OpenLLM-France/wikimedia huggingface dataset:
# Oregon Historical Quarterly/Volume 60/Review: The Red Hills of November

This book tells of Mormon pioneering in southern Utah between 1857 and 1904. As in most Mormon ventures, the church leaders encouraged and directed the settlement in Washington County, Utah. The leaders and the pioneers intended the region to be a center of cotton culture and textile manufacture. Most of the book is devoted to the history of the more or less fruitless efforts to establish these industries. Like the settlers at James town two hundred fifty years before, the pioneers of Utah's "Dixie" nearly starved because of a too intense effort to produce commodities which the home authorities wanted. Although some good cotton yields were finally obtained, the transportation costs limited the profits on the crop.
The whole effort illustrates the impracticality of many of the early efforts at industrialization in the enclosed Basin. Utah was too far from markets and too far from supplies. In time the cotton venture was reluctantly abandoned. In the meantime the residents secured a living through sorghum, alfalfa, livestock and other crops.
Although the project of a Mormon "Dixie" was church inspired and directed, the account shows clearly enough that the authority of the hierarchy was limited both by circumstances and by the individualism of the settlers. Brethern could be ordered to grow cotton, but if they couldn't grow it they wouldn't try, and that was that. The Church of Jesus Christ of Latter-Day Saints appears to be somewhat less monolithic than many historians have supposed.
The final chapters deal with the church, its affairs, and such topics as recreation, culture, civic activities, folklore and myths. This segregation is not altogether realistic since it is more true of the Saints than of others that religion was closely related to all other aspects of life. To remove ecclesiastical affairs from the main stream of the narrative is to distort the total picture. For example, consider the brief but excellent discussion of the second United Order of Enoch. The account of this experiment in utopian socialism should certainly have been taken up in its rightful chronological position, and not delayed until the end of the book.
To his credit, the author does not ignore controversies within the church, neither does he pass judgment on the heretics and apostates.
Brigham Young is handled sympathetically throughout, and appears to have been astonishingly ubiquitous. Young's quoted pronouncements are full of autocratic pomposity and obscure threats of damnation, but the Saints of the South seem to have treated him with respect and done about as they pleased. All of this is handled by the author in good taste and with fair objectivity.
The bulk of the book is arranged chronologically. Exceptions are the oddly arranged first chapter and the last two chapters. The book is heavily detailed, sometimes pedantically so. The material is not very well synthesized, but it is scholarly and insofar as can be tested, accurate. In spite of its few flaws, the book will prove useful to scholars and teachers, less so to general readers.
JOHN T. SCHLEBECKER Iowa State College
# Nicene and Post-Nicene Fathers: Series II/Volume XIII/Gregory the Great/Book IX/Letter 17

Epistle XXIV.
To Romanus, Guardian (Defensorem).
Gregory to Romanus, &c.
Our son Theodosius, abbot of the Monastery founded by the late Patrician Liberius in Campania, is known to have intimated to us that the late illustrious lady Rustica about one and twenty years ago, in the will that she made, appointed in the first place Felix, her husband, to be her heir, and delegated to him the foundation of a Monastery in Sicily; but on this condition,—that if he should not within the space of one year pay all the legacies bequeathed to her freedmen, or establish the aforesaid Monastery as she desired, then the holy Roman Church should have undisputed claim to the portion which she was understood to have in the farm of Cumas, and that it should lend aid for paying the above legacies, and for the construction of the said monastery. Hence, seeing that, as is said, the bequeathed property has not so far been made over in full to this same monastery, and some part of the possession is up to this time detained by her heirs, let thy Experience thoroughly enquire into and examine the case. And in the first place indeed, if under the conditions of the will any heirship comes in wherein our Church may have a plea, we desire thee to investigate and clearly ascertain it, and act for the advantage of the poor, as the order of the business may require; and then to be instantly solicitous for the due establishment of that cell, and the recovery of the bequeathed property, to the end that the pious desire of the testatrix may be fulfilled in both respects, and the unjust detainers of the property may learn from just loss the guilt of their undue retention. With all vivacity, then, we desire thee both to enquire into this case and, with the help of the Lord, to bring it to an issue, that the pious devotion of the ordainer may at length take effect. But we desire thee also, as far as justice allows, to succour this monastery in all ways, that lay persons who ought to have rendered the succour of their assistance may not, as is asserted, have power of doing hurt in the name of the founder.
# Nicene and Post-Nicene Fathers: Series II/Volume XIII/Gregory the Great/Book IX/Letter 21

