OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part III/Conference XXI/Chapter 20

Chapter XX.
The answer.
Your pertinent question deserves to be told the perfect true reason. After the Ascension of our Saviour which took place on the fortieth day after His Resurrection, the apostles returned from the Mount of Olives, on which He had suffered them to see Him when He was returning to the Father, as the book of the Acts of the Apostles also testifies, and entered Jerusalem and are said to have waited ten days for the coming of the Holy Ghost, and when these were fulfilled on the fiftieth day they received Him with joy. And thus in this way the number of this festival was clearly made up, which as we read was figuratively foreshadowed also in the Old Testament, where when seven weeks were fulfilled the bread of the firstfruits was ordered to be offered by the priests to the Lord: and this was indeed shown to be offered to the Lord by the preaching of the Apostles which they are said on that day to have addressed to the people; the true bread of the firstfruits, which when produced from the instruction of a new doctrine, consecrated the firstfruits of the Jews as a Christian people to the Lord, five thousand men being filled with the gifts of the food. And therefore these ten days are to be kept with equal solemnity and joy as the previous forty. And the tradition about this festival, transmitted to us by Apostolic men, should be kept with the same uniformity. For therefore on those days they do not bow their knees in prayer, because the bending of the knees is a sign of penitence and mourning. Wherefore also during these days we observe in all things the same solemnities as on Sunday, on which day our predecessors taught that men ought not to fast nor to bow the knee, out of reverence for the Lord’s Resurrection.

## Footnotes

* ↑ Cf. Deut. xvi. 9.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part III/Conference XXI/Chapter 21

Chapter XXI.
A question whether the relaxation of the fast is not prejudicial to the chastity of the body.
Germanus: Can the flesh, attracted by the unwonted luxuries of so long a festival fail to produce something thorny from the incentives to sin although they have been cut down? or can the soul weighed down by the consumption of unaccustomed feasts fail to mitigate the rigour of its rule over its servant the body, especially when in our case our mature age can excite our subject members to a speedy revolt, if we venture to take our usual food in larger quantities, or unaccustomed food more freely than usual?
# Once a Week (magazine)/Series 1/Volume 7/In the moonlight long ago

IN THE MOONLIGHT LONG AGO. (SONG, FOR MUSIC.)
You love me well, I know, wife, In spite of frown and toss;
In the moonlight long ago, wife,
You didn’t look so cross;
In your little scarlet cloak, dear,
You tripp’d along the moss,
And all at once I spoke, dear,
Though sadly at a loss.
You hung your pretty head, then, And answer’d very low;
I scarce heard what you said, then,
But I knew it wasn’t “No.”
My joy I couldn’t speak, love,
But, a hundred times or so,
I kiss’d a velvet cheek, love,
In the moonlight long ago.
Mary Brotherton.
# Once a Week (magazine)/Series 1/Volume 4/Last week (April 13, 1861)

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# Once a Week (magazine)/Series 1/Volume 4/Last week (April 27, 1861)

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# Once a Week (magazine)/Series 1/Volume 4/Last week (April 6, 1861)

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# Once a Week (magazine)/Series 1/Volume 4/Last week (April 20, 1861)

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# Once a Week (magazine)/Series 1/Volume 4/"Wanted a secretary!"

Contributor unknown.
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# Once a Week (magazine)/Series 1/Volume 4/"The Magnolia, for London, with cotton"

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# Our Country

* Search for titles containing or beginning with: "Our Country."
* sister projects: Wikipedia article, Wikidata item.
This is a disambiguation page. It lists works that share the same title. If an article link referred you here, please consider editing it to point directly to the intended page.
* Our Country, a poem by John Greenleaf Whittier
* Our Country. a poem by Lydia Huntley Sigourney
# Our Common Land (and other short essays)/End matter

