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# Landon in The Literary Gazette 1824/Farewell!

Literary Gazette, 1st May, 1824, Page 284
ORIGINAL POETRY.
Farewell! for I have schooled my heart  At last to say farewell to thee!
Now I can bear to look on death,—
 Its bitterness is past for me.
There was a time I should have wept
 To look upon my altered brow—
The lip, whence red and smile are fled—
 But I am glad to see them now!
The faded brow, the pallid lip,
 Proclaim what soon my fate will be;
And welcome is their tale of death,
 For I have said farewell to thee!
When first we met, I saw thee all
 A girl's imagining could feign;
I did not dream of loving thee,
 Still less of being loved again.
I felt it not, till round my heart
 Link after link the chain was wove;
Then burst at once upon my brain
 The maddening thought—I love! I love!
We then were parting, others wept,
 But I let not one teardrop fall;
And when each kind Farewell was said,
 Mine was the coldest of them all.
But mine the ear that strained to hear
 Thy latest step; and mine the eye
That watched thy distant shape, when none
 But me its shadow could descry.
And when the circle in its mirth
 Had quite forgot Farewell and Thee,
I went to my own room, and wept
 The tears I would not let thee see.
And time pass'd on; but not with time
 Did thoughts of thee and thine depart;
The lesson of forgetfulness
 Was what I could not teach my heart.
We met again, and woman's pride
 Nerved me to what I had to bear;
I would not, tho' my heart had broke,
 Have let thee find thine image there.
I felt thine eyes gazing on mine;
 I felt my hand within thine hold;
I heard my name breathed by thy voice,
 And I was calm, and I was cold.
And then I heard you had a bride—
 I know not how, I know not when—
For, still my brain swims round to think
 Of all, all that I suffered then!
I knew the day, the very hour,
 That you were wed, and heard your vow;
I heard the wedding bells—oh, God!
 Mine ear rings with them even now!
I may not say that you were false,
 I never had one vow from thee;
But I have often seen thine eye
 Look as it loved to look on me.
And when you spoke to me, your voice
 Would always take a softer tone;
And surely that last night your cheek
 Was almost pallid as my own.
But this is worse than vain Farewell!
 Of Heaven now I only crave
For thee all of life's happiness,
 And for myself an early grave! L. E. L.
# Landon in The Literary Gazette 1824/Glen

Literary Gazette, 2nd October, 1824, Pages 636
ORIGINAL POETRY. LANDSCAPES.
- - - - And must Such loveliness as this be unto me But as a dream?
The Glen.
It was a little glen—a solitude—
By Nature fashioned in her gayer mood:
There was so much of sunshine in its shade;
Such pleasant music from the brook, that made
Its way o'er pebbles, shining white, like pearls
Amid some royal maiden's raven curls.
It had no distant prospect: The blue sky
Closed like a dome o'er the sweet sanctuary;
And forest trees, like pillars, girt it round,
Whose branches, summer tapestry, swept the ground; And then there was a little open space, Enough to mirror on the water's face
A glimpse of the bright heaven. Upon its banks
Grew the sweet thousands of the harebell's ranks,
Amid white daisies, that, like light and air
And hope and love, are common every where;
And like a couch spread the voluptuous heath,
Scenting the air with its Arabian breath.
And all was silence.—save when the wild bees,
Intoxicate with their noon revelries,
Murmuring, kiss'd the blossoms where they lay;
Or when the breeze bore a green leaf away;
Or when the flutter of the cusha's wing Echoed its song of plaintive languishing—
The music of complaint it filled the grove,
A mingled tone of sorrow and of love.
On one side of the brook a willow tree
Grew droopingly, as if foredoomed to be For aye a mourner,—as but made to wave
A sign and shadow o'er some maiden's grave, Who with some deep and inward secret pined,
Till the pale beauty of her youth declined;
And still her secret with her life was kept,
Till both together in the dark grave slept—
And then they said 'twas love. But in this spot,
Whence care departed, and where grief came not,
It drooped, but not in grief, but as it meant
To kiss the ripples over which it bent.
’Twas just a nook for happy love to dream
O'er all the many joys and hopes that seem
To its fond vision like the bursting flowers,
Whose opening only waits the summer hours;
And yet, with all it breathes and blooms of June,
Not this the spot that I would seek at noon—
It has too much of happiness.
# Landon in The Literary Gazette 1824/Knight

