OpenLLM-France/wikimedia huggingface dataset:
# Notable South Australians/Walter Boyd Tate Andrews

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Walter Boyd Tate Andrews,
BORN in London, 1823, and arrived with his parents in Western Australia in 1830. Entered Government service there in 1840, as clerk in the Colonial Secretary's office. In 1847 removed to South Australia, and in April 1848 was appointed 5th clerk in the Chief Secretary's office. In 1851 promoted Deputy Registrar of Births, Marriages, and Deaths, in Registrar-General's Department. Subsequently promoted to the office of Deputy Registrar-General of Deeds, and in 1858 on the coming into force of the Real Property Act (commonly known as Torrens's Act) received the additional office of Deputy Registrar-General, Lands Titles Office. In 1865 succeeded the late Sir R. R. Torrens as Registrar-General, which office he still holds. He is also Registrar of Building Societies. In private life Mr. Andrews is highly respected for his many amiable qualities.
# Nicene and Post-Nicene Fathers: Series II/Volume IX/John of Damascus/An Exact Exposition of the Orthodox Faith/Book III/Chapter 20

Chapter XX.—Concerning the natural and innocent passions.
We confess,then, that He assumed all the natural and innocent passions of man. For He assumed the whole man and all man’s attributes save sin. For that is not natural, nor is it implanted in us by the Creator, but arises voluntarily in our mode of life as the result of a further implantation by the devil, though it cannot prevail over us by force. For the natural and innocent passions are those which are not in our power, but which have entered into the life of man owing to the condemnation by reason of the transgression; such as hunger, thirst, weariness, labour, the tears, the corruption, the shrinking from death, the fear, the agony with the bloody sweat, the succour at the hands of angels because of the weakness of the nature, and other such like passions which belong by nature to every man.
All, then, He assumed that He might sanctify all. He was tried and overcame in order that He might prepare victory for us and give to nature power to overcome its antagonist, in order that nature which was overcome of old might overcome its former conqueror by the very weapons wherewith it had itself been overcome.
The wicked one, then, made his assault from without, not by thoughts prompted inwardly, just as it was with Adam. For it was not by inward thoughts, but by the serpent that Adam was assailed. But the Lord repulsed the assault and dispelled it like vapour, in order that the passions which assailed him and were overcome might be easily subdued by us, and that the new Adam should save the old.
Of a truth our natural passions were in harmony with nature and above nature in Christ. For they were stirred in Him after a natural manner when He permitted the flesh to suffer what was proper to it: but they were above nature because that which was natural did not in the Lord assume command over the will. For no compulsion is contemplated in Him but all is voluntary. For it was with His will that He hungered and thirsted and feared and died.

## Footnotes

* ↑ Or, sensibilities.
* ↑ Cf. Greg. Nyss., Contr. Apoll.; Leont., De Sect., Act. 10; Anastas., Hodegus, 13. &c.
* ↑ Cf. Athanas., De Salut.Adventu Christi.
# Nicene and Post-Nicene Fathers: Series II/Volume IX/John of Damascus/An Exact Exposition of the Orthodox Faith/Book III/Chapter 13

Chapter XIII.—Concerning the properties of the two Natures.
Confessing, then, the same Jesus Christ, our Lord, to be perfect God and perfect man, we hold that the same has all the attributes of the Father save that of being ingenerate, and all the attributes of the first Adam, save only his sin, these attributes being body and the intelligent and rational soul; and further that He has, corresponding to the two natures, the two sets of natural qualities belonging to the two natures: two natural volitions, one divine and one human, two natural energies, one divine and one human, two natural free-wills, one divine and one human, and two kinds of wisdom and knowledge, one divine and one human. For being of like essence with God and the Father, He wills and energises freely as God, and being also of like essence with us He likewise wills and energises freely as man. For His are the miracles and His also are the passive states.
# Omniana/Volume 1/Poetical Moods and Tenses

48. Poetical Moods and Tenses.
Let us examine the moods and tenses of the poets.
He who plays off the amiable in verse, and writes to display his own fine feelings, is in the sentimental or indicative mood. Didactic poets are in the imperative, satirists in the potential, your amourist in the optative. The classification is defective in the other moods.
The fame of those who write personal satire is in the present tense,..that of ​most poets in the imperfect. The great ones who are dead, in the perfect,.. the great ones who are living must be content to have theirs in the future.
# Omniana/Volume 1/Queen Mary's Funeral

