OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series II/Volume XI/Sulpitius Severus/Doubtful Letters/Letter II/Chapter XIV

Chapter XIV.
God seeks for adornment of this kind, and desires a soul arrayed in such a manner. Remember that you are called the daughter of God, according to what he says, “Hearken, O daughter, and consider.” But you yourself also, as often as you call God your Father, bear witness that you are the daughter of God. Wherefore, if you are the daughter of God, take care that you do none of those things which are unworthy of God, your Father; but do all things as being the daughter of God. Reflect how the daughters of nobles in this world conduct themselves, to what habits they are accustomed and by what exercises they train themselves. In some of them, there is so great modesty, so great dignity, so great self-restraint, that they excel the habits of other human beings in regard to human nobleness, and, lest they should attach any mark of disgrace on their honorable parents by their failure, they strive to acquire another nature for themselves by the mode of their acting in the world. And do you, therefore, have regard to your origin, consider your descent, attend to the glory of your nobility. Acknowledge that you are not merely the daughter of man, but of God, and adorned with the nobility of a divine birth. So present yourself to the world that your heavenly birth be seen in you, and your divine nobleness shine clearly forth. Let there be in you a new dignity, an admirable virtue, a notable modesty, a marvelous patience, a gait becoming a virgin with a bearing of true shamefacedness, speech always modest, and such as is uttered only at the proper time, so that whosoever beholds you may admiringly exclaim: “What is this exhibition of new dignity among men? What is this striking modesty, what this well-balanced excellence, what this ripeness of wisdom? This is not the outcome of human training or of mere human discipline. Something heavenly sheds its fragrance on me in that earthly body. I really believe that God does reside in some human beings.” And when he comes to know that you are a handmaid of Christ, he will be seized with the greater amazement, and will reflect how marvelous must be the Master, when his handmaid manifests such excellence.

## Footnotes

* ↑ Ps. xlv. 10.
* ↑ Only a guess can here be made at the meaning; the text is in utter confusion.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/Sulpitius Severus/Doubtful Letters/Letter II/Chapter XIX

Chapter XIX.
When you repeat a psalm, consider whose words you are repeating and delight yourself more with true contrition of soul, than with the pleasantness of a trilling voice. For God sets a higher value on the tears of one thus praising him, than on the beauty of his voice; as the prophet says, “Serve the Lord with fear, and rejoice with trembling.” Now, where there are fear and trembling, there is no lifting up of the voice, but humility of mind with lamentation and tears. Display diligence in all thy doings; for it is written, “Cursed is the man who carelessly performs the work of the Lord.” Let grace grow in you with years; let righteousness increase with age; and let your faith appear the more perfect the older you become; for Jesus, who has left us an example how to live, increased not only in years as respected his body, but in wisdom and spiritual grace before God and men. Reckon all the time in which you do not perceive yourself growing better as positively lost. Maintain to the last that purpose of virginity which you have formed; for it is the part of virtue not merely to begin, but to finish, as the Lord says in the Gospel, “Whosoever shall endure to the end, the same shall be saved.” Beware, therefore, lest you furnish to any one an occasion even of evil desire, because thy God, betrothed to thee, is jealous; for an adulteress against Christ is more guilty than one against her husband. Be thou, therefore, a model of life to all; be an example; and excel in actual conduct those whom you precede in your consecration to chastity. Show thyself in all respects a virgin; and let no stain of corruption be brought as a charge against thy person. And let one whose body is perfect in its purity be also irreproachable in conduct. Now, as we said in the beginning of this letter, that you have become a sacrifice pertaining to God, such a sacrifice as undoubtedly imparts its own sanctity also to others, that, as every one worthily receives from it, he himself also may be a partaker of sanctification, so then, let the other virgins also be sanctified through you, as by means of a divine offering. Show yourself to them so holy in all things, that, whosoever comes in contact with thy life, whether by hearing or seeing, may experience the power of sanctification, and may feel that such an amount of grace passes to him from your manner of acting, that, while he desires to imitate thee, he himself becomes worthy of being a sacrifice devoted to God.