Epistle XXXVI.
To Fortunatus, Bishop of Neapolis (Naples).
Gregory to Fortunatus, &c.
Having learnt what zeal inflames your Fraternity in behalf of Christian slaves whom Jews buy from the territories of Gaul, we apprize you that your solicitude has so pleased us that it is also our own deliberate judgment that they should be inhibited from traffic of this kind. But we find from Basilius, the Hebrew, who has come here with other Jews, that such purchase is enjoined on them by divers judges of the republic, and that Christians along with pagans come to be thus procured. Hence it has been necessary for the business to be adjusted with such cautious arrangement that neither they who give such orders should be thwarted, nor those who say they obey them against their will should bear any expense unjustly. Accordingly, let your Fraternity with watchful care provide for this being observed and kept to; that, when they [i.e. the Jewish dealers] return from the aforesaid province, Christian slaves who may happen to be brought by them be either handed over to those who gave the order, or at all events sold to Christian purchasers within forty days. And after the completion of this number of days let none of them in any way whatever remain in the hands of the Jews. But, should any of these slaves perchance fall into such sickness that they cannot be sold within the appointed days, care is to be taken that, when they are restored to their former health, they be by all means disposed of as aforesaid. For it is not fit that any should incur loss for a transaction that is free from blame. But since, as often as anything new is ordained, it is usual so to lay down the rule for the future as not to condemn the past in large costs, if any slaves have remained in their hands from the purchase of the previous year, or have been recently taken away from them by you, let them have liberty to dispose of them while they are with you. So may there be no possibility of their incurring loss for what they did in ignorance before the prohibition, such as it is right they should sustain after being forbidden.
Further, it has been reported to us that the above-named Basilius wishes to concede to his sons, who by the mercy of God are Christians, certain slaves, under the title of a gift, with the view that, under cover of the opportunity thus afforded, they may serve him as their master all but in name; and that, if after this any should perchance have believed that they might fly to the Church for refuge in order to become Christians, they may not be reclaimed to freedom, but to the dominion of those to whom they had before been given. In this matter it befits your Fraternity to keep becoming watch.  And, if he should wish to give any slaves to his sons, that all occasion of fraud may be removed, let them by all means become Christians, and let them not remain in his house; but, when circumstances may require that he should have their services, let them be commanded to render him what, even in any case, from his sons, and for God’s sake, it is fitting should be supplied to him.
# Nicene and Post-Nicene Fathers: Series II/Volume XIII/Gregory the Great/Book IX/Letter 22

Epistle XLI.
To Julianus, Scribo.
Gregory to Julianus, &c.
If in secular offices order and the discipline handed down by our ancestors is observed, who may bear to see ecclesiastical order confounded, to disregard such things when heard of, and postpone their amendment by improperly condoning them? And indeed you do well to love charity and to persuade to concord. But, since we are compelled by consideration of our position, and for God’s sake, by no means to leave uninvestigated the things that have come to our knowledge, we shall take care, when Maximus comes, to require a strict account from him of the things that have been said about him. And we trust in the guardianship of our Creator, that we shall not be turned aside by either the favour or the fault of any man from maintenance of the canons and the straight path of equity, but willingly observe what is agreeable to reason. For if (which God forbid) we neglect ecclesiastical solicitude and vigour, indolence destroys discipline, and certainly harm will be done to the souls of the faithful, while they see such examples set them by their pastors. But with regard to your saying in your letter that the good will of the palace and the love of the people are not alienated from him, this circumstance does not recall us from our zeal for justice, nor shall it cause our determination to enquire into the truth to fail through sin of ours.  Every one, then, should strive, magnificent son, to conciliate to himself the love of God. For without divine favour what can I say that human love will do for us hereafter, when even among ourselves it harms us the more?

