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# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 4/Part 6

IV.
The Epistle of St. Athanasius to the Monk Ammus.
(Παντα μὲν καλὰ, κ.τ.λ.)
(This, as Epistle XLVIII, will be found translated in Vol. IV. of the Nicene and Post-Nicene Fathers (2d Series) p. 556 et seq.)
Involuntary nocturnal pollutions are not sinful, [I add to Johnson the exact words of the Saint. “For what sin or uncleanness can any natural excrement have in itself? Think of the absurdity of making a sin of the wax which comes from the ears or of the spittle from the mouth. Moreover we might add many things and explain how the excretions from the belly are necessary to animal life. But if we believe that man is the work of God’s hand, as we are taught in holy Scripture, how can it be supposed necessary that we perform anything impure? And if we are the children of God, as the holy Acts of the Apostles teaches, we have in us nothing unclean, etc., etc.”]; nor is matrimony unclean, though virginity [“which is angelic and than which nothing can be more excellent”] is to be preferred before it.

## Footnotes

* ↑ In English translation named Amun.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 4/Part 29

Of the Same to the Bishops of Libya and Pentapolis.
There is another Epistle of the same father, complaining to the bishops of Libya and Pentapolis. That some who had been refused ordination by their own bishop, or cast out of the monasteries for their irregularity, were ordained by a surprise upon some other bishop, and that just as they came from their bride-bed, and then went and performed the oblation, or any other office, in the monasteries from which they had been ejected, which gave great offence. He charges the bishops to take care of this for the future and, if any were to be ordained, to enquire into their lives, and whether they are married, and when, and how; and orders, that catechumens, who had been separated for lapsing, be baptized at the hour of death.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 4/Part 3

I.
The Letter of the Blessed Dionysius, the Archbishop of Alexandria to Basilides the Bishop who made Enquiries on Various Subjects, to which Dionysius made Answer in this Epistle, which Answers have been received as Canons.
Dionysius to my beloved son, and brother, and fellow minister in holy things, Basilides faithful to God, salutation in the Lord.
Note.
Dionysius, Johnson says, wrote in about a.d. 247.
Canon I.
When the Paschal fast is to be broken depends on the precise hour of our Saviour’s resurrection, and this was not certainly to be known from the Four Evangelists; therefore they who have not fasted the Monday, Tuesday, Wednesday, and Thursday before Easter, do no great thing if they fast the Friday and Saturday, and so till past three on Easter morning. But they who have fasted the whole six days, are not to be blamed if they break their fast after midnight. Some do not fast any of these days.
Canon II.
Menstruous women ought not to come to the Holy Table, or touch the Holy of Holies, nor to the churches, but pray elsewhere.
Note.
Balsamon notes how the canon educes the example of the woman who had had an issue of blood for twelve years and who therefore did not dare to touch the Lord, but only the “hem of his garment.” He also notes that the question proposed, was whether Christian women should be excluded from the church and need follow the example of the Hebrews, who “when the menstrual flux was upon them, sat in a solitary place by themselves and waited for seven days to pass, and their flux should be over.” The answer given is as above.
Canon III.
They that can contain and are aged ought to judge for themselves. They have heard St. Paul say; that they should “for a time give themselves to prayer, and then come together again.”
Note.
In this epitome Johnson has set forth the meaning of the canon, as understood by the Greek scholiasts, rather than translated and epitomized the canon itself.
Canon IV.
They who have had involuntary nocturnal pollutions be at their own discretion [whether to communicate or not].
Note.
The Saint ends this canon with these words:  “I have given opinion on the points about which you have consulted me, not as a doctor, but in all simplicity as it is suitable the relation between us should be. And when you have examined, my most learned son, what I have written you will let me know what seems to you better or whether you agree with my opinions. Farewell, dear son, may your ministry be in the peace of the Lord.”

