OpenLLM-France/wikimedia huggingface dataset:
# On the shortness of life/Chapter XIX

19. Do you retire to these quieter, safer, greater things! Think you that it is just the same whether you are concerned in having corn from oversea poured into the granaries, unhurt either by the dishonesty or the neglect of those who transport it, in seeing that it does not become heated and spoiled by collecting moisture and tallies in weight and measure, or whether you enter upon these sacred and lofty studies with the purpose of discovering what substance, what pleasure, what mode of life, what shape God has; what fate awaits your soul; where Nature lays us to rest when we are freed from the body; what the principle is that upholds all the heaviest matter in the centre of this world, suspends the light on high, carries fire to the topmost part, summons the stars to their proper changes—and other matters, in turn, full of mighty wonders? You really must leave the ground and turn your mind's eye upon these things! Now while the blood is hot, we must enter with brisk step upon the better course. In this kind of life there awaits much that is good to know—the love and practice of the virtues, forgetfulness of the passions, knowledge of living and dying, and a life of deep repose.
The condition of all who are engrossed is wretched, but most wretched is the condition of those who labour at engrossments that are not even their own, who regulate their sleep by that of another, their walk by the pace of another, who are under orders in case of the freest things in the world—loving and hating. If these wish to know how short their life is, let them reflect how small a part of it is their own.
# On the shortness of life/Chapter XV

15. No one of these will force you to die, but all will teach you how to die; no one of these will wear out your years, but each will add his own years to yours; conversations with no one of these will bring you peril, the friendship of none will endanger your life, the courting of none will tax your purse. From them you will take whatever you wish; it will be no fault of theirs if you do not draw the utmost that you can desire. What happiness, what a fair old age awaits him who has offered himself as a client to these! He will have friends from whom he may seek counsel on matters great and small, whom he may consult every day about himself, from whom he may hear truth without insult, praise without flattery, and after whose likeness he may fashion himself.
We are wont to say that it was not in our power to choose the parents who fell to our lot, that they have been given to men by chance; yet we may be the sons of whomsoever we will. Households there are of noblest intellects; choose the one into which you wish to be adopted; you will inherit not merely their name, but even their property, which there will be no need to guard in a mean or niggardly spirit; the more persons you share it with, the greater it will become. These will open to you the path to immortality, and will raise you to a height from which no one is cast down. This is the only way of prolonging mortality—nay, of turning it into immortality. Honours, monuments, all that ambition has commanded by decrees or reared in works of stone, quickly sink to ruin; there is nothing that the lapse of time does not tear down and remove. But the works which philosophy has consecrated cannot be harmed; no age will destroy them, no age reduce them; the following and each succeeding age will but increase the reverence for them, since envy works upon what is close at hand, and things that are far off we are more free to admire. The life of the philosopher, therefore, has wide range, and he is not confined by the same bounds that shut others in. He alone is freed from the limitations of the human race; all ages serve him as if a god. Has some time passed by? This he embraces by recollection. Is time present? This he uses. Is it still to come? This he anticipates. He makes his life long by combining all times into one.
# On the shortness of life/Chapter XI

11. In a word, do you want to know how they do not "live long"? See how eager they are to live long! Decrepit old men beg in their prayers for the addition of a few more years; they pretend that they are younger than they are; they comfort themselves with a falsehood, and are as pleased to deceive themselves as if they deceived Fate at the same time. But when at last some infirmity has reminded them of their mortality, in what terror do they die, feeling that they are being dragged out of life, and not merely leaving it. They cry out that they have been fools, because they have not really lived, and that they will live henceforth in leisure if only they escape from this illness; then at last they reflect how uselessly they have striven for things which they did not enjoy, and how all their toil has gone for nothing. But for those whose life is passed remote from all business, why should it not be ample? None of it is assigned to another, none of it is scattered in this direction and that, none of it is committed to Fortune, none of it perishes from neglect, none is subtracted by wasteful giving, none of it is unused; the whole of it, so to speak, yields income. And so, however small the amount of it, it is abundantly sufficient, and therefore, whenever his last day shall come, the wise man will not hesitate to go to meet death with steady step.
# On the shortness of life/Chapter XVI

