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# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference VIII/Chapter 17

Chapter XVII.
Of the fact that two angels always cling to every man.
For Holy Scripture bears witness that two angels, a good and a bad one, cling to each one of us. And of the good ones the Saviour says: “Do not despise one of these little ones; for I say unto you that their angels in heaven do always behold the face of thy Father which is in heaven:” and this also: “the angel of the Lord shall encamp round about them that fear Him, and deliver them.” Moreover this also which is said in
the Acts of the Apostles, of Peter, that “it is his angel.” But of both sorts the book of the Shepherd teaches us very fully. But if we consider about him who attacked the blessed Job we shall clearly learn that it was he who always plotted against him but never could entice him to sin, and that therefore he asked for power from the Lord, as he was worsted not by his (Job’s) virtue but by the Lord’s protection which ever shielded him. Of Judas also it is said: “And let the devil stand at his right hand.”

## Footnotes

* ↑ S. Matt. xviii. 10.
* ↑ Ps. xxxiii. (xxxiv.) 8.
* ↑ Acts xii. 15.
* ↑ The reference is to the Pastor or Shepherd of Hermas, a work of the second century. The passage to which Cassian alludes is found in Book II. Commandm. vi.; where it is said that “there are two angels with a man, one of righteousness and the other of iniquity,” and suggestions are given how to recognize each of them and to distinguish the suggestions of the one from those of the other. The passage is also alluded to by Origen, De Principiis, Book III. c. ii. and Hom. xxxv. in (Lucam); and Cassian refers to it again in Conf. XIII. c. xii.
* ↑ Ps. cviii. (cix.) 6.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference VIII/Chapter 19

Chapter XIX.
Of the fact that devils cannot prevail at all against men unless they have first secured possession of their minds.
And when in their astonishment at this they came straight to Abbot Antony and disclosed the extent of their attacks and the reason of them and their plots, they dissembled their jealousy and asked that they might forthwith be made Christians. But when he had asked of them the day when the assault was made, he declared that at that time he had been afflicted with the most bitter pangs of thought. And by this experience the blessed Antony proved and established the opinion which we expressed yesterday in our Conference, that demons cannot possibly find an entrance into the mind or body of anyone, nor have they the power of overwhelming the soul of anyone, unless they have first deprived it of all holy thoughts, and made it empty and free from spiritual meditation. But you must know that unclean spirits are obedient to men in two ways. For either they are by divine grace and power subject to the holiness of the faithful, or they are captivated by the sacrifices of sinners, and certain charms, and are flattered by them as their worshippers. And the Pharisees too were led astray by this notion and fancied that by this device even the Lord the Saviour gave commands to devils, and said “By Beelzebub the prince of the devils He casteth out devils,” in accordance with that plan by which they knew that their own magicians and enchanters—by invoking his name and offering sacrifices, with which they know he is pleased and delighted—have as his servants power even over the devils who are subject to him.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference VIII/Chapter 20

Chapter XX.
A question about the fallen angels who are said in Genesis to have had intercourse with the daughters of men.
Germanus: Since a passage of Genesis was a little while ago by the providence of God brought forward in our midst, and happily reminded us that we can now conveniently ask about a point which we have always longed to learn, we want to know what view we ought to take about those fallen angels who are said to have had intercourse with the daughters of men, and whether such a thing can literally
take place with a spiritual nature. And also with regard to this passage of the gospel which you quoted of the devil a little while back, “for he is a liar and his father,” we should like in the same way to hear who is to be understood by “his father.”

## Footnotes

* ↑ S. John viii. 44. We find from Augustin (Tract. xxiv. in Johan.) that the Manichees interpreted this text as implying that the devil had a father, translating it “For he is a liar, and so is his father.” Augustine himself explains it as Abbot Serenus does below in c. xxv.; viz., that the devil is not only a liar himself but the parent of lies.
# Papuan Fairy Tales/The Cassowary

