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# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book IV/Chapter 21

Chapter XXI.
Of the spontaneous service of some of the brethren.
We have been told of brethren in whose week there was such a scarcity of wood that they had not enough to prepare the usual food for the brethren; and when it had been ordered by the Abbot’s authority that until more could be brought and fetched, they should content themselves with dried food, though this was agreed to by all and no one could expect any cooked food; still these men as if they were cheated of the fruit and reward of their labour and service, if they did not prepare the food for their brethren according to custom in the order of their turn—imposed upon themselves such uncalled-for labour and care that in those dry and sterile regions where wood cannot possibly be procured unless it is cut from the fruit trees (for there are no wild shrubs found there as with us), they wander about through the wide deserts, and traversing the wilderness which stretches towards the Dead Sea, collect in their lap and the folds of their dress the scanty stubble and brambles which the wind carries hither and thither, and so by their voluntary service prepare all their usual food for the brethren, so that they suffer nothing to be diminished of the ordinary supply; discharging these duties of theirs towards their brethren with such fidelity that though the scarcity of wood and the
Abbot’s order would be a fair excuse for them, yet still out of regard for their profit and reward they will not take advantage of this liberty.

## Footnotes

* ↑ Xerophagia (ξηροφαγία), “dried food,” distinguished from what is raw (omophagia) in the next chapter. Cf. for the word, Tertullian on Fasting c. i. and xvii.
* ↑ This shows that Cassian is here writing about the monks of Palestine, not those of Egypt, who (according to the next chapter) had a permanent cook. There is a further allusion to and description of this desert in the Conference VI. i.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book IV/Chapter 2

Chapter II.
Of the way in which among them men remain in the monasteries even to extreme old age.
And I think that before anything else we ought to touch on their untiring perseverance and humility and subjection,—how it lasts for so long, and by what system it is formed, through which they remain in the monasteries till they are bent double with old age; for it is so great that we cannot recollect any one who joined our monasteries keeping it up unbroken even for a year: so that when we have seen the beginning of their renunciation of the world, we shall understand how it came about that, starting from such a commencement, they reached such a height of perfection.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book IV/Chapter 23

Chapter XXIII.
The obedience of Abbot John by which he was exalted even to the grace of prophecy.
And since this book is about the training of one who renounces this world, whereby, making a beginning of true humility and perfect obedience, he may be enabled to ascend the heights of the other virtues as well, I think it well to set down just by way of specimen, as we promised, some of the deeds of the elders whereby they excelled in this virtue, selecting a few only out of many instances, that, if any are anxious to aim at still greater heights, they may not only receive from these an incitement towards the perfect life, but may also be furnished with a model of what they purpose. Wherefore, to make this book as short as possible we will produce and set down two or three out of the whole number of the Fathers; and first of all Abbot John who lived near Lycon which is a town in the Thebaid; and who was exalted even to the grace of prophecy for his admirable obedience, and was so celebrated all the world over that he was by his merits rendered famous even among kings of this world. For though, as we said, he lived in the most remote parts of the Thebaid, still the Emperor Theodosius did not venture to declare war against the most powerful tyrants before he was encouraged by his utterances and replies: trusting in which as if they had been brought to him from heaven he gained victories over his foes in battles which seemed hopeless.

## Footnotes

* ↑ Lycon or Lycopolis in the Thebaid is the modern El Syout on the west banks of the Nile, S. E. of Hermopolis ( = Minieh).
* ↑ This John of Lycopolis was one of the most celebrated hermits of the fourth century. Originally a carpenter, he retired at the age of twenty-five into the wilderness, and after the death of his instructor settled near Lycopolis. Here, as Cassian tells us, he received as reward for his obedience the gift of prophecy, and was consulted by crowds who came to him for this purpose and among others by the Emperor Theodosius, to whom he foretold (1) his victory over the usurper Maximus (a.d. 388), and (2) his success against Eugenius in a.d. 395. He is mentioned again by Cassian in the Conferences I. xxi., XXIV. xxvi., etc. A full account of him is given by Rufinus in his history of the monks c. i. and by Palladius in the Lausiac History 43–60; he is also mentioned by Augustine De Civitate Dei, Book V. c. xxvi, De Cura pro mortius gerenda, c. xvii., and Jerome Ep. cxxxiii. ad Ctesiphontem, as well as by Theodoret H. E. V. xxiv, and Sozomen H. E. VI. xxviii.
# Of the Imitation of Christ/Book III/Chapter XI