16. But those who forget the past, neglect the present, and fear for the future have a life that is very brief and troubled; when they have reached the end of it, the poor wretches perceive too late that for such a long while they have been busied in doing nothing. Nor because they sometimes invoke death, have you any reason to think it any proof that they find life long. In their folly they are harassed by shifting emotions which rush them into the very things they dread; they often pray for death because they fear it. And, too, you have no reason to think that this is any proof that they are living a long time—the fact that the day often seems to them long, the fact that they complain that the hours pass slowly until the time set for dinner arrives; for, whenever their engrossments fail them, they are restless because they are left with nothing to do, and they do not know how to dispose of their leisure or to drag out the time. And so they strive for something else to occupy them, and all the intervening time is irksome; exactly as they do when a gladiatorial exhibition is been announced, or when they are waiting for the appointed time of some other show or amusement, they want to skip over the days that lie between. All postponement of something they hope for seems long to them. Yet the time which they enjoy is short and swift, and it is made much shorter by their own fault; for they flee from one pleasure to another and cannot remain fixed in one desire. Their days are not long to them, but hateful; yet, on the other hand, how scanty seem the nights which they spend in the arms of a harlot or in wine! It is this also that accounts for the madness of poets in fostering human frailties by the tales in which they represent that Jupiter under the enticement of the pleasures of a lover doubled the length of the night. For what is it but to inflame our vices to inscribe the name of the gods as their sponsors, and to present the excused indulgence of divinity as an example to our own weakness? Can the nights which they pay for so dearly fail to seem all too short to these men? They lose the day in expectation of the night, and the night in fear of the dawn.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference II/Chapter 16

Chapter XVI.
How to seek for discretion.
We ought then with all our might to strive for the virtue of discretion by the power of humility, as it will keep us uninjured by either extreme, for there is an old saying ἀκρότητες ἰσότητες, i.e., extremes meet. For excess of fasting and gluttony come to the same thing, and an unlimited continuance of vigils is equally injurious to a monk as the torpor of a deep sleep: for when a man is weakened by excessive abstinence he is sure to return to that condition in which a man is kept through carelessness and negligence, so that we have often seen those who could not be deceived by gluttony, destroyed by excessive fasting and by reason of weakness liable to that passion which they had before overcome. Unreasonable vigils and nightly watchings have also been the ruin of some whom sleep could not get the better of: wherefore as the apostle says “with the arms of righteousness on the right hand and on the left,” we pass on with due moderation, and walk between the two extremes, under the guidance of discretion, that we may not consent to be led away from the path of continence marked out for us, nor fall by undue carelessness into the pleasures of the palate and belly.

## Footnotes

* ↑ 2 Cor. vi. 7.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference II/Chapter 18

Chapter XVIII.
A question on the right measure of abstinence and refreshment.
Germanus: What then is the measure of abstinence by keeping which with even balance we shall succeed in passing unharmed between the two extremes?
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference II/Chapter 12

Chapter XII.
A confession of the modesty which made us ashamed to reveal our thoughts to the elders.
Germanus: The ground of that hurtful modesty, through which we endeavour to hide bad thoughts, is especially owing to this reason; viz., that we have heard of a superior of the Elders in the region of Syria, as it was believed, who, when one of the brethren had laid bare his thoughts to him in a genuine confession, was afterwards extremely indignant and severely chid him for them. Whence it results that while we press them upon our selves and are ashamed to make them known to the Elders, we cannot obtain the remedies that would heal them.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference II/Chapter 15

Chapter XV.
Of the call of the Apostle Paul.
And when Christ in His own Person called and addressed Paul, although He might have opened out to him at once the way of perfection, yet He chose rather to direct him to Ananias and commanded him to learn the way of truth from him, saying: “Arise and go into the city and there it shall be told thee what thou oughtest to do.” So He sends him to an older man, and thinks good to have him instructed by his teaching rather than His own, lest what might have been rightly done in the case of Paul might set a bad example of self-sufficiency, if each one were to persuade himself that he also ought in like manner to be trained by the government and teaching of God alone rather than by the instruction of the Elders. And this self-sufficiency the apostle himself teaches, not only by his letters but by his acts and deeds, ought to be shunned with all possible care, as he says that he went up to Jerusalem solely for this reason; viz., to communicate in a private and informal conference with his co-apostles and those who were before him that Gospel which he preached to the Gentiles, the grace of the Holy Spirit accompanying him with powerful signs and wonders: as he says “And I communicated with them the Gospel which I preach among the Gentiles lest perhaps I had run or should run in vain.” Who then is so self-sufficient and blind as to dare to trust in his own judgment and discretion when the chosen vessel confesses that he had need of conference with his fellow apostles. Whence we clearly see that the Lord does not Himself show the way of perfection to anyone who having the opportunity of learning depises the teaching and training of the Elders, paying no heed to that saying which ought most carefully to be observed: “Ask thy father and he will show it to thee: thine Elders and they will tell thee.”