## Footnotes

* ↑ I have followed in the captions to all these non-conciliar canons the Greek text of Beveridge in his Synodicon (Tom. II.).
* ↑ I have here placed Johnson’s epitome of these canons; the Ancient Epitome is lacking.
* ↑ In the Greek “the body and blood of Christ.”
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 4/Part 28

XI.
The Canonical Epistle of Our Holy Father Among the Saints, Cyril, Archbishop of Alexandria, on the Hymns.
Cyril to Domnus.
This letter contains a complaint of one, Peter, deposed from his See, yet retaining the character of a bishop, who thought his cause good, but complains that he had not time and opportunity given him for his defence; and that whatever he had, was taken away from him. He desires Domnus, who was a Metropolitan, that he would call a synod, and let him have a hearing; and that such bishops as Peter suspected of prejudice against him should not be permitted to be his judges. He thinks it very hard, that not only what belonged to the Church, but every thing else was taken from him; and complains that all bishops were called to account for every thing they received, whether from the Church, or by any other means. Peter had indeed signed an instrument of resignation; but Cyril says, that he was terrified into it; and that he would have no such resignation be of force except he that made it deserved deposition.

## Footnotes

* ↑ Johnson gives the date of this as about the year 412 a.d.
# No Treason

* related portals: Anarchism.
* sister projects: Wikipedia article, Commons category, Wikidata item.
Individualist anarchist and economist Murray Rothbard called No Treason "the greatest case for anarchist political philosophy ever written". In it, Spooner argues that the United States Constitution, as a legal contract, is invalid because individuals did not consent to it. In the context of the American Civil War, Spooner therefore supports the secession of the South, even though he was fiercely anti-slavery. Similarly, he argues that the secessionists did not commit treason, since they never signed the Constitution and therefore are not bound to it.
Spooner issued three pamphlets carrying the title of No Treason, numbered 1, II, and VI. Spooner, on publishing No. VI., wrote, "For reasons not necessary to be explained, the sixth is now published in advance of the third, fourth and fifth."
* No. 1. (1867)
* No. II. The Constitution (1867)
* No. VI. The Constitution of no Authority (1870)
# No Time Like the Old Time

There is no time like the old time, when you and I were young, When the buds of April blossomed, and the birds of spring-time sung! The garden's brightest glories by summer suns are nursed, But oh, the sweet, sweet violets, the flowers that opened first!
There is no place like the old place, where you and I were born, Where we lifted first our eyelids on the splendors of the morn From the milk-white breast that warmed us, from the clinging arms that bore, Where the dear eyes glistened o'er us that will look on us no more!
There is no friend like the old friend, who has shared our morning days, No greeting like his welcome, no homage like his praise: Fame is the scentless sunflower, with gaudy crown of gold; But friendship is the breathing rose, with sweets in every fold.
There is no love like the old love, that we courted in our pride; Though our leaves are falling, falling, and we're fading side by side, There are blossoms all around us with the colors of our dawn, And we live in borrowed sunshine when the day-star is withdrawn.
There are no times like the old times,—they shall never be forgot! There is no place like the old place,—keep green the dear old spot! There are no friends like our old friends,—may Heaven prolong their lives! There are no loves like our old loves,—God bless our loving wives!
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
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# No Way Out

This edition is taken from well.com.
My teaching, if that is the word you want to use, has no copyright. You are free to reproduce, distribute, interpret, misinterpret, distort, garble, do what you like, even claim authorship, without my consent or the permission of anybody. — U.G.
* Introduction
* Chapter 1. The unrational philosophy of U.G.Krishnamurti
* Chapter 2. Nothing to be transformed
* Chapter 3. What is the meaning of life?
* Chapter 4. You Invent Your Reality
* Chapter 5. Religious thinking is responsible for Man's tragedy
* Chapter 6. Seeking Strengthens Separation
* Chapter 7. What Kind of a Human Being Do You Want?
* Chapter 8. The Build-Up of Sex and Love
* Chapter 9. Leave the Body Alone
* Chapter 10. It's Terror, Not Love That Keeps Us Together
* Chapter 11. Is He for Real?
This work is in the public domain worldwide because it has been so released by the copyright holder.
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# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 23

