OpenLLM-France/wikimedia huggingface dataset:
# The Fresh Water Fishes of New England/Several sharp stinging spines

51. The Common Stickleback. Gasterosteus aculeatus.
Length, four inches. Color, back, olive, dotted; sides, silvery. Three spines on back, two of them being before the fin; also one spine in hind belly fin.
Lives along the shore at the mouth of brooks and rivers.
52. The Black Stickleback. Gasterosteus wheatlandi.
Three spines connected with the back fin.
53. The Slender Stickleback. Gasterosteus atkinsii.
Length, one and one-half inches. Three spines connected with the back fin.
Lives on the Maine coast.
54. The Four-Spined Stickleback. Apeltes quadracus.
Length, two inches. Color, dark olive, mottled ; belly fins, red. Four spines in back fin and one in hind belly fin.
55. The Brook Stickleback. Eucalia inconstans.
Length, two and one-half inches. Color, black with red tints. Five spines on back and one in lower hind fin.
56. The Nine-Spined Stickleback. Pygosteus pungitius.
Length, two and one-half inches. Color, olive, spotted and striped with black. Ten spines on back and one in lower hind fin.
# The French Wars

First published in A School History of England (1911) as "The French Wars". Also known as "The Boats of Newhaven".
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# The Fresh Water Fishes of New England/Belly fins in front of breast

57. The Burbot. Lawyer, Ling, Cusk. Lota lota (maculosa).
Length, thirty inches. Color, dark olive, thickly marbled and streaked with black.
Lives in swampy lakes.
The Burbot is in very little favor in this country as a foodfish, but is highly esteemed as such in Europe.
58. The Millersthumb. Fresh-water Sculpin. Cottus gracilis.
Length, four inches. Color, olive, mottled; edge of back fin, red.
Lives in mountain brooks.
# The Fresh Water Fishes of New England/One sharp stinging spine

49. The Hornpout. Catfish. Bullhead. Minister. Amiurus nebulosus.
Grows to eighteen inches in length. Color, yellowish, greenish brown or black; mottled sides, white beneath. Armed with a sharp spine in back and breast fins, which often produces a painful wound when brought in contact with the hand of the fisherman.
Abounds everywhere in muddy ponds or quiet nooks of rivers, shunning the sunlight and biting during the daytime only in dark, shady places, feeding at night. The Hornpout takes worms, live and dead fish bait, or any meat.
The value of the Hornpout as a foodfish depends upon the water from which it is taken, being excellent when found in clear water, but is often muddy in taste.
50. The White, Silver, or Channel-Cat. Ictalurus punctatus.
Grows to three feet in length. Color, olive gray with brown spots and silvery sides, otherwise like the Hornpout.
Lives in rivers.
# The Fresh Water Fishes of New England/With no belly fins

59. The Eel. Anquilla anquilla.
Grows to three feet in length. Color, greenish brown; belly, lighter yellowish.
The Eel ascends the rivers and brooks in the spring, returning in the fall to the seashore, where it winters, sometimes in great numbers cuddled together in the deep holes of the river beds.
During the day the Eel hides in the mud, but at night is found in all waters, a voracious and destructive animal feeder. Bites readily at worms, dead or live fish, or meat.
As a food the flesh of the Eel is considered very fine, although rich.
60. The Lamprey or Lumper. Eel. Petromyzon marinus.
Grows to three feet in length. Color, dark brown, mottled or spotted on greenish white ground.
The Lamprey has a sucking mouth and seven holes on each side of the neck instead of gills, otherwise it is like the Eel.
Retires to the sea to hibernate.
61. The Lampern. Petromyzon fluviatilis.
Length, ten inches. Color, back, bluish or brown, lighter beneath. Shaped like a diminutive Lamprey.
Both the Lamprey and the Lampern are highly esteemed in Europe as foodfishes.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XIX/Chapter 20

