OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book XII/Chapter 29

Chapter XXIX.
The signs by which you can recognize the presence of carnal pride in a soul.
And to draw together briefly what has been said of this kind of pride, by collecting, as well as we can, some of its signs that we may somehow convey to those who are thirsting for instruction in perfection, an idea of its characteristics from the movements of the outward man: I think it well to unfold them in a few words that we may conveniently recognize the signs by which we can discern and detect it, that when the roots of this passion are laid bare and brought to the surface, and seen and traced out with ocular demonstration, they may be the more easily plucked up and avoided. For only then will this most pestilent evil be altogether escaped, and if we do not begin too late in the day, when it has already got the mastery over us, to be on our guard against its dangerous heat and noxious influence, but if, recognizing its symptoms (so to speak) beforehand, we take precautions against it with wise and careful forethought. For, as we said before, you can tell a man’s inward condition from his outward gait. By these signs, then, that carnal pride, of which we spoke earlier, is shown. To begin with, in conversation the man’s voice is loud: in his silence there is bitterness: in his mirth his laughter is noisy and excessive: when he is serious he is unreasonably gloomy: in his answers there is rancour: he is too free with his tongue, his words tumbling out at random without being weighed. He is utterly lacking in patience, and without charity: impudent in offering insults to others, faint-hearted in bearing them himself: troublesome in the matter of obedience except where his own wishes and likings correspond with his duty: unforgiving in receiving admonition: weak in giving up his own wishes: very stubborn about yielding to those of others: always trying to compass his own ends, and never ready to give them up for others: and thus the result is that though he is incapable of giving sound advice, yet in everything he prefers his own opinion to that of the elders.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book XII/Chapter 3

Chapter III.
How pride is equally destructive of all virtues.
There is then no other fault which is so destructive of all virtues, and robs and despoils a man of all righteousness and holiness, as this evil of pride, which like some pestilential disease attacks the whole man, and, not content to damage one part or one limb only, injures the entire body by its deadly influence, and endeavours to cast down by a most fatal fall, and destroy those who were already at the top of the tree of the virtues. For every other fault is satisfied within its own bounds and limits, and though it clouds other virtues as well, yet it is in the main directed against one only, and specially attacks and assaults that. And so (to make my meaning clearer) gluttony, i.e., the appetites of the belly and the pleasures of the palate, is destructive of strict temperance: lust stains purity, anger destroys patience: so that sometimes a man who is in bondage to some one sin is not altogether wanting in other virtues: but being simply deprived of that one virtue which in the struggle yields to the vice which is its rival and opposed to it, can to some extent preserve his other virtues: but this one when once it has taken possession of some unfortunate soul, like some most brutal tyrant, when the lofty citadel of the virtues has been taken, utterly destroys and lays waste the whole city; and levelling with the ground of vices the once high walls of saintliness, and confusing them together, it allows no shadow of freedom henceforth to survive in the soul subject to it. And in proportion as it was originally the richer, so now will the yoke of servitude be the severer, through which by its cruel ravages it will strip the soul it has subdued of all its powers of virtue.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book XII/Chapter 26

Chapter XXVI.
That a man whose foundation is bad, sinks daily from bad to worse.
Those then who are possessed by such distrust of mind, and who through the devil’s own want of faith fall away from that spark of faith, by which they seemed in the early days of their conversion to be enkindled, begin more anxiously to watch over the money which before they had begun to give away, and treasure it up with greater avarice, as men who cannot recover again what they have once wasted: or—what is still worse—take back what they had formerly cast away: or else (which is a third and most disgusting kind of sin), collect what they never before possessed, and thus are convicted of having gone no further in forsaking the world than merely to take the name and style of monk. With this beginning therefore, and on this bad and rotten foundation, it is a matter of course that the whole superstructure of faults must rise, nor can anything be built on such villainous foundations, except what will bring the wretched soul to the ground with a hopeless collapse.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book XII/Chapter 28

Chapter XXVIII.
On the pride of a certain brother.
I have heard while I have been in this district a thing which I shudder and am ashamed to recall; viz., that one of the juniors—when he was reproved by his Abbot because he had shown signs of throwing off the humility, of which he had made trial for a short time at his renunciation of the world, and of being puffed up with diabolical pride—most impertinently answered, “Did I humiliate myself for a time on purpose to be always in subjection?” And at this wanton and wicked reply of his the elder was utterly aghast, and could say nothing, as if he had received this answer from old Lucifer himself and not from a man; so that he could not possibly utter a word against such impudence, but only let fall sighs and groans from his heart; turning over in silence in his mind that which is said of our Saviour: “Who being in the form of God humbled Himself and became obedient”—not, as the man said who was seized with a diabolical spirit of pride, “for a time,” but “even to death.”

