OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book VI/Chapter 20

Epistle XXIX.
To Marinianus, Bishop.
Gregory to Marinianus, Bishop of Ravenna.
We wonder why the discernment of thy Fraternity should have been so changed in a short time that it does not consider what it asks for. On this account we grieve, since thou affordest manifest proof that the words of evil counsellors have availed with thee more than the study of divine lore has profited thee. And, when thou oughtest to be protecting monasteries, and with all thy power congregating the religious therein so as to make gain from the gathering together of souls, thou art on the contrary desiring to exercise thyself in oppressing them, as thy letters testify; and, what is worse, art trying to make us partakers in thy fault; to wit, in wishing, with our consent, to oppress the monastery which thy predecessor founded under the name of looking after its property and business affairs.
For thou oughtest to call to mind that, in thy presence, and in the presence also of sundry of thy presbyters, deacons, and clerics, we granted, as they requested, a precept contrary to the testament of thy predecessor. Yet, though the disposition he had made with regard to the monastery itself was still therein confirmed, thou now dissemblest this, and demandest of us that we should order the contrary. And indeed we know that this device is not thine own; but, when thou refusest not to listen to those who say incongruous things, thou injurest not only thine own reputation, but also souls. Since, then, I love thee much, I urgently admonish thee—consider this attentively—that thou care not more for money than for souls. The former should be regarded collaterally; but the latter should be regarded with the whole bent of the mind, and vehemently striven after. On this spend vigilantly thy labour and solicitude, since our Redeemer seeks from the priest’s office not gold, but souls.
Further, it has reached our ears that monasteries which are constituted under thy Fraternity are oppressed by importunities and various annoyances from the clergy. That this may no longer be so, restrain it by strict prohibition, to the end that the monks who live therein may be able to exult freely in the praises of our God.
With regard to the clerics Romanus and Dominicus, who presumed with rash daring to depart from this city without our blessing, though they were to have been stricken with heavier punishment, nevertheless such relaxation ought to be made in a spirit of kindness that they be urged to come back to their duty. The month of April, Indict. 14.

## Footnotes

* ↑ Cf. above, VI. 1.
# Notes on equitation and horse training/Question 24

See also the original scanned version (page images with accompanying text)

## XXIV.

Requirements of a good saddle.—A good saddle should satisfactorily meet the following requirements:
(1) The padding should be done in a way to secure perfect balance of the saddle. Too high behind, the saddle will throw the whole weight of the rider into the stirrups. Too high in front, it will throw him back and diminish the grip of the thighs and prevent proper set of the knees.
(2) The pommel arch should be wide enough to allow the saddle to be used on nearly all horses and to be set far enough back.
(3) The seat should not be too flat and the rider should not feel the outer edges of the bars of the tree under his thighs.
(4) The straps for the girth should be set well forward. If the line of traction of the girth were too far to the rear the saddle would rock and, rising in front, would work up toward the withers.
How a horse should be saddled.—The saddle should be placed far enough back, but it is impossible to give any fixed rule. Its proper place depends upon the conformation of the horse. A horse with a good back and a well-marked girth place is easy to saddle; it is the reverse in the case of one with short ribs or big belly or hollow shoulders.
The matter of saddling, although often neglected, is of great importance. Everything in riding hinges on balance, and balance will be handicapped from the start if the rider is seated too close to the withers and is unduly overloading the forehand.
# Notes on equitation and horse training/Question 25

See also the original scanned version (page images with accompanying text)