Letter XXIII.
To a Solitary.
A certain man, as he says, on condemning the vanity of this life, and perceiving that its joys are ended here, since they only provide material for eternal fire and then quickly pass away, has come to me with the desire of separating from this wicked and miserable life, of abandoning the pleasures of the flesh, and of treading for the future a road which leads to the mansions of the Lord. Now if he is sincerely firm in his truly blessed purpose, and has in his soul the glorious and laudable passion, loving the Lord his God with all his heart, with all his strength, and with all his mind, it is necessary for your reverence to show him the difficulties and distresses of the strait and narrow way, and establish him in the hope of the good things which are as yet unseen, but are laid up in promise for all that are worthy of the Lord. I therefore write to entreat your incomparable perfection in Christ, if it be possible to mould his character, and, without me, to bring about his renunciation according to what is pleasing to God, and to see that he receive elementary instruction in accordance with what has been decided by the Holy Fathers, and put forth by them in writing. See too that he have put before him all things that are essential to ascetic discipline, and that so he may be introduced to the life, after having accepted, of his own accord, the labours undergone for religion’s sake, subjected himself to the Lord’s easy yoke, adopted a conversation in imitation of Him Who for our sakes became poor and took flesh, and may run without fail to the prize of his high calling, and receive the approbation of the Lord. He is wishful to receive here the crown of God’s loves, but I have put him off, because I wish, in conjunction with your reverence, to anoint him for such struggles, and to appoint over him one of your number whom he may select to be his trainer, training him nobly, and making him by his constant and blessed care a tried wrestler, wounding and overthrowing the prince of the darkness of this world, and the spiritual powers of iniquity, with whom, as the blessed Apostle says, is “our wrestling.” What I wish to do in conjunction with you, let your love in Christ do without me.

## Footnotes

* ↑ Written at Cæsarea during his presbyterate.
* ↑ 2 Cor. viii. 9.
* ↑ Eph. vi. 12.
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 229

Letter CCXXIX.
To the clergy of Nicopolis.
I am sure that a work done by one or two pious men is not done without the cooperation of the Holy Spirit. For when nothing merely human is put before us, when holy men are moved to action with no thought of their own personal gratification, and with the sole object of pleasing God, it is plain that it is the Lord Who is directing their hearts. When spiritually-minded men take the lead in counsel, and the Lord’s people follow them with consentient hearts, there can be no doubt that their decisions are arrived at with the participation of our Lord Jesus Christ, Who poured out His blood for the Churches’ sake. You are therefore right in supposing that our very God-beloved brother and fellow minister Pœmenius, who arrived among you at an opportune moment, and discovered this means of consoling you, has been divinely moved. I not only praise his discovery of the right course to take; I much admire the firmness with which, without allowing any delay to intervene, so as to slacken the energy of the petitioners, or to give the opposite party an opportunity of taking precautions, and to set in motion the counterplots of secret foes, he at once crowned his happy course with a successful conclusion. The Lord of His especial grace keep him and his, so that the Church, as becomes her, may remain in a succession in no way degenerate, and not give place to the evil one, who now, if ever, is vexed at the firm establishment of the Churches.
2. I have also written at length to exhort our brethren at Colonia. You, moreover, are bound rather to put up with their frame of mind than to increase their irritation, as though you despised them for their insignificance, or provoked them to a quarrel by your contempt. It is only natural for disputants to act without due counsel, and to manage their own affairs ill with the object of vexing their opponents. And no one is so small as not to be now able to give an occasion, to those who want an occasion, for great troubles. I do not speak at random. I speak from my own experience of my own troubles. From these may God keep you in answer to your prayers. Pray also for me, that I may have a successful journey, and, on my arrival, may share your joy in your present pastor, and with you may find consolation at the departure of our common father.