Literary Gazette, 10th April, 1824, Page 236
THE KNIGHT.
Farewell to thee, dearest! my banner is playing
 Like a meteor of blood on the gale;
Impatient for battle, my white steed is neighing,
 And the trumpet tells loud its war tale.
This brand must be red ere I meet thee again,
 Or it would not be worthy of thee;
Oh, daughter of heroes, whose name has no stain,  How gallant my bearing must be!
Around us the walls of our ancient hall wear
 The pictures of warriors of yore:
They look on me now! by each dark brow I swear,  I will equal, or see them no more,
The scarf thou hast bound must be dyed in the field—  My plume must be first in the line,
When the valiant shall fall, and the coward shall yield,  Oh, then I may claim Thee as mine!
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/The Fifth Ecumenical Council/Excursus 3

Historical Excursus on the After History of the Council.
Pope Vigilius died on his way home, but not until, as we have seen, he had accepted and approved the action of the council in doing exactly that which he “by the authority of the Apostolic See” in his Constitutum had forbidden it to do. He died at the end of 554 or the beginning of 555.
Pelagius I., who succeeded him in the See of Rome, likewise confirmed the Acts of the Fifth Synod. The council however was not received in all parts of the West, although it had obtained the approval of the Pope. It was bitterly opposed in the whole of the north of Italy, in England, France, and Spain, and also in Africa and Asia. The African opposition died out by 559, but Milan was in schism until 571, when Pope Justin II. published his “Henoticon.” In Istria the matter was still more serious, and when in 607 the bishop of Aquileia-Grado with those of his suffragans who were subject to the Empire made their submission and were reconciled to the Church, the other bishops of his jurisdiction set up a schismatical Patriarchate at old Aquileia, and this schism continued till the Council of Aquileia in 700. But before this the II. Council of Constantinople was received all the world over as the Fifth Ecumenical Council; and was fully recognized as such by the Sixth Council in 680.

## Footnotes

* ↑ The last sentence of the Constitutum, the sentence which the Pope gave and which the council rejected, is as follows: “We ordain and decree that it be permitted to no one who stands in ecclesiastical order of office, to write or bring forward, or undertake, or teach anything contrary to the contents of this Constitutum in regard to the Three Chapters, or, after this declaration begin a new controversy about them. And if anything has already been done or spoken in regard of the Three Chapters in contradiction of this our ordinance by anyone whomsoever, this we declare void by the authority of the Apostolic See.” It is perfectly clear that the Emperor is the “anyone” referred to.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/General Introduction/The Number of Ecumenical Synods

III. The Number of the Ecumenical Synods.
It may not be unjustly expected that some reasons should be assigned for limiting the number of the Ecumenical Synods to seven. There is no need here to enter into any proof that Nice, I. Constantinople, Ephesus and Chalcedon are Ecumenical, since so long ago as the time of St. Gregory the Great, that Saint and Doctor said of them: “I venerate the first four Ecumenical Councils equally with the Four Gospels (sicut quatuor Evangelia),” and no one has been found to question that in so saying he gave expression to the mind of the Church of his day. Of the fifth and sixth synods there never was any real doubt, although there was trouble at first about the reception of the fifth in some places. The ecumenical character of the seventh is not disputed by East or West and has not been for near a thousand years, and full proof of its ecumenicity will be found in connection with that council. There is therefore no possible doubt that these seven must be included, but it may be asked why certain others are not here also.
The following is a list of those that might seem to have a claim: Sardica (343 circa), Quinisext (692), Constantinople (869), Lyons (1274), and Florence (1439).
The reasons for rejecting the claims of Sardica will be found in connection with the canons set forth by that council.  The same is the case with regard to the claims of the Synod in Trullo. It is true that IV. Constantinople, holden in a.d. 869, was for a short while held as Ecumenical by both East and West, and continues to be held as such by the Latin Church down to this day, but it was soon rejected by the East and another synod of Constantinople (879), which undid much of its work, has for the Greeks taken its place. However the Easterns do not claim for this synod an ecumenical character, but confine the number to seven.
The Councils of Lyons and Florence both fail of ecumenicity for the same reason. At both the East was represented, and at each an agreement was arrived at, but neither agreement was subsequently accepted in the East, and the decrees therefore have failed, as yet, of receiving ecumenical acceptance.
We are left therefore with Seven Ecumenical Councils, neither more nor less, and these are fully treated of in the pages that follow.

