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Barlaam and Josaphat, also known as Bilawhar and Budhasaf, are legendaryChristian saints. Their life story was based on the life of the Gautama Buddha, and tells of the conversion of Josaphat to Christianity. According to the legend, an Indian king persecuted the Christian Church in his realm. After astrologers predicted that his own son would some day become a Christian, the king imprisoned the young prince Josaphat, who nevertheless met the hermit Saint Barlaam and converted to Christianity. After much tribulation the young prince's father accepted the Christian faith, turned over his throne to Josaphat, and retired to the desert to become a hermit. Josaphat himself later abdicated and went into seclusion with his old teacher Barlaam.

The Parlement of Foules (modernized: Parliament of Fowls), also called the Parlement of Briddes (Parliament of Birds) or the Assemble of Foules (Assembly of Fowls), is a poem by Geoffrey Chaucer (c. 1340s-1400) made up of approximately 700 lines. The poem, which is in the form of a dream vision in rhyme royal stanza, contains one of the earliest references to the idea that St. Valentine's Day is a special day for lovers. Oruch's survey of the literature finds no association between Valentine and romance prior to Chaucer. He concludes that Chaucer is likely to be "the original mythmaker in this instance."

The Constitution of the German Reich, usually known as the Weimar Constitution, was the constitution that governed Germany during the Weimar Republic era. The constitution declared Germany to be a democratic parliamentary republic with a legislature elected under proportional representation.

Ephrem the Syrian was a Syriac Christian deacon and a prolific Syriac-language hymnographer and theologian of the fourth century. Ephrem is especially beloved in the Syriac Orthodox Church, and counted as a Venerable Father in the Eastern Orthodox Church. His work here recount the nativity and birth of the Christ child.

On Nature and Grace is an anti-Pelagian book by Augustine of Hippo written in AD 415. It is a response to Pelagius's 414 book On Nature. Before this work, Augustine did not seem to see Pelagius as a heretic, but On Nature and Grace seems to be a turning point in the Pelagian controversy.

On the strength of his Aristotelian "Paraphrases" Themistius may be called a scholar, though hardly a philosopher as he himself claimed. Technically he was a Sophist: that is to say he gave public lectures (¿¿¿¿¿¿¿¿¿¿), wrote exercises after the Sophistic pattern and went on embassies, which were entrusted to him solely on account of his persuasive charm. But he insisted that he was no Sophist, because he took no fees1 and styled himself a practical philosopher.2 He was indifferent to the Neo-Platonic philosophy,3 and, since Constantius made him a Senator, he cannot have betrayed any zeal for the Pagan religion. From Julian's Pagan restoration he seems to have held aloof, and, though Julian had been his pupil, probably at Nicomedia, he did not appoint him to any office. Under the Christian Emperor Theodosius he held a prefecture. There is no evidence for a positive coolness, such as Zeller4 assumes, between Themistius and Julian, and we know too little of their relations to assert with some critics that the respectful tone of this letter is ironical.5It was probably written after Julian had become Emperor, though there is nothing in it that would not suit an earlier date; it is sometimes assigned to 355 when Julian was still Caesar. The quotations from Aristotle are appropriately addressed to Themistius as an Aristotelian commentator.

The Empire of Brazil was a 19th-century state that broadly comprised the territories which form modern Brazil and Uruguay. Its government was a representative parliamentary constitutional monarchy under the rule of Emperors Dom Pedro I and his son Dom Pedro II.

The Vermont Republic is a 20th-century term used to refer to the independent and sovereign government of Vermont that existed from 1777 to 1791, prior to its formal admission into the United States.

The South Africa Act 1909 was an Act of the British Parliament which created the Union of South Africa from the British colonies of the Cape of Good Hope, Natal, Orange River Colony, and Transvaal.

The Coelum Philosophorum, or book of vexations; the science and nature of alchemy, and what opinion should be formed thereof. Regulated by the seven rules or fundamental canons according to the seven commonly known metals; and containing a preface with certain treatises and appendices.