## Footnotes

* ↑ Phil. ii. 6, 8.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book XII/Chapter 25

Chapter XXV.
A description of carnal pride, and of the evils which it produces in the soul of a monk.
This carnal pride therefore, of which we spoke, when it has gained an entrance into the heart of a monk, which is but lukewarm, and has made a bad start in renouncing the world, does not suffer him to stoop from his former state of worldly haughtiness to the true humility of Christ, but first of all makes him disobedient and rough; then it does not let him be gentle and kindly; nor allows him to be on a level with and like his brethren: nor does it permit him to be stripped and deprived of his worldly goods, as God and our Saviour commands: and, though renunciation of the world is nothing but the mark of mortification and the cross, and cannot begin or rise from any other foundations, but these; viz., that a man should recognize that he is not merely spiritually dead to the deeds of this world, but also should realize daily that he must die in the body—it makes him on the contrary hope for a long life, and sets before him many lengthy infirmities, and covers him with shame and confusion. If when stripped of everything he has begun to be supported by the property of others and not his own, it persuades him that it is much better for food and clothing to be provided for him by his own rather than by another’s means according to that text (which, as was before said, those
who are rendered dense through such dulness and coldness of heart, cannot possibly understand), “It is more blessed to give than to receive.”

## Footnotes

* ↑ See Book X. c. xviii.
* ↑ Acts xx. 35.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book XII/Chapter 30

Chapter XXX.
How when a man has grown cold through pride he wants to be put to rule other people.
And when a man whom pride has mastered has fallen through these stages of descent, he shudders at the discipline of the cœnobium, and—as if the companionship of the brethren hindered his perfection, and the sins of others impeded and interfered with his advance in patience and humility—he longs to take up is abode in a solitary cell; else is eager to build a monastery and gather together some others to teach and instruct, as if he would do good to many more people, and make himself from being a bad disciple a still worse master. For when through this pride of heart a man has fallen into this most dangerous and injurious coldness, he can neither be a real monk nor a man of the world, and what is worse, promises to himself to gain perfection by means of this wretched state and manner of life of his.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book XII/Chapter 31

Chapter XXXI.
How we can overcome pride and attain perfection.
Wherefore if we wish the summit of our building to be perfect and to rise well-pleasing to God, we should endeavour to lay its foundations not in accordance with the desires of our own lust, but according to the rules of evangelical strictness: which can only be the fear of God and humility, proceeding from kindness and simplicity of heart. But humility cannot possibly be acquired without giving up everything: and as long as a man is a stranger to this, he cannot possibly attain the virtue of obedience, or the strength of patience, or the serenity of kindness, or the perfection of love; without which things our hearts cannot possibly be a habitation for the Holy Spirit: as the Lord says through the prophet: “Upon whom shall My spirit rest, but on him that is humble and quiet and hears My words,” or according to those copies which express the Hebrew accurately: “To whom shall I have respect, but to him that is poor and little and of a contrite spirit and that trembleth at My words?”

## Footnotes

* ↑ Is. lxvi. 2. It is noteworthy that Cassian after giving a rendering which differs but slightly from that of the old Latin, as given in Sabbatier’s great work, adds the version of “those copies which express the Hebrew accurately,” and thus shows his acquaintance with Jerome’s new translation which he quotes. He does the same thing again in the Conferences, XXIII. viii.; and On the Incarnation Against Nestorius IV. iii.; V. ii., xv. Compare also Institutes VIII. xxi., and Conf. VIII. x.; where he also betrays a knowledge of the Vulgate. As a general rule, however, his translations are taken from the old Latin, or possibly in some cases are made by him from the LXX.
# Now We Are Six/King John’s Christmas

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# Nicene and Post-Nicene Fathers: Series II/Volume XI/Sulpitius Severus/On the Life of St. Martin/Chapter X