THE CASSOWARY.
In the old days there were a man and his wife, and they had one child, a little baby. And the woman was not able to work at the gardens for that she had her child to care for. But the man went each day, and did the work which was to be done. Now, though the food was ripe, yet never brought he home any for his wife to eat. And she said to him, "Why hast thou not brought food that I may cook it? What am I then to eat?" So he bade her wait till the morrow and he would bring her the food she asked of him. And, being hungry, she boiled pebbles and drank the water in which she had boiled ​them, and poured the stones out at the door in a heap.
On the morrow the woman watched for her husband to return from the gardens and bring her food. But when he came he came empty, and she boiled pebbles once more, and drank the water in which she had boiled them. And now the heap of stones in the doorway was great indeed. Then she said again to her husband, "Wilt thou never bring me food that I may eat?"
"Truly," said the man, "on the morrow thou shalt eat and be filled."
But the woman trusted not his fair words, for he had already lied to her. She therefore prepared to leave him. When the sun was rising high in the sky she took two short sticks which women use for weeding tools, and tied them to her legs at the knees and the ankles. This was in order that she might be strong to travel far. Then she took bundles of coconut leaf bristles and fastened them under her arms, and she put on a rough skirt of banana leaf over her other skirts. Then she made a great hole at the back of the house wherein she sat, whereby to escape, and waited to see if her husband would bring her food or no. And even as she watched for him he came, and in his hand was no food at all. Then said the woman as he drew nigh, "Eat thou of our food, and moreover nurse thou our child, for I go now, and will never more return." So saying, she stooped and passed through the hole which she had ​made at the back of the house, and set out for the bush. Then was her husband’s heart hot within him for anger that his wife should flout him thus, and he caught up many of the stones she had heaped in the doorway, and cast them at her. But she ran swiftly, and though he threw after her many stones, yet did none reach her. And she was soon hidden from his sight in the bush. There was she changed, and became a cassowary. The bristles under her arms became the quills which are under the wings of the cassowary, and which we use for ornaments in the day of battle. Her rough skirt was turned into feathers, and her legs, to which she had fastened the weeding sticks, were now as strong and to be feared as are the legs of the cassowary, which with one kick to the rear can slay a man. And she remained ever in the bush, and for her sake no woman to this day must eat of the flesh of the cassowary, else will their children have faces on which no man will love to look. And this is bare truth I tell thee and no idle tale.
# Papuan Fairy Tales/The Brush Turkeys

THE BRUSH TURKEYS.
In a certain village dwelt a man and his wife, whose children were two, a boy and a girl. The father and mother went to the gardens, and the children stayed at home. Before she went away, the mother said to the girl, "Cook some food, and chew it till it is soft. Then feed the dog with it," and she said to the boy, "Take the dog down to the river and give it a bath."
Now the children were angry with their mother, because, when she was leaving, she seemed to be ​careful only for the dog, not caring for them. And so they were jealous. Therefore the little girl stayed in the house, and her brother took the dog down to the river, and dashed its head against a stone and killed it. Then he brought it back to the house, and the children cooked it in a big earthenware pot. When it was now nearly time for the father and mother to come home, the children thought it best to flee from the village ere they were found out. The little boy climbed a palm, on which grew his father's betel nuts, and he picked a great many of them. Then he came down and filled a leaf basket with them. He also put the dog which they had cooked in another basket, which he slung on his shoulder, and he took the basket of betel nuts and hung it on his little sister's head, so that it lay on her back. Then they left the village, and as they went they sang,
"Aloulo! a dudula,
A nenae."
("Aloulo! we are offended,
We are going away.")
Now when the father and mother came back they called to the children, but there was no voice to answer them. And they searched for long, but found them not, nor the dog, which the woman loved. And she was much grieved for that the dog was gone, yet after a time, she cared not for it, but mourned only for the children who returned not. ​Now when the children left the village they journeyed until they came to a mountain, and the girl climbed it, but the boy went on till he had rounded the cape. Then was each turned into a brush turkey.
Now when they were thus changed, though they became birds, yet were their wings weak, nor could they fly well. Therefore it is so that when a brush turkey makes its nest, it heaps up leaves and earth on the ground, and lays its eggs there.
And this mayest thou see for thyself, amongst the trees of Mulawa.
# Panhandle Eastern Pipe Line Company v. State Highway Commission of Kansas

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
294 U.S. 613
Panhandle Eastern Pipe Line Company v. State Highway Commission of Kansas
Argued: March 13, 1935. --- Decided: April 1, 1935
Messrs. G. J. Neuner, of Kansas City, Mo., and Chester J. Gerkin, of New York City, for appellant.
Mr. Otho W. Lomax, of Topeka, Kan., for appellee.
Mr. Justice McREYNOLDS delivered the opinion of the Court.

## 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
# Panhandle Eastern Pipe Line Company v. Michigan Public Service Commission

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
341 U.S. 329
Panhandle Eastern Pipe Line Company v. Michigan Public Service Commission
Argued: April 23, 1951. --- Decided: May 14, 1951
Mr. Robert P. Patterson, New York City, for appellant.
Mr. Edmund E. Shepherd, Lansing, Mich., for appellee Michigan Public Service Comm.
Mr. Donald R. Richberg, Washington, D.C., for appellee Michigan Consolidated Gas Co.
Mr. Justice MINTON delivered the opinion of the Court.