The English Calendar (Kalendarium Anglicanum) is a Menlogium, or liturgical calendar of saints used by the Anglo-Saxon church in the 8th century. St. Bede composed this using the ancient Roman calendar as his basis, which involves both the nones and ides of each month, and the days are not counted in our familiar contemporary chronology. This work also includes the original Latin version of the text, as well as its English translation.

This biography of the Frankish king Sigebert II is usually regarded as a work of Imperial propaganda by the later French friar, Sigebert of Gembloux. It does grant some of the remaining folk memory of the interactions of the old Merovingian, but is largely re-imagined based upon the rise of the Carolingians. It is a suitable work of hagiography regarding his life, as well as his reign over Austrasia and Burgundy. It his brevity and age that are long remembered, as he only ruled over his nations for a period of a few months in 613 AD.

This is a short collection of documents between the successors of St. Columba and the kings of the Lombardic state. Initially, they are a sign of a civic guarantee for both the Catholic faith and the monastery in particular. They are given by the Lombard court to ensure that their own Arian leanings will not impact the state of the political impartially they have on their Italian subjects.

This work, which in its original Latin was 'Instructiones' is a composition by the Irish St. Columba, dedicated to provided moral direction for the various people in the care of the saint and his disciples. This largely entails a rejection of personal pride, a commitment to poverty and chastity, and an indwelling sense of restrain that should be observed at all times. These are intended to form a sense of personal moral discipline and insight into our own psychological limitations. This text is presented in both its original Latin, as well as an English translation.

This editions of the Apostolic romances gives Andrew and Bartholomew's sojourns out of Egypt into an unknown land, with a dog headed man and cannibals. The events are said to take place in Barbos, which is likely a rendering of the Greek notion of Barbarian. Following the conclusion of events, the apostles then move on to their next destination, which for Andrew would be Greece, and for Bartholomew, Armenia.

This is a short collection of letters regarding the papacy of Leo III, including his corresponce with the Holy Roman Emperor Charlemagne. Most of his works are relating to the affairs of state, with some expressed concern for the state of the Saracens and the political relationship with Constantinople at this time. All ten letters are included in both their original Latin as well as their English translation.

This is collection of documents relating to the early Irish church compiled on the holy island of Lindisfarne. The purpose for this compilation is unclear, but it does cite several early Irish synods that we would otherwise know very little about. Moreover, some of these canons would be copied and help form the foundation of the English church in centuries to come.

St. Gall of Ireland was allegedly one of the twelve companions of Columba on his mission from Ireland to the continent. His origins are unknown, although he may have been a native of Germany. His missionary activity brought him to what is now Switzerland to the townland which now bears his name, St. Gallen. What follows is a collection of his sermons, all of which are relatively brief. They are short exegetical readings of the Christian scriptures and how they apply to the daily life of the Christians who abided in his small Swabish community.

Pope Gregory I, also known as Saint Gregory the Great, was known for instituting the first recorded large-scale mission from Rome, the Gregorian mission, to convert the then largely pagan Anglo-Saxons to Christianity. Gregory is also well known for his writings, which were more prolific than those of any of his predecessors as pope. As a Roman senator's son, and serving as the prefect of Rome at 30, Gregory lived in a monastery he established on his family estate before becoming a papal ambassador and then assuming the office of pope. Although he was the first pope from a monastic background, his prior political experiences may have helped him to be a talented administrator. During his papacy, his administration greatly surpassed that of the emperors in improving the welfare of the people of Rome, and he challenged the theological views of Eutychius of Constantinople before the emperor Tiberius II. Gregory regained papal authority in Spain and France and sent missionaries to England, including Augustine of Canterbury and Paulinus of York. His life if retold here by the French Monk, Otto the Abbot, some five centuries after his death.

