OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 151

Letter CLI.
To Eustathius the Physician.
If my letters are of any good, lose no time in writing to me and in rousing me to write. We are unquestionably made more cheerful when we read the letters of wise men who love the Lord. It is for you to say, who read it, whether you find anything worth attention in what I write. Were it not for the multitude of my engagements, I should not debar myself from the pleasure of writing frequently. Pray do you, whose cares are fewer, soothe me by your letters. Wells, it is said, are the better for being used. The exhortations which you derive from your profession are apparently beside the point, for it is not I who am applying the knife; it is men whose day is done, who are falling upon themselves. The phrase of the Stoics runs, “since things do not happen as we like, we like what happens;” but I cannot make my mind fall in with what is happening. That some men should do what they do not like because they cannot help it, I have no objection. You doctors do not cauterise a sick man, or make him suffer pain in some other way, because you like it; but you often adopt this treatment in obedience to the necessity of the case. Mariners do not willingly throw their cargo overboard; but in order to escape shipwreck they put up with the loss, preferring a life of penury to death. Be sure that I look with sorrow and with many groans upon the separation of those who are holding themselves aloof. But yet I endure it. To lovers of the truth nothing can be put before God and hope in Him.

## Footnotes

* ↑ Placed in 373.
* ↑ cf. Letter clxxxix. On those who had renounced communion with Eustathius the bishop.
* ↑ i.e. Eustathius, the bishop, is rushing upon the knife.
* ↑ The view of the Ben. Ed. is that the bales thrown overboard represent the loss of unity incurred by the Sebastenes by leaving the communion of Eustathius for his own. cf. Letter ccxxxvii.
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 152

Letter CLII.
To Victor, the Commander.
If I were to fail to write to any one else I might possibly with justice incur the charge of carelessness or forgetfulness. But it is not possible to forget you, when your name is in all men’s mouths. But I cannot be careless about one who is perhaps more distinguished than any one else in the empire. The cause of my silence is evident. I am afraid of troubling so great a man. If, however, to all your other virtues you add that of not only receiving what I send, but of actually asking after what is missing, lo! here I am writing to you with joyous heart, and I shall go on writing for the future, with prayers to God that you may be requited for the honour you pay me. For the Church, you have anticipated my supplications, by doing everything which I should have asked. And you act to please not man but God, Who has honoured you; Who has given you some good things in this life, and will give you others in the life to come, because you have walked with truth in His way, and, from the beginning to the end, have kept your heart fixed in the right faith.

## Footnotes

* ↑ Placed in 373.
* ↑ cf. Greg. Naz., Letters cxxxiii. and cxxxiv. and Theodoret, Ecc. Hist. iv. 30. and Amm. Marc. xxxi. 7.
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 153

Letter CLIII.
To Victor the Ex-Consul.
As often as it falls to my lot to read your lordship’s letters, so often do I thank God that you continue to remember me, and that you are not moved by any calumny to lessen the love which once you consented to entertain for me, either from your wise judgment or your kindly intercourse. I pray then the holy God that you may remain in this mind towards me, and that I may be worthy of the honour which you give me.

## Footnotes

* ↑ Placed in 373.
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 154

Letter CLIV.
To Ascholius, bishop of Thessalonica.
You have done well, and in accordance with the law of spiritual love, in writing to me first, and by your good example challenging me to like energy. The friendship of the world, indeed, stands in need of actual sight and intercourse, that thence intimacy may begin. All, however, who know how to love in the spirit do not need the flesh to promote affection, but are led to spiritual communion in the fellowship of the faith. Thanks, then, to the Lord Who has comforted my heart by showing me that love has not grown cold in all, but that there are yet in the world men who show the evidence of the discipleship of Christ. The state of affairs with you seems to be something like that of the stars by night, shining some in one part of the sky and some in another, whereof the brightness is charming, and the more charming because it is unexpected. Such are you, luminaries of the Churches, a few at most and easily counted in this gloomy state of things, shining as in a moonless night, and, besides being welcome for your virtue, being all the more longed for because of its being so seldom that you are found. Your letter has made your disposition quite plain to me. Although small, as far as regards the number of its syllables, in the correctness of its sentiments it was quite enough to give me proof of your mind and purpose. Your zeal for the cause of the blessed Athanasius is plain proof of your being sound as to the most important matters. In return for my joy at your letter I am exceedingly grateful to my honourable son Euphemius, to whom I pray that all help may be given by the Holy One, and I beg you to join in my prayers that we may soon receive him back with his very honourable wife, my daughter in the Lord. As to yourself, I beg that you will not stay our joy at its beginning, but that you will write on every possible opportunity, and increase your good feeling towards me by constant communication. Give me news, I beg you, about your Churches and how they are situated as regards union. Pray for us here that our Lord may rebuke the winds and the sea, and that with us there may be a great, calm.

