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# Nicene and Post-Nicene Fathers: Series II/Volume XI/Sulpitius Severus/On the Life of St. Martin/Chapter XXI

Chapter XXI.
Martin has to do both with Angels and Devils.
It is also well known that angels were very often seen by him, so that they spoke in turns with him in set speech. As to the devil, Martin held him so visible and ever under the power of his eyes, that whether he kept himself in his proper form, or changed himself into different shapes of spiritual wickedness, he was perceived by Martin, under whatever guise he appeared. The devil knew well that he could not escape discovery, and therefore frequently heaped insults upon Martin, being unable to beguile him by trickery. On one occasion the devil, holding in his hand the bloody horn of an ox, rushed into Martin’s cell with great noise, and holding out to him his bloody right hand, while at the same time he exulted in the crime he had committed, said: “Where, O Martin, is thy power? I have just slain one of your people.” Then Martin assembled the brethren, and related to them what the devil had disclosed, while he ordered them carefully to search the several cells in order to discover who had been visited with this calamity. They report that no one of the monks was missing, but that one peasant, hired by them, had gone to the forest to bring home wood in his wagon. Upon hearing this, Martin instructs some of them to go and meet him. On their doing so, the man was found almost dead at no great distance from the monastery. Nevertheless, although just drawing his last breath, he made known to the brethren the cause of his wound and death. He said that, while he was drawing tighter the thongs which had got loose on the oxen yoked together, one of the oxen, throwing his head free, had wounded him with his horn in the groin. And not long after the man expired. You see with what judgment of the Lord this power was given to the devil. This was a marvelous feature in Martin that not only on this occasion to which I have specially referred, but on many occasions of the same kind, in fact as often as such things occurred, he perceived them long beforehand, and disclosed the things which had been revealed to him to the brethren.

## Footnotes

* ↑ Halm reads the imperative “videris,” “consider.”
* ↑ Halm reads “aut sibi nuntiata fratribus indicabat.”
# Nicene and Post-Nicene Fathers: Series II/Volume XI/Sulpitius Severus/On the Life of St. Martin/Chapter XXII

Chapter XXII.
Martin preaches Repentance even to the Devil.
Now, the devil, while he tried to impose upon the holy man by a thousand injurious arts, often thrust himself upon him in a visible form, but in very various shapes. For sometimes he presented himself to his view changed into the person of Jupiter, often into that of Mercury and Minerva. Often, too, were heard words of reproach, in which the crowd of demons assailed Martin with scurrilous expressions. But knowing that all were false and groundless, he was not affected by the charges brought against him. Moreover, some of the brethren bore witness that they had heard a demon reproaching Martin in abusive terms, and asking why he had taken back, on their subsequent repentance, certain of the brethren who had, some time previously, lost their baptism by falling into various errors. The demon set forth the crimes of each of them; but they added that Martin, resisting the devil firmly, answered him, that by-past sins are cleansed away by the leading of a better life, and that through the mercy of God, those are to be absolved from their sins who have given up their evil ways. The devil saying in opposition to this that such guilty men as those referred to did not come within the pale of pardon, and that no mercy was extended by the Lord to those who had once fallen away, Martin is said to have cried out in words to the following effect: “If thou, thyself, wretched being, wouldst but desist from attacking mankind, and even, at this period, when the day of judgment is at hand, wouldst only repent of your deeds, I, with a true confidence in the Lord, would promise you the mercy of Christ.” O what a holy boldness with respect to the loving-kindness of the Lord, in which, although he could not assert authority, he nevertheless showed the feelings dwelling within him! And since our discourse has here sprung up concerning the devil and his devices, it does not seem away from the point, although the matter does not
bear immediately upon Martin, to relate what took place; both because the virtues of Martin do, to some extent, appear in the transaction, and the incident, which was worthy of a miracle, will properly be put on record, with the view of furnishing a caution, should anything of a similar character subsequently occur.