Chapter XX.—Pain and Death the Result of Sin.
And Peter said: “We remember that our Lord and Teacher, commanding us, said, ‘Keep the mysteries for me and the sons of my house.’ Wherefore also He explained to His disciples privately the mysteries of the kingdom of heaven. But to you who do battle with us, and examine into nothing else but our statements, whether they be true or false, it would be impious to state the hidden truths. But that none of the bystanders may imagine that I am contriving excuses, because I am unable to reply to the assertions made by you, I shall answer you by first putting the question, If there had been a state of painlessness, what is the meaning of the statement, ‘The evil one was?’” And Simon said: “The words have no meaning.” And Peter: “Is then evil the same as pain and death?” And Simon: “It seems so.” And Peter said: “Evil, then, does not exist always, yea, it cannot even exist at all substantially; for pain and death belong to the class of accidents, neither of which can co-exist with abiding strength. For what is pain but the interruption of harmony? And what is death but the separation of soul from body? There is therefore no pain when there is harmony. For death does not even at all belong to those things which substantially exist: for death is nothing, as I said, but the separation of soul from body; and when this takes place, the body, which is by nature incapable of sensation, is dissolved; but the soul, being capable of sensation, remains in life and exists substantially. Hence, when there is harmony there is no pain, no death, no, not even deadly plants nor poisonous reptiles, nor anything of such a nature that its end is death. And hence, where immortality reigns, all things will appear to have been made with reason. And this will be the case when, on account of righteousness, man becomes immortal through the prevalence of the peaceful reign of Christ, when his composition will be so well arranged as not to give riseto sharp impulses; and his knowledge, moreover, will be unerring, so as that he shall not mistakeevil for good; and he will suffer no pain, so that he will not be mortal.”

## Footnotes

* ↑ Mark iv. 34. [More probably, Matt. xiii. 11.—R.]
* ↑ We have adopted an emendation of Wieseler’s.
* ↑ The words in italics supplied by conjecture.
* ↑ The words in italics supplied by conjecture.
* ↑ This last sentence has two blanks, which are filled up by conjectures: and one emendation has been adopted.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XIX/Chapter 25

Chapter XXV.—Simon Retires. Sophonias Asks Peter to State His Real Opinions in Regard to Evil.
And Simon hearing this, gnashed his teeth for rage, and went away in silence. But Peter (for a considerable portion of the day still remained) laid his hands on the large multitude to heal them; and having dismissed them, went into the house with his more intimate friends, and sat down. And one of his attendants, of the name of Sophonias, said: “Blessed is God, O Peter, who selected you and instructed you for the comfort of the good.  For, in truth, you discussed with Simon with dignity and great patience. But we beg of you to discourse to us of evil; for we expect that you will state to us your own genuine belief in regard to it,—not, however at the present moment, but to-morrow, if it seems good to you: for we spare you, because of the fatigue you feel on account of your discussion.” And Peter said:  “I wish you to know, that he who does anything with pleasure, finds rest in the very toils themselves; but he who does not do what he wishes, is rendered exceedingly weary by the very rest he takes. Wherefore you confer on me a great rest when you make me discourse on topics which please me.” Content, then, with his disposition, and sparing him on account of his fatigue, we requested him to put the discussion off till the night, when it was his custom to discourse to his genuine friends. And partaking of salt, we turned to sleep.

## Footnotes

* ↑ An emendation of Wieseler’s.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XIX/Chapter 19

Chapter XIX.—Some Actions Really Wicked.
And Peter said: “A man ought to punish himself through self-restraint, when his lust wishes to hurry on to the injury of another, knowing thatthe wicked one can destroy the wicked, for he has received power over them from the beginning. And not yet is this an evil to those who have done evil; but that their souls should remain punished after the destruction, you are right in thinking to be really harsh, though the man who has been fore-ordained for evil should say that it is right. Wherefore, as I said, we ought to avoid doing injury to another for the sake of a short lived pleasure, that we may not involve ourselves in eternal punishment for the sake of a little pleasure.” And Simon said: “Is it the case, then, that there is nothing either bad or good by nature, but the difference arises through law and custom? For is it not the habit of the Persians to marry their own mothers, sisters and daughters, while marriage with other women is prohibited as most barbarous? Wherefore, if it is not settled what things are evil, it is not possible for all to look forward to the judgment of God.” And Peter said: “This cannot hold; for it is plain to all that cohabitation with mothers is abominable, even though the Persians, who are a mere fraction of the whole, should under the effects of a bad custom fail to see the iniquity of their abominable conduct. Thus also the Britons publicly cohabit in the sight of all, and are not ashamed; and some men eat the flesh of others, and feel no disgust; and others eat the flesh of dogs; and others practice other unmentionable deeds. Thus, then we ought not to form our judgments with a perception which through habit has been perverted from its natural action. For to be murdered is an evil, even if all were to deny it; for no one wishes to suffer it himself, and in the case of theft no one rejoices at his own punishment. If, then, no one were at all ever to confess that these are sins, it is right even then to look forward of necessity to a judgment in regard to sins.” When Peter said this, Simon answered: “Does this, then, seem to you to be the truth in regard to the wicked one? Tell me.”