What follows here is a collection of edicts and diplomas issued by the Frankish king, grant the parameters of authority to the local monasteries, and offering the protection of the church in these bishopric under the authority of the Frankish crown forever. These edicts would make up the basis for French welfare programs and charitable gives in France for the next thousand years. Some of the edicts noted here are still in effect to this day to the modern monasteries which have maintained their mission since the 7th century.

This famous bishop of Lyon, St. Eucherius, sought to counter some of the extremity of his own time, both in terms of the lawlessness which was becoming rampant in southern Gaul, as well as the punitive self-denial pushed by some monastic groups. This work, originally titled in Latin formularum spiritalis intelligentiae, intends to offer some directive for initiates into the Christian life. In this way he is a forerunner to St. Ignatius and his own work the Spiritual Exercises. St. Eucherius also uses this work to emphasis the allegorical value of the Greek and Hebrew scriptures, and expands them for potential mystical interpretation.

The letters of Sisebut are a window into the window of this 7th century Spanish king. Among the most salient points of his reign, were his Catholic devotion to the Spanish church and his protection of it from foreign influence. During his lifetime this was a particularly large issues with the encroachment of the Byzantine Empire, then poised on his doorstep in southern Spain. His letters are addressed other kings as well as local bishops. Included in this text is both the English translation as well as the original Latin text.

Gennadius of Massilia grants this contemporary insight into the life of his friend St. Jerome. The relationship between the two men is unknown, as was of Romano-Gallic extraction, and appears to have never met St. Jerome in person. He gives biographical accounts most based upon St. Jerome's own writings about his life and the path he took in life as an author and a churchman. This text includes both the English translation and the original Latin text.

This is a work composed by Ennodius, the bishop of Pavia, around the year 507 AD, who sought to congratulate Theodoric for his military victories and political achievements in general. The document itself entertains the royal prestige of its namesake, whom is portrayed as a an agent of continuity for the idea of eternal Rome.This is portrayed as a potential re-birth of the Roman authority and Imperial distinction, at least over the tatter remnants of the Western Empire. The golden age that was predicted under Theodoric was not to be, but this manuscript serves as a reminder of the political aspiration for the age right after the Western Empire's collapse.

While the specifics of these canons are unlikely to have been from the hand of St. Patrick, they are attributed to him. They also grant insight into some of the early issues that the Irish church was facing in the century after the death of Patrick. Full communion with Rome had yet to be achieved, and the standardization of church policies needed to be addressed. This is a document that stands as a landmark text to the Irish church and the growth of Christianity in Ireland and Scotland.

This is the first volume of the book of Armenian saints for the month of Navasard. Each entry contains the account and hagiography about a saint that is sentinel to the Armenian Apostolic Church. For the month of Navasard specifically, emphasis is placed on St. Thomas the Apostle, St. Bartholomew, the alleged founder of the ancient church, and various Imperial martyrs that faced their death during the height of the Diocletian persecution.

St. Germain was the the 6th century bishop of Paris and is venerated as a saint in both the Catholic Church and the Eastern Orthodox Church. His work in the Frankish church would help lay the foundation for the various medical, educational, and welfare supports that would aide French civilization throughout the centuries and up until our own time. In more recent years he has been christened the "father of the poor" because of his influence over charitable efforts in the city itself.

The 7th century bishop of Zaragoza (Caesaraugsta), St. Brauclio, recounts in this work the the mayhem and impact of the Diocletian persecution on his native city. He recounts the various martyrs and their refusal to bend the knee to the emperor and his drive to crush the growing power of the Christian church.

The question of what it means to be a Christian is a challenge, as it means so many different things complicated by the perennial need to address the moral issues in the context of our own times. This has been a subject that has been addressed for centuries by various different mind. Fastidius is just another of those who is looking to explore what it means to emulate the life of Christ in the course of every day life. While his world, that of dark age Britain, is very different from our own, the conclusions that he draws are are pertinent today as they were some thirteen centuries ago.