## Footnotes

* ↑ Placed in 375.
* ↑ On Pœmenius, bishop of Satala in Armenia, cf. p. 185.
* ↑ i.e.Theodotus. cf. Letter cxxi. and cxxx. pp. 193 and 198.
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 230

Letter CCXXX.
To the magistrates of Nicopolis.
The government of the Churches is carried on by those to whom the chief offices in them have been entrusted, but their hands are strengthened by the laity. The measures which lay with the God-beloved bishops have been taken. The rest concerns you, if you deign to accord a hearty reception to the bishop who has been given you, and to make a vigorous resistance to attacks from outside. For nothing is so likely to cause discouragement to all, whether rulers or the rest who envy your peaceful position, as agreement in affection to the appointed bishop, and firmness in maintaining your ground. They are likely to despair of every evil attempt, if they see that their counsels are accepted neither by clergy nor by laity. Bring it about then that your own sentiments as to the right may be shared by all the city, and so speak to the citizens, and to all the inhabitants of the district, in confirmation of their good sentiments, that the genuineness of your love to God may be everywhere known. I trust that it may be permitted me one day to visit and inspect a Church which is the nursing mother of true religion, honoured by me as a metropolis of orthodoxy, because it has from of old been under the government of men right honourable and the elect of God, who have held fast to “the faithful word as we have been taught.” You have approved him who has just been appointed as worthy of these predecessors, and I have agreed. May you be preserved by God’s grace. May He scatter the evil counsels of our enemies, and fix in your souls strength and constancy to preserve what has been rightly determined on.

## Footnotes

* ↑ Of the same date as the preceding.
* ↑ τοῦ καλοῦ, or “the good man:” i.e. Euphronius.
* ↑ Tit. i. 9. cf. 1 Tim. i. 15; 1 Tim. iii. 1; 2 Tim. ii. 11; and Tit. iii. 8.
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 232

Letter CCXXXII.
To Amphilochius, bishop of Iconium.
Every day that brings me a letter from you is a feast day, the very greatest of feast days. And when symbols of the feast are brought, what can I call it but a feast of feasts, as the old law used to speak of Sabbath of Sabbaths? I thank the Lord that you are quite well, and that you have celebrated the commemoration of the economy of salvation in a Church at peace. I have been disturbed by some troubles; and have not been without distress from the fact of my God-beloved brother being in exile. Pray for him that God may one day grant him to see his Church healed from the wounds of heretical bites. Do come to see me while I am yet upon this earth. Act in accordance with your own wishes and with my most earnest prayers. I may be allowed to be astonished at the meaning of your blessings, inasmuch as you have mysteriously wished me a vigorous old age. By your lamps you rouse me to nightly toil; and by your sweet meats you seem to pledge yourself securely that all my body is in good case. But there is no munching for me at my time of life, for my teeth have long ago been worn away by time and bad health. As to what you have asked me there are some replies in the document I send you, written to the best of my ability, and as opportunity has allowed.

## Footnotes

* ↑ Placed in 376. Maran, Vit. Bas. xxxv., thinks that this letter is to be placed either in the last days of 375, if the Nativity was celebrated on December 25, or in the beginning of 376, if it followed after the Epiphany. The Oriental usage up to the end of the fourth century, was to celebrate the Nativity and Baptism on January 6. St. Chrysostom, in the homily on the birthday of our Saviour, delivered c. 386, speaks of the separation of the celebration of the Nativity from that of the Epiphany as comparatively recent. cf. D.C.A., 1, pp. 361, 617.
* ↑ i.e.the incarnation. cf. pp. 7 and 12, n.
* ↑ The reading of the Ben. ed. is λαμπηνῶν.. The only meaning of λαμπήνη in Class. Greek is a kind of covered carriage, and the cognate adj. λαμπήνικος is used for the covered waggons of Numb. vii. 3 in the LXX. But the context necessitates some such meaning as lamp or candle. Ducange s.v. quotes John de Janua “Lampenæ sunt stellæ fulgentes.” cf. Italian Lampana, i.e. lamp.
# Northern Antiquities/Dedication