## Footnotes

* ↑ Acts ix. 6.
* ↑ Gal. ii. 2.
* ↑ Deut. xxxii. 7.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference II/Chapter 20

Chapter XX.
An objection on the ease of that abstinence in which a man is sustained by two biscuits.
And this we gladly embraced, and answered that we should scarcely consider this limit as abstinence, as we could not possibly reach it entirely.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference II/Chapter 14

Chapter XIV.
Of the call of Samuel.
Lastly so far has this opinion been shown to be pleasing to God that we see that this system not without reason finds a place in holy Scripture, so that the Lord would not of Himself instruct by the method of a Divine colloquy the lad Samuel, when chosen for judgment, but suffered him to run once or twice to the old man, and willed that one whom He was calling to converse with Him should be taught even by one who had offended God, as he was an old man, and preferred that he whom He had deemed worthy to be called by Him should be trained by the Elder in order to test the humility of him who was called to a Divine office, and to set an example to the younger men by the manner of his subjection.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference II/Chapter 17

Chapter XVII.
On excessive fasts and vigils.
For I remember that I had so often resisted the desire for food, that having abstained from taking any for two or three days, my mind was not troubled even by the recollection of any eatables and also that sleep was by the assaults of the devil so far removed from my eyes, that for several days and nights I used to pray the Lord to grant a little sleep to my eyes; and then I felt that I was in greater peril from the want of food and sleep than from struggling against sloth and gluttony. And so as we ought to be careful not to fall into dangerous effeminacy through desire for bodily gratification, nor indulge ourselves with eating before the right time nor take too much, so also we ought to refresh ourselves with food and sleep at the proper time even if we dislike it. For the struggle in each case is caused by the devices of the enemy; and excessive abstinence is still more injurious to us than careless satiety: for from this latter the intervention of a healthy compunction will raise us to the right measure of strictness, and not from the former.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference II/Chapter 19

Chapter XIX.
Of the best plan for our daily food.
Moses: On this matter we are aware that there have been frequent discussions among our Elders. For in discussing the abstinence of some who supported their lives continually on nothing but beans or only on vegetables and fruits, they proposed to all of them to partake of bread alone, the right measure of which they fixed at two biscuits, so small that they assuredly scarcely weighed a pound.
# Owings v. Lessee of Tiernan

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
35 U.S. 24
Owings v. Lessee of Tiernan
ERROR to the circuit court of the United for the district of Kentucky.
A motion was made by Mr. Underwood for the defendant in error, to docket and dismiss this suit, according to the amended rule of the court passed at the last term, for want of its being duly entered on the docket; the writ of error having been sued out before the last January term, and the suit not having been docketed at that term, or at the present term. A motion was contemporaneously made by Mr. Crittenden for the plaintiff in error to docket the suit now, the record having been returned to the clerk's office in October last, and the docketing of it having been delayed on account of the usual bond for the clerk's fees not having been given by the plaintiff in error.
Mr. Justice STORY delivered the opinion of the Court, to the following effect:

## 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
# Owings v. Lessee of Tiernan/Opinion of the Court

* Court Documents
* Case Syllabus
* Opinion of the Court
United States Supreme Court
35 U.S. 24
Owings v. Lessee of Tiernan
The rule of the court for docketing and dismissing causes has never been applied to any cases, where, before the motion was made, the cause had been actually placed on the docket. In the present case, the motion to dismiss, and the motion to docket the cause, are contemporaneous. The court are of opinion that, under such circumstances, the motion to docket the cause ought to be allowed; upon the usual bond for the clerk's fees being given. For this purpose time will be given to the plaintiff in error, (as it is asked), until the 1st day of March next. If by that time no bond is given, the cause will then be dismissed according the motion of the defendant in error.