## 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
# Panhandle Eastern Pipe Line Company v. Public Service Commission of Indiana

* related portals: Supreme Court of the United States.
* sister projects: Wikipedia article, Wikidata item.
United States Supreme Court
332 U.S. 507
Panhandle Eastern Pipe Line Company v. Public Service Commission of Indiana
Argued: Nov. 14-17, 1947. --- Decided: Dec 15, 1947
Appeal from the Supreme Court of the State of Indiana.
Mr. John S. L. Yost, of New York City, for appellant.
Mr. Karl J. Stipher, of Indianapolis, Ind., for appellee, Public Service Commission of Indiana.
Mr. William P. Evans, of Indianapolis, Ind., for appellees, Indiana Gas & Water Co. et al.
Mr. Justice RUTLEDGE, delivered the opinion of the Court.

## 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
# Panico v. United States

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
375 U.S. 29
Panico v. United States
Jerome Lewis, for petitioner.
Solicitor General Cox, Assistant Attorney General Miller, Beatrice Rosenberg and Kirby W. Patterson, for the United States.
PER CURIAM.

## 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
# Panhandle Oil Company v. Mississippi ex rel. Knox

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
277 U.S. 218
Panhandle Oil Company v. Mississippi ex rel. Knox
Argued: March 5, 1928. --- Decided: May 14, 1928
Mr. George Butler, of Jackson, Miss., for plaintiff in error.
Mr. J. L. Byrd, of Jackson, Miss., for defendant in error.
[Argument of Counsel from page 219 intentionally omitted]
Mr. Justice BUTLER delivered the opinion of the Court.

## 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
# Oregon Historical Quarterly/Volume 23/Number 1

* The Adoption of the Reservation Policy in Pacific Northwest, 1853-1855. by C. F. Coan
* The History of the Oregon Mission Press. by Howard Malcolm Ballou
* Jonathan Carver's Source for the Name Oregon. by T. C. Elliott
* The First Indian School of the Pacific Northwest. by Robert Moulton Gatke
* Review—reprinted from The American Historical Review. by Joseph Schafer
# Oregon Historical Quarterly/Volume 23
## Number 1 (March)

* The Adoption of the Reservation Policy in Pacific Northwest, 1853-1855. by C. F. Coan
* The History of the Oregon Mission Press. by Howard Malcolm Ballou
* Jonathan Carver's Source for the Name Oregon. by T. C. Elliott
* The First Indian School of the Pacific Northwest. by Robert Moulton Gatke
* Review--rep. from AHR. by Joseph Schafer

## Number 2 (June)

* The Origin of the Prehistoric Mounds of Oregon. by George William Wright
* The History of the Oregon Mission Press--II. by Howard Malcolm Ballou
* "Documentary": The Case of Robin Holmes vs. Nathaniel Ford, ed. by Fred Lockley
* Mining Laws of Jackson County, 1860-1876. by intro. and notes by Verne Blue
* Letters of the Rev. William M. Roberts--III. ed. by R. M. Gatke

## Number 3 (September)

* The Oregon Question--1818-1828. by Verne Blue
* Education in the Oregon Constitutional Convention of 1857. by Ira W. Lewis
* "Documentary": The Mission Record Book of the Methodist Episcopal Church, Willamette Station, Oregon Territory, North America, Commenced 1834. by intro. by Charles Henry Carey
* "Letters"
* An Account of the First Attempt at Exploration of the "Oregon Caves". by Wm. W. Fidler
* History of the Discovery of the Marble Halls of Oregon. by E. J. Davidson

## Number 4 (December)

* John Kendrick and His Sons. by F. W. Howay
* "Documentary": Methodist Annual Reports, Willamette Mission. by intro. by Charles Henry Carey
* "Documentary": Letters of Dr. John McLoughlin. by intro. by T. C. Elliott

## Index

This work is in the public domain in the United States because it was published before January 1, 1929.
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 XI/John Cassian/Conferences of John Cassian, Part III/Conference XXI/Chapter 27

Chapter XXVII.
Why Lent is kept by very many with a different number of days.
Further, as for what you say; viz., that in some countries Lent is kept in different ways, i.e., for six or seven weeks, it is but one system and the same manner of the fast that is preserved by the different observance of the weeks. For those who think one ought to fast also on the Saturday, have determined on the observance of six weeks. They therefore fast for six days out of the seven, and this being six times repeated makes up the six and thirty days. It is therefore, as we said, but one system and the same manner of the fast, although there seems to be a difference in the number of the weeks.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part III/Conference XXI/Chapter 25