## XXV.

Holding the snaffle reins.—When the horse is ridden in the snaffle bridle, the rider takes one rein in each hand—
the reins coming in on the underside of the little finger, and coming out over the second joint of the forefinger, on which the thumb firmly holds the rein; the other fingers closed on the reins, nails toward the body. * * * Hands about 6 inches apart, on a level with the elbows, backs straight up and down and outward.—United States Cavalry Drill Regulations, paragraph 195.
With the double snaffle, the rider takes two reins in each hand. The reins of the lower snaffle bit (corresponding to the curb bit) pass between the third and little finger; the reins of the upper snaffle bit pass under the little finger, and both reins are held upon the forefinger by the thumb as explained above.
Holding the double bridle reins.—With horses that pull hard, and more especially with horses that struggle or fight, it is a distinct advantage to hold the reins in English fashion, that is, with two reins in each hand as described above for the double snaffle.
* ↑ To take the double bridle reins in one hand (the left) turn the right wrist to the left until the back of the right hand is up; move the right hand to the left and insert the second finger of the left hand between the two reins (right snaffle rein uppermost). All four reins are held upon the second joint of the forefinger by the thumb. To pass the reins from the left hand to the right hand, turn over the back of the left hand to the right and insert the extended fingers of the right hand between the reins in such a manner that there will be a rein above each finger (left snaffle rein uppermost), the four reins coming out under the little finger instead of above the forefinger. If the hands are habitually held back up, as is frequently done, the passing of the four reins from one hand to the other is much simplified.-The Board.
​Handling the reins.—It is absolutely necessary to accustom riders to handle the reins skillfully.
All work on the reins must be varied, smooth, and progressive. These results can not be obtained unless the rider is thoroughly supple in the shoulders, arms, and wrists and has clever fingers. The reins must be changed from hand to hand, must be separated and reunited not only without jerks, but also without failing to maintain the proper tension.
It should also be added that handling the reins understandingly and skillfully is an indirect method of making a horse's mouth perfectly straight. Changing hands frequently will prevent the prolonged action that worries the horse and causes faulty bends of the neck. Riders who hold the reins constantly in the same hand and in the same manner always have horses with stiff necks set to one side.
# Notes on equitation and horse training/Question 4

See also the original scanned version (page images with accompanying text)

### IV.

Precautions in saddling.—In order to accustom young horses to their equipment, they should be saddled during the period when they are exercised by leading. The saddle is put on without stirrups or stirrup straps; it must not be placed too far back, and, on leaving the stable, the girth should be tightened only slightly. The girths are readjusted during the exercise.
With nervous horses, it will be well to use the longe to quiet them by a little work before placing the saddle on the back.
After the horses have become accustomed to the saddle and the girth, the stirrups should be replaced and allowed to hang down on each side during several exercises. In this manner the horse will be perfectly prepared for the lesson in mounting which becomes that much more simple; early resistance frequently results from both saddling and mounting a horse for the first time on the same day.
Mounting lesson.—At first the trooper should get into the saddle as skillfully as possible without any attempt to mount by the numbers, and especially without being in any way exacting.
The lesson should be given after the horse has been worked for some time or at the end of his work. An assistant stands facing each horse.
The trooper approaches the horse's head, caresses him on the forehead, on the eyes, the neck, and the haunches. He slaps the saddle, pulls the stirrups out and lets them drop back; he then grasps the reins, leaving them very long. He mounts the horse without hurry, but also without hesitation.
If, during the lesson, the horse backs or moves away, the trooper returns to the animals head, leads him up a step or two with the snaffle reins, and gently begins the lesson anew.
After seating himself in the saddle, the trooper should use his right hand to assist in engaging the off stirrup. By feeling for the stirrup with the toe there is danger of frightening the horse by touching him unintentionally with the leg or stirrup.
Restless animals.—The assistants should stand squarely in front of the horses and not on the off side. Their business is to simply caress the animal's head without holding the reins.
With horses that are hard to mount, the cavesson should be used, the longe held by an experienced and skillful man.
Mounting lessons should be given on the off side as well as on the near side and should be repeated daily until the horse stands absolutely quiet. The (individual) lesson, however, should not be prolonged, for the horse will have greater tendency to become restless the more he is held in one place.
# Notes on equitation and horse training/Question 5

See also the original scanned version (page images with accompanying text)

## V.

Arrangement of the squad for the first lesson (in mounted work).—If a riding hall is available, horses should be worked from the beginning without regard to distances. The troopers are more at ease when they need not concern themselves about distances—often hard to keep with horses of very uneven gaits. Moreover, it is a bad plan to always group young horses, as they thus acquire the habit of "sticking in ranks." If, from the start, it is necessary to work on the road, a couple of perfectly sure old horses must be placed at the head of the young ones in order to set them an example in quiet behavior and free movement.
Necessity of using the trot at the beginning of a lesson.—There are several advantages in using the trot to begin work:
(1) It starts the horses going straight ahead and brings them in hand; busy at the trot, they have less idea of resisting.
(2) It expends the surplus vigor (takes the edge off) of young horses, and they become more quiet and attentive.
(3) This gait must be considered as the best of supplying exercises. In his book on equitation, La Guérinière has a chapter entitled "The necessity of the trot and the utility of the walk." In this chapter he says:
By the trot, the most natural of the gaits, a horse is made light on the hand without spoiling his mouth, and his legs are stretched without straining them, because in this action, which is the highest of all natural gaits, the weight of the horse is borne equally by two legs, one front and one hind; as a result the two others are easily raised, sustained in the air, and stretched to the front, thus giving a first stage
​of suppling to all parts of the body. The trot, therefore, without controversy, is the foundation of all lessons to make a horse obedient and clever.
Resistance of young horses.—The instructor must forbid any punishment in the first lessons, because it often happens that when a horse frets it is only on account of timidity or of high spirits or of ignorance.
To prevent struggles, it is well to have available during the first lesson several dismounted men, ready to take by the head the most unruly horses, as well as those whose riders are in trouble.
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book VIII/Chapter 8

