OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series I/Volume II/On Christian Doctrine/Book I/Chapter 26

Chapter 26.—The Command to Love God and Our Neighbor Includes a Command to Love Ourselves.
27. Seeing, then, that there is no need of a command that every man should love himself and his own body,—seeing, that is, that we love ourselves, and what is beneath us but connected with us, through a law of nature which has never been violated, and which is common to us with the beasts (for even the beasts love themselves and their own bodies),—it only remained necessary to lay injunctions upon us in regard to God above us, and our neighbor beside us. “Thou shalt love,” He says, “the Lord thy God with all thy heart, and with all thy soul, and with all thy mind; and thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets.” Thus the end of the commandment is love, and that twofold, the love of God and the love of our neighbor. Now, if you take yourself in your entirety,—that is, soul and body together,—and your neighbor in his entirety, soul and body together (for man is made up of soul and body), you will find that none of the classes of things that are to be loved is overlooked in these two commandments. For though, when the love of God comes first, and the measure of our love for Him is prescribed in such terms that it is evident all other things are to find their centre in Him, nothing seems to be said about our love for ourselves; yet when it is said, “Thou shall love thy neighbor as thyself,” it at once becomes evident that our love for ourselves has not been overlooked.

## Footnotes

* ↑ Matt. xxii. 37–40.
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Leo the Great/Letters/Letter 100

Letter C.
From the Emperor Marcian.
(Dealing much more briefly with the same subjects as Letter XCVIII. above.)
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Leo the Great/Introduction/Translations

Translations.
1. Bright’s Leo on the Incarnation, London, 1862 (2nd edn. enlarged, 1886, in which the Tome is translated), consists of xviii. sermons translated and the Tome in Latin, with many valuable notes.
2. Reithmayr’s Bibliothek  (1869) contains a German translation.
3. Dr. Neale’s History of the Alexandrian Patriarchate embodies a translation of the Tome.
4. Dr. Heurtley published a version of the Tome in 1886.
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Leo the Great/Letters/Letter 101

Letter CI.
From Anatolius, Bishop of Constantinople, to Leo.
(Dealing with much the same subjects as Letter XCVIII. from Anatolius’ own standpoint: Chap. iii. is translated in extenso as illustrating XCVIII., chap. iii.)
III. He describes the circumstances under which the doctrine of the Incarnation had been formulated by the Synod.
But since after passing judgment upon him we had to come to an agreement with prayers and tears upon a definition of the right Faith; for that was the chief reason for the Emperor’s summoning the holy Synod, at which your holiness was present in the spirit with us, and wrought with us by the God-fearing men who were sent from you; we, having the protection of the most holy and beautiful martyr Euphemia, have all given ourselves to this important matter with all deliberateness. And as the occasion demanded that all the assembled holy bishops should publish a unanimous decision for clearness and for an explicit statement of the Faith in our Lord Jesus Christ the Lord God who is found and revealed even to those who seek Him not, yes, even to those who ask not for Him, in spite of some attempts to resist at first, nevertheless showed us His Truth, and ordained that it should be written down and proclaimed by all unanimously and without gainsaying, which thus confirmed the souls of the strong, and invited into the way of Truth all who were swerving therefrom. And, indeed, after unanimously setting our names to this document, we who have assembled in this ecumenical Synod in the name of the Faith of the same most holy and triumphant martyr, Euphemia, and of our most religious and Christ-loving Emperor Marcian, and our most religious and in all things most faithful daughter the Empress Pulcheria Augusta, with prayer and joy and happiness, having laid on the holy altar the definition written in accordance with your holy epistle for the confirmation of our Fathers’ Faith, presented it to their pious care; for thus they had asked to receive it, and, having received it, they glorified with us their Master Christ, who had driven away all the mist of heresy and had graciously made clear the word of Truth. And in this way was simultaneously established the peace of the Church and the agreement of the priests concerning the pure Faith by the Saviour’s mercy.