CHAPTER XI.
THAT THE LONGINGS AND DESIRES OF OUR HEARTS ARE TO BE EXAMINED AND MODERATED.
Y son, there are many things thou hast not yet well learned, which thou must learn.
What are these, O Lord?
That thou frame thy desires wholly according to My good pleasure; and that thou be not a lover of thyself, but an earnest follower of My will.
Various longings and desires oftentimes inflame thee, and drive thee forwards with vehemence; but do thou consider whether thou be not moved rather for thine own advantage, than for My honour.
If I be the cause, thou wilt be well content howsoever I shall ordain; but if there lurk in thee any self-seeking, behold, this it is that hindereth thee and weigheth thee down.
2. Beware therefore thou lean not too much upon any desire, conceived without asking My counsel, lest perhaps afterwards it repent thee, or thou be displeased with that which at first pleased thee, and which thou desiredst as the best.
​For not every affection which seems good is immediately to be followed; nor is every contrary affection at the first to be avoided.
It is sometimes expedient to use restraint even in good desires, lest through unseasonable effort thou art distracted of mind; lest by thy want of self-government thou beget a scandal unto others; or again, being thwarted by others and resisted, thou become suddenly confounded, and so fall.
3. Sometimes, however, thou must use violence, and resist manfully thine appetite, not regarding what the flesh would or would not; but rather taking pains that even perforce it may be made subject to the Spirit.
And so long ought it to be chastened and to be forced to remain under servitude, until it be prepared for every thing, and learn to be content with a little, and to be pleased with plain and simple things, and not to murmur against any inconvenience.
# Of the Imitation of Christ/Book III/Chapter XII

CHAPTER XII.
OF THE GROWTH OF PATIENCE IN THE SOUL, AND OF STRIVING AGAINST CONCUPISCENCE.
LORD my God patience is very necessary for me, for many things in this life do not happen as we would.
For whatsoever plans I shall devise for my own peace, my life cannot be without war and affliction.
It is so, my son. But My will is, that thou seek not that peace which is void of temptations, or which suffereth nothing contrary: But rather think that thou hast found peace, when thou art exercised with sundry tribulations, and tried in many adversities.
2. If thou say, that thou art not able to suffer much, how then wilt thou endure the fire hereafter?
Of two evils the less is always to be chosen. That thou mayest therefore avoid the everlasting punishment, endeavour to endure present evils patiently for God's sake.
Dost thou think that the men of this world suffer nothing or but little? Ask even those who live most at their ease, and thou shalt find it otherwise.
But thou wilt say, they have many delights, and follow their own wills, and therefore they do not much weigh their own afflictions.
Be it so, that they have whatsoever they will; but how long dost thou think that it will last?
​3. Behold the wealthy of this world shall consume away like smoke, and there shall be no memory of their past joys.
Yea, even while they are yet alive, they do not rest in them without bitterness, and weariness, and fear.
For from the self-same thing in which they delight they oftentimes receive the penalty of sorrow.
For it is but just that having inordinately sought and followed after pleasures, they should enjoy them not without shame and bitterness.
4. O how brief, how false, how inordinate, how base, are all those pleasures.
Yet so drunken and blind are men, that they understand it not: but like dumb beasts, for the poor enjoyment of this corruptible life, they incur the death of the soul.
Thou therefore, my son, "go not after thy lusts, but refrain thyself from thine appetites." "Delight thyself in the Lord, and He shall give thee the desires of thine heart."
5. For if thou desire true delight, and to be more plentifully comforted by Me; behold, in the contempt of all worldly things, and in the cutting off all base delights, shall be thy blessing, and abundant comfort shall be thine.
And the more thou withdraw thyself from all solace of creatures, so much the sweeter and so much the more consolation shalt thou find in Me.
But at the first, thou shalt not attain unto them, without some sadness, nor without a laborious conflict.
​Old inbred habits will resist, but it shall be entirely overcome by a better way.
The flesh will murmur against thee; but with fervency of spirit thou shalt bridle it.
The old serpent will tempt and trouble thee, but by prayer he shall be put to flight, and by useful occupation thou shalt greatly stop the way against him.
# Of the Imitation of Christ/Book III/Chapter XIII