## Footnotes

* ↑ Placed in 373.
* ↑ cf. Letters clxiv. and clxv. Ascholius baptized Theodosius at Thessalonica in 380, and was present at the Council of Constantinople in 381. Soc., Ecc. Hist. v. 6 and 8.
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 148

Letter CXLVIII.
To Trajan.
Even the ability to bewail their own calamities brings much comfort to the distressed; and this is specially the case when they meet with others capable, from their lofty character, of sympathizing with their sorrows. So my right honourable brother Maximus, after being prefect of my country, and then suffering what no other man ever yet suffered, stripped of all his belongings both inherited from his forefathers and collected by his own labours, afflicted in body in many and various ways, by his wanderings up and down the world, and not having been able to keep even his civil status free from attack, to preserve which freemen are wont to leave no labour undone, has made many complaints to me about all that has happened to him, and has begged me to give you a short description of the Iliad of woes in which he is involved. And I, being quite unable to relieve him in any other way in his troubles, have readily done him the favour shortly to relate to your excellency a part of what I have heard from him. He, indeed, seemed to me to blush at the idea of making a plain tale of his own calamity. If what has happened shews that the inflicter of the wrong is a villain, at all events it proves the sufferer to be deserving of great pity; since the very fact of having fallen into troubles inflicted by Divine Providence, seems in a manner to shew that a man has been devoted to suffering. But it would be a sufficient comfort to him if you will only look at him kindly, and extend also to him that abundant favour which all the recipients of it cannot exhaust,—I mean your clemency. We are all of us convinced that before the tribunal your protection will be an immense step towards victory. He who has asked for my letter as likely to be of service is of all men most upright. May it be granted me to see him, with the rest, proclaiming aloud the praises of your lordship with all his power.

## Footnotes

* ↑ Placed in 373.
* ↑ A Trajan was commander-in-chief under Valens. cf. Theod. iv. 30 and Amm. Marcellinus xxxi. He was killed at the battle of Adrianople in 378. This may have been the same officer.
# Once a Week (magazine)/Series 1/Volume 1/School for life or death

​Page:Once a Week Jul - Dec 1859.pdf/265 ​Page:Once a Week Jul - Dec 1859.pdf/266 ​Page:Once a Week Jul - Dec 1859.pdf/267 ​Page:Once a Week Jul - Dec 1859.pdf/268 ​Page:Once a Week Jul - Dec 1859.pdf/269 ​Page:Once a Week Jul - Dec 1859.pdf/270
# Once a Week (magazine)/Series 1/Volume 1/St. Bartholomew