## Footnotes

* ↑ Cf. II. 32, note 7; V. 30, note 8. On the subject of the epistle, see III. 47, note 2.
# Nicene and Post-Nicene Fathers: Series II/Volume XIII/Gregory the Great/Book IX/Letter 2

Epistle II.
To Vitalis, Guardian (Defensorem) of Sardinia.
Gregory to Vitalis, &c.
What we have learnt about our brother the bishop Januarius the bearers of these presents, as well as the copies of our letters, will sufficiently inform you; and so let thy Experience judiciously carry into effect the excommunication which we have decreed to be pronounced on his perverse counsellors, that they may learn by falling not to walk unwarily.
Moreover, we have sent back by Redemptus the guardian (defensorem), the bearer of these presents, the wheat which had been sent to us under the name of a present. Let thy experience see that neither thou nor he who brought it presume to partake of anything out of it as a bounty, but restore the whole of it without abatement to the several persons, or to all of them together, and send me their receipts for the value; for, should I ascertain that anything has been done otherwise than as I direct, I will visit the offence with no slight severity.

## Footnotes

* ↑ In pretio commodi. Oncommodum, see I. 44, p. 90, note 4.
# Nicene and Post-Nicene Fathers: Series II/Volume XIII/Gregory the Great/Book IX/Letter 20

Epistle XXXIII.
To Andrew.
Gregory to Andrew.
On hearing that your Glory had been severely afflicted with grief and sickness, I condoled with you exceedingly. But learning presently that the malady had entirely left you, I soon turned my sorrow into joy, and returned great thanks to Almighty God for that He smote that He might heal, afflicted that He might lead to true joys. For hence it is written, Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth (Heb. xii. 6). Hence the Truth in person says, My Father is the husbandman, and every branch in me that beareth not fruit, he will take away; but every branch that beareth fruit, he will purge it, that it may bring forth more fruit (John xv. 1, 2). For the unfruitful branch is taken away, because a sinner is utterly rooted up. But the fruitful branch is said to be purged, because it is cut down by discipline that it may be brought to more abundant grace. For so the grain of the ears of corn, beaten with the threshing instrument, is stript of its awn and chaff. So the olives, pressed in the oil-press, flow forth into the fatness of oil. So the bunches of grapes pounded with the heels, liquify into wine. Rejoice, therefore, good man, for that in this thy scourge and this thy advancement thou seest that thou art loved by the Eternal Judge.
Furthermore, I beg that my daughter Gloriosa, your wife, be greeted in my name. Now may Almighty God keep you under heavenly protection, and comfort you both now with abundance of gifts and hereafter with the retribution of reward.

## Footnotes

* ↑ Andreas Scholasticus, so addressed V. 48.
# Nicene and Post-Nicene Fathers: Series II/Volume XIII/Gregory the Great/Book IX/Letter 24

Epistle XLIII.
To Theodelinda, Queen of the Lombards.
Gregory to Theodelinda, &c.
How your Excellency has laboured earnestly and kindly, as is your wont, for the conclusion of peace we have learnt from the report of our son, the abbot Probus. Nor indeed was it otherwise to be expected of your Christianity than that you would in all ways skew your assiduity and goodness in the cause of peace. Wherefore we give thanks to Almighty God, who so rules your heart with His loving-kindness that, as He has given you a right faith, so He also grants you to work always what is pleasing in His sight. For you may be assured, most excellent daughter, that for the saving of so much bloodshed on both sides you have acquired no small reward. On this account, returning thanks for your goodwill, we implore the mercy of our God to repay you with good in body and soul here and in the world to come.
Moreover, greeting you with fatherly affection, we exhort you so to deal with your most excellent consort that he may not reject the alliance of the Christian republic. For, as I believe you know yourself, it is in many ways profitable that he should be inclined to betake himself to its friendship. Do you then, after your manner, always strive for what tends to goodwill and conciliation between the parties, and labour wherever an occasion of reaping a reward presents itself, that you may commend your good deeds the more before the eyes of Almighty God.
# Nicene and Post-Nicene Fathers: Series II/Volume XIII/Gregory the Great/Book IX/Letter 18