Chapter XXV.
The answer to the effect that the fast of Lent has reference to the tithe of the year.
Theonas: Although the pious simplicity of some folks would put aside a question on this subject, yet because you are more scrupulous in your examination of those things which another would consider unworthy to be asked about, and want to know the whole truth of this observance of ours and the secret of it, you shall have a very clear reason for this also, that you may still more plainly be convinced that our predecessors taught nothing unreasonable. By the law of Moses the command propounded to all the people generally was this: “Thou shalt offer to the Lord thy God thy tithes and firstfruits.” And so, while we are commanded to offer tithes of our substance and all our fruits, it is much more needful for us to offer tithes of our life and ordinary employments and actions, which certainly is clearly arranged for in the calculation of Lent. For the tithe of the number of all the days included in the revolving circle of the year is thirty-six days and a half. But in seven weeks, if Sundays and Saturdays are subtracted, there remain thirty-five days assigned for fasting. But by the addition of Easter Eve when the Saturday’s fast is prolonged to the cock-crowing at the dawn of Easter Day, not only is the number of thirty-six days made up, but in regard to the tithe of the five days which seemed to be over, if the bit of the night which was added be taken into account nothing will be wanting to the whole sum.

## Footnotes

* ↑ Exod. xxii. 29.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part III/Conference XXI/Chapter 29

Chapter XXIX.
How those who are perfect go beyond the fixed rule of Lent.
By this law of Lent then the man who is upright and perfect is not restrained nor is he content with merely submitting to that paltry rule which the heads of the church have established for those who all the year round are involved in pleasure or business, that they may be bound by this legal requirement and forced at any rate during these days to find time for the Lord, and dedicate to Him the tithe of the days of their life, all of which they would have consumed as their profits. But the righteous, for whom the law is not appointed, and who devote to spiritual duties not a small part; viz., the tenth, but the whole time of their life, because they are free from the burden of tithes according to law, for this reason, if any worthy and pious occasion happening to them constrains them, are ready to relax their station fast without any hesitation. For in their case it is no paltry tithe that is diminished, as they offer all that they have to the Lord equally with themselves. And this certainly a man could not do without being guilty of a grievous wrong, who, offering nothing of his own free will to God, is forced to pay his tithes by the stern compulsion of the law which takes no excuse. Wherefore it is clearly established that the servant of the law cannot be perfect, who only shuns those things which are forbidden and does those things which are commanded, but that those are really perfect who do not take advantage even of those things which the law allows. And in this way, though it is said of the Mosaic law that “the law brought nothing to perfection,” we read that some of the saints in the Old Testament were perfect because they went beyond the commands of the law and lived under the perfection of the Gospel: “Knowing that the law is not appointed for the righteous but for the unrighteous and disobedient, for the ungodly and sinners, for the wicked and defiled, etc.”

## Footnotes

* ↑ Statio. Cf. note on the Institutes V. xxiv.
* ↑ Heb. vii. 19.
* ↑ 1 Tim. i. 9, 10.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part III/Conference XXI/Chapter 30

Chapter XXX.
Of the origin and beginning of Lent.
Howbeit you should know that as long as the primitive church retained its perfection unbroken, this observance of Lent did not exist. For they were not bound by the requirements of this order, or by any legal enactments, nor confined in the very narrow limits of the fast, as the fast embraced equally the whole year round. But when the multitude of believers began day by day to decline from that apostolic fervour, and to look after their own wealth, and not to portion it out for the good of all the faithful in accordance with
the arrangement of the apostles, but having an eye to their own private expenses, tried not only to keep it but actually to increase it, not content with following the example of Ananias and Sapphira, then it seemed good to all the priests that men who were hampered by worldly cares, and almost ignorant, if I may say so, of abstinence and contrition, should be recalled to the pious duty by a fast canonically enjoined, and be constrained by the necessity of paying the legal tithes, as this certainly would be good for the weak brethren and could not do any harm to the perfect who were living under the grace of the gospel and by their voluntary devotion going beyond the law, so as to succeed in attaining to the blessedness which the Apostle speaks of: “For sin shall not have dominion over you; for ye are not under the law but under grace.” For of a truth sin cannot exercise dominion over one who lives faithfully under the liberty of grace.

## Footnotes

* ↑ Rom. vi. 14.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part III/Conference XXI/Chapter 3

Chapter III.
Of the offering of tithes and firstfruits.
For indeed by the Lord’s command tithes were consecrated to the service of the Levites, but oblations and firstfruits for the priests. But this was the law of the firstfruits; viz.,
that the fiftieth part of fruits or animals should be given for the service of the temple and the priests: and this proportion some who were faithlessly indifferent diminished, while those who were very religious increased it, so that the one gave only the sixtieth part, and the other gave the fortieth part of their fruits. For the righteous, for whom the law is not enacted, are thus shown to be not under the law, as they try not only to fulfil but even to exceed the righteousness of the law, and their devotion is greater than the legal requirement, as it goes beyond the observance of precepts and adds to what is due of its own free will.

## Footnotes

* ↑ Cf. Numb. xviii. 26; v. 9, 10.