## 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
# Owings v. Speed

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
18 U.S. 420
Owings v. Speed
March 13th.
THIS cause was argued by Mr. B. Hardin, for the defendants, no counsel appearing for the plaintiff.
Mr. Chief Justice MARSHALL 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
# Owings v. Hull

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
34 U.S. 607
Owings v. Hull

## 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
# Once a Week (magazine)/Series 1/Volume 11/A summer day at Shoreham and Bramber

A SUMMER DAY AT SHOREHAM AND BRAMBER.
Bridge at Old Shoreham.
A half-hour's journey westward by railway will carry the visitor who happens to be staying at Brighton into a retired and secluded country, which will offer him a very pleasant contrast to the eternal bustle and scorching sun of the Marine Parade. Let him take a return ticket either to Shoreham or to Bramber, and allow himself a summer afternoon for a holiday, and he will return to his lodgings at London-super-Mare without any temptation to cry out, with the Emperor Titus, "perdidi diem."
The river Adur, which rises out of St. Leonard's Forest near Horsham, found its way into the open sea, seven or eight centuries ago, some six or seven miles west of Brighton, at a place which now bears the name of Old Shoreham—the village on the shore. Partly through the gradual receding of the sea, consequent on the alluvial deposits brought down by the Adur, and partly through the growth of a bank of pebbles thrown up across the river's mouth by the action of the tide, the once flourishing port and town has sunk into a tiny rural village, the chief ornament of which is its exquisite Norman church, which, small as it is, is known to all Ecclesiologists and Church architects as one of the best specimens of its time. Fifty years ago the place was described by Britton as having dwindled down into a village of about 30 houses, and only 188 inhabitants. In 1861, mainly owing to the influx of hands employed upon the railway, the population had risen to a somewhat larger amount.
Five and twenty years ago a great part of the fabric of the church, including the transepts, lay in ruins; but its fine semi-circular arches and the curious zig-zag mouldings, dating from an early period after the Conquest, attracted the attention of the Cambridge Camden Society, under whose auspices the building was restored by Mr. Ferrey, in excellent taste and in the most substantial manner, about the year 1840. We are not about to inflict on our readers a chapter on Church architecture, so we will beg them, if they desire further information, to pay the church a visit of inspection. They will find the central tower, with its arcade of three arches, and ​Page:Once a Week Jun to Dec 1864.pdf/269 ​Page:Once a Week Jun to Dec 1864.pdf/270 ​Page:Once a Week Jun to Dec 1864.pdf/271 ​Page:Once a Week Jun to Dec 1864.pdf/272 ​Page:Once a Week Jun to Dec 1864.pdf/273
# Once a Week (magazine)/Series 1/Volume 11/A declaration

A DECLARATION.
Again the glimmering night had chased the day; The billows danced before me; more and more My madness came upon me, as I lay With swelling bosom on the lonely shore,—
With bosom full and swelling like the sea, With deep and tender longing for the form Which everywhere is present unto me, In the warm sunshine and the pelting storm,—
Which calls me and surrounds me everywhere, Whose voice is murmuring in the western wind. I know all nature is indeed most fair, But in all nature her alone I find.
With brittle reed I wrote upon the sand,— “Emma, I love thee!” but the creeping stream Too soon effaced the labour of my hand, As the dank morning breaks a happy dream.
Ah, slippery sand! ah, too, too treacherous wave! I will not trust your frail record again. “Emma, I love thee!” I will rather grave In characters which cannot over wane.
To generations of remotest time These golden characters shall surely speak; I will enclose them in incondite rhyme In the immortal page of Once a Week.
# Once a Week (magazine)/Series 1/Volume 11/A new era in portraiture

​Page:Once a Week Jun to Dec 1864.pdf/383 ​Page:Once a Week Jun to Dec 1864.pdf/384 ​Page:Once a Week Jun to Dec 1864.pdf/385 ​Page:Once a Week Jun to Dec 1864.pdf/386