## Footnotes

* ↑ “dicis”: the reference seems to be to singing or chanting.
* ↑ “psallentis.”
* ↑ Ps. ii. 11.
* ↑ Jer. xlviii. 10.
* ↑ Matt. x. 22.
* ↑ The text and meaning are here somewhat uncertain.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/Sulpitius Severus/Doubtful Letters/Letter II/Chapter XV

Chapter XV.
If you wish, then, to be with Christ, you must live according to the example of Christ, who was so far removed from all evil and wickedness, that he did not render a recompense even to his enemies, but rather even prayed for them. For I do not wish you to reckon those souls Christian, who (I do not say) hate either their brothers or sisters, but who do not, before God as a witness, love their neighbors with their whole heart and conscience, since it is a bounden duty for Christians, after the example of Christ himself, even to love their enemies. If you desire to possess fellowship with the saints, cleanse your heart from the thought of malice and sin. Let no one circumvent you; let no one delude you by beguiling speech. The court of heaven will admit none except the holy, and righteous, and simple, and innocent, and pure. Evil has no place in the presence of God. It is necessary that he who desires to reign with Christ should be free from all wickedness and guile. Nothing is so offensive, and nothing so detestable to God, as to hate any one, to wish to harm any one; while nothing is so acceptable to him as to love all men. The prophet knowing this bears witness to it when he teaches, “Ye who love the Lord, hate evil.”

## Footnotes

* ↑ Ps. xcvii. 10.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/Sulpitius Severus/Doubtful Letters/Letter II/Chapter XVI

Chapter XVI.
Take heed that ye love not human glory in any respect, lest your portion also be reckoned among those to whom it was said, “How can ye believe, who seek glory, one from another?”
and of whom it is said through the prophet, “Increase evils to them; increase evils to the boastful of the earth”; and elsewhere, “Ye are confounded from your boasting, from your reproaching in the sight of the Lord.” For I do not wish you to have regard to those, who are virgins of the world, and not of Christ; who unmindful of their purpose and profession, rejoice in delicacies, are delighted with riches, and boast of their descent from a merely carnal nobility; who, if they assuredly believed themselves to be the daughters of God, would never, after their divine ancestry, admire mere human nobility, nor glory in any honored earthly father: if they felt that they had God as their Father, they would not love any nobility connected with the flesh. Why, thou foolish woman, dost thou flatter thyself about the nobleness of thy descent, and take delight in it? God, at the beginning, created two human beings, from whom the whole multitude of the human race has descended; and thus it is not the equity of nature, but the ambition of evil desire, which has given rise to worldly nobility. Unquestionably, we are all rendered equal by the grace of the divine bath, and there can be no difference among those, whom the second birth has generated, by means of which alike the rich man and the poor man, the free man and the slave, the nobly born and the lowly born, is rendered a son of God. Thus mere earthly rank is overshadowed by the brilliance of heavenly glory, and henceforth is taken no account of, while those who formerly had been unequal in worldly honors are now equally arrayed in the glory of a heavenly and divine nobility. There is now among such no place for lowness of birth; nor is any one inferior to another whom the majesty of the divine birth adorns; except in the estimation of those who do not think that the things of heaven are to be preferred to those of earth. There can be no worldly boasting among them, if they reflect how vain a thing it is that they should, in smaller matters, prefer themselves to those whom they know to be equal to themselves in greater matters, and should regard, as placed below themselves on earth, those whom they believe to be equal to themselves in what relates to heaven. But do thou, who art a virgin of Christ, and not of the world, flee from all the glory of this present life, that thou mayest attain to the glory which is promised in the world to come.

