OpenLLM-France/wikimedia huggingface dataset:
# Nil Durpan

Translation published in 1861
NIL DURPAN
or
THE
INDIGO PLANTING MIRROR
Written by Dinabandhu Mitra
and
translated by Michael Madhusudan Dutt
Edited by Sri Sudhi Pradhan in collaboration with Sri Sailesh Sen Gupta
Printed by Sri Shyamal De HIND PAPER PRINTERS 79/9, Lower Circular Road Calcutta—14
Published by Sri Debi Prasad Mukhopadhyaya EASTERN TRADING COMPANY 64A, Dharamtalla Street Calcutta—13
Price—Rs. 10/—
* Preface
* First Act
* Second Act
* Third Act
* Fourth Act
* Fifth Act
* Trial
* Appendix A
* Appendix B
* Review
* Appendix
* Biographical Sketch
* Indigo & Indigofera
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.
# Nicene and Post-Nicene Fathers: Series II/Volume V/Apologetic Works/The Great Catechism/Chapter XXXI

Chapter XXXI.
Yet, even in their reply to this, or the like, they are not at a loss for a contentious rejoinder. For they assert that God, if He had been so pleased, might have forcibly drawn those, who were not inclined to yield, to accept the Gospel message. But where then would have been their free will? Where their virtuous merit? Where their meed of praise from their moral directors? It belongs only to inanimate or irrational creatures to be brought round by the will of another to his purpose; whereas the reasoning and intelligent nature, if it lays aside its freedom of action, loses at the same time the gracious gift of intellect. For upon what is he to employ any faculty of thought, if his power of choosing anything according to his inclination lies in the will of another? But then, if the will remains without the capacity of action, virtue necessarily disappears, since it is shackled by the enforced quiescence of the will. Then, if virtue does not exist, life loses its value, reason moves in accordance with fatalism, the praise of moral guardians is gone, sin may be indulged in without risk, and the difference between the courses of life is obliterated. For who, henceforth, could with any reason condemn profligacy, or praise sobriety? Since every one would have this ready answer, that nothing of all the things we are inclined to is in our own power, but that by some superior and ruling influence the wills of men are brought round to the purpose of one who has the mastery over them. The conclusion, then is that it is not the goodness of God that is chargeable with the fact that the Faith is not engendered in all men, but rather the disposition of those by whom the preaching of the Word is received.

## Footnotes

* ↑ τῶν κατορθούντων
* ↑ This is an answer to modern “Ethical Determinants.”
# Nicene and Post-Nicene Fathers: Series II/Volume V/Apologetic Works/The Great Catechism/Chapter XXVIII

Chapter XXVIII.
But they deride our state of nature, and din into our ears the manner of our being born, supposing in this way to make the mystery ridiculous, as if it were unbecoming in God by such an entrance into the world as this to connect Himself with the fellowship of the human life. But we touched upon this point before, when we said that the only thing which is essentially degraded is moral evil or whatever has an affinity with such evil; whereas the orderly process of Nature, arranged as it has been by the Divine will and law, is beyond the reach of any misrepresentation on the score of wickedness: otherwise this accusation would reach up to the Author of Nature, if anything connected with Nature were to be found fault with as degraded and unseemly. If, then, the Deity is separate only from evil, and if there is no nature in evil, and if the mystery declares that God was born in man but not in evil; and if, for man, there is but one way of entrance upon life, namely that by which the embryo passes on to the stage of life, what other mode of entrance upon life would they prescribe for God? these people, I mean, who, while they judge it right and proper that the nature which evil had weakened should be visited by the Divine power, yet take offence at this special method of the visitation, not remembering that the whole organization of the body is of equal value throughout, and that nothing in it, of all the elements that contribute to the continuance of the animal life, is liable to the charge of being worthless or wicked. For the whole arrangement of the bodily organs and limbs has been constructed with one end in view, and that is, the continuance in life of humanity; and while the other organs of the body conserve the present actual vitality of men, each being apportioned to a different operation, and by their means the faculties of sense and action are exercised, the generative organs on the contrary involve a forecast of the future, introducing as they do, by themselves, their counteracting transmission for our race. Looking, therefore, to their utility, to which of those parts which are deemed more honourable are these inferior? Nay, than which must they not in all reason be deemed more worthy of honour? For not by the eye, or ear, or tongue, or any other sense, is the continuation of our race carried on. These, as has been remarked, pertain to the enjoyment of the present. But by those other organs the immortality of humanity is secured, so that death, though ever operating against us, thus in a certain measure becomes powerless and ineffectual, since Nature, to baffle him, is ever as it were throwing herself into the breach through those who come successively into being. What unseemliness, then, is contained in our revelation of God mingled with the life of humanity through those very means by which Nature carries on the combat against death?

