OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/On Care to Be Had for the Dead/Section 20

20. Howbeit it is a question which surpasses the strength of my understanding, after what manner the Martyrs aid them who by them, it is certain, are helped; whether themselves by themselves be present at the same time in so different places, and by so great distance lying apart one from another, either where their Memorials are, or beside their Memorials, wheresoever they are felt to be present: or whether, while they themselves, in a place congruous with their merits, are removed from all converse with mortals, and yet do in a general sort pray for the needs of their suppliants, (like as we pray for the dead, to whom however we are not present, nor know where they be or what they be doing,) God Almighty, Who is every where present, neither bounded in with us nor remote from us, hearing and granting the Martyrs’ prayers, doth by angelic ministries every where diffused afford to men those solaces, to whom in the misery of this life He seeth meet to afford the same, and, touching His Martyrs, doth where He will, when He will, how He will, and chiefest through their Memorials, because this He knoweth to be expedient for us unto edifying of the faith of Christ for Whose confession they suffered, by marvellous and ineffable power and goodness cause their merits to be had in honor. A matter is this, too high that I should have power to attain unto it, too abstruse that I should be able to search it out; and therefore which of these two be the case, or whether perchance both one and the other be the case, that sometimes these things be done by very presence of the Martyrs, sometimes by Angels taking upon them the person of the Martyrs, I dare not define; rather would I seek this at them who know it. For it is not to be thought that no man knows these things: (not indeed he who thinks he knows, and knows not,) for there be gifts of God, Who bestows on these some one, on those some other, according to the Apostle who says, that “to each one is given the manifestation of the Spirit to profit withal; to one indeed,” saith he, “is given by the Spirit discourse of wisdom; to another discourse of science according to the same Spirit; while to another faith in the same Spirit; to another the gift of healings in one Spirit; to one workings of miracles; to one prophecy; to one discerning of spirits; to one kinds of tongues; to one interpretation of discourses. But all these worketh one and the same spirit, dividing to every man severally as He will.” Of all these spiritual gifts, which the Apostle hath rehearsed, to whomsoever is given discerning of spirits, the same knoweth these things as they are meet to be known.

## Footnotes

* ↑ Concretus
* ↑ Alii, ἄλλῳ
* ↑ Alii, ἄλλῳ
* ↑ Alteri, ἑτέρῳ
* ↑ Alteri, ἑτέρῳ
* ↑ Alii, ἄλλῳ
* ↑ Alii, ἄλλῳ
* ↑ Alii, ἄλλῳ
* ↑ Alii, ἄλλῳ
* ↑ Alii, ἄλλῳ
* ↑ 1 Cor. xii. 7–10
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/On Care to Be Had for the Dead/Section 14

14. Like dreams, moreover, are also some visions of persons awake, who have had their senses troubled, such as phrenetic persons, or those who are mad in any way: for they too talk to themselves just as though they were speaking to people verily present, and as well with absent as with present, whose images they perceive, whether persons living or dead. But just as they which live, are unconscious that they are seen of them and talk with them; for indeed they are not really themselves present, or themselves make speeches, but through troubled senses, these persons are wrought upon by such-like imaginary visions; just so they also who have departed this life, to persons thus affected appear as present, while they be absent, and whether any man sees them in regard of their image, are themselves utterly unconscious.

## Footnotes

* ↑ Imaginaliter
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/On Care to Be Had for the Dead/Section 18

18. So then we must confess that the dead indeed do not know what is doing here, but while it is in doing here: afterwards, however, they hear it from those who from hence go to them at their death; not indeed every thing, but what things those are allowed to make known who are suffered also to remember these things; and which it is meet for those to hear, whom they inform of the same. It may be also, that from the Angels, who are present in the things which are doing here, the dead do hear somewhat, which for each one of them to hear He judgeth right to Whom all things are subject. For were there not Angels, who could be present in places both of quick and dead, the Lord Jesus had not said, “It came to pass also that the poor man died, and was carried by the angels into Abraham’s bosom.” Therefore, now here, now there, were they able to be, who from hence bore thither whom God willed. It may be also, that the spirits of the dead do learn some things which are doing here, what things it is necessary that they should know, and what persons it is necessary should know the same, not only things past or present, but even future, by the Spirit of God revealing them: like as not all men, but the Prophets while they lived here did know, nor even they all things, but only what things to be revealed to them the providence of God judged meet. Moreover, that some from the dead are sent to the living, as, on the other hand, Paul from the living was rapt into Paradise, divine Scripture doth testify. For Samuel the Prophet, appearing to Saul when living, predicted even what should befall the king: although some think it was not Samuel himself, that could have been by magical arts evoked, but that some spirit, meet for so evil works, did figure his semblance: though the book Ecclesiasticus, which Jesus, son of Sirach, is reputed to have written, and which on account of some resemblance of style is pronounced to be Solomon’s, contains in the praise of the Fathers, that Samuel even when dead did prophesy. But if this book be spoken against from the canon of the Hebrews, (because it is not contained therein,) what shall we say of Moses, whom certainly we read both in Deuteronomy to have died, and in the Gospel to have, together with Elias who died not, appeared unto the living?