CHAPTER XIII.
OF HUMBLE OBEDIENCE AFTER JESUS CHRIST.
Y son, he that endeavoureth to withdraw himself from obedience, withdraweth himself from grace; and he who seeketh for himself private benefits, loseth those which are common.
He that doth not cheerfully and freely submit himself to his superior, showeth that his flesh is not brought into subjection, but oftentimes struggleth and murmurs against him.
Learn thou therefore quickly to submit thyself to thy superior, if thou desire to keep thine own flesh under the yoke.
For more speedily is the outward enemy overcome, if the inward man be not disordered.
There is no worse enemy, nor one more troublesome to the soul, than thou art unto thyself, if thou be not in harmony with the Spirit.
It is altogether necessary that thou have a true ​contempt for thyself, if thou desire to prevail against flesh and blood.
2. Because thou still lovest thyself too inordinately, thou art afraid to resign thyself wholly to the will of others.
And yet, what great matter is it, if thou, who art but dust and nothing, subject thyself to a man for God's sake, when I, the Almighty and the Most Highest, Who created all things of nothing, humbly subjected Myself to man for thy sake ?
I became of all men the most humble and the most abject, that thou mightest overcome thy pride with my humility.
O dust, learn to be obedient. Learn to humble thyself, thou earth and clay, and to bow thyself down under the feet of all men.
Learn to break thine own will, and to yield thyself to subjection.
3. Suffer no pride to dwell in thee: but show thyself so humble and so lowly, that all may be able to walk over thee, and to tread thee down as the mire of the streets. Vain man, what hast thou to complain of?
What canst thou answer, vile sinner, to them that upbraid thee, thou who hast so often offended God, and so many times deserved hell?
But Mine eyes spared thee, because thy soul was precious in My sight; that thou mightest know My love, and ever be thankful for My benefits;
Also that thou mightest continually give thyself to true humility and subjection, and endure patiently to be despised.
# Of the Imitation of Christ/Book III/Chapter XIV

CHAPTER XIV.
OF CONSIDERING THE SECRET JUDGMENT OF GOD, THAT SO WE BE NOT LIFTED UP FOR ANYTHING GOOD IN US.
HOU, Lord, thunderest forth Thy judgments over me, Thou shakest all my bones with fear and trembling, and my soul is very sore afraid.
I stand astonished; and I consider "That the heavens are not pure in Thy sight."
If in angels Thou didst find wickedness, and didst not spare even them, what shall become of me?
Even stars fell from heaven, what then can I presume who am but dust?
They whose works seemed commendable, have fallen into the lowest misery: and those who did eat the bread of angels, I have seen delighting themselves with the husks of swine.
2. There is therefore no holiness, if Thou, Lord, withdraw Thine hand.
No wisdom availeth, if Thou cease to guide.
No courage helpeth, if Thou leave off to defend.
No chastity is secure, if Thou do not protect it.
No vigilance of our own availeth, if Thy sacred watchfulness be not present with us.
For, if we be left of Thee, we sink and perish; but being visited of Thee, we are raised up and live.
Truly we are unstable, but by Thee we are established: we wax lukewarm, but by Thee we are inflamed.
​3. O how humbly and meanly ought I to think of myself! how ought I to esteem it as nothing, if I seem to have any good.
With what profound humility ought I to submit myself to Thine unfathomable judgments, O Lord; where I find myself to be nothing else than very nothing!
O weight that cannot be measured! O sea that cannot be passed over, where I discover nothing of myself save only and wholly nothing!
Where then can glorying hide itself? Who can trust in his own virtue?
All vain-glorying is swallowed up in the deep of Thy judgments over me.
4. What is all flesh in Thy sight?
Shall the clay glory against Him that formed it?
How can he be lifted up with vain words, whose heart is truly subject to God?
He whom the Truth hath subjected unto itself, not all the world will make him proud: neither shall he, who hath firmly settled his hope in God, be moved by the tongues of flatterers.
For even they themselves who speak are all nothing, for they will pass away with the sound of their words; but the truth of the Lord remaineth for ever.
# Of the Imitation of Christ/Book III/Chapter XIX