By the same Author.
HOMES
of the
LONDON POOR.
Extra fop. 8vo, price 3s. 6d.
"The book should be carefully read by all those whose duties under Mr. Cross's recent Bill are just now commencing."—Medical Times.
"We offer her our hearty commendation, and we trust that her little book will have a wide sale. It is not less interesting than instructive."—Builder.
"There are few who have so good a right to be heard on the matter as the author of this volume. She has not only thought long and deeply on the problem to be solved, but she has worked nobly to aid in its solution. . . . We know nothing in literature of this kind more touching than the simple, unaffected tale of her struggles, disappointments, and triumphs. There is not a word of mere sentimentalism in any one of her papers; she is clear, practical, and definite."—Globe.
"Miss Octavia Hill has grappled successfully with one of the most difficult and disheartening of our social problems."—Nonconformist.
MACMILLAN AND CO., LONDON.
MACMILLAN & CO.'S PUBLICATIONS.
"She examines the question patiently and thoroughly, and her book contains much information, and will be useful as a text-book to those who are desirous to use their abilities to the best advantage in the wide and difficult field of philanthropy."—Athenæum.
"We recommend Miss Stephen's book to all who are thinking of entering sisterhoods, and still more to all who are engaged in the conduct of them. They will find in it much that deserves consideration, much from which, if they will honestly apply it, they cannot fail to derive profit."—Saturday Review.
"There are few who have so good a right to be heard on the matter as the author of this volume. She has not only thought long and deeply on the problem to be solved, but has worked nobly to aid in its solution. . . . We know nothing in literature of this kind more touching than the simple, unaffected tale of her struggles, disappointments, and triumphs. There is not a word of mere sentimentalism in any one of her papers ; she is clear, practical, and definite."—Globe.
MACMILLAN AND CO., LONDON.
# Our Conquering Swords

OUR conquering swords shall marshall us the way We use to march upon the slaughter'd foe, Trampling their bowels with our horses' hoofs, Brave horses bred on the white Tartarian hills. My camp is like to Julius Caesar's host, That never fought but had the victory; Nor in Pharsalia was there such hot war As these, my followers, willingly would have. Legions of spirits, fleeting in the air, Direct our bullets and our weapons' points, And make your strokes to wound the senseless light; And when she sees our bloody colours spread, Then Victory begins to take her flight, Resting herself upon my milk-white tent-- But come, my lords, to weapons let us fall; The field is ours, the Turk, his wife, and all.
# Our Compressed Old English Novel
## Chapter One and Only

"Ods-bodikins!" exclaimed Swearword, the Saxon, wiping his mailed brow with his iron hand, "a fair morn withal! Methinks 't wert lithlier to rest me in yon green glade than to foray me forth in yon fray. Wert it not?"
But there happened to be a real Anglo-Saxon standing by.
"Where, in Heaven's name," he said in a sudden passion, "did you get that line of English?"
"Churl," said Swearword, "it is Anglo-Saxon."
"You 're a liar!" shouted the Saxon. "It is not. It is Harvard College, Sophomore Year, Option No. 6."
Swearword, now in like fury, threw his haubeck, his baldrie, and his needlework on the grass.
"Lay on!" said Swearword.
"Have at you!" cried the Saxon.
They laid on and had at one another.
Swearword was killed.
Thus luckily the whole story was cut off on the first page and ended.
This work is in the public domain in the United States because it was published before January 1, 1929.
The longest-living author of this work died in 1944, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 79 years or less. This work may be in the public domain in countries and areas with longer native copyright terms that apply the rule of the shorter term to foreign works.
Public domainPublic domainfalsefalse
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part III/Conference XXIV/Chapter 14

Chapter XIV.
A question how such wrong notions can creep into us.
Germanus: Very aptly has your discussion shown the error of these illusions by this illustration: but we should like in the same way to be taught its origin and how to cure it, and we are equally anxious to learn how this deception has taken hold of us. For everybody must see that no one at all can apply remedies to ill health except one who has already diagnosed the actual origin of the disease.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part III/Conference XXIV/Chapter 19