## Footnotes

* ↑ Cf. 1 Cor. xii. 14–24.
# Nicene and Post-Nicene Fathers: Series II/Volume V/Apologetic Works/The Great Catechism/Chapter XXXVI

Chapter XXXVI.
For common sense as well as the teaching of Scripture shows that it is impossible for one who has not thoroughly cleansed himself from all the stains arising from evil to be admitted amongst the heavenly company. This is a thing which, though little in itself, is the beginning and foundation of great blessings. I call it little on account of the facility of the means of amendment. For what difficulty is there in this matter? viz. to believe that God is everywhere, and that being in all things He is also present with those who call upon Him for His life-supporting power, and that, thus present, He does that which properly belongs to Him to do. Now, the work properly belonging to the Divine energy is the salvation of those who need it; and this salvation proves effectual by means of the cleansing in the water; and he that has been so cleansed will participate in Purity; and true Purity is Deity. You see, then, how small a thing it is in its beginning, and how easily effected; I mean, faith and water; the first residing within the will, the latter being the nursery companion of the life of man. But as to the blessing which springs from these two things, oh! how great and how wonderful it is, that it should imply relationship with Deity itself!

## Footnotes

* ↑ S. John iii. 5
# O'Toole v. New Jersey/Opinion of the Court

* Court Documents
* Case Syllabus
* Opinion of the Court
United States Supreme Court
296 U.S. 613
O'Toole v. New Jersey
For opinion below, see 115 N. J. Law, 205, 178 A. 780.
Petition for writ of certiorari to the Court of Errors and Appeals for the State of New Jersey denied.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# O'er the far blue mountains

* The Recall, in New Year's Gift, 1830 but taken here from a song published in Atkinson’s Casket, 1835.
* O'er the far blue mountains, in National Lyrics, and Songs for Music, 1834.
# Observations on an autograph of Shakespeare, and the orthography of his name/front matter

RECENTLY PUBLISHED BY T. RODD.
NEW PARTICULARS REGARDING THE WRITINGS of SHAKESPEARE. By J. P. COLLIER, Esq. crown 8vo. 3s. 6d.
ON THE SONNETS of SHAKESPEARE; identifying the Person to whom they are addressed, and elucidating several points in the Poet's History. By J. Boaden, Esq. 8vo. 2s. 6d.
TRADITIONARY ANECDOTES of SHAKESPEARE, collected in the year 1693, now first published. 8vo. One shilling.
SHAKSPERE'S WILL, now first published according to the original in the Prerogative Court. 8vo. One shilling.
ON SALE BY T. RODD.
SHAKESPEARE'S COMEDIES, HISTORIES, and TRAGEDIES, second impression, 1632, russia, good copy, 8I. 8s.
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Shakespeare's Comedies, Histories, and Tragedies. Fourth edition, 1685, good copy, 3l. 10s.
Shakespeare's Works, by Rowe, plates, the first edition with illustrations, 7 vols. 8vo. 1709, 18s.
Shakespeare's Works, by Rowe, large paper, 7 vols. 2l. 12s. 6d.
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Shakespeare, Œuvres complettes, par Letourneur, revue et cor- rigee par Guizot, 13 tom, large paper, Paris, 1821, 41.
Shakespeare's Schauspiele, von Eschenburg, 12 vols. 6vo, Zurich, 1775, 16s.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference VII/Chapter 2

Chapter II.
The question of the aforesaid old man on the state of our thoughts.
This man then in his prayers by day and night, and in fasts and vigils unweariedly entreated for inward chastity of heart and soul, and seeing that he had obtained what he wished and prayed for, and that all the passions of carnal concupiscence in his heart were dead, was roused as it were by the sweetest taste of purity, and inflamed by his zeal for
chastity towards a yet more ardent desire, and began to apply himself to stricter fasts and prayers that the mortification of this passion which by God’s grace had been granted to his inner man, might be extended also so as to include external purity, to such an extent that he might no longer be affected by any simple and natural movement, such as is excited even in children and infants. And by the experience of the gift he had obtained, which he knew he had secured by no merit of his labours, but by the grace God, he was the more ardently stimulated to obtain this also in like manner, as he believed that God could much more easily tear up by the roots this incitement of the flesh, (which even by man’s art and skill is sometimes destroyed by potions and remedies or by the use of the knife) since He had of His own free gift conferred that purity of spirit which is a still greater thing, and which cannot be acquired by human efforts and exertions. And when with unceasing supplications and tears he was applying himself unweariedly to the petition he had commenced, there came to him an angel in a vision by night, and seemed to open his belly, and to remove from his bowels a sort of fiery fleshly humour, and to cast it away, and restore everything to its place as before; and “lo” he said, “the incitements of your flesh are removed, and you may be sure that you have this day obtained that lasting purity of body for which you have faithfully asked.” It will be enough thus briefly to have told this of the grace of God which was granted to this famous man in a special way. But I deem it unnecessary to say anything of those virtues which he possessed in common with other good men, for fear lest that particular narrative on this man’s name might seem to deprive others of that which is specially mentioned of him. Him therefore, as we were inflamed with the greatest eagerness for conference with and instruction from him, we arranged to visit in Lent; and when he had very quietly inquired of us of the character of our thoughts and the state of our inner man, and what help we had got towards its purity from our long stay in the desert, we approached him with these complaints:
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference VII/Chapter 23