## Footnotes

* ↑ Luke xvi. 22
* ↑ 2 Cor. xii. 4
* ↑ 1 Sam. xxviii. 11–19
* ↑ Quæst. ad Simplicianum, lib. ii. qu. 4.
* ↑ Retract. ii. 4, and “On Christian Doctrine,” book ii. chap. viii., vol. ii. p. 539. Ben. ed.
* ↑ Ecclus. xlvi. 20
* ↑ Deut. xxxiv. 5
* ↑ Matt. xvii. 3
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/On Care to Be Had for the Dead/Section 17

17. Some man may say: “If there be not in the dead any care for the living, how is it that the rich man, who was tormented in hell, asked father Abraham to send Lazarus to his five brothers not as yet dead, and to take course with them, that they should not come themselves also into the same place of torments?” But does it follow, that because the rich man said this, he knew what his brethren were doing, or what they were suffering at that time? Just in that same way had he care for the living, albeit what they were doing he wist not at all, as we have care for the dead, albeit what they do we confessedly wot not. For if we cared not for the dead, we should not, as we do, supplicate God on their behalf. In fine, Abraham did not send Lazarus, and also answered, that they have here Moses and the Prophets, whom they ought to hear that they might not come to those torments. Where again it occurs to ask, how it was that what was doing here, father Abraham himself wist not, while he knew that Moses and the Prophets are here, that is, their books, by obeying which men should escape the torments of hell: and knew, in short, that rich man to have lived in delights, but the poor man Lazarus to have lived in labors and sorrows? For this also he says to him; “Son, remember that thou in thy lifetime hast received good things, but Lazarus evil things.” He knew then these things which had taken place of course among the living, not among the dead. True, but it may be that, not while the things were doing in their lifetime, but after their death, he learned these things, by information of Lazarus: that it be not false which the Prophet saith, “Abraham hath not known us.”

## Footnotes

* ↑ Luke xvi. 24–29
* ↑ Is. lxiii. 16
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/On Care to Be Had for the Dead/Section 22

22. Which things being so, let us not think that to the dead for whom we have a care, any thing reaches save what by sacrifices either of the altar, or of prayers, or of alms, we solemnly supplicate: although not to all for whom they are done be they profitable, but to them only by whom while they live it is obtained that they should be profitable. But forasmuch as we discern not who these be, it is meet to do them for all regenerate persons, that none of them may be passed by to whom these benefits may and ought to reach. For better it is that these things shall be superfluously done to them whom they neither hinder nor help, than lacking to them whom they help. More diligently however doth each man these things for his own near and dear friends, in order that they may be likewise done unto him by his. But as for the burying of the body, whatever is bestowed on that, is no aid of salvation, but an office of humanity, according to that affection by which “no man ever hateth his own flesh.” Whence it is fitting that he take what care he is able for the flesh of his neighbor, when he is gone that bare it. And if they do these things who believe not the resurrection of the flesh, how much more are they beholden to do the same who do believe; that so, an office of this kind bestowed upon a body, dead but yet to rise again and to remain to eternity, may also be in some sort a testimony of the same faith? But, that a person is buried at the memorials of the Martyrs, this, I think, so far profits the departed, that while commending him also to the Martyrs’ patronage, the affection of supplication on his behalf is increased.

## Footnotes

* ↑ Eph. v. 29
* ↑ Gerat
* ↑ Gerebat.
# More Nonsense Pictures, Rhymes, Botany, etc./Twenty-Six Nonsense Rhymes and Pictures

London: Robert John Bush, 32, Charing Cross, S.W.
Layout 2
TWENTY-SIX NONSENSE RHYMES AND PICTURES.
# More Tales from Tolstoi

MORE TALES FROM TOLSTOI
More Tales from Tolstoi
Translated from the Russian with an Enlarged Biography of the Author, by
R. Nisbet Bain
With Photogravure Portrait
LONDON JARROLD & SONS, 10 & 11, WARWICK LANE, E.C. [All Rights Reserved] 1902
CONTENTS.
page :
| | BIOGRAPHY | 7 |
| I. | THE SNOWSTORM | 47 |
| II. | THE CAPTIVE IN THE CAUCASUS | 95 |
| III. | HATRED IS SWEET, BUT GOD IS STRONG | 138 |
| IV. | ELIAS | 142 |
| V. | THE TWO BROTHERS AND THE GOLD | 150 |
| VI. | THE CHILDREN WISER THAN THE ELDERS | 154 |
| VII. | THE DEATH OF IVAN IL’ICH | 158 |
| VIII. | THE PENITENT SINNER | 249 |
| IX. | THREE DEATHS | 253 |
| X. | THE STORY OF IVAN THE FOOL | 275 |
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.
# More Nonsense Pictures, Rhymes, Botany, etc./One Hundred Nonsense Pictures and Rhymes