CHAPTER XIX.
OF THE ENDURANCE OF INJURIES, AND OF THE PROOF OF TRUE PATIENCE.
HAT is it thou sayest, My son? Cease to complain, when thou considerest My Passion, and the sufferings of holy saints.
Thou hast not yet resisted unto blood. It is but little which thou sufferest in comparison of those who suffered so much, who were so strongly tempted, so grievously afflicted, so many ways tried and exercised.
Thou oughtest therefore to call to mind the more heavy sufferings of others, that so thou mayest the more easily bear thine own very small troubles.
And if they seem unto thee not very small, then beware lest thy impatience be the cause thereof.
However, whether they be small or whether they be great, endeavour patiently to undergo them all.
2. The better thou disposest thyself to suffering, the more wisely thou doest, and the greater thy reward. Thou shalt more easily endure it, if both in mind and by habit thou art diligently prepared thereunto.
Do not say, "I cannot endure to suffer these things at the hands of such an one, nor ought I to endure such things; for he hath done me great wrong, and reproacheth me with things which I never thought of; but of another I will willingly suffer, that is, if they are things which I shall see I ought to suffer."
​Such a thought is foolish; it considereth not the virtue of patience, nor by whom it will be crowned; but rather weigheth too exactly the persons, and the injuries offered to itself.
3. He is not truly patient, who is willing to suffer only so much as he thinks good, and from whom he pleases.
But the truly patient man minds not by whom he is exercised, whether by his superiors, by one of his equals, or by an inferior; whether by a good and holy man, or by one that is perverse and unworthy.
But indifferently from every creature, how much, or how often, soever anything adverse befall him, he takes it all thankfully as from God, and esteems it great gain:
For with God it is impossible that any thing, however small, if only it be suffered for God's sake, should pass without its reward.
4. Be thou therefore prepared for the fight, if thou wilt have the victory.
Without a combat thou canst not attain unto the crown of patience.
If thou art unwilling to suffer, thou refusest to be crowned. But if thou desire to be crowned, fight manfully, endure patiently.
Without labour there is no rest, nor without fighting can the victory be won.
O Lord, let that become possible to me by Thy grace, which by nature seems impossible to me.
Thou knowest that I am able to suffer but little, and that I am quickly cast down, when a slight adversity ariseth.
​For Thy Name's sake, let every exercise of tribulation be made bearable unto me; for to suffer and to be troubled for Thy sake, is very wholesome for my soul.
# Of the Imitation of Christ/Book III/Chapter VIII

CHAPTER VIII.
OF A MEAN CONCEIT OF OURSELVES IN THE SIGHT OF GOD.
HALL I speak unto my Lord, who am but dust and ashes? If I esteem myself to be anything more, behold, Thou standest against me, and my iniquities bear true witness, and I cannot contradict it.
But if I abase myself, and reduce myself to nothing, and shrink from all self-esteem, and grind myself to the dust which I am, Thy grace will be favourable to me, and Thy light near unto my heart; and all self-esteem shall be swallowed up in the valley of my nothingness, and perish for ever.
There Thou shewest Thyself unto me, what I am, what I have been, and whither I am come; for I am nothing, and I knew it not.
If I be left to myself, behold, I become nothing but mere weakness; but if Thou for an instant look upon me, I am forthwith made strong, and am filled with new joy.
And a great marvel it is, that I am so suddenly lifted up, and so graciously embraced by Thee, who of mine own weight am always sinking downward.
​2. Thy love is the cause hereof, freely preventing me, and relieving me in so many necessities, guarding me also from pressing dangers, and snatching me from evils out of number.
For indeed by loving myself amiss, I lost myself; and by seeking Thee alone, and purely loving Thee, I have found both myself and Thee, and by that love have more deeply reduced myself to nothing.
Because Thou, dearest Lord, dealest with me above all desert, and above all that I dare hope or ask.
3. Blessed be Thou, my God; for although I be unworthy of any benefits, yet Thy royal bounty and infinite goodness never cease to do good even to the ungrateful, and to those who are turned away far from Thee.
Turn Thou us unto Thee, that we may be thankful, humble, and devout; for Thou art our salvation, our courage, and our strength.
# Observations on frogs