ST. BARTHOLOMEW.
’Tis the dead of the night, and the city Lies silent and dark as the tomb; While the murmuring waters of Seine Rush on thro’ the mist and the gloom.
All is still, not a sound to be heard, Not a light over head or below; The town seems deserted by all Save the sentries who pace to and fro.
Save that of their long measured tread No sound do the echoes repeat, And they grasp their sword-hilts and converse In the midst of the desolate street.
“Good even, my comrade! Hast heard The glorious news that is come? Of the feast that our king hath prepared, Of the dance to the bent of the drum
“To which we are soon to lead forth The Calvinist daughters of France? They will not refuse us;” he laughed, As he eyed the sharp point of his lance.
“Sleep, husbands! sleep on while ye may, Secure by the side of your wives; Such a waking ere long you will see As but once in a lifetime arrives.
“O mothers of heretic babes! Go fold them once more in your arms; And, lovers, caress while ye may The beauties that yield you their charms.
“For e’en now,” as he spoke, a wild sound Smote dread on the ear of the night, ’Twas so like the last trumpet of doom, That the sepulchres gaped with affright,
And the souls of the damned found their way For a season to earth, and became The leaders of sport for the night. And cheer’d on the hounds to the game.
The call of Religion is heard, And the soldiers of Jesus arise, And rush to the slaughter with hate In their hearts, and with lust in their eyes.
Who babbles of mercy? Behold, This night ’tis forbidden to spare; For the hour is come, long appointed, The sword of Jehovah is bare.
The angels shall weep as they see How our Catholic chivalry greet The women that kneel in their anguish, And helpless for mercy entreat.
And the scent of the blood and the burning Like incense shall climb to the stars That ride in the vault of the heaven, Remote from this earth and its wars.
For to-night is the Lord’s, and his vengeance Shall redden the waters of Seine; Let the reapers go forth to the harvest. And gather this Huguenot grain.
H. E. E. M.
# On Reading Lord Dunsany's Book of Wonder

Published March 1920
The hours of night unheeded fly, And in the grate the embers fade; Vast shadows one by one pass by In silent daemon cavalcade. But still the magic volume holds The raptur'd eye in realms apart, And fulgent sorcery enfolds The willing mind and eager heart. The lonely room no more is there - For to the sight in pomp appear Temples and cities pois'd in air And blazing glories - sphere on sphere.
This work is in the public domain in the United States because it was published before January 1, 1929.
The longest-living author of this work died in 1937, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 86 years or less. This work may be in the public domain in countries and areas with longer native copyright terms that apply the rule of the shorter term to foreign works.
Public domainPublic domainfalsefalse
# On Receiving Flowers, During Illness, From a Lady

I.  I loved you ever, gentle flowers,  And made you playmates of my youth;  The while your spirit stole  In secret to my soul, To shed a softneess through my ripening powers, And lead the thoughtful mind to deepest truth.
II.  And now, when weariness and pain  Had cast you almost from my breast,  With each a smiling face,  In all your simple grace, You come once more ot take me back again From pain to ease, from weariness to rest.
III.  Kind visitants, through my sick room  You seem to breathe an air of health,  And with your looks of joy  To wake again the boy, And to the pallid cheek restore its bloom, And o'er the desert mind pour bounteous wealth.
IV.  And whence you came, by brimming stream,  'Neath rustling leaves with birds within,  Again I musing tread,—  Forgot my restless bed And long, sick hours:—Too short the blessed dream! I wake to pain and all the city's din.
V.  But time nor pain shall ever steal  Or youth or beauty from my mind;—  And, blessings on you, flowers!  Though few with me your hours, The youth, the beauty, and the heart to feel In her who sent you ye will leave behind!
# On Returning Certain Published Letters of W. M. T.

Extracted from Scribner's magazine, 1887, p. 448. Probably in reaction to A Collection of Unpublished Letters of Thackeray published in the same magazine
ON READING CERTAIN PUBLISHED LETTERS OF W. M. T.
By H. C. Bunner.
It is as though the gates of heaven swung,
Once only, backward, and a spirit shone
Upon us, with a face to which there clung
Naught of that mortal veil which sore belies,
But looked such love from such high-changed eyes.
That, even from earth, we knew them for his own.
Knew them for his, and marvelled; for he came
Among us, and went from us, and we knew
Only the smoke and ash that hid the flame,
Only the cloak and vestment of his soul;
And knew his priesthood only by his stole—
And, thus unknown, he went his journey through.
Yet there were some who knew him, though his face
Was never seen by them; although his hand
Lay never warm in theirs, they yet had grace
To see, past all misjudgment: his true heart
Throbbed for them in the creatures of his art,
And they could read his words, and understand.
All men may know him now, and know how kind
The hand in chastisement so sure and strong—
All men may know him now, and dullards blind
Into the secrets of his soul may see;
And all shall love—but, Steadfast Greatheart, we,
We knew thee when the wide world did thee wrong.
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
# On Radiation