Chapter X.
Martin as Bishop of Tours.
And now having entered on the episcopal office, it is beyond my power fully to set forth how Martin distinguished himself in the discharge of its duties. For he remained with the utmost constancy, the same as he had been
before. There was the same humility in his heart, and the same homeliness in his garments. Full alike of dignity and courtesy, he kept up the position of a bishop properly, yet in such a way as not to lay aside the objects and virtues of a monk. Accordingly he made use, for some time, of the cell connected with the church; but afterwards, when he felt it impossible to tolerate the disturbance caused by the numbers of those visiting it, he established a monastery for himself about two miles outside the city. This spot was so secret and retired that he enjoyed in it the solitude of a hermit. For, on one side, it was surrounded by a precipitous rock of a lofty mountain, while the river Loire had shut in the rest of the plain by a bay extending back for a little distance; and the place could be approached only by one, and that a very narrow passage. Here, then, he possessed a cell constructed of wood. Many also of the brethren had, in the same manner, fashioned retreats for themselves, but most of them had formed these out of the rock of the overhanging mountain, hollowed into caves. There were altogether eighty disciples, who were being disciplined after the example of the saintly master. No one there had anything which was called his own; all things were possessed in common. It was not allowed either to buy or to sell anything, as is the custom among most monks. No art was practiced there, except that of transcribers, and even this was assigned to the brethren of younger years, while the elders spent their time in prayer. Rarely did any one of them go beyond the cell, unless when they assembled at the place of prayer. They all took their food together, after the hour of fasting was past. No one used wine, except when illness compelled them to do so. Most of them were clothed in garments of camels’ hair. Any dress approaching to softness was there deemed criminal, and this must be thought the more remarkable, because many among them were such as are deemed of noble rank. These, though far differently brought up, had forced themselves down to this degree of humility and patient endurance, and we have seen numbers of these afterwards made bishops. For what city or church would there be that would not desire to have its priests from among those in the monastery of Martin?

## Footnotes

* ↑ Cf. St. Matt. iii. 4.
* ↑ In St. Matt. xi. 8, there is a reference to those “that wear soft clothing,”—οἱ τὰ μαλακὰ φοροῦντες.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/Sulpitius Severus/On the Life of St. Martin/Chapter XI

Chapter XI.
Martin demolishes an Altar consecrated to a Robber.
But let me proceed to a description of other excellences which Martin displayed as a bishop. There was, not far from the town, a place very close to the monastery, which a false human opinion had consecrated, on the supposition that some martyrs had been buried together there. For it was also believed that an altar had been placed there by former bishops. But Martin, not inclined to give a hasty belief to things uncertain, often asked from those who were his elders, whether among the presbyters or clerics, that the name of the martyr, or the time when he suffered, should be made known to him. He did so, he said, because he had great scruples on these points, inasmuch as no steady tradition respecting them had come down from antiquity. Having, therefore, for a time kept away from the place, by no means wishing to lessen the religious veneration with which it was regarded, because he was as yet uncertain, but, at the same time not lending his authority to the opinion of the multitude, lest a mere superstition should obtain a firmer footing, he one day went out to the place, taking a few brethren with him as companions. There standing above the very sepulchre, Martin prayed to the Lord that he would reveal, who the man in question was, and what was his character or desert. Next turning to the left-hand side, he sees standing very near a shade of a mean and cruel appearance. Martin commands him to tell his name and character. Upon this, he declares his name, and confesses his guilt. He says that he had been a robber, and that he was beheaded on account of his crimes; that he had been honored simply by an error of the multitude; that he had nothing in common with the martyrs, since glory was their portion, while punishment exacted its penalties from him. Those who stood by heard, in a wonderful way, the voice of the speaker, but they beheld no person. Then Martin made known what he had seen, and ordered the altar which had been there to be removed, and thus he delivered the people from the error of that superstition.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/Sulpitius Severus/On the Life of St. Martin/Chapter VIII

Chapter VIII.
Martin restores one that had been strangled.
Not long after these events, while Martin was passing by the estate of a certain man named Lupicinus, who was held in high esteem according to the judgment of the world, he was received with shouting and the lamentations of a wailing crowd. Having, in an anxious state of mind gone up to that multitude, and enquired what such weeping meant, he was told that one of the slaves of the family had put an end to his life by hanging. Hearing this, Martin entered the cell in which the body was lying, and, excluding all the multitude, he stretched himself upon the body, and spent some little time in prayer. Ere long, the deceased, with life beaming in his countenance, and with his drooping eyes fixed on Martin’s face, is aroused; and with a gentle effort attempting to rise, he laid hold of the right hand of the saintly man, and by this means stood upon his feet. In this manner, while the whole multitude looked on, he walked along with Martin to the porch of the house.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/Sulpitius Severus/On the Life of St. Martin/Chapter XV

Chapter XV.
Martin offers his Neck to an Assassin.
I shall also relate what took place in the village of the Ædui. When Martin was there overthrowing a temple, a multitude of rustic heathen rushed upon him in a frenzy of rage. And when one of them, bolder than the rest, made an attack upon him with a drawn sword, Martin, throwing back his cloak, offered his bare neck to the assassin. Nor did the heathen delay to strike, but in the very act of lifting up his right arm, he fell to the ground on his back, and being overwhelmed by the fear of God, he entreated for pardon. Not unlike this was that other event which happened to Martin, that when a certain man had resolved to wound him with a knife as he was destroying some idols, at the very moment of fetching the blow, the weapon was struck out of his hands and disappeared. Very frequently, too, when the pagans were addressing him to the effect that he would not overthrow their temples, he so soothed and conciliated the minds of the heathen by his holy discourse that, the light of truth having been revealed to them, they themselves overthrew their own temples.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/Sulpitius Severus/On the Life of St. Martin/Chapter XVI

