever else you know which you would not receive from another. But you, being seduced by some malignant reptile to malice, by the suggestion of polytheistic doctrine, are impious towards the real image, which is man, and think that ye are pious towards senseless things.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XI/Chapter 4

Chapter IV.—The Golden Rule.
“Ye are the image of the invisible God. Whence let not those who would be pious say that idols are images of God, and therefore that it is right to worship them. For the image of God is man. He who wishes to be pious towards God does good to man, because the body of man bears the image of God. But all do not as yet bear His likeness, but the pure mind of the good soul does. However, as we know that man was made after the image and after the likeness of God, we tell you to be pious towards him, that the favour may be accounted as done to God, whose image he is. Therefore it behoves you to give honour to the image of God, which is man—in this wise: food to the hungry, drink to the thirsty, clothing to the naked, care to the sick, shelter to the stranger, and visiting him who is in prison, to help him as you can. And not to speak at length, whatever good things any one wishes for himself, so let him afford to another in need, and then a good reward can be reckoned to him as being pious towards the image of God. And by like reason, if he will not undertake to do these things, he shall be punished as neglecting the image.

## Footnotes

* ↑ [Most of the matter in chaps. 4–18 is found in Recognitions, v. 23–36.—R.]
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XI/Chapter 8

Chapter VIII.—Liberty and Necessity.
“But, you say, God ought to have made us at first so that we should not have thought at all of such things.  You who say this do not know what is free-will, and how it is possible to be really good; that he who is good by his own choice is really good; but he who is made good by another under necessity is not really good, because he is not what he is by his own choice. Since therefore every one’s freedom constitutes the true good, and shows the true evil, God has contrived that friendship or hostility should be in each man by occasions. But no, it is said: everything that we think He makes us to think. Stop! Why do you blaspheme more and more, in saying this? For if we are under His influence in all that we think, you say that He is the cause of fornications, lusts, avarice, and all blasphemy. Cease your evil-speaking, ye who ought to speak well of Him, and to bestow all honour upon Him.  And do not say that God does not claim any honour; for if He Himself claims nothing, you ought to look to what is right, and to answer with thankful voice Him who does you good in all things.

## Footnotes

* ↑ [Comp. Recognitions, iii. 21, etc. In that work the freedom of the will, as necessary to goodness, is more frequently affirmed.—R.]
# Appletons' Cyclopædia of American Biography/Plassmann, Ernst

Edition of 1900.
​PLASSMANN, Ernst, artist, b. in Sondern, Westphalia, 14 June, 1823; d. in New York city, 28 Nov., 1877. At the age of twenty he began to study art under Münstermann, and he continued his studies at Aix-la-Chapelle, Cologne, and Paris. In the last-named place he remained about four years, being employed most of the time in the studio of Michel Liénard. In 1853 he went to New York, where, the following year, he opened “Plassmann's School of Art,” which he carried on until his death. The “Verein für Kunst und Wissenschaft” was founded by him in 1858. His principal works in sculpture, all in New York city, are the figure of Tammany on Tammany hall (1869); the group on the freight-depot of the New York Central railroad (1870); the statue of Benjamin Franklin in Printing-House square (1870-'1); and the figures of Franklin and Guttenberg on the “Staats-Zeitung” building, modelled about 1873. He executed also many models for statuettes and ornamental metal-work, and gained several medals at the American institute for his work in woodcarving and plaster models. He published “Modern Gothic Ornaments,” with 33 plates (New York, 1875), and “Designs for Furniture” (1877). Of the latter, only three parts were published.
# Appletons' Cyclopædia of American Biography/Platt, Charles Adams

Edition of 1900.
​PLATT, Charles Adams, artist, b. in New York city, 16 Oct., 1861. He studied at the Art league and the National academy, New York, during 1878-'80, and in 1884-'5 under Boulanger and Lefebvre in Paris. He has given much attention to etching, in which branch of art he has been very successful. His works include “Interior of Fish-houses,” “Fishing Boats,” and “Provincial Fishing Village” (1882); “Old Houses near Bruges” (1883); “Deventer, Holland” (1885); “Quai des Orfèvres, Paris” (1886); and “Dieppe” (1887). He paints also in oil and in water-color, and has exhibited at the Salon, the National academy, New York, and the American water-color society.