Chapter XXIII.
Of the diminished power of the devils.
But we have thoroughly discovered both by our own experience and by the testimony of the Elders that the devils have not now the same power as they had formerly during the early days of the anchorites, when yet there were only a few monks living in the desert. For such was their fierceness that it was with difficulty that a few very steadfast men, and those advanced in years were able to endure a life of solitude. Since in the actual monasteries where eight or ten men used to live, their violence attacked them so and their assaults were experienced so frequently, and so visibly, that they did not dare all to go to bed at once by night, but took turns and while some snatched a little sleep, others kept watch and devoted themselves to Psalms and prayer and reading. And when the wants of nature compelled them to sleep, they awoke the others, and committed to them in like manner the duty of keeping watch over those who were going to bed. Whence we cannot doubt that one of two things has brought about this result not only in the case of us who seem to be fairly strong from the experience which our age gives us, but also in the case of younger men as well. For either the malice of the devils has been beaten back by the power of the cross penetrating even to the desert, and by its grace which shines everywhere; or else our carelessness makes them relax something of their first onslaught, as they scorn to attack us with the same energy with which they formerly raged against those most admirable soldiers of Christ; and by this deceit and ceasing from open attacks they do us still more damage. For we see that some have fallen into so sluggish a condition that they have to be coaxed by too gentle exhortations for fear lest they should forsake their cells and fall into more dangerous troubles, and wander and stray about and be entangled in what I would call grosser sins; and it is thought that a great thing is got from them if they can even with some listlessness remain in the desert, and the Elders often say to them as a great relief: Stop in your cells, and eat and drink and sleep as much as you like, if only you will stay in them always.

## Footnotes

* ↑ So centuries later it is told of a Jesuit father that when one wanted to relax the strictness of his fast, he replied, “Eat an ox, but be a Christian.”
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference VII/Chapter 24

Chapter XXIV.
Of the way in which the devils prepare for themselves an entrance into the bodies of those whom they are going to possess.
It is clear then that unclean spirits cannot make their way into those whose bodies they are going to seize upon, in any other way than by first taking possession of their minds and thoughts. And when they have robbed them of fear and the recollection of God and spiritual meditation, they boldly advance upon them, as if they were dispossessed of all protection and Divine safeguard, and could easily be bound, and then take up their dwelling in them as if in a possession given over to them.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference VII/Chapter 17

Chapter XVII.
On the fact that not every devil has the power of suggesting every passion to men.
But we ought to know this, that not all devils can implant all the passions in men, but that certain spirits brood over each sin, and that some gloat over uncleanness and filthy lusts, others over blasphemy, others are more particularly devoted to anger and wrath, others thrive on gloominess, others are pacified with vainglory and pride; and each one implants in the hearts of men that sin, in which he himself revels, and they cannot implant their special vices all at one time, but in turn, according as the opportunity of time or place, or a man, who is open to their suggestions, excites them.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference VII/Chapter 18

Chapter XVIII.
A question whether among the devils there is any order observed in the attack, or system in its changes.
Germanus: Must we then believe that wickedness is arranged and so to speak systematized among them in such a way that there is some order in the changes observed by them, and a regular plan of attack carried out, though it is clear that method and system can only exist among good and upright men, as Scripture says: “Thou shalt seek wisdom among the ungodly and shalt not find it; and: “our enemies are senseless;” and this: “There is neither wisdom, nor courage, nor counsel among the ungodly.”

## Footnotes

* ↑ Prov. xiv. 6; Deut. xxxii. 31; Prov. xxi. 30 (LXX.).
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference VII/Chapter 19