51. Queen Mary's Funeral.
In the manuscript already quoted, is an account of queen Mary's Funeral. 'The body was reposed in a mausoleum in form of a bed, with black velvet and silver fringe round, hanging in arches; at the four corners were tapers, and in the middle a bason, supported by cupids on cherubims shoulders, in which was a great lamp burning, After the service, which was performed with solemn musick and singing, the sound of a drum unbraced, the breaking the white staves of all the queen's officers, and throwing ​in their keys of office, the tomb was sealed.'
# Omniana/Volume 1/Picturesque words

97. Picturesque Words.
Who is ignorant of Homer's Πηλιον εινοσι ευλλον? Yet in some Greek Hexameters (MSS) we have met with a compound epithet, which may compete with it for the prize of excellence in "flashing on the mental eye" a complete image—It is an epithet of the brutified archangel (see p. 12) and forms the latter half of the Hexameter.
————————Κεϱϰοϰεϱώνυχα Σᾶταν.
Ye youthful bards! compare this word with it's literal translation, "Tail-horn-hoofed Satan" and be shy of compound epithets, the component parts of which are indebted for their union exclusively to the printer's hyphen. Henry More indeed would have naturalized the word without hesitation, and Cercoceronychous would have shared the astonishment of the English reader in the glossary to his Song of the Soul, with Achronycul, Anaisthæsie, &c. &c.
# Omniana/Volume 1/Party Passion

125. Party Passion.
"Well, Sir!" (exclaimed a lady, the vehement and impassionate partizan of Mr. Wilkes, in the day of his glory, and during the broad blaze of his patriotism,) "Well, Sir! and will you dare deny, that Mr. Wilkes is a great man, and an eloquent man? Oh! by no means, Madam! I have not a doubt respecting Mr. Wilkes's talents.—Well, but, Sir! and is he not a fine man, too, and a handsome man?—Why he Madam! he squints—doesn't he? Squints! yes, to be sure, he does, Sir! but not a bit more, than a gentleman and a man of sense ought to squint!!
# Omniana/Volume 1/Payment of a Copyer of Books

84. Payment of a Copyer of Books.
The form of a written agreement, which is preserved in the Partidas, happens to relate to a curious subject. It is the bargain of a copyer or scribe.
​"Know all men to whom this writing shall come, that Pero Martinez the scribe, promiseth, consenteth, and bindeth himself to the Dean of Toledo, to write for him the text of such a book, and that he will write it and go on with it till it be completed, in such a hand as he hath written for a sample in the first leaf of this book, before me N. Notary Public, who have made this writing, and the witnesses whose names are hereunto subjoined.—Also the aforesaid Scribe promiseth that he will not labour in writing any other work till this book be finished. And he engageth to do this for the sum of thirty maravedis, ten of which he acknowledged to have received from the aforesaid Dean, and the other maravedis are to be paid in this manner: ten when half the book shall have been written, and the other ten when it is finished."
# Omniana/Volume 1/Perituræ parcere chartæ

123. Perituræ parcere chortæ.
What scholar but must at times have a feeling of splenetic regret, when he looks at the list of novels, in 2, 3, or 4 volumes each, published monthly by Messrs. Lane, &c. and then reflects, that there are valuable works of Cudworth, prepared by himself for the press, yet still ​unpublished by the University which possesses them, and which ought to glory in the name of their great author! and that there is extant in MSS a folio volume of unprinted sermons by Jeremy Taylor. Surely, surely, the patronage of the gentlemen of the Literary Fund might be employed more beneficially to the literature and to the actual literati of the country, if they would publish the valuable manuscripts that lurk in our different public libraries, and make it worth the while of men of learning to correct and annotate the copies, instead of ———, but we are treading on hot embers!
# Omniana/Volume 1/Public Accommodations