Chapter XIX.
The answer on the devil’s illusion, because he promises us the peace of a vaster solitude.
Abraham: Never to be resorted to by men at all is a sign of an unreasonable and ill-considered strictness, or rather of the greatest coldness. For if a man walks in this way, on which he has entered, with too slow steps, and lives according to the former man, it is right that none—I say not of the saints—but of any men should visit him. But you, if you are inflamed with true and perfect love of our Lord, and follow God, who indeed is love, with entire fervour of spirit, are sure to be resorted to by men, to whatever inaccessible spot you may flee, and, in proportion as the ardour of divine love brings you nearer to God, so will a larger concourse of saintly brethren flock to you. For, as the Lord says, “A city set on an hill cannot be hid,” because “them that love Me,” saith the Lord, “will I honour, and they that despise Me shall be contemned.” But you ought to know that this is the subtlest device of the devil, this is his best concealed pitfall, into which he precipitates some wretched and heedless persons, so that, while he is promising them greater things, he takes away the requisite advantages of their daily profit, by persuading them that more remote and raster deserts should be sought, and by portraying them in their heart as if they were sown with marvellous delights. And further some unknown and non-existent spots, he feigns to be well-known and suitable and already given over to our power and able to be secured without any difficulty. The men also of that country he feigns to be docile and followers of the way of salvation, that, while he is promising richer fruits for the soul there, he may craftily destroy our present profits. For when owing to this vain hope each one separates himself from living together with the Elders and has been deprived of all those things that he idly imagined in his heart, he rises as it were from a most profound slumber, and when awake will find nothing of those things of which he had dreamed. And so as he is hampered by larger requirements for this life and inextricable snares, the devil will not even allow him to aspire to those things which he had once promised himself, and as he is liable no longer to those rare and spiritual visits of the brethren which he had formerly avoided, but to daily interruptions from worldly folk, he will never suffer him to return even to the moderate quiet and system of the anchorite’s life.

## Footnotes

* ↑ Cf. S. Matt. v. 14.
* ↑ 1 Sam. ii. 30.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part III/Conference XXIV/Chapter 21

Chapter XXI.
How the Evangelist John is said to have shown the value of relaxation.
It is said that the blessed John, while he was gently stroking a partridge with his hands suddenly saw a philosopher approaching him in the garb of a hunter, who was astonished that a man of so great fame and reputation should demean himself to such paltry and trivial amusements, and said: “Can you be that John, whose great and famous reputation attracted me also with the greatest desire for your acquaintance? Why then do you occupy yourself with such poor amusements?” To whom the blessed John: “What is it,” said he, “that you are carrying in your hand?” The other replied: “a bow.” “And why,” said he, “do you not always carry it everywhere bent?” To whom the other replied: “It would not do, for the force of its stiffness would be relaxed by its being continually bent, and it would be lessened and destroyed, and when the time came for it to send stouter arrows after some beast, its stiffness would be lost by the excessive and continuous strain. and it would be impossible for the more powerful bolts to be shot.” “And, my lad,” said the blessed John, “do not let this slight and short relaxation of my mind disturb you, as unless it sometimes relieved and relaxed the rigour of its purpose by some recreation, the
spirit would lose its spring owing to the unbroken strain, and would be unable when need required, implicitly to follow what was right.”

## Footnotes

* ↑ The story is quoted by S. Francis de Sales, The Devout Life, and by Dean Goulbourn, Personal Religion, Part III. c. x.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part III/Conference XXIV/Chapter 16

Chapter XVI.
That the rational part of our soul is corrupt.
And therefore if you want to discover the source and origin of this fault, you must recognize that the rational part of your mind and soul is corrupt, that part namely from which the faults of presumption and vainglory for the most part spring. Further this first member, so to speak, of your soul must be healed by the judgment of a right discretion and the virtue of humility, as when it is injured, while you fancy that you can not only still scale the heights of perfection but actually teach others, and hold that you are capable and sufficient to instruct others, through the pride of vainglory you are carried away by these vain rovings, which your confession discloses. And these you will then be able to get rid of without difficulty, if you are established as I said in the humility of true discretion and learn with sorrow of heart how hard and difficult a thing it is for each of us to save his soul, and admit with the inmost feelings of your heart that you are not only far removed from that pride of teaching, but that you are actually still in need of the help of a teacher.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part III/Conference XXIV/Chapter 15