## Footnotes

* ↑ Epistle XXIV. of Lib. I.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/The Fifth Ecumenical Council/Excursus 1

Excursus on the Genuineness of the Acts of the Fifth Council.
Some suspicion has arisen with regard to how far the acts of the Fifth Ecumenical Council may be relied upon. Between the Roman Manuscript printed by Labbe and the Paris manuscript found in Mansi there are considerable variations and, strange to say, some of the most injurious things to the memory of Pope Vigilius are found only in the Paris manuscript. Moreover we know that the manuscript kept in the patriarchal archives at Constantinople had been tampered with during the century that elapsed before the next Ecumenical Synod, for at that council the forgeries and interpolations were exposed by the Papal Legates.
At the XIVth Session of that synod the examination of the genuineness of the acts of the Second Council of Constantinople was resumed. It had been begun at the XIIth Session. Up to this time only two mss. had been used, now the librarian of the patriarchate presented a third ms. which he had found in the archives, and swore that neither himself nor any other so far as he knew had made any change in these mss. These were then compared and it was found that the two first agreed in containing the pretended letter of Mennas to Pope Vigilius, and the two writings addressed by Vigilius to Justinian and Theodora; but that none of these were found in the third ms. It was further found that the documents in dispute were in a different hand from the rest of the ms., and that in the first book of the parchment ms., three quarternions had been inserted, and in the second book between quarternions 15 and 16, four unpaged leaves had been placed. So too the second ms. had been tampered with. The council inserted these particulars in a decree, and ordered that “these additions must be quashed in both mss., and marked with an obelus, and the falsifiers must be smitten with anathema.” Finally the council cried out, “Anathema to the pretended letters of Mennas and Vigilius! Anathema to the forger of Acts! Anathema to all who teach, etc.”
From all this it would seem that the substantial accuracy of the rest of the acts have been established by the authority of the Sixth Synod, and Hefele and all recent scholars follow Mansi’s Paris ms.
It may be well here to add that a most thorough-going attack upon the acts has been made in late years by Professor Vincenzi, in defence of Pope Vigilius and of Origen. The reader is referred to his writings on the subject: In Sancti Gregorii Nysseni et Originis scripta et doctrinam nova defensio; Vigil., Orig., Justin. triumph., in Synod V. (Romæ, 1865.) The Catholic Dictionary frankly says that this is “an attempt to deny the most patent facts, and treat some of the chief documents as forgeries,” and “unworthy of serious notice.”

## Footnotes

* ↑ Addis and Arnold.  A Catholic Dictionary. Sixth Ed with imprimatur signed by Cards. Manning and McCloskey, s. v. Three Chapters.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/The Fifth Ecumenical Council
## Contents

* Title Page
* Historical Introduction
* Excursus 1
* Extracts from the Acts 1
* Extracts from the Acts 2
* The Sentence of the Synod
* The Capitula of the Council
* Excursus 2
* The Anathemas Against Origen
* The Anathematisms of the Emperor Justinian Against Origen
* The Decretal Epistle of Pope Vigilius
* The Decretal Letter of Pope Vigilius
* Excursus 3
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/General Introduction/Method of Treatment