66. Public Accommodations.
We are behind hand with the ​orientals, and even with some European nations, in gratuitous accommodations for the public. In the Choultries of Hindostan the poor traveller finds shelter without expence. Dr. Buchanan notices another convenience in that country, "Near the road (he says) charitable persons have built many resting places for porters, who here carry all their burdens on the head. These resting places consist of a wall about four feet high, on which the porters can deposit their burdens, and from which, after having rested themselves, they can again, without assistance, take up their loads." There is a corner by St. Dunstan's church which serves for this purpose, and is so seldom without an occupier, that whoever has noticed it must wish such resting places were provided in the streets of London.
Digging tanks, building choultries, planting rows of trees, and such other acts of charity towards the public, form a ​separate class of virtues among the Hindoos, which they callBourtam. The Man of Ross has had his fame in England for the practice of such virtues. Some Wiltshire poet may perhaps one day celebrate "the worthy Maud Heath, of Langley Burrell, spinster, who in the year of grace 1474, for the good of travellers, did in charity bestow in land and houses about eight pounds a year forever, to be laid out on the highway and causey leading from Wick Hill to Chippenham Cliff." The Spaniards have aSaint who was put in the kalendar for mending the road to Santiago and building bridges. When the blessed day of reformation shall arrive in Spain, I hope his name will be suffered to hold its place.
There is little encouragement to the practice of this kind of charity in England. Mile-stones are defaced, directing posts broken, the parapets of bridges ​thrown down. We seldom see a new horse block erected at the top of the hill; and when a public pump is set up, no iron ladle is now appended to it, because it would in all probability be stolen. I once lived in a house which had a large porch by the road side; it was about two miles from a great city, and the milk-women had from time immemorial established a custom of rendezvousing in it. Of all nuisances that can be imagined, this was the most intolerable. "Rest and be thankful" was what they would not do. They "out-billingsgated Billingsgate," and were their beastliness to be related it would scarcely be believed. There was no remedy but destroying the porch.
Whenever public education shall become a part of the established system of England (as sooner or later, in spite of every political Maltenebros, it must) it would be wise and just to inculcate a belief, that of all property, public ​property is that which should be held most sacred.
* ↑ Sonnerat
* ↑ S. Domingo de la Calzada.
# Omniana/Volume 1/Public Instruction

92. Public Instruction.
Our statesmen, who survey with jealous dread all plans for the education of the lower orders, may be thought to proceed on the system of antagonist muscles; and in the belief, that the closer a nation shuts its eyes, the wider it will open its hands. Or do they act on the principle, that the status belli is the natural relation between the people and the ​government, and that it is prudent to secure the result of the contest by gouging the adversary in the first instance. Alas! the policy of the maxim is on a par with its honesty. The Philistines had put out the eyes of Sampson, and thus, as they thought, fitted him to drudge and grind
"Among the slaves and asses, his comrades, As good for nothing else, no better service."
But his darkness added to his fury without diminishing his strength, and the very pillars of the Temple of Oppression—
"With horrible convulsion, to and fro, He tugged, he shook—till down they came, and drew The whole roof after them, with burst of thunder, Upon the heads of all who sat beneath, Lords, ladies, captains, counsellors, and priests, Their choice nobility!
Sam. Agonistes.
The error might be less unpardonable with the statesmen of the continent,...but with Englishmen, who have Ireland in one direction, and Scotland in another; in the one ignorance, sloth, and rebellion, in the other general information, ​industry, and loyalty; verily it is not error merely, but infatuation.
# Omniana/Volume 1/Plum Pudding

3. Plum Pudding.
T. 1. p. 154.
# On Peace

Written in August 1814. First printed in Notes and Queries 10th Series, Volume III., Issue 58, February 4th, 1905.]
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# Nicene and Post-Nicene Fathers: Series II/Volume VII/Letters of Gregory Nazianzen/Miscellaneous Letters/To Nicobulus/Letter LII

Ep. LII.
(Nicobulus asked Gregory to publish a collection of his letters. Gregory forwards a copy.)
You are asking flowers from an autumn meadow, and arming Nestor in his old age, in demanding from me now something clever in the way of language, after I have long neglected all that is enjoyable in language and in life. But yet (since it is not an Eurysthean or Herculean labour that you are imposing on me, but rather one which is very agreeable and quiet, to collect for you as many of my own letters as I can), do you place this volume among your books—a work not amatory but oratorical, and not for display so much as for use, and that for our own home. For different authors have different characteristics, greater or smaller. Mine is a tendency to instruct by maxims and positive statements wherever opportunity occurs. And as in a legitimate child, so also in language, the father is always visible, not less than parents are shewn by bodily characteristics. Mine are such as I have mentioned. You may repay me both by writing and by deriving profit from what I have written. I cannot ask for or request any better reward than this, either more profitable to the asker, or more becoming him who gives it.