Epistle XXVI.
To Romanus, Guardian (Defensorem).
Gregory to Romanus, &c.
Although the law with reason allows not things that come into possession of the Church to be alienated, yet sometimes the strictness of the rule should be moderated, where regard to mercy invites to it, especially when there is so great a quantity that the giver is not burdened, and the poverty of the receiver is considerably relieved. And so, inasmuch as Stephania, the bearer of these presents, having come hither with her little son Calixenus (whom she asserts that she bare to her late husband Peter, saying also that she has laboured under extreme poverty), demanded of us with supplication and tears that we should cause to be restored to the same Calixenus the possession of a house in the city of Catana, which Ammonia, her late mother-in-law, the grandmother of Calixenus, had offered by title of gift to our Church; asserting that the said Ammonia had not power to alienate it, and that it belonged altogether to the aforesaid Calixenus, her son; which assertion our most beloved son Cyprian, the deacon, who was acquainted with the case, contradicted, saying that the complaint of the aforesaid woman had not justice to go on, and that she could not reasonably claim or seek to recover that house in the name of her son; but, lest we should seem to leave the tears of the above named woman without effect, and to follow the way of rigour rather than embrace the plea of pity, we command thee by this precept to restore the said house to the above-named Calixenus, together with Ammonia’s deed of gift with respect to this same house, which is known to be there in Sicily;—since, as we have said, it is better in doubtful cases not to execute strictness, but rather to be inclined to the side of benignity, especially when by the cession of a small matter the Church is not burdened, and succour is mercifully given to a poor orphan.
Given in the month of November, Indiction 2.
# Nicene and Post-Nicene Fathers: Series II/Volume XIII/Gregory the Great/Book IX/Letter 19

Epistle XXVII.
To Romanus, Guardian (Defensorem).
Gregory to Romanus, &c.
It has come to our ears that certain men, having altogether too little discernment, desire us to become implicated in their risks, and wish to be so defended by ecclesiastical persons, that the ecclesiastical persons themselves may be bound by their guilt. Wherefore I admonish thee by this present injunction, and through thee our brother and fellow-bishop, the lord John, or others whom it may concern, that with regard to ecclesiastical patronage of people (whether you should have received letters from me, or none should have been addressed to you), you should bestow it with such moderation that, if any have been implicated in public peculations, they may not appear to be unjustly defended by us, lest we should in any way transfer to ourselves, by venturing on indiscreet defence, the ill repute of evil doers: but so far as becomes the Church, by admonishing and applying the word of intercession, succour whom you can; so that you may both give them aid, and not stain the repute of holy Church.
# Nicene and Post-Nicene Fathers: Series II/Volume XIII/Gregory the Great/Book IX/Letter 23

Epistle XLII.
To Agilulph, King of the Lombards.
Gregory to Agilulph, &c.
We return thanks to your Excellency, that, hearkening to our petition, you have concluded such a peace as may be of advantage to both parties, as we had confidence in you that you would. On this account we greatly commend your prudence and goodness, since in choosing peace you have shewn that you love God, who is its author. For, if unhappily peace had not been made, what else could have ensued but, with sin and danger on both sides, the shedding of the blood of miserable peasants, whose labour profits both? But, that we may feel the advantage to us of this peace, as it has been made by you, we beg you, greeting you with paternal charity, that as often as opportunity offers itself, you would enjoin by letters on your dukes in divers places, and especially those who are constituted in these parts, that they keep this peace inviolate, as has been promised, and not seek for themselves any occasions whence either any contention or any ill-feeling may arise, to the end that we may be able to give thanks still more for your good will. We received the bearers of these presents, as being in very truth your own people, with the affection that was becoming, since it was right both to receive and dismiss with charity men who are wise, and who announced that by the favour of God peace had been concluded.