Chapter XIX.
The answer how far an agreement exists among devils about the attack and its changes.
Serenus: It is a true assertion that there is no lasting concord among bad men, and that perfect harmony cannot exist even in regard to those particular faults which have attractions for them all in common. For, as you have said, it can never be that system and discipline are preserved among undisciplined things. But in some matters, where community of interests, and necessity enforces it, or participation in some gain recommends it, they must arrange for some agreement for the time being. And we see very clearly that this is so in the case of this war of spiritual wickedness; so that not only do they observe times and changes among themselves, but actually are known specially to occupy some particular spots and to haunt them persistently: for since they must make their attacks through certain fixed temptations and well defined sins, and at particular times, we clearly infer from this that no one can at one and at the same time be deluded by the emptiness of vainglory and inflamed by the lust of fornication, nor at one and the same time be puffed up by the outrageous haughtiness of spiritual pride, and subject to the humiliation of carnal gluttony. Nor can anyone be overcome by silly giggling and laughter and at the same time be excited by the stings of anger, or at any rate filled with the pains of gnawing grief: but all the spirits must one by one advance to attack the soul, in such a way that when one has been vanquished and retreated, he must make way for another spirit to attack it still more vehemently, or if he has come forth victorious, he will none the less hand it over to be deceived by another.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference VII/Chapter 20

Chapter XX.
Of the fact that opposite powers are not of the same boldness, and that the occasions of temptation are not under their control.
We ought also not to be ignorant of this, that they have not all the same fierceness and energy, nor indeed the same boldness and malice, and that with beginners and feeble folk only the weaker spirits join battle, and when these spiritual wickednesses are beaten, then gradually the assaults of stronger ones are made against the athlete of Christ. For in proportion to a man’s strength and progress, is the difficulty of the struggle made greater: for none of the saints could possibly be equal to the endurance of the malice of so
many and so great foes, or meet their attacks, or even bear their cruelty and savagery, were it not that the merciful judge of our contest, and president of the games, Christ Himself, equalized the strength of the combatants, and repelled and checked their excessive attacks, and made with the temptation a way of escape as well that we might be able to bear it.

## Footnotes

* ↑ 1 Cor. x. 13.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference VII/Chapter 22

Chapter XXII.
On the fact that the power to hurt does not depend upon the will of the devils.
But that they have not the power of hurting any man is shown in a very clear way by the instance of the blessed Job, where the enemy did not venture to try him beyond what was allowed to him by the Divine permission; and it is evidenced by the confession of the same spirits contained in the records of the gospel, where they say: “If Thou cast us out, suffer us to go into the herd of swine.” And far more must we hold that they cannot of their own free will enter into any one of men who are created in the image of God, if they have not power to enter into dumb and unclean animals without the permission of God. But no one—I will not say of the younger men, whom we see living most steadfastly in this desert, but even of those who are perfect—could live alone in the desert, surrounded by such swarms of foes of this kind, if they had unlimited power and freedom to hurt and tempt us: and still more clearly is this supported by the words of our Lord and Saviour, which in the lowliness of the manhood He had assumed, He uttered to Pilate, when He said: “Thou couldest have no power against Me at all, unless it were given thee from above.”

## Footnotes

* ↑ S. Matt. viii. 31.
* ↑ S. John xix. 11.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference VII/Chapter 25

Chapter XXV.
On the fact that those men are more wretched who are possessed by sins than those who are possessed by devils.
Although it is a fact that those men are more grievously and severely troubled, who, while they seem to be very little affected by them in the body, are yet possessed in spirit in a far worse way, as they are entangled in their sins and lusts. For as the Apostle says: “Of whom a man is overcome, of him he is also the servant.” Only that in this respect they are more dangerously ill, because though they are their slaves, yet they do not know that they are assaulted by them, and under their dominion. But we know that even saintly men have been given over in the flesh to Satan and to great afflictions for some very slight faults, since the Divine mercy will not suffer the very least spot or stain to be found in them on the day of judgment, and purges away in this world every spot of their filth, as the prophet, or rather God Himself says, in order that He may commit them to eternity as gold or silver refined and needing no penal purification. “And,” says He, “I will clean purge away thy dross, and I will take away all thy sin; and after this thou shalt be called the city of the just, a faithful city.” And again: “Like as silver and gold are tried in the furnace, so the Lord chooseth the hearts;” And again: “The fire tries gold and silver; but man is tried in the furnace of humiliation;” and this also: “For whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth.”

## Footnotes

* ↑ Is. i. 25, 26; Prov. xvii. 3 (LXX.); Ecclus. ii. 5; Heb. xii. 6.
# Obedience

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* "Sonnet—Obedience," by Ferdinand de Gramont in A Sheaf Gleaned in French Fields, London: C. Kegan Paul & Co. (1876)
* "Obedience", a poem by George Herbert
* "Obedience", a hymn by Anne Steele
# Omniana/Volume 1/To have and to be

124. To have and to be.
The distinction is marked in a beautiful sentiment of a German poet: Hast thou any thing? Share it with me and I will pay thee the worth of it. Art thou any thing? O then let us exchange souls.
​The following is offered as a mere playful illustration:
"Women have no souls, says Prophet Mahomet."
Nay, dearest Anna! why so grave? I said, you had no soul, 'tis true: For what you are, you cannot have— 'Tis I, that have one, since I first had you.