## Footnotes

* ↑ Dressel translates viriliter, “manfully.”
* ↑ This word is supplied by conjecture.
* ↑ This passage is hopelessly corrupt. We have changed δικαίως into δικαιοῖς, the verb, and τὸν προδιωρισμένον into τοῦ προδιωρισμένου.
* ↑ We have adopted Wieseler’s emendation of ἄδικον into ἀδικεῖν.
* ↑ This is a conjectural filling up of a blank.
* ↑ This is partly conjecture, to fill up a blank.
* ↑ The text is likely corrupt.
* ↑ Uhlhorn changed οὖν ἑνός into οὐδενός. We have changed καὶ τρίτην into καὶ τότε τήν. Various emendations have been proposed.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XIX/Chapter 2

Chapter II.—The Existence of the Devil Affirmed.
“Do you maintain that there is any prince of evil or not? For if you say that there is not, I can prove to you from many statements, and those too of your teacher, that there is; but if you honestly allow that the evil one exists, then I shall speak in accordance with this belief.” And Peter said: “It is impossible for me to deny the assertion of my Teacher. Wherefore I allow that the evil one exists, because my Teacher, who spoke the truth in all things, has frequently asserted that he exists. For instance, then, he acknowledges that he conversed with Him, and tempted Him for forty days. And I know that He has said somewhere else, ‘If Satan casts out Satan, he is divided against himself: how then is his kingdom to stand?’ And He pointed out that He saw the evil one like lightning falling down from heaven. And elsewhere He said, ‘He who sowed the bad seed is the devil.’ And again, ‘Give no pretext to the evil one.’ Moreover, in giving advice, He said, ‘Let your yea be yea, and your nay nay; for what is more than these is of the evil one.’ Also, in the prayer which He delivered to us, we have it said, ‘Deliver us from the evil one.’ And in another place, He promised that He would say to those who are impious, ‘Go ye into outer darkness, which the Father prepared for the devil and his angels.’ And not to prolong this statement further, I know that my Teacher often said that there is an evil one. Wherefore I also agree in thinking that he exists. If, then, in future you have anything to say in accordance with this belief, say it, as you promised.”

## Footnotes

* ↑ [Compare with this discussion respecting the origin of the evil one, Recognitions, ix. 55, 56; x. 3, etc. In Recognitions, iii. 15–23, the existence of evil is discussed.—R.]
* ↑ Mark i. 13.
* ↑ Matt. xii. 26.
* ↑ Luke x. 18.
* ↑ Matt. xiii. 39.
* ↑ This passage is not found in the New Testament. It resembles Eph. iv. 27.
* ↑ Matt. v. 37; Jas. v. 12.
* ↑ Matt. vi. 13.
* ↑ Matt. xxv. 41.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XIX/Chapter 24

Chapter XXIV.—Simon Rebuked by Faustus.
And Simon hearing this, said: “Do not imagine that, when I, while questioning you, agreed with you in each topic, I went to the next, as being fully assured of the truth of the previous; but I appeared to yield to your ignorance, that you might go on to the next topic, in order that, becoming acquainted with the whole range of your ignorance, I might condemn you, not through mere conjecture, but from full knowledge.  Allow me now to retire for three days, and I shall come back and show that you know nothing.” When Simon said this, and was on the point of going out, my father said: “Listen to me, Simon, for a moment, and then go wherever you like. I remember that in the beginning, before the discussion, you accused me of being prejudiced, though as yet you had no experience of me. But now, having heard you discuss in turn, and judging that Peter has the advantage, and now assigning to him the merit of speaking the truth, do I appear to you to judge correctly, and with knowledge; or is it not so? For if you should say that I have judged correctly, but do not agree, then you are plainly prejudiced, inasmuch as you do not wish to agree, after confessing your defeat. But if I was not correct in maintaining that Peter has the advantage in the discussion, do you convince us how we have not judged correctly, or you will cease to discuss with him before all, since you will always be defeated and agree, and in consequence your own soul will suffer pain, condemned as you will be, and in disgrace, through your own conscience, even if you do not feel shame before all the listeners as the greatest torture; for we have seen you conquered, in fact, and we have heard your own lips confess it. Finally, therefore, I am of opinion that you will not return to the discussion, as you promised; but that you may seem not to have been defeated, you have promised, when going away, that you will return.”