## Footnotes

* ↑ I.e. as a model of Christian style.
# Nicene and Post-Nicene Fathers: Series II/Volume VII/Letters of Gregory Nazianzen/Miscellaneous Letters/To Nicobulus/Letter LIII

Ep. LIII.
(Gregory put a collection of Basil’s letters with his own, and gave them the first place. Nicobulus seems to have been surprised at this, and asked the reason. Gregory explains as follows.)
I have always preferred the Great Basil to myself, though he was of the contrary opinion; and so I do now, not less for truth’s sake than for friendship’s. This is the reason why I have given his letters the first place and my own the second. For I hope we two will always be coupled together; and also I would supply others with an example of modesty and submission.
# Nicene and Post-Nicene Fathers: Series II/Volume VII/Letters of Gregory Nazianzen/Miscellaneous Letters/To Olympius/Letter CV

Ep. CV.
The time is swift, the struggle great, and my sickness severer, reducing me almost to immovability. What is left but to pray to God, and to supplicate your kindness, the one, that
He will incline your mind to gentler counsels, the other that you will not roughly dismiss our intercession, but will receive kindly the wretched Paulus, whom justice has brought under your hands, perhaps in order that it may make you more illustrious by the greatness of your kindness, and may commend our prayers (such as they are) to your mercy.
# Nicene and Post-Nicene Fathers: Series II/Volume VII/Letters of Gregory Nazianzen/Miscellaneous Letters/To Nicobulus/Letter LV

Ep. LV.
An Invitation. You flee when I pursue you:  perhaps in accordance with the laws of love, to make yourself more valuable. Come then, and fill up at last the loss I have suffered by your long delay. And if any home affairs detain you, you shall leave us again, and so make yourself more precious as an object of desire.
# Nicene and Post-Nicene Fathers: Series II/Volume VII/Letters of Gregory Nazianzen/Miscellaneous Letters/To Olympius/Letter CLIV

Ep. CLIV.
To me you are Prefect even after the expiry of your term of office—for I judge things differently from the run of men—because you embrace in yourself every prefectoral virtue. For many of those who sit on lofty thrones are to me base, all those whose hand makes them base and slaves of their subjects. But many are high and lofty though they stand low, whom virtue places on high and makes worthy of greater government. But what have I to do with this? No longer is the great Olympius with us, nor does he bear our rudder-lines. We are undone, we are betrayed, we have become again the Second Cappadocia, after having been made the First by you. Of other men’s matters why should I speak? but who will cherish the old age of your Gregory, and administer to his weakness the enchantment of honours, and make him more honourable because he obtains kindness for many from you? Now then depart on your journey with escort and greater pomp, leaving behind for us many tears, and carrying with you much wealth, and that of a kind which few Prefects do, good fame, and the being inscribed on all hearts, pillars not easily moved. If you preside over us again with greater and more illustrious rule, (this is what our longing augurs), we shall offer to God more perfect thanks.

## Footnotes

* ↑ I.e. who are accessible to bribery.
# Nicene and Post-Nicene Fathers: Series II/Volume VII/Letters of Gregory Nazianzen/Miscellaneous Letters/To Nicobulus/Letter LIV

Ep. LIV.
On Laconicism. To be laconic is not merely, as you suppose, to write few words, but to say a great deal in few words. Thus I call Homer very brief and Antimachus lengthy.  Why? Because I measure the length by the matter and not by the letters.
# Nicene and Post-Nicene Fathers: Series II/Volume VII/Letters of Gregory Nazianzen/Miscellaneous Letters/To Nicobulus/Letter XII