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
Brit. Mus. Sloane 1875
Froggs taken in the first season of coition containe in their bellies spawne of the same figure and connexure as it appeareth in the water, as may bee discovered in the bellies of the female, which are the greater sex; observable it is how large a proportion the seminary vessels & parts of generation doe make unto other parts, and seemes to occupie the cavity of the lower belly, wherein the testicles are also very conspicuous & turgid in the male.
2 froggs coupled wee put in a cistern of water at the first promising dayes of the spring: wherein they continued just about twentie days, nor did they seperate although in divers dayes the water froze them over, at length the female dyed, the male notwithstanding an hard complexure at least 3 dayes after. In the cisterne more spawne was found then both their bodies wayghed, beside some part remaining in the body of the female, whereof some hanging out discovered manifestly that passage which at other times is very obscure, some remaining in the body more black stiff 7 clamie.
2 lived coupled the yeare suceeding, 3 weekes, & though frozen mayntained copulation. Remarkable it is with strong complication the male fastneth unto the female belowe the forleggs, & unto what largeness & under a downy black colour like catstayles of the water the thumbs of male froggs doe swell, which wee have not observed in the complexure of the male toade out of the water.
Of this spawne singular uses may bee made in physick, & though for the preservation thereof it may bee only distilled, yet may it bee kept fresh all the yeare under oyle, making choyce of fresh spawne, which will either hold its proper figure or else the black specks subsiding and separating will leave the white & aqueous part entire; the whole masse of spawne may also bee imbibed by bole or frankincense or minium or cerusse incorporated by agitation or subaction.
# Observations on eggs

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
Source British Museum Sloane MS 1848.
The egge you sent with this notable signature of the figure of a duck soe fully detail'd as to the body, head, eye & bill somewhat open'd from the shall, all in a... colour, was a point greatly remarkable & one, not made out by phancy butt apprehended by every eye, is a present greatly remarkable.
The like I had not formerly seen though have very intentively looked upon the goose egge in Aldrovandus with man's head & hayre sped furie-like & terminating in some shape of geese heads. Though not meeting with any discourse thereon, I suspected much made out by fancy in that discription.
In stones wee find trees & often in common flints: in agates sometimes arise figures beyond all help of imagination & in such pit stones wee have found scews, snakes, darts, cockles &c.
Butt I.... the figures of bullheads in the gutts of... pressed out, & the figure....& head in the drye lyme of a cock.
Some not restraining the power of imagination might think this some character from the coition or attempt of a duck which sometimes will follow & least attempt to treaad hens.
Others at least conceive it some genetive impression from the seminall factor in impregnation, which breede... spred into excurrsorie assimulations in the remoter parts.
Others, considering the rare contingency, might conceive it a casuall stayne from some uterine tincture while it lay in the matrix in a softer covering before exclusion, yet in the progresse it may receave impression from some exudation from the vessells of the matrix, whereby sometimes wee meet with egges with bloody tinctures on the shell, & since we receaved this of soe notable a figure, wee have seen another of the same tincture confusedly dispersed through the greatest part thereof without making out any figure.
That the shell was made in the uterus & plastick power which formeth other parts of the egge, not by induration or harddening upon exclusion, is evident to observation in such as are found hard in the egge poke, which Dr. Harvey handsomely confirmeth from an egge found within another, wherein the inmost is fully shelled & hard