Chapter XV.
The answer on the threefold movement of the soul.
Abraham: Of all faults there is one source and origin, but different names are assigned to the passions and corruptions in accordance with the character of that part, or member, if I may so call it, which has been injuriously affected in the soul: As is sometimes also shown by the case of bodily diseases, in which though the cause is one and the same, yet there is a division into different kinds of maladies in accordance with the nature of the member affected. For when the violence of a noxious moisture has seized on the body’s citadel, i.e., the head, it brings about a feeling of headache, but when it affects the ears or eyes, it passes into the malady of earache or ophthalmia: when it spreads to the joints and the extremities of the hands it is called the gout in the joints or hands; but when it descends to the extremities of the feet, its name is changed and it is termed podagra: and the noxious moisture which is originally one and the same is described by as many names as there are separate members which it affects. In the same way to pass from visible to invisible things, we should hold that the tendency to each fault exists in the parts and, if I may use the expression, members of our soul. And, as some very wise men have laid down that its powers are threefold, either what is λογικόν, i.e., reasonable, or θυμικόν, i.e., irascible, or ἐπι θυμητικόν, i.e., subject to desire, is sure to be troubled by some assault. When then the force of noxious passion takes possession of anyone by reason of these feelings, the name of the fault is given to it in accordance with the part affected. For if the plague of sin has infested its rational parts, it will produce the sins of vainglory, conceit, envy, pride, presumption, strife, heresy. If it has wounded the irascible feelings, it will give birth to rage, impatience, sulkiness, accidie, pusillanimity and cruelty. If it has affected that part which is subject to desire, it will be the parent of gluttony, fornication, covetousness, avarice, and noxious and earthly desires.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part III/Conference XXIV/Chapter 18

Chapter XVIII.
A question whether we should be drawn back to our country by a proper desire for greater silence.
Germanus: Among other kinds of illusions and mistakes on our part, which by the vain promise of spiritual advantages have fired us with a longing for our country (as your holiness has discovered by the keen insight of your mind), this stands out as the principal reason, that sometimes we are beset by our brethren and cannot possibly continue in unbroken solitude and continual silence, as we should like. And by this the course and measure of our daily abstinence, which we always want to maintain undisturbed for the chastening of our body, is sure to be interfered with on the arrival of some of the brethren. And this we certainly feel would never happen in our own country, where it is impossible to find anyone, or scarcely anyone who adopts this manner of life.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part III/Conference XXIV/Chapter 20

Chapter XX.
How useful is relaxation on the arrival of brethren.
That most refreshing interlude also of relaxation and courtesy, which sometimes is wont to intervene because of the arrival of brethren, although it may seem to us tiresome and what we ought to avoid, yet how useful it is and good for our bodies as well as our souls you must patiently hear in few words. It often happens I say not to novices and weak persons but even to those of the greatest experience and perfection, that unless the strain and tension of their mind is lessened by the relaxation of some changes, they fall either into coldness of spirit; or at any rate into a most dangerous state of bodily health. And therefore when there occur even frequent visits from the brethren they should not only be patiently put up with, but even gratefully welcomed by those who are wise and perfect; first because they stimulate us always to desire with greater eagerness the retirement of the desert (for somehow while they are thought to impede our progress, they really maintain it unwearied and unbroken, and if it was never hindered by any obstacles, it would not endure to the end with unswerving perseverance), next because they give us the opportunity of refreshing the body, together with the advantages of kindness, and at the same time with a most delightful relaxation of the body confer on us greater advantage than those which we should have gained by the weariness which results from abstinence. On which matter I will briefly give a most apt illustration handed down in an old story.
# Once a Week (magazine)/Series 1/Volume 6/John Brown at Woolwich

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# Once a Week (magazine)/Series 1/Volume 6/Brington and the Washington family

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# Once a Week (magazine)/Series 1/Volume 6/Further notes about the "cuckoo"

Letter to the editor in response to Edward Jesse's article "The cuckoo."
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# Once a Week (magazine)/Series 1/Volume 6/Bric-à-brac

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# Once a Week (magazine)/Series 1/Volume 6/Coin collecting - Part 2

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