* On Radiation (Rede Lecture), 1865
* "On Radiation" in Popular Science Monthly, 23 (August 1883)
# On Re-reading "The Sick King in Bokhara"

* related authors: Matthew Arnold.
* sister projects: Wikidata item.
As rendered in The Literary World (26 June 1886):
On Re-reading "The Sick King in Bokhara."
As one grows weary dragging at the chain Of circumstance which, unrelentingly, Binds him to futile, joyless drudgery, Far from the skyey paths youth thought to gain; Though mocked by hope and teased by self-disdain, Forgets his griefs in wingéd sympathy When one more blest and worthier to be free Triumphant rises from earth's sordid plain; So, to this fragrant oriental story— Bright, in the midst of old-world wretchedness, With love's benignant and eternal glory— We turn who fevered and athirst have dwelt In desert places and with tears confess How deeply he who wrote has thought for man—and felt.
This work is in the public domain in the United States because it was published before January 1, 1929.
The longest-living author of this work died in 1927, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 96 years or less. This work may be in the public domain in countries and areas with longer native copyright terms that apply the rule of the shorter term to foreign works.
Public domainPublic domainfalsefalse
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 2/Canons/Canon VIII

Canon VIII.
Since we desire that in every point the things which have been decreed by our holy fathers may also be established and confirmed, we hereby renew the canon which orders that synods of the bishops of each province be held every year where the bishop of the metropolis shall deem best. But since on account of the incursions of barbarians and certain other incidental causes, those who preside over the churches cannot hold synods twice a year, it seems right that by all means once a year—on account of ecclesiastical questions which are likely to arise—a synod of the aforesaid bishops should be holden in every province, between the holy feast of Easter and October, as has been said above, in the place which the Metropolitan shall have deemed most fitting. And let such bishops as do not attend, when they are at home in their own cities and are in good health, and free from all unavoidable and necessary business, be fraternally reproved.
Notes.
Ancient Epitome of Canon VIII.
Whenever it is impossible to hold two synods a year, one at least shall be celebrated, between Easter and the month of October.
This canon under the name of the “Sixth Synod” is referred to in Canon VI. of the Seventh Ecumenical Council (II. Nice), and the bishops of Quinisext are called “Fathers.”
Van Espen.
What at first was only allowed on account of necessity, little by little passed into general law, and at last was received as law, that once a year there was to be a meeting of the provincial synod.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 2/Canons/Canon X

Canon X.
A bishop, or presbyter, or deacon who receives usury, or what is called hecatostæ, let him desist or be deposed.
Notes.
Ancient Epitome of Canon X.
A bishop, presbyter, or deacon who takes usury shall be deposed unless he stops doing so.
See notes on canon XVI. of Nice, and the Excursus thereto appended.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 2/Canons/Canon XCII

Canon XCII.
The holy synod decrees that those who in the name of marriage carry off women and those who in any way assist the ravishers, if they be clerics, they shall lose their rank, but if they be laymen they shall be anathematized.
Notes.
Ancient Epitome of Canon XCII.
Those who run away with women, and those who assist and give a hand, if they be clerics they shall be deposed, if laymen they shall be anathamatized.
Van Espen.
This canon simply renews and confirms Canon xxvij of Chalcedon.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 2/Canons/Canon XCIII

Canon XCIII.
If the wife of a man who has gone away and does not appear, cohabit with another before she is assured of the death of the first, she is an adulteress. The wives of soldiers who have married husbands who do not appear are in the same case; as are also they who on account of the wanderings of their husbands do not wait for their return. But the circumstance here has some excuse, in that the suspicion of his death becomes very great. But she who in ignorance has married a man who at the time was deserted by his wife, and then is dismissed because his first wife returns to him, has indeed committed fornication, but through ignorance; therefore she is not prevented from marrying, but it is better if she remain as she is. If a soldier shall return after a long time, and find his wife on account of his long absence has been united to another man, if he so wishes, he may receive his own wife [back again], pardon being extended in consideration of their ignorance both to her and to the man who took her home in second marriage.
Notes.
Ancient Epitome of Canon XCIII.
A woman who when her husband does not turn up, before she is certain he is dead, takes another commits adultery. But when the man returns he may receive her again, if he so elects.
Compare in the Corpus Juris Canonici, Gratian’s Decretum, Pars II., Causa xxxiv., Quæst. I. and II. Epistle of St. Leo to Nicetas. Also compare of St. Basil’s canon’s xxxj., xxxvj., and xlvj.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 2/Canons/Canon XCIV