General Introduction.
I. Method of Treatment.
It is absolutely necessary that a few words should be said on the general arrangement of the work. The reader will find given him in the English tongue, so far as they have come down to us, all the doctrinal definitions of the Seven Ecumenical Councils (councils which have always, and still do, receive the unqualified acceptance of both East and West), and all the canons, disciplinary and doctrinal, which were enacted by them.  To these has been added a translation in full of all the canons of the local synods which received the approval and sanction of the aforesaid Ecumenical Councils. Besides this, as throwing light upon the subject, large extracts from the Acta have been given, in fact all that seemed to illustrate the decrees; and, that nothing might be lacking, in an appendix has been placed a collection of all the non-synodal canons which have received the sanction of the Ecumenical Synods, the “Canons of the Apostles” (so called) being given in full, and the others in a shortened form, for the most part in the words of the admirable and learned John Johnson.
This then is the text of the volume; but it is manifest that it stood in need of much comment to make its meaning clear to the reader, even if well informed on ordinary matters. To provide for this, to each synodal canon there has been added the Ancient Epitome.
Of this Epitome Bishop Beveridge treats with great learning in section xxvi. of his “Prolegomena” to his Synodicon, and shows that while some attributed this epitome to the Greek mediæval scholiast Aristenus, it cannot be his, as he has taken it for the text of his commentaries, and has in more than one instance pointed out that whoever he was who made it had, in his judgment, missed the sense.
The Epitome must indeed be much older, for Nicholas Hydruntinus, who lived in the times of Alexis Angelus, when intending to quote one of the canons of Ephesus, actually quotes words which are not in that canon, but which are in the Epitome.  “Wherefore,” says Beveridge, “it is manifest that the Epitome is here cited, and that under the name of the whole canon.” This being established we may justly look upon the Ancient Epitome as supplying us with a very ancient gloss upon the canons.
To this Epitome have been added Notes, taken from most of the great commentators, and Excursuses, largely made up from the writings of the greatest theologians, canonists, archæologists, etc., with regard to whom and their writings, all the information that seems necessary the reader will find in the Bibliographical Introduction.

## Footnotes

* ↑ Vide Apostolic Canon LXXV., and Ancyr. Canon XIX.
# Nicene and Post-Nicene Fathers: Series II/Volume II/Sozomen/Title Page

THE
ECCLESIASTICAL HISTORY
OF
Sozomen,
comprising a
history of the church,
from a.d. 323 to a.d. 425.
translated from the greek.
Revised by
Chester d. Hartranft,
Hartford Theological Seminary.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Lives of Illustrious Men
## Contents

* Title Page
* Introduction
* Jerome
* Gennadius
# Nicene and Post-Nicene Fathers: Series II/Volume II/Sozomen/Introduction/Conclusion

Part IV.—Conclusion.
The original translation, with its many excellences, seems to belong to an earlier school. It is free both in enlargement and in compression; words at times, and occasionally clauses, are inverted. The editor felt the difficulty of recasting such a flowing style; yet, in spite of the resulting infelicity, he felt constrained to make every possible correction, and these have been very numerous and extended in caption and text.
Sozomen uniformly describes the ancient heathen cult, of whatever form it might be, as Hellenism, and its followers, Hellenists. It seemed advisable to retain the rendering “paganism,” which the first translator used toward the middle and the end of his work, although he had not been uniform in the beginning; any other translation would cause a constant confusion between nationality and religion.
In order to give a better impression of the author and text, the spelling of the proper names indicated by the text has been adhered to; the orthography “Novatus” is not a real exception. Where the spelling of a proper name in the caption differs from that of the text, the differences of origin between the two must be borne in mind. To the Pseudo-Nicephorus are due the headings; these variations have been preserved purposely.
The notes have been for the greater part limited to the sources, previous or contemporary. It has not been deemed necessary to load the text with references to the literature, ancient or modern, sufficiently indicated in the Bibliography. It is just for the editor to say, that while the literature is not unfamiliar to him, he does not believe in the modern German method of annotation and allusion to every book under the sun, to the grave impediment of individual study. Similarly, the dictionaries show the biography and archæology in a better form than can be compressed into a note. Nor did the editor think it best to introduce into the translation any technical discussion as to the errors of Sozomen.
# Nicene and Post-Nicene Fathers: Series II/Volume II/Title Page