## Footnotes

* ↑ Cf. Is. lxv. 1.
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Leo the Great/Letters/Letter 102

Letter CII.
To the Gallic Bishops.
(Thanking them for their letter (viz. XCIX.) to him, and announcing the result of the Synod of Chalcedon.)
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Leo the Great/Letters/Letter 103

Letter CIII.
To the Gallic Bishops.
(Written later: enclosing a copy of the sentence against Eutyches and Dioscorus.)
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Leo the Great/Letters
## Contents

* Letter 1
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* Letters 121 and 122
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# New poems and variant readings/I who all the winter through

I WHO ALL THE WINTER THROUGH
I who all the winter through Cherished other loves than you, And kept hands with hoary policy in marriage-bed and pew; Now I know the false and true, For the earnest sun looks through, And my old love comes to meet me in the dawning and the dew.
Now the hedged meads renew Rustic odour, smiling hue, And the clean air shines and tinkles as the world goes wheeling through; ​And my heart springs up anew, Bright and confident and true, And my old love comes to meet me in the dawning and the dew.
# New poems and variant readings/It's forth across the roaring foam

IT'S FORTH ACROSS THE ROARING FOAM
It's forth across the roaring foam, and on towards the west, It's many a lonely league from home, o'er many a mountain crest, From where the dogs of Scotland call the sheep around the fold, To where the flags are flying beside the Gates of Gold.
Where all the deep-sea galleons ride that come to bring the corn, Where falls the fog at eventide and blows the breeze at morn; ​It's there that I was sick and sad, alone and poor and cold, In yon distressful city beside the Gates of Gold.
I slept as one that nothing knows; but far along my way, Before the morning God rose and planned the coming day; Afar before me forth he went, as through the sands of old, And chose the friends to help me beside the Gates of Gold.
I have been near, I have been far, my back's been at the wall, Yet aye and ever shone the star to guide me through it all: The love of God, the help of man, they both shall make me bold Against the gates of darkness as beside the Gates of Gold.
# New poems and variant readings/I love to be warm by the red fireside

I LOVE TO BE WARM BY THE RED FIRESIDE
I love to be warm by the red fireside, I love to be wet with rain: I love to be welcome at lamplit doors, And leave the doors again.
# New poems and variant readings/In Maximum

IN MAXIMUM
Wouldst thou be free? I think it not, indeed; But if thou wouldst, attend this simple rede:
| When quite contented | $\scriptstyle {\left.{\begin{matrix}\ \end{matrix}}\right\}\,$ | thou canst dine at home |
| Thou shall be free when | $\scriptstyle {\left.{\begin{matrix}\ \end{matrix}}\right\}\,$ | thou canst dine at home |
And drink a small wine of the march of Rome; When thou canst see unmoved thy neighbour's plate, And wear my threadbare toga in the gate; ​
When thou hast learned to love a small abode, And not to choose a mistress à la mode: When thus contained and bridled thou shalt be, Then, Maximus, then first shalt thou be free.
# New poems and variant readings/In the green and gallant Spring

IN THE GREEN AND GALLANT SPRING
In the green and gallant Spring, Love and the lyre I thought to sing, And kisses sweet to give and take By the flowery hawthorn brake.
Now is russet Autumn here, Death and the grave and winter drear, And I must ponder here aloof While the rain is on the roof.
# New poems and variant readings/I dreamed of forest alleys fair

I DREAMED OF FOREST ALLEYS FAIR
I.
I DREAMED of forest alleys fair And fields of gray-flowered grass, Where by the yellow summer moon My Jenny seemed to pass.
I dreamed the yellow summer moon, Behind a cedar wood, Lay white on fields of rippling grass Where I and Jenny stood.
I dreamed—but fallen through my dream In a rainy land I lie Where wan wet morning crowns the hills Of grim reality.
II.
I am as one that keeps awake All night in the month of June, That lies awake in bed to watch The trees and great white moon.
​For memories of love are more Than the white moon there above And dearer than quiet moonshine Are the thoughts of her I love.
III.
Last night I lingered long without My last of loves to see. Alas! the moon-white window-panes Stared blindly back on me.
To-day I hold her very hand, Her very waist embrace— Like clouds across a pool, I read Her thoughts upon her face.
And yet, as now, through her clear eyes I seek the inner shrine— I stoop to read her virgin heart In doubt if it be mine—
O looking long and fondly thus, What vision should I see? No vision, but my own white face That grins and mimics me.
IV.
Once more upon the same old seat In the same sunshiny weather, The elm-trees' shadows at their feet And foliage move together.
The shadows shift upon the grass, The dial point creeps on; The clear sun shines, the loiterers pass, As then they passed and shone.
But now deep sleep is on my heart, Deep sleep and perfect rest. Hope's flutterings now disturb no more The quiet of my breast.
# New poems and variant readings/I know not how, but as I count