§8. To Nicobulus.
(See the introduction to the first letter to Sophronius above.)
Ep. XII. (About a.d. 365).
You joke me about Alypiana as being little and unworthy of your size, you tall and immense and monstrous fellow both in form and strength. For now I understand that soul is a matter of measure, and virtue of weight, and that rocks are more valuable than pearls, and crows more respectable than nightingales. Well, well! rejoice in your bigness and your cubits, and be in no respect inferior to the famed sons of Aloeus. You ride a horse, and shake a spear, and concern yourself with wild beasts.  But she has no such work; and no great strength is needed to carry a comb, or to handle a distaff, or to sit by a loom, “For such is the glory of woman.” And if you add this, that she has become fixed to the ground on account of prayer, and by the great movement of her mind has constant communion with God, what is there here to boast of in your bigness or the stature of your body?  Take heed to seasonable silence: listen to her voice: mark her unadornment, her womanly virility, her usefulness at home, her love of her husband. Then you will say with the Laconian, that verily soul is not a subject for measure, and the outer must look to the inner man. If you look at the things in this way you will leave off joking and deriding her as little, and you will congratulate yourself on your marriage.

## Footnotes

* ↑ Otus and Ephialtes, the two Homeric Giants, who piled Pelion on Ossa and Olympus on Pelion in the vain endeavour to reach heaven and dethrone Zeus, but were slain by Apollo. (See Hom., Odyss., xi., 305–320.)
* ↑ An instrument used in weaving to make the web firm and close.
* ↑ From his own Poem against women who take too much pains about adorning themselves (i., 267).
# Nicene and Post-Nicene Fathers: Series II/Volume VII/Letters of Gregory Nazianzen/Miscellaneous Letters/To Olympius
## Contents

* Letter CIV
* Letter CV
* Letter CVI
* Letter CXXV
* Letter CXXVI
* Letter CXXXI
* Letter CXL
* Letter CXLI
* Letter CXLII
* Letter CXLIII
* Letter CXLIV
* Letter CXLV
* To Olympius
* Letter CLIV
# Nicene and Post-Nicene Fathers: Series II/Volume VII/Letters of Gregory Nazianzen/Miscellaneous Letters/To Olympius/Letter CIV

§9. To Olympius.
(Olympius was Prefect of Cappadocia Secunda in 382. One letter to him against the Apollinarians, has already been given; the rest, which are to follow are mainly recommendations of various persons to his patronage.)
Ep. CIV.
All The Other favours which I have received I know to be due to your kindness; and may God reward you for them with His own mercies; and may one of these be, that you may discharge your office of prefect with good fame and splendour from beginning to end. In what I now ask I come rather to give than to receive, if it is not arrogant to say so. I personally introduce poor Philumena to you, to entreat your justice, and to move you to the tears with which she afflicts my soul. She herself will explain to you in what and by whom she has been wronged, for it would not be right for me to bring accusations against any one. But this much it is necessary for me to say, that widowhood and orphanhood have a right to the assistance of all right-minded men, and especially of those who have wife and children, those great pledges of pity, since we—ourselves only men—are set to judge men. Pardon me that I plead with you for these by letter, since it is by ill health that I am deprived of seeing a ruler so kind and so conspicuous for virtue that even the prelude of your administration is more precious than the good fame of others even at the end of their term.
# Nicene and Post-Nicene Fathers: Series II/Volume VII/Letters of Gregory Nazianzen/Miscellaneous Letters/To Olympius/Letter CVI

Here is another laying before you a letter, of which, if the truth may be said, you are the cause yourself, for you provoke them by the honour you do them. Here too is another petitioner for you, a prisoner of fear, our kinsman Eustratius, who with us and by us entreats your goodness, inasmuch as he cannot endure to be in perpetual rebellion against your government, even though a just terror has frightened him, nor does he choose to entreat you by anyone else than me, that he may make your mercy to him more conspicuous through his use of such intercessors, whom at all events you yourself make great by thus accepting their appeal. I will say one thing, and that briefly. All the other favours you conferred upon me; but this you will confer upon your own judgment, since once you purposed to comfort our age and infirmity with such honours. And I will add that you are continually rendering God more propitious to you.
# Once a Week (magazine)/Series 1/Volume 6/Widow Houet

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# Once a Week (magazine)/Series 1/Volume 6/Wanted a partner

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