## Footnotes

* ↑ The whole of this sentence is corrupt. We have adopted the conjectures of Wieseler, though they are not entirely satisfactory.
* ↑ Possibly something is corrupt here. The words may be translated: “Is it not plain that I know how to judge correctly?”
* ↑ The ms. has, “do not cease.” We have omitted μὴ, and changed παύσῃ into παύσει. We have inserted the μή after ἤ, changed into εἰ before αἰδεῖσθαι.
* ↑ We have adopted an emendation of Wieseler’s.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XIX/Chapter 18

Chapter XVIII.—Is the Devil a Relation?
And Peter said: “What you state is impossible; for if he came into existence by degrees, He could have cut him off as a foe by His own free choice. And knowing beforehand that he was coming into existence, He would not have allowed him as a good, had He not known that by reason of him what was useful was being brought into existence. And he could not have come into existence suddenly, complete, of his own power. For he who did not exist could not fashion himself; and he neither could become complete out of nothing, nor could any one justly say that he had substance, so as always to be equal in power if he were begotten.” And Simon said: “Is he then a mere relation, and in this way wicked?—being injurious, as water is injurious to fire, but good for the seasonably thirsty land; as iron is good for the cultivation of the land, but bad for murders; and lust is not evil in respect of marriage, but bad in respect of adultery; as murder is an evil, but good for the murderer so far as his purpose is concerned; and cheating is an evil, but pleasant to the man who cheats; and other things of a like character are good and bad in like manner. In this way, neither is evil, nor good; for the one produces the other. For does not that which seems to be done injuriously rejoice the doer, but punish the sufferer?  And though it seems unjust that a man should, out of self-love, gratify himself by every means in his power, to whom, on the other hand, does it not seem unjust that a man should suffer severe punishments at the hand of a just judge for having loved himself?”

## Footnotes

* ↑ The editors punctuate differently, thus: “And knowing beforehand that he was becoming not good, He would not have allowed him, unless He knew that he would be useful to Himself.” We suppose the reference in the text to be to Gen. i. 31.
* ↑ Or, “self-subsistence.” We have supposed a transposition of the words in the text. The text is without doubt corrupt.
* ↑ We have adopted an emendation of Lagarde’s.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XIX/Chapter 21

Chapter XXI.—The Uses of Lust, Anger, Grief.
And Simon said:  “You were right in saying this; but in the present world does not man seem to you to be capable of every kind of affection,—as, for instance, of lust, anger, grief, and the like?” And Peter said: “Yes, these belong to the things that are accidental, not to those that always exist, and it will be found that they now occur with advantage to the soul. For lust has, by the will of Him who created all things well, been made to arise within the living being, that, led by it to intercourse, he may increase humanity, from a selection of which a multitude of superior beings arise who are fit for eternal life. But if it were not for lust, no one would trouble himself with intercourse with his wife; but now, for the sake of pleasure, and, as it were, gratifying himself, man carries out His will. Now, if a man uses lust for lawful marriage, he does not act impiously; but if he rushes to adultery, he acts impiously, and he is punished because he makes a bad use of a good ordinance. And in the same way, anger has been made by God to be lighted up naturally within us, in order that we may be induced by it to ward off injuries. Yet if any one indulges it without restraint, he acts unjustly; but if he uses it within due bounds, he does what is right. Moreover, we are capable of grief, that we may be moved with sympathy at the death of relatives, of a wife, or children, or brothers, or parents, or friends, or some others, since, if we were not capable of sympathy, we should be inhuman. In like manner, all the other affections will be found to be adapted for us, if at least the reason for their existence be considered.”

## Footnotes

* ↑ [With chaps. 21, 22, compare Homily XX. 4.—R.]
* ↑ We have adopted an emendation of Lagarde’s.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XIX/Chapter 23

Chapter XXIII.—The Inequalities of Lot in Human Life.
And Simon said: “Let me grant that this is the case: does not the inequality of lot amongst men seem to you most unjust? For one is in penury, another is rich; one is sick, another is in good health: and there are innumerable differences of a like character in human life.” And Peter said: “Do you not perceive, Simon, that you are again shooting your observations beyond the mark? For while we were discussing evil, you have made a digression, and introduced the question of the anomalies that appear in this world. But I shall speak even to this point. The world is an instrument artistically contrived, that for the male who is to exist eternally, the female may bear eternal righteous sons.  Now they could not have been rendered perfectly pious here, had there been no needy ones for them to help. In like manner there are the sick, that they may have objects for their care. And the other afflictions admit of a like explanation.” And Simon said: “Are not those in humble circumstances unfortunate? for they are subjected to distress, that others may be made righteous.” And Peter said: “If their humiliation were eternal, their misfortune would be very great.  But the humiliations and exaltations of men take place according to lot; and he who is not pleased with his lot can appeal, and by trying his case according to law, he can exchange his mode of life for another.” And Simon said: “What do you mean by this lot and this appeal?” And Peter said: “You are now demanding the exposition of another topic; but if you permit me, we can show you how, being born again, and changing your origin, and living according to law, you will obtain eternal salvation.”

## Footnotes

* ↑ [Comp. Recognitions, iii. 40, 41.—R.]
* ↑ An amendation of Wieseler’s.