## Footnotes

* ↑ This is a truly noteworthy passage. It anticipates a well-known sentiment of Burns, the national bard of Scotland. In his Address to the Deil, Burns has said that if the great enemy would only “tak a thocht an’ men’,” he might still have a chance of safety, and this idea seems very much in accordance with the opinion of St. Martin as expressed above. Hornius, however, is very indignant on account of it, and exclaims: “Intolerabilis hic Martini error. Nec Sulpicius excusatione sua demit, sed auget. Origenes primus ejus erroris author.”
# Nicene and Post-Nicene Fathers: Series II/Volume XI/Sulpitius Severus/On the Life of St. Martin/Preface to Desiderius

Preface to Desiderius.
Severus to his dearest brother Desiderius sendeth greeting. I had determined, my like-minded brother, to keep private, and confine within the walls of my own house, the little treatise which I had written concerning the life of St. Martin. I did so, as I am not gifted with much talent, and shrank from the criticisms of the world, lest (as I think will be the case) my somewhat unpolished style should displease my readers, and I should be deemed highly worthy of general reprehension for having too boldly laid hold of a subject which ought to have been reserved for truly eloquent writers. But I have not been able to refuse your request again and again presented. For what could there be which I would not grant in deference to your love, even at the expense of my own modesty? However, I have submitted the work to you on the sure understanding that you will reveal it to no other, having received your promise to that effect. Nevertheless, I have my fears that you will become the means of its publication to the world; and I well know that, once issued, it can never be recalled. If this shall happen, and you come to know that it is read by some others, you will, I trust, kindly ask the readers to attend to the facts related, rather than the language in which they are set forth. You will beg them not to be offended if the style chances unpleasantly to affect their ears, because the kingdom of God consists not of eloquence, but faith. Let them also bear in mind that salvation was preached to the world, not by orators, but by fishermen, although God could certainly have adopted the other course, had it been advantageous. For my part, indeed, when I first applied my mind to writing what follows, because I thought it disgraceful that the excellences of so great a man should remain concealed, I resolved with myself not to feel ashamed on account of solecisms of language. This I did because I had never attained to any great knowledge of such things; or, if I had formerly some taste of studies of the kind, I had lost the whole of that, through having neglected these matters for so long a course of time. But, after all, that I may not have in future to adopt such an irksome mode of self-defense, the best way will be that the book should be published, if you think right, with the author’s name suppressed. In order that this may be done, kindly erase the title which the book bears on its front, so that the page may be silent; and (what is quite enough) let the book proclaim its subject-matter, while it tells nothing of the author.

## Footnotes

* ↑   “Delere licebit Quod non edideris: nescit vox missa reverti.”   —Hor. Art Poet. 389–90.
# On the Road

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* On the Road, a short story by Anton Chekhov, translated by Constance Garnett
* On the Road, a poem by Paul Laurence Dunbar
# On the Road to Insurrection

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ON THE ROAD TO INSURRECTION
BY
N. LENIN
PUBLISHED BY COMMUNIST PARTY OF GREAT BRITAIN 16 KING STREET, COVENT GARDEN, W.C. 2
page
CONTENTS
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 XI/John Cassian/Conferences of John Cassian, Part I/Conference I

Cassian’s Conferences.
I. First Conference of Abbot Moses.

## Contents

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
* Chapter 10
* Chapter 11
* Chapter 12
* Chapter 13
* Chapter 14
* Chapter 15
* Chapter 16
* Chapter 17
* Chapter 18
* Chapter 19
* Chapter 20
* Chapter 21
* Chapter 22
* Chapter 23
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I

The Conferences of John Cassian.
Part I.
Containing Conferences I–X.

## Contents

* Preface
* Conference I
* Conference II
* Conference III
* Conference IV
* Conference V
* Conference VI
* Conference VII
* Conference VIII
* Conference IX
* Conference X
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference I/Chapter 15

Chapter XV.
How we must meditate on God.
But the contemplation of God is gained in a variety of ways. For we not only discover God by admiring His incomprehensible essence, a thing which still lies hid in the hope of the promise, but we see Him through the greatness of His creation, and the consideration of His justice, and the aid of His daily providence: when with pure minds we contemplate what He has done with His saints in every generation, when with trembling heart we admire His power with which He governs, directs, and rules all things, or the vastness of His knowledge, and that eye of His from which no secrets of the heart can lie hid, when we consider the sand of the sea, and the number of the waves measured by Him and known to Him, when in our wonder we think that the drops of rain, the days and hours of the ages, and all things past and future are present to His knowledge; when we gaze in unbounded admiration on that ineffable mercy of His, which with unwearied patience endures countless sins which are
every moment being committed under His very eyes, or the call with which from no antecedent merits of ours, but by the free grace of His pity He receives us; or again the numberless opportunities of salvation which He grants to those whom He is going to adopt—that He made us be born in such a way as that from our very cradles His grace and the knowledge of His law might be given to us, that He Himself, overcoming our enemy in us simply for the pleasure of His good will, rewards us with eternal bliss and everlasting rewards, when lastly He undertook the dispensation of His Incarnation for our salvation, and extended the marvels of His sacraments to all nations. But there are numberless other considerations of this sort, which arise in our minds according to the character of our life and the purity of our heart, by which God is either seen by pure eyes or embraced: which considerations certainly no one will preserve lastingly, if anything of carnal affections still survives in him, because “thou canst not,” saith the Lord, “see My face: for no man shall see Me and live;” viz., to this world and to earthly affections.