London: Robert John Bush, 32, Charing Cross, S.W.
Layout 2
ONE HUNDRED NONSENSE PICTURES AND RHYMES.
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/On the Good of Marriage/Section 12

12. For, whereas that natural use, when it pass beyond the compact of marriage, that is, beyond the necessity of begetting, is pardonable in the case of a wife, damnable in the case of an harlot; that which is against nature is execrable when done in the case of an harlot, but more execrable in the case of a wife. Of so great power is the ordinance of the Creator, and the order of Creation, that, in matters allowed us to use, even when the due measure is exceeded, it is far more tolerable, than, in what are not allowed, either a single, or rare excess. And, therefore, in a matter allowed, want of moderation, in a husband or wife, is to be borne with, in order that lust break not forth into a matter that is not allowed. Hence is it also that he sins far less, who is ever so unceasing in approaches to his wife, than he who approaches ever so seldom to commit fornication. But, when the man shall wish to use the member of the wife not allowed for this purpose, the wife is more shameful, if she suffer it to take place in her own case, than if in the case of another woman. Therefore the ornament of marriage is chastity of begetting, and faith of yielding the due of the flesh: this is the work of marriage, this the Apostle defends from every charge, in saying, “Both if thou shall have taken a wife, thou hast not sinned: and if a virgin shall have been married, she sinneth not:” and, “Let her do what she will: she sinneth not if she be married.” But an advance beyond moderation in demanding the due of either sex, for the reasons which I have stated above, is allowed to married persons as matter of pardon.

## Footnotes

* ↑ 1 Cor. vii. 28, 36
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/On Patience/Section 7

7. Though indeed the welfare even of the body is then more providently consulted for if its temporal life and welfare be disregarded for righteousness’ sake, and its pain or death most patiently for righteousness’ sake endured. Since it is of the body’s redemption which is to be in the end, that the Apostle speaks, where he says, “Even we ourselves groan within ourselves, waiting the adoption of sons, the redemption of our body.” Then he subjoins, “For in hope are we saved. But hope which is seen is not hope: for what a man seeth, why doth he also hope for? But if what we see not we hope for, we do by patience wait for it.” When therefore any ills do torture us indeed, yet not extort from us ill works, not only is the soul possessed through patience; but even when through patience the body itself for a time is afflicted or lost, it is unto eternal stability and salvation resumed, and hath through grief and death an inviolable health and happy immortality laid up for itself. Whence the Lord Jesus exhorting his Martyrs to patience, hath promised of the very body a future perfect entireness, without loss, I say not of any limb, but of a single hair. “Verily I say unto you,” saith He, “a hair of your head shall not perish.” That so, because, as the Apostle says, “no man ever hated his own flesh,” a faithful man may more by patience than by impatience take vigilant care for the state of his flesh, and find amends for its present losses, how great soever they may be, in the inestimable gain of future incorruption.

## Footnotes

* ↑ Rom. viii. 23–25
* ↑ Luke xxi. 18
* ↑ Eph. v. 29
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/On the Good of Marriage

On the Good of Marriage.
[De Bono Conjugali.]
Translated by Rev. C. L. Cornish, M.A., of Exeter College, Oxford.

## Contents

* Translator's Preface
* Section 1
* Section 2
* Section 3
* Section 4
* Section 5
* Section 6
* Section 7
* Section 8
* Section 9
* Section 10
* Section 11
* Section 12
* Section 13
* Section 14
* Section 15
* Section 16
* Section 17
* Section 18
* Section 19
* Section 20
* Section 21
* Section 22
* Section 23
* Section 24
* Section 25
* Section 26
* Section 27
* Section 28
* Section 29
* Section 30
* Section 31
* Section 32
* Section 33
* Section 34
* Section 35
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/On the Good of Marriage/Section 1

1. Forasmuch as each man is a part of the human race, and human nature is something social, and hath for a great and natural good, the power also of friendship; on this account God willed to create all men out of one, in order that they might be held in their society not only by likeness of kind, but also by bond of kindred. Therefore the first natural bond of human society is man and wife. Nor did God create these each by himself, and join them together as alien by birth: but He created the one out of the other, setting a sign also of the power of the union in the side, whence she was drawn, was formed. For they are joined one to another side by side, who walk together, and look together whither they walk. Then follows the connexion of fellowship in children, which is the one alone worthy fruit, not of the union of male and female, but of the sexual intercourse. For it were possible that there should exist in either sex, even without such intercourse, a certain friendly and true union of the one ruling, and the other obeying.