## Footnotes

* ↑ Rusticorum. Cf. I. 44, p. 88, note 1, and Prolegom., p. viii.
# Pastoral Poems (Breton); Selected Poetry (Wither); Pastoral Poetry (Browne)/The Marigold

The Marigold
When with a serious musing I behold The grateful and obsequious marigold, How duly every morning she displays Her open breast, when Titan spreads his rays; How she observes him in his daily walk, Still bending towards him her small slender stalk; How when he down declines, she droops and mourns, Bedewed, as 'twere with tears, till he returns; And how she veils her flowers when he is gone, As if she scornèd to be lookèd on By an inferior eye; or did contemn To wait upon a meaner light than him. When this I meditate, methinks the flowers Have spirits far more generous than ours, And give us fair examples to despise The servile fawnings and idolatries, Wherewith we court these earthly things below, Which merit not the service we bestow. . . .
# Pastoral Poems (Breton); Selected Poetry (Wither); Pastoral Poetry (Browne)/The Seasons

The Seasons
The year hath first his jocund spring, Wherein the leaves, to birds' sweet carolling, Dance with the wind; then sees the summer's day Perfect the embryon blossom of each spray; Next cometh autumn, when the threshed sheaf Loseth his grain, and every tree his leaf; Lastly, cold winter's rage, with many a storm, Threats the proud pines which Ida's top adorn, And makes the sap leave succourless the shoot, Shrinking to comfort his decaying root. From Britannia's Pastorals.
# Pastoral Poems (Breton); Selected Poetry (Wither); Pastoral Poetry (Browne)/Visions

Visions
(Sonnets)
I saw a silver swan swim down the Lea, Singing a sad farewell unto the vale, While fishes leapt to hear her melody, And on each thorn a gentle nightingale And many other birds forbore their notes, Leaping from tree to tree, as she along The panting bosom of the current floats, Rapt with the music of her dying song: When from a thick and all-entangled spring A neatherd rude came with no small ado, Dreading an ill presage to hear her sing, And quickly struck her tender neck in two; Whereat the birds, methought, flew thence with speed, And inly griev'd for such a cruel deed.
A rose, as fair as ever saw the North, Grew in a little garden all alone; A sweeter flower did Nature ne'er put forth, Nor fairer garden yet was never known: ​The maidens danc'd about it morn and noon, And learned bards of it their ditties made; The nimble fairies by the pale-faced moon Water'd the root and kiss'd her pretty shade. But well-a-day, the gard'ner careless grew; The maids and fairies both were kept away, And in a drought the caterpillars threw Themselves upon the bud and every spray. God shield the stock! if heaven send no supplies, The fairest blossom of the garden dies.
Down in a valley, by a forest's side, Near where the crystal Thames rolls on her waves, I saw a mushroom stand in haughty pride. As if the lilies grew to be his slaves; The gentle daisy, with her silver crown, Worn in the breast of many a shepherd's lass; The humble violet, that lowly down Salutes the gay nymphs as they trimly pass: These, with a many more, methought, complain'd That Nature should those needless things produce, Which not alone the sun from others gain'd But turn it wholly to their proper use: I could not choose but grieve that Nature made So glorious flowers to live in such a shade.
A gentle shepherd, born in Arcady, That well could tune his pipe, and deftly play The nymphs asleep with rural minstrelsy, Methought I saw, upon a summer's day, Take up a little satyr in a wood, All masterless forlorn as none did know him, And nursing him with those of his own blood, On mighty Pan he lastly did bestow him; But with the god he long time had not been, Ere he the shepherd and himself forgot, And most ingrateful, ever stepp'd between Pan and all good befell the poor man's lot: Whereat all good men griev'd, and strongly swore They never would be foster-fathers more.