Epistle XIV.
To Boniface, First Guardian (Defensorem).
Gregory to Boniface concerning the privileges of Guardians.
Those who labour faithfully in the interests of the Church should receive the benefit of suitable remuneration, so that both we may be seen to have made a worthy return for their services, and they may shew themselves the more useful for the favour of the solace granted them. Seeing, then, that those who hold the office of Guardians are known to labour in the causes of the Church and in the service of the pontiffs, we have thought fit that they should enjoy the following prerogatives, granted to them for recompense;—appointing that, as in the school (schola) of notaries and subdeacons, through the indulgence of pontiffs long ago, there have been constituted regionarii, so also among the Guardians seven who may have commended themselves by proved utility shall be distinguished by the dignity of regionarii. And we appoint that these, in the absence of the pontiff, shall have leave to sit anywhere in any assembly of clergy, and enjoy in all respects the privileges of their dignity. Furthermore, if any one, attaining to this position of priority, should by any chance live in another province for his own advantage, he must needs still occupy in all respects his place of priority, so that he may be the chief of all the guardians, as being one who, even before he obtained his position of priority, had not ceased by assiduous personal attention to devote himself to the interests of the Church and the service of the pontiff. These decrees, then, by us constituted, which have been ordained for the privileges and constitution of Guardians, we appoint to be kept in perpetual force and irrefragably;—whether such things as we have decreed in writing, or such as are seen to have been ordained in our presence: and we decree also that they shall not be upset or changed in whole or in part on any occasion whatever by any of the pontiffs. For it is a very harsh proceeding, and especially contrary to good conduct in priests, that any one should endeavour, under any manner of excuse, to rescind what has been well ordained, and also by his example to teach others to dissolve his own constitutions after his own time. The month of April, first Indiction.

## Footnotes

* ↑ See Prolegom., p. vii.
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/The Book of Pastoral Rule
## Contents

* Preface
* Part I
* Part II
* Part III
* Part IV
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book VIII/Chapter 7

Epistle XIII.
To Columbus.
Gregory to Columbus, Bishop of Numidia.
How we may presume on your Charity we gather from the disposition of our own mind with regard to you. Nor do we think that you love the Apostolic See otherwise than as it loves you.  Whence it must needs be that we should more peculiarly commend those whom we know to be, as they should be, devoted in the Church of the blessed Peter, Prince of the apostles, to you whose life the action as well as the dignity of a priest adorns, and of whose sincerity we already hold proof from past experience.
As to our brother, therefore, and fellow-bishop Paul, the bearer of these presents, with what billows and adversities he is tossed in your parts he tells us is not unknown to your Holiness. And seeing that he asserts that the complaints against him which you have told us have come to your ears are not true, but raised against him at the instigation of his adversaries, and that he trusts to be able by the help of the Lord to surmount them all, with the truth to support him and with you to take cognizance, we exhort you, most beloved brother, that, in whatever points considerations of justice are clearly on his side, you afford him becomingly the hand of succour, and aid him with priestly sympathy. Let, then, no circumstance,
no influence of any persons, deflect you from studious regard to equity. But, leaning on the Lord’s precepts, set at naught whatever is opposed to rectitude. In defending one party or the other insist constantly on justice.  Shrink not from incurring ill-will, if such there be, in behalf of truth; that thou mayest find in the advent of our Redeemer so much the greater fruit of reward as, not neglecting His commands, thou shalt have devoted thyself to the countenance and defence of justice.  In the month of March, first Indiction.