## Footnotes

* ↑ Gen. ii. 21, 22
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/On the Good of Marriage/Section 11

11. And yet not to these themselves is marriage a sin; which, if it were chosen in comparison of fornication, would be a less sin than fornication, and yet would be a sin. But now what shall we say against the most plain speech of the Apostle, saying, “Let her do what she will; she sinneth not, if she be married;” and, “If thou shalt have taken a wife, thou hast not sinned: and, if a virgin shall have been married, she sinneth not.” Hence surely it is not lawful now to doubt that marriage is no sin. Therefore the Apostle alloweth not marriage as matter “of pardon:” for who can doubt that it is extremely absurd to say, that they have not sinned, unto whom “pardon” is granted. But he allows, as matter of “pardon,” that sexual intercourse, which takes place through incontinence, not alone for the begetting of children, and, at times, not at all for the begetting of children; and it is not that marriage forces this to take place, but that it procures pardon for it; provided however it be not so in excess as to hinder what ought to be set aside as seasons of prayer, nor be changed into that use which is against nature, on which the Apostle could not be silent, when speaking of the excessive corruptions of unclean and impious men. For necessary sexual intercourse for begetting is free from blame, and itself is alone worthy of marriage. But that which goes beyond this necessity, no longer follows reason, but lust. And yet it pertains to the character of marriage, not to exact this, but to yield it to the partner, lest by fornication the other sin damnably. But, if both are set under such lust, they do what is plainly not matter of marriage. However, if in their intercourse they love what is honest more than what is dishonest, that is, what is matter of marriage more than what is not matter of marriage, this is allowed to them on the authority of the Apostle as matter of pardon: and for this fault, they have in their marriage, not what sets them on to commit it, but what entreats pardon for it, if they turn not away from them the mercy of God, either by not abstaining on certain days, that they may be free to pray, and through this abstinence, as through fasting, may commend their prayers; or by changing the natural use into that which is against nature, which is more damnable when it is done in the case of husband or wife.

## Footnotes

* ↑ 1 Cor. vii. 36
* ↑ Ver. 28
* ↑ Veniam
* ↑ Rom. i. 26, 27
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/On Patience/Section 6

6. But yet, seeing that for lusts’ sake, or even wickednesses, seeing, in a word, that for this temporal life and weal men do wonderfully bear the brunt of many horrible sufferings, they much admonish us how great things ought to be borne for the sake of a good life, that it may also hereafter be eternal life, and without any bound of time, without waste or loss of any advantage, in true felicity secure. The Lord saith, “In your patience ye shall possess your souls:” He saith not, your farms, your praises, your luxuries; but, “your souls.” If then the soul endures so great sufferings that it may possess that whereby it may be lost, how great ought it to bear that it may not be lost? And then, to mention a thing not culpable, if it bear so great sufferings for saving of the flesh under the hands of chirurgeons cutting or burning the same, how great ought it to bear for saving of itself under the fury of any soever enemies? Seeing that leeches, that the body may not die, do by pains consult for the body’s good; but enemies by threatening the body with pains and death, would urge us on to the slaying of soul and body in hell.

## Footnotes

* ↑ Luke xxi. 19
# Nicene and Post-Nicene Fathers: Series I/Volume III/Moral Treatises of St. Augustin/On the Good of Marriage/Section 10

10. But I am aware of some that murmur: What, say they, if all men should abstain from all sexual intercourse, whence will the human race exist? Would that all would this, only in “charity out of a pure heart, and good conscience, and faith unfeigned;” much more speedily would the City of God be filled, and the end of the world hastened. For what else doth the Apostle, as is manifest, exhort to, when he saith, speaking on this head, “I would that all were as myself;” or in that passage, “But this I say, brethren, the time is short: it remains that both they who have wives, be as though not having: and they who weep, as though not weeping: and they who rejoice, as though not rejoicing: and they who buy, as though not buying: and they who use this world as though they use it not. For the form of this world passeth by. I would have you without care.” Then he adds, “Whoso is without a wife thinks of the things of the Lord, how to please the Lord: but whoso is joined in marriage, thinks of the things of the world, how to please his wife: and a woman that is unmarried and a virgin is different: she that is unmarried is anxious about the things of the Lord, to be holy both in body and spirit: but she that is married, is anxious about the things of the world, how to please her husband.” Whence it seems to me, that at this time, those only, who contain not, ought to marry, according to that sentence of the same Apostle, “But if they contain not, let them be married: for it is better to be married than to burn.”

## Footnotes

* ↑ 1 Tim. i. 5
* ↑ 1 Cor. vii. 7
* ↑ Ver. 29–34
* ↑ 1 Cor. vii. 9