Canon XCIV.
The canon subjects to penalties those who take heathen oaths, and we decree to them excommunication.
Notes.
Ancient Epitome of Canon XCIV.
Whoever uses Gentile oaths, is worthy of punishment, for he is cut off.
The reference is to canon lxxxj. of St. Basil’s canons.
Van Espen.
Tertullian (De Idolatria, cap. xx.) supposes that to swear by the false gods of the Gentiles, contains in itself some idolatry, an opinion shared by St. Basil, comparing those using such oaths with them who betrayed Christ, and who are partakers of the talk of devils.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 2/Canons/Canon XCIX

Canon XCIX.
We have further learned that, in the regions of the Armenians, certain persons boil joints of meat within the sanctuary and offer portions to the priests, distributing it after the Jewish fashion. Wherefore, that we may keep the church undefiled, we decree that it is not lawful for any priest to seize the separate portions of flesh meat from those who offer them, but they are to be content with what he that offers pleases to give them; and further we decree that such offering be made outside the church.  And if any one does not thus, let him be cut off.
Notes.
Ancient Epitome of Canon XCIX.
There are some who like the Jews cook meat in the holy places. Whoever permits this, or receives aught from them, is not fit to be priest. But if any one should of his own free choice offer it, then he might receive as much as the offerer chose to give him, provided the offer were made outside the church.
A similar Judaizing superstitious custom was also found in the West, of which Walafrid Strabo gives an account in the IX. Century (De Rebus Ecclesiasticis, cap. xviii.).
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 2/Canons/Canon XC

Canon XC.
We have received from our divine Fathers the canon law that in honour of Christ’s resurrection, we are not to kneel on Sundays. Lest therefore we should ignore the fulness of this observance we make it plain to the faithful that after the priests have gone to the Altar for Vespers on Saturdays (according to the prevailing custom) no one shall kneel in prayer until the evening of Sunday, at which time after the entrance for compline, again with bended knees we offer our prayers to the Lord. For taking the night after the Sabbath, which was the forerunner of our Lord’s resurrection, we begin from it to sing in the spirit hymns to God, leading our feast out of darkness into light, and thus during an entire day and night, we celebrate the Resurrection.
Notes.
Ancient Epitome of Canon XC.
From the evening entrance of the Sabbath until the evening entrance of the Lord’s day there must be no kneeling.
Van Espen.
No doubt the synod by the words “we have received from the divine Fathers,” referred to canon xx. of the Council of Nice.
For many centuries this custom was preserved even in the Latin Church; and the custom of keeping feasts and whole days generally from evening to evening is believed to have been an Apostolic tradition, received by them from the Jews. At the end of the VIIIth Century the Synod of Frankfort declared in its xxj. canon, that “the Lord’s day should be kept from evening to evening.”

## Footnotes

* ↑ “The evening and the morning were the first day.”—Gen. i. 5.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 2/Canons/Canon XCI

Canon XCI.
Those who give drugs for procuring abortion, and those who receive poisons to kill the fœtus, are subjected to the penalty of murder.
Notes.
Ancient Epitome of Canon XCI.
Whoever gives or receives medicine to produce abortion is a homicide.
See Canon XXI. of Ancyra, and Canon II. of St. Basil; to wit, “She who purposely destroys the fœtus, shall suffer the punishment of murder. And we pay no attention to the subtile distinction as to whether the fœtus was formed or unformed.  And by this not only is justice satisfied for the child that should have been born, but also for her who prepared for herself the snares, since the women very often die who make such experiments.”