Chapter XVI.
Cures effected by St. Martin.
Moreover, the gift of accomplishing cures was so largely possessed by Martin, that scarcely any sick person came to him for assistance without being at once restored to health. This will clearly appear from the following example. A certain girl at Treves was so completely prostrated by a terrible paralysis that for a long time she had been quite unable to make use of her body for any purpose, and being, as it were, already dead, only the smallest breath of life seemed still to remain in her. Her afflicted relatives were standing by, expecting nothing but her death, when it was suddenly announced that Martin had come to that city. When the father of the girl found that such was the case, he ran to make a request in behalf of his all but lifeless child. It happened that Martin had already entered the church. There, while the people were looking on, and in the presence of many other bishops, the old man, uttering a cry of grief, embraced the saint’s knees and said: “My daughter is dying of a miserable kind of infirmity; and, what is more dreadful than death itself, she is now alive only in the spirit, her flesh being already dead before the time. I beseech thee to go to her, and give her thy blessing; for I believe that through you she will be restored to health.” Martin, troubled by such an address, was bewildered, and shrank back, saying that this was a matter not in his own hands; that the old man was mistaken in the judgment he
had formed; and that he was not worthy to be the instrument through whom the Lord should make a display of his power. The father, in tears, persevered in still more earnestly pressing the case, and entreated Martin to visit the dying girl. At last, constrained by the bishops standing by to go as requested, he went down to the home of the girl. An immense crowd was waiting at the doors, to see what the servant of the Lord would do. And first, betaking himself to his familiar arms in affairs of that kind, he cast himself down on the ground and prayed. Then gazing earnestly upon the ailing girl, he requests that oil should be given him. After he had received and blessed this, he poured the powerful sacred liquid into the mouth of the girl, and immediately her voice returned to her. Then gradually, through contact with him, her limbs began, one by one, to recover life, till, at last, in the presence of the people, she arose with firm steps.

## Footnotes

* ↑ The Latin word gratia here corresponds to the Greek χάρισμα. St. Paul says much respecting the various χαρίσματα in 1 Cor. xii., and speaks, among others, of χαρίσματα ἰαμάτων (v. 9).
* ↑ The name Treveri at first denoted the people (as often in Cæsar, Bell. Gall. i. 37, &c.), and was afterwards applied to their chief city, the modern Treves.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/Sulpitius Severus/On the Life of St. Martin/Chapter XVII

Chapter XVII.
Martin casts out Several Devils.
At the same time the servant of one Tetradius, a man of proconsular rank, having been laid hold of by a demon, was tormented with the most miserable results. Martin, therefore, having been asked to lay his hands on him, ordered the servant to be brought to him; but the evil spirit could, in no way, be brought forth from the cell in which he was: he showed himself so fearful, with ferocious teeth, to those who attempted to draw near. Then Tetradius throws himself at the feet of the saintly man, imploring that he himself would go down to the house in which the possessed of the devil was kept. But Martin then declared that he could not visit the house of an unconverted heathen. For Tetradius, at that time, was still involved in the errors of heathenism. He, therefore, pledges his word that if the demon were driven out of the boy, he would become a Christian. Martin, then, laying his hand upon the boy, cast the evil spirit out of him. On seeing this, Tetradius believed in the Lord Jesus, and immediately became a catechumen, while, not long after, he was baptized; and he always regarded Martin with extraordinary affection, as having been the author of his salvation.
About the same time, having entered the dwelling of a certain householder in the same town, he stopped short at the very threshold, and said, that he perceived a horrible demon in the courtyard of the house. When Martin ordered it to depart, it laid hold of a certain member of the family, who was staying in the inner part of the house; and the poor wretch began at once to rage with his teeth, and to lacerate whomsoever he met. The house was thrown into disorder; the family was in confusion; and the people present took to flight. Martin threw himself in the way of the frenzied creature, and first of all commanded him to stand still. But when he continued to gnash with his teeth, and, with gaping mouth, was threatening to bite, Martin inserted his fingers into his mouth, and said, “If you possess any power, devour these.” But then, as if red-hot iron had entered his jaws, drawing his teeth far away he took care not to touch the fingers of the saintly man; and when he was compelled by punishments and tortures, to flee out of the possessed body, while he had no power of escaping by the mouth, he was cast out by means of a defluxion of the belly, leaving disgusting traces behind him.