## Footnotes

* ↑ See II. 48, note 8.
* ↑ See IV. 34, note 4.
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/The Book of Pastoral Rule/Part I/Chapter 10

Chapter X.
What manner of man ought to come to rule.
That man, therefore, ought by all means to be drawn with cords to be an example of good living who already lives spiritually, dying to all passions of the flesh; who disregards worldly prosperity; who is afraid of no adversity; who desires only inward wealth; whose intention the body, in good accord with it, thwarts not at all by its frailness, nor the spirit greatly by its disdain:  one who is not led to covet the things of others, but gives freely of his own; who through the bowels of compassion is quickly moved to pardon, yet is never bent down from the fortress of rectitude by pardoning more than is meet; who perpetrates no unlawful deeds, yet deplores those perpetrated by others as though they were his own; who out of affection of heart sympathizes with another’s infirmity, and so rejoices in the good of his neighbour as though it were his own advantage; who so insinuates himself as an example to others in all he does that among them he has nothing, at any rate of his own past deeds, to blush for; who studies so to live that he may be able to water even dry hearts with the streams of doctrine; who has already learnt by the use and trial of prayer that he can obtain what he has requested from the Lord, having had already said to him, as it were, through the voice of experience, While thou art yet speaking, I will say, Here am I (Isai. lviii. 9). For if perchance any one should come to us asking us to intercede for him with some great man, who was incensed against him, but to us unknown, we should at once reply, We cannot go to intercede for you, since we have no familiar acquaintance with that man. If, then, a man blushes to become an intercessor with another man on whom he has no claim, with what idea can any one grasp the post of intercession with God for the people, who does not know himself to be in favour with Him through the merit of his own life? And how can he ask of Him pardon for others while ignorant whether towards himself He is appeased? And in this matter there is yet another thing to be more anxiously feared; namely, lest one who is supposed to be competent to appease wrath should himself provoke it on account of guilt of his own. For we all know well that, when one who is in disfavour is sent to intercede with an incensed person, the mind of the latter is provoked to greater severity. Wherefore let one who is still tied and bound with earthly desires beware lest by more grievously incensing the strict judge, while he delights himself in his place of honour, he become the cause of ruin to his subordinates.
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/The Book of Pastoral Rule/Part I/Chapter 2

Chapter II.
That none should enter on a place of government who practise not in life what they have learnt by study.
There are some also who investigate spiritual precepts with cunning care, but what they penetrate with their understanding they trample on in their lives: all at once they teach the things which not by practice but by study they have learnt; and what in words they preach by their manners they impugn. Whence it comes to pass that when the shepherd walks through steep places, the flock follows to the precipice. Hence it is that the Lord through the prophet complains of the contemptible knowledge of shepherds, saying, When ye yourselves had drunk most pure water, ye fouled the residue with your feet; and My sheep fed on that which had been trodden by your feet, and drank that which your feet had fouled (Ezek. xxxiv. 18, 19). For indeed the shepherds drink most pure water, when with a right understanding they imbibe the streams of truth. But to foul the same water with their feet is to corrupt the studies of holy meditation by evil living. And verily the sheep drink the water fouled by their feet, when any of those subject to them follow not the words which they hear, but only imitate the bad examples which they see. Thirsting for the things said, but perverted by the works observed, they take in mud with their draughts, as from polluted fountains. Hence also it is written through the prophet, A snare for the downfall of my people are evil priests (Hos. v. 1; ix. 8). Hence again the Lord through the prophet says of the priests, They are made to be for a stumbling-block of iniquity to the house of Israel. For certainly no one does more harm in the Church than one who has the name and rank of sanctity, while he acts perversely. For him, when he transgresses, no one presumes to take to task; and the offence spreads forcibly for example, when out of reverence to his rank the sinner is honoured. But all who are unworthy would fly from the burden of so great guilt, if with the attentive ear of the heart they weighed the sentence of the Truth, Whoso shall offend one of these little ones
which believe in me, it were better for him that a millstone were hanged about his neck, and he were drowned in the depth of the sea (Matth. xviii. 6). By the millstone is expressed the round and labour of worldly life, and by the depth of the sea is denoted final damnation. Whosoever, then, having come to bear the outward show of sanctity, either by word or example destroys others, it had indeed been better for him that earthly deeds in open guise should press him down to death than that sacred offices should point him out to others as imitable in his wrong-doing; because, surely, if he fell alone, the pains of hell would torment him in more tolerable degree.
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/The Book of Pastoral Rule/Part I
## Contents

* Prologue
* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
* Chapter 10
* Chapter 11
# Of this is Day composed

Of this is Day composed A morning and a noon A Revelry unspeakable And then a gay unknown Whose Pomps allure and spurn And dower and deprive And penury for Glory Remedilessly leave.