## Footnotes

* ↑ Mysteriorum.
* ↑ Exod. xxxiii. 20.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference I/Chapter 1

Chapter I.
Of our stay in Scete, and that which we proposed to Abbot Moses.
When I was in the desert of Scete, where are the most excellent monastic fathers and where all perfection flourishes, in company with the holy father Germanus (who had since the earliest days and commencement of our spiritual service been my closest companion both in the Cœnobium and in the desert, so that to show the harmony of our friendship and aims, everybody would say that a single heart and soul existed in our two bodies), I sought out Abbot Moses, who was eminent amid those splendid flowers, not only in practical but also in contemplative excellence, in my anxiety to be grounded by his instruction: and together we implored him to give us a discourse for our edification; not without tears, for we knew full well his determination never to consent to open the gate of perfection, except to those who desired it with all faithfulness, and sought it with all sorrow of heart; for fear lest if he showed it at random to those who cared nothing for it, or only desired it in a half-hearted way, by opening what is necessary, and what ought only to be discovered to those seeking perfection, to unworthy persons, and such as accepted it with scorn, he might appear to lay himself open either to the charge of bragging, or to the sin of betraying his trust; and at last being overcome by our prayers he thus began.

## Footnotes

* ↑ On this Moses see the note on Institutes, Book X. xxv.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference I/Chapter 12

Chapter XII.
A question on perseverance in spiritual contemplation.
Germanus. Who then, while he is burdened with our frail flesh, can be always so intent on this contemplation, as never to think about the arrival of a brother, or visiting the sick, or manual labour, or at least about showing kindness to strangers and visitors? And lastly, who is not interrupted by providing for the body, and looking after it? Or how and in what way can the mind cling to the invisible and incomprehensible God, this we should like to learn.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference I/Chapter 11

Chapter XI.
On the abiding character of love.
And why do you wonder that those duties enumerated above will cease, when the holy Apostle tells us that even the higher gifts of the Holy Spirit will pass away: and points out that charity alone will abide without end, saying “whether there be prophecies, they shall fail; whether there be tongues, they shall cease: whether there be knowledge, it will come to an end,” but of this he says “Charity never faileth.” For all gifts are given for a time as use and need require, but when the dispensation is ended they will without doubt presently pass away: but love will never be destroyed. For not only does it work usefully in us in this world; but also in that to come, when the burden of bodily needs is cast off, it will continue in far greater vigour and excellence, and will never be weakened by any defect, but by means of its perpetual incorruption will cling to God more intently and earnestly.

## Footnotes

* ↑ 1 Cor. xiii. 8.
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book I/Chapter 9

Epistle X.
To Bacauda and Agnellus, Bishops.
Gregory to Bacauda, &c.
The Hebrews dwelling in Terracina have petitioned us for licence to hold, under our authority, the site of their synagogue which they have held hitherto. But, inasmuch as we have been informed that the same site is so near to the church that even the sound of their psalmody reaches it, we have written to our brother and fellow-bishop Peter that, if it is the case that the voices from the said place are heard in the church, the Jews must cease to worship there. Therefore let your Fraternity, with our above-named brother and fellow-bishop, diligently inspect this place, and if you find that there has been any annoyance to the church, provide another place within the fortress, where the aforesaid Hebrews may assemble, so that they may be able to celebrate their ceremonies without impediment. But let your Fraternity provide such a place, in case of their being deprived of this one, that there be no cause of complaint in future. But we forbid the aforesaid Hebrews to be oppressed or vexed unreasonably; but,
as they are permitted, in accordance with justice, to live under the protection of the Roman laws, let them keep their observances as they have learnt them, no one hindering them: yet let it not be allowed them to have Christian slaves.