A SELECT LIBRARY
OF THE
NICENE AND
POST-NICENE FATHERS
OF
THE CHRISTIAN CHURCH.
SECOND SERIES
TRANSLATED INTO ENGLISH WITH PROLEGOMENA AND EXPLANATORY NOTES.
VOLUMES I–VII.
UNDER THE EDITORIAL SUPERVISION OF
PHILIP SCHAFF, D.D., LL.D.,
PROFESSOR OF CHURCH HISTORY IN THE UNION THEOLOGICAL SEMINARY, NEW YORK.
AND
HENRY WACE, D.D.,
PRINCIPAL OF KING’S COLLEGE, LONDON.
VOLUME II
SOCRATES & SOZOMENUS
ECCLESIASTICAL HISTORIES
T&T CLARK
EDINBURGH
__________________________________________________
WM. B. EERDMANS PUBLISHING COMPANY
GRAND RAPIDS, MICHIGAN
# Nicene and Post-Nicene Fathers: Series II/Volume III

See Nicene and Post-Nicene Fathers: Series II for details of authorship.

## Contents

* Title Page
* Preface
* Theodoret
** Title Page
** Translator's Preface
** Chronological Tables
** Prolegomena
** Manuscripts and Editions of Separate Works
** The Anathemas of Cyril in Opposition to Nestorius
** Counter-statements of Theodoret
** Ecclesiastical History
** Dialogues
** Letters
* Lives of Illustrious Men
** Title Page
** Introduction
** Jerome
** Gennadius
* Rufinus
** Title Page
** Prolegomena
** Preface to the Commentary on the Benedictions of the Twelve Patriarchs
** Preface to Book II
** Translation of Pamphilus' Defence of Origen
** Rufinus's Epilogue to Pamphilus the Martyr's Apology for Origen
** Preface to the Translations of Origen's Books
** Preface to Book III
** Rufinus' Apology in Defence of Himself
** The Letter of Anastasius
** Apology of Rufinus
** Jerome's Apology
** Commentary on the Apostles' Creed
** The Preface to the Books of Recognitions of St. Clement
** Preface to the Translation of the Sayings of Xystus
** Preface to the Two Books of Ecclesiastical History
** Preface to Origen's Commentary on Psalms
** Preface to Origen's Commentary on Romans
** The Peroration of Rufinus
** Preface to Origen's Homilies on Numbers
* Indexes [not included]
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book IV/Chapter 7

Epistle VII.
To Gennadius, Patrician.
Gregory to Gennadius, Patrician and Exarch of Africa.
We are well assured that the mind of your religious Excellency is inflamed with zeal of divine love against those things especially which are done in unseemly wise in the churches. We therefore the more gladly impose on you the correction of faults in ecclesiastical cases as we have confidence in the bent of your pious disposition. Be it known, then, to your Excellence that it has been reported to us by some who have come to us
from the African parts that many things are being committed in the council of Numidia contrary to the way of the Fathers and the ordinances of the canons. And, being unable to bear any longer the frequent complaints that have reached us about such things, we committed them to be enquired into to our brother and fellow-bishop Columbus, of whose gravity his very reputation, which is spread abroad, now allows us not to doubt. Wherefore, greeting you with fatherly affection, we exhort your Excellence that in all things pertaining to ecclesiastical discipline you should lend him the support of your assistance, lest, if what is done amiss should not be enquired into and visited, it should grow with greater license into future excesses through precedent of long continuance. Know moreover, most excellent son, that if you seek victories, and are dealing for the security of the province committed to you, nothing will avail you more for this end than being zealous in restraining as far as possible the lives of priests and the intestine wars of Churches.

## Footnotes

* ↑ See II. 48, note 1.