I KNOW NOT HOW, BUT AS I COUNT
I know not how, but as I count The beads of former years, Old laughter catches in my throat With the very feel of tears.
# New poems and variant readings/In Charidemum

IN CHARIDEMUM
You, Charidemus, who my cradle swung, And watched me all the days that I was young; You, at whose step the laziest slaves awake, And both the bailiff and the butler quake; The barber's suds now blacken with my beard, And my rough kisses make the maids afeared; But with reproach your awful eyebrows twitch, And for the cane, I see, your fingers itch. If something daintily attired I go, Straight you exclaim: "Your father did not so." And fuming, count the bottles on the board As though my cellar were your private hoard. Enough, at last: I have done all I can, And your own mistress hails me for a man.
# New poems and variant readings/In Lupum

IN LUPUM
Beyond the gates thou gav'st a field to till; I have a larger on my window-sill. A farm, d'ye say? Is this a farm to you, Where for all woods I spay one tuft of rue, And that so rusty, and so small a thing, One shrill cicada hides it with a wing; Where one cucumber covers all the plain; And where one serpent rings himself in vain To enter wholly; and a single snail Eats all and exit fasting to the pool? Here shall my gardener be the dusty mole. My only ploughman the ... mole. Here shall I wait in vain till figs be set, And till the spring disclose the violet. Through all my wilds a tameless mouse careers, And in that narrow boundary appears, Huge as the stalking lion of Algiers, Huge as the fabled boar of Calydon. And all my hay is at one swoop impresst By one low-flying swallow for her nest, ​Strip god Priapus of each attribute Here finds he scarce a pedestal to foot. The gathered harvest scarcely brims a spoon; And all my vintage drips in a cocoon. Generous are you, but I more generous still: Take back your farm and stand me half a gill!
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 3/The Canons of Carthage/Canons/Canon LXXXIX

Canon LXXXIX.  (Greek xcii.)
That bishops who are ordained shall receive letters from their ordainers bearing the date and the name of the consul.
It further seemed good that whoever thereafter should be ordained by the bishops throughout the African provinces, should receive from their ordainers letters, written in their own hands, containing the name of the consul and the date, that no altercation might arise concerning which were ordained first and which afterwards.
Notes.
Ancient Epitome of Canon LXXXIX.
Whoever is ordained in Africa let him have letters signed by the proper hand of him that ordained him, containing the date and the name of the Consul.
This is Canon iij. of Milevis, a.d. 402.
Johnson.
It is evident from this canon that the church in this age followed the date of the civil government, which was in the consulship of Caius and Titius, as our civil date is in the 1st, 2d, 3d, etc., year of the reign of our King or Queen.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 3/The Canons of Carthage/Canons/Canon VI

Canon VI.
That the chrism should not be made by presbyters.
Fortunatus the bishop, said: In former councils we remember that it was decreed that the chrism or the reconciliation of penitents, as also the consecration of virgins be not done by presbyters: but should anyone be discovered to have done this, what ought we to decree with regard to him?
Aurelius the bishop said: Your worthiness has heard the suggestion of our brother and fellow-bishop Fortunatus; What answer will you give?
And all the bishops replied: Neither the making of the chrism, nor the consecration of virgins, is to be done by presbyters, nor is it permitted to a presbyter to reconcile anyone in the public mass (in publica missa), this is the pleasure of all of us.
Notes.
Ancient Epitome of Canon VI.
Let no presbyter make the chrism, nor prepare the unction, nor consecrate virgins, nor publicly reconcile anyone to communion.
This is Canon iij. of the Carthaginian Synod under Genethlius, a.d. 387 or 390.
Johnson.
Not the chrism used upon persons at their baptism, says the scholion in Bishop Beveridge’s Annotation, but the Mystical Chrism, viz., that used at Confirmation; though neither was the chrism used at baptism to be consecrated by Priests. See Decr. of Gelasius 6.
Du Pin observes, That this is one of the first monuments where the name of “mass” occurs to signify the public prayers, which the church made at offering the Eucharist. And let the reader observe, that there is no mention of the “mass” in the copies which the Greeks made use of. And further, he restrains the meaning of the word “mass” too much, when he supposes that it denoted the Communion Office only.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 3/The Canons of Carthage/Canons/Canon LXXXIII