TO HIS GRACE
THE
DUKE
OF
NORTHUMBERLAND.
    My Lord,
THE following work is inscribed to your Grace with the most genuine respect, and, I flatter myself, not without propriety, since it may possibly afford amusement to one of the most polished Noblemen of the present age, to observe from what rude and simple beginnings our highest improvements have been derived; and to trace, to their source, those peculiarities of character, manners and government, which so remarkably distinguish the Teutonic nations.
Among the historical digressions which our Author has scattered through his work, is a full relation of the first settlement of the Normans in France. This cannot ​but be interesting to your Grace, as the great Family, which you so nobly represent, derived their origin from one of the Northern Chiefs, who assisted in that conquest. From the place of their residence in Lower Normandy, they took the name of Percy; a name, which was afterwards eminently celebrated in our English annals, and which you have revived with additional lustre.
Among the many shining and amiable qualities which distinguish your Grace and the Dutchess of Northumberland, none have appeared to me more truly admirable than that high respect and reverence, which you both of you show for the heroic Race whose possessions you inherit.
Superior to the mean and selfish jealousy of those, who, conscious of their own want of dignity or worth, consign to oblivion the illustrious dead, and wish to blot out all remembrance of them from the earth; you, my Lord, have, with a more than filial piety, been employed for many years in restoring and reviving every memorial of the Percy name.
Descended, yourself, from a most ancient and respectable Family; and not afraid to be compared with your noble predecessors the Earls of Northumberland, you ​have repaired their monuments, rebuilt their castles, and replaced their trophies: and whatever appears to be any way connected with them, is sure to attract your attention and regard.
With this generosity of mind, added to your taste, munificence, and love of the arts, can we wonder that your name is the delight and ornament of the English nation? or that it is equally dear to a sister country, where your upright and disinterested plan of government, your politeness and magnificence established your dominion over every heart; and where the engaging and exalted virtues of the Dutchess have left an impression never to be effaced.
That you may both of you long enjoy those distinguished honours and that princely fortune, which you so highly adorn: That they may be transmitted down, in your own posterity, to the latest ages, is the sincere and fervent wish of
       My Lord,
          Your Grace’s
             Most humble, and
    mdcclxx. Most devoted servant,
                   The editor.
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
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# Nobodies at Home

Extracted from To-day magazine, 1895, where it was serialised; pp. 385-386, etc. Accompanying illustrations by L. Baumer omitted. A series of character sketches rather than stories: the lightest of touches with the scalpel, laying bare the inner person.
NOBODIES AT HOME.
BY
GEORGE GISSING.
* The Friend in Need
* A Drug in the Market
* Of Good Address
* By the Kerb
* Humble Felicity
* A Man of Leisure
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
# Nobles v. Georgia

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
168 U.S. 398
Nobles v. Georgia
Marion W. Harris and W. C. Glenn, for plaintiff in error.
J. M. Terrell, for the State of Georgia.
Mr. Justice WHITE delivered the opinion of the court.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
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# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 341

Letter CCCXLI.
Libanius to Basil.
You have not yet ceased to be offended with me, and so I tremble as I write. If you have cared, why, my dear sir, do you not write? If you are still offended, a thing alien from any reasonable soul and from your own, why, while you are preaching to others, that they must not keep their anger till sundown, have you kept yours during many suns? Peradventure you have meant to punish me by depriving me of the sound of your sweet voice? Nay; excellent sir, be gentle, and let me enjoy your golden tongue.

## Footnotes

* ↑ cf. Eph. iv. 27, and the passage quoted by Alford from Plut., De Am. Frat. 488 B., to the effect that the Pythagoreans, whenever anger had caused unkindly words, shook hands before sundown, and were reconciled.