## Footnotes

* ↑ For the result of this order, see below, Ep. 35. For other instances of Gregory’s tolerant attitude towards Jews, and his deprecation of force being used for their conversion, see that Epistle, and also I. 47; IX. 6. But he is strict in prohibiting their possession of slaves who were already, or might become, Christians, and will allow them no compensation for the loss of such (cf. iii. 38; IV. 9, 21; IX. 109, 110).
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book II
## Contents

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
* Chapter 10
* Chapter 11
* Chapter 12
* Chapter 13
* Chapter 14
* Chapter 15
* Chapter 16
* Chapter 17
* Chapter 18
* Chapter 19
* Chapter 20
* Chapter 21
* Chapter 22
* Chapter 23
* Chapter 24
* Chapter 25
* Chapter 26
* Chapter 27
* Chapter 28
* Chapter 29
* Chapter 30
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book I/Chapter 52

Epistle LXXX.
To the Clergy and Nobles of Corsica.
Gregory to the Clergy, &c…A paribus.
Although for a long time it has caused you no sorrow that the Church of God should be without a pontiff, yet as for us, we are both compelled by the charge of the office we bear and bound especially by the charity of our love for you, to take thought for its government, knowing that in its supervision lies at the same time advantage to your souls. For, if the care of a shepherd be wanting to a flock, it easily falls into the snares of the lier in wait. Accordingly, inasmuch as the church of Saona has long been deprived of the aid of a priest, we have held it necessary to constitute Martinus, our brother and fellow-bishop, cardinal priest of the same, but to enjoin on Leo our brother and fellow-bishop the work of its visitation. To the latter we have also granted licence to ordain presbyters and deacons in it and in its parishes, and have permitted him to make use of its property so long as be shall be there, as though he were its proper pontiff. And so we admonish you by these present writings that your Charity receive the aforesaid visitor with all devotion, and shew him obedience in whatever is reasonable, as becomes sons of the Church, to the end that, supported by your devotion, he may be able to accomplish all that is found to conduce to the advantage of the above-named church.

## Footnotes

* ↑ See I, 25, note 8.
* ↑ See note under Ep. LXXIX.
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book I/Chapter 7

Epistle VII.
To Anastasius, Patriarch of Antioch.
Gregory to Anastasius, &c.
I have found what your Blessedness has written to be as rest to the weary, as health to the sick, as a fountain to the thirsty, as shade to the oppressed with heat. For those words of yours did not seem even to be expressed by the tongue of the flesh, inasmuch as you so disclosed the spiritual love which you bear me as if your soul itself were speaking. But very hard was that which followed, in that your love enjoined me to bear earthly burdens, and that, having first loved me spiritually, you
afterwards, loving me as I think in temporal wise, pressed me down to the ground with the burden you laid upon me; so that, losing utterly all uprightness of soul, and forfeiting the keen vision of contemplation, I may say, not in the spirit of prophecy, but from experience, I am bowed down and brought low altogether (Ps. cxviii. 107). For indeed such great burdens of business press me down that my mind can in no wise lift itself up to heavenly things. I am tossed by the billows of a multitude of affairs, and, after the ease of my former quiet, am afflicted by the storms of a tumultuous life, so that I may truly say, I am come into the depth of the sea, and the storm hath overwhelmed me (Ps. lxviii. 3).  Stretch out, therefore, the hand of your prayer to me in my danger, you that stand on the shore of virtue. But as to your calling me the mouth and the lantern of the Lord, and alleging that I profit many, this also adds to the load of my iniquities, that, when my iniquity ought to have been chastised, I receive praises instead of chastisement. But with what a bustle of earthly business I am distracted in this place, I cannot express in words; yet you can gather it from the shortness of this letter, in which I say so little to him who I love above all others.  Further, I apprize you that I have requested our most serene lords with all possible urgency to allow you to come to the threshold of Peter, the prince of the apostles, with your dignity restored to you, and to live here with me so long as it may please God; to the end that, as long as I am accounted worthy of seeing you, we may relieve the weariness of our pilgrimage by speaking to each other of the heavenly country.

## Footnotes

* ↑ Anastasius had been threatened with deposition and exile (a.d. 563) by the Emperor Justinian, and the sentence had been carried into effect (a.d. 570) by Justinian’s successor, Justin II. Notwithstanding this, Gregory after his own accession acknowledged him as the true patriarch of Antioch; and, probably owing to his intercession with the Emperor Maurice, Anastasius was restored to his patriarchal See on the death of Gregory, who had been intruded into it, a.d. 593. Other Epistles to, or concerning this Anastasius are I. 25, 26, 28; V. 39; VII. 27, 33; VIII. 2.
* ↑ In English Bible, cxix. 107.
* ↑ Ibid. lxix. 2.