Canon LXXXIII.  (Greek lxxxvi.)
Of false Memories of Martyrs.
Item, it seemed good that the altars which have been set up here and there, in fields and by the wayside as Memories of Martyrs, in which no body nor reliques of martyrs can be proved to have been laid up, should be overturned by the bishops who rule over such places, if such a thing can be done.  But should this be impossible on account of the popular tumult it would arouse, the people should none the less be admonished not to frequent such places, and that those who believe rightly should be held bound by no superstition of the place. And no memory of martyrs should at all be accepted, unless where there is found the body or some reliques, on which is declared traditionally and by good authority to have been originally his habitation, or possession, or the scene of his passion. For altars which have been erected anywhere on account of dreams or inane quasi-revelations of certain people, should be in every way disapproved of.
Notes.
Ancient Epitome of Canon LXXXIII.
An altar in the fields or in a vineyard which lacks the reliques of the martyrs should be thrown down unless it would cause a public tumult to do so: and the same is the case with such as have been set up on account of dreams and false revelations.
This is Canon xvij. of Carthage, September, a.d. 401.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 3/The Canons of Carthage/Canons/Canon LXXXVIII

Canon LXXXVIII.  (Greek xci.)
Of Maximian, the bishop.
But in the case of Maximian of Vagai it seemed good that letters be sent from the council both to him and to his people; that he should vacate the bishoprick, and that they should request another to be appointed for them.
Notes.
Ancient Epitome of Canon LXXXVIII.
Let Maximian of Bagai be expelled from his church, and another be set in his room.
This canon is remaining part of Canon ij., of the Synod of Milevis, a.d. 402.

## Footnotes

* ↑ Hefele says (Hist. Councils. Vol. II., p. 428) that Vagiensem not Bagajensem is the true reading.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 3/The Canons of Carthage/Canons/Canon V

Canon V.
Of Avarice.
Aurelius, the bishop, said: The cupidity of avarice (which, let no one doubt, is the mother of all evil things), is to be henceforth prohibited, lest anyone should usurp another’s limits, or for gain should pass beyond the limits fixed by the fathers, nor shall it be at all lawful for any of the clergy to receive usury of any kind. And those new edicts (suggestiones) which are obscure and generally ambiguous, after they have been examined by us, will have their value fixed (formam accipiunt); but with regard to those upon which the Divine Scripture hath already most plainly given judgment, it is unnecessary that further sentence should be pronounced, but what is already laid down is to be carried out. And what is reprehensible in laymen is worthy of still more severe censure in the clergy. The whole synod said: No one hath gone contrary to what is said in the Prophets and in the Gospels with impunity.
Notes.
Ancient Epitome of Canon V.
As the taking of any kind of usury is condemned in laymen, much more is it condemned in clergymen.
This canon is made up of Canons x. and xiij. of the Synod of Carthage held under Gratus in a.d. 345–348. This synod was held to return thanks for the ending of the Donatist schism; and indeed for some time the evil did seem to have been removed. Donatist worship was prohibited by the imperial law and it was not until the times of Constans and Constantius that it again openly asserted itself. The synod while in session also took advantage of the opportunity of passing some useful general canons on discipline.
Johnson.
See Canon of the Apostles 36 (44); Nic., 17.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 3/The Canons of Carthage/Canons/Canon VII

Canon VII.
Concerning those who are reconciled in peril of death.
Aurelius the bishop said:  If anyone had fallen into peril of death during the absence of the bishop, and had sought to reconcile himself to the divine altars, the presbyter should consult the bishop, and so reconcile the sick man at his bidding, which thing we should strengthen with healthy counsel. By all the bishops it was said: Whatever your holiness has taught us to be necessary, that is our pleasure.
Notes.
Ancient Epitome of Canon VII.
A priest desiring to reconcile anyone in peril to the sacred altars must consult the bishop and do what seems good to him.
This is Canon iv. of the Synod of 387 or 390.
Johnson.
See Canon 43.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 3/The Canons of Carthage/Canons/Canon LXXXIV

Canon LXXXIV.  (Greek lxxxvii.)
Of extirpating the remains of the idols.
Item, it seemed good to petition the most glorious Emperors that the remains of idolatry not only in images, but in any places whatever or groves or trees, should altogether be taken away.
Notes.
Ancient Epitome of Canon LXXXIV.
Let all remains of idolatry be abolished whether in statues, or in places, or groves or trees.
This is Canon xviij. of Carthage, September, a.d. 401.
Johnson.
See Canon 58 (62.)