## Footnotes

* ↑ John v. 44.
* ↑ Isa. xxvi. 15, after the LXX.
* ↑ Jer. xii. 13, after the LXX.
* ↑ “divini lavacri”: referring to baptism.
# On the Eve/XXI

XXI
Elena's first sensation on awakening was one of happy consternation. 'Is it possible? Is it possible?' she asked herself, and her heart grew faint with happiness. Recollections came rushing on her . . . she was overwhelmed by them. Then again she was enfolded by the blissful peace of triumph. But in the course of the morning, Elena gradually became possessed by a spirit of unrest, and for the remainder of the day she felt listless and weary. It was true she knew now what she wanted, but that made it no easier for her. That never-to-be forgotten meeting had cast her for ever out of the old groove; she was no longer at the same standpoint, she was far away, and yet everything went on about her in its accustomed order, everything pursued its own course as though nothing were changed; the old life moved on its old way, reckoning on Elena's interest and co-operation as of old. She tried to begin a letter to Insarov, but that too was a failure; the words came on to paper either lifeless or false. Her diary she had put an end to by drawing a thick stroke under the last line. That was the past, and every thought, all her soul, was turned now to the future. Her heart was heavy. To sit with her mother who suspected nothing, to listen to her, answer her and talk to her, seemed to Elena something wicked; she felt the presence of a kind of falseness in her, she suffered though she had nothing to blush for; more than once an almost irresistible desire sprang up in her heart to tell everything without reserve, whatever might come of it afterwards. 'Why,' she thought, 'did not Dmitri take me away then, from that little chapel, wherever he wanted to go? Didn't he tell me I was his wife before God? What am I here for?' She suddenly began to feel shy of every one, even of Uvar Ivanovitch, who was flourishing his fingers in more perplexity than ever. Now everything about her seemed neither sweet nor friendly, nor even a dream, but, like a nightmare, lay, an immovable dead load, on her heart; seeming to reproach her and be indignant with her, and not to care to know about her. . . .'You are ours in spite of everything,' she seemed to hear. Even her poor pets, her ill-used birds and animals looked at her—so at least she fancied—with suspicion and hostility. She felt conscience-stricken and ashamed of her feelings. 'This is my home after all,' she thought, 'my family, my country.' . . . 'No, it's no longer your country, nor your family,' another voice affirmed within her. Terror was overmastering her, and she was vexed with her own feebleness. The trial was only beginning and she was losing patience already. . . Was this what she had promised?
She did not soon gain control of herself. But a week passed and then another. . . . Elena became a little calmer, and grew used to her new position. She wrote two little notes to Insarov, and carried them herself to the post: she could not for anything—through shame and through pride—have brought herself to confide in a maid. She was already beginning to expect him in person. . . . But instead of Insarov, one fine morning Nikolai Artemyevitch made his appearance.
# On the Sublime and Beautiful/Part III/Chapter 9

THERE is another notion current, pretty closely allied to the former; that Perfection is the constituent cause of beauty. This opinion has been made to extend much further than to sensible objects. But in these, so far is perfection, considered as such, from being the cause of beauty, that this quality, where it is highest, in the female sex, almost always carries with it an idea of weakness and imperfection. Women are very sensible of this; for which reason; they learn to lisp, to totter in their walk, to counterfeit weakness, and even sickness. In all they are guided by nature. Beauty in distress is much the most affecting beauty. Blushing has little less power; and modesty in general, which is a tacit allowance of imperfection, is itself considered as an amiable quality, and certainly heightens every other that is so. I know it is in everybody&#146;s mouth, that we ought to love perfection. This is to me a sufficient proof, that it is not the proper object of love. Who ever said we ought to love a fine woman, or even any of these beautiful animals which please us? Here to be affected, there is no need of the concurrence of our will.
# On the Sublime and Beautiful/Part IV/Chapter 10

IT may be objected to this theory, that the eye generally receives an equal number of rays at all times, and that therefore a great object cannot affect it by the number of rays, more than that variety of objects which the eye must always discern whilst it remains open. But to this I answer, that admitting an equal number of rays, or an equal quantity of luminous particles, to strike the eye at all times, yet if these rays frequently vary their nature, now to blue, now to red, and so on, or their manner of termination, as to a number of petty squares, triangles, or the like, at every change, whether of colour or shape, the organ has a sort of relaxation or rest; but this relaxation and labour so often interrupted, is by no means productive of ease; neither has it the effect of vigorous and uniform labour. Whoever has remarked the different effects of some strong exercise, and some little piddling action, will understand why a teasing, fretful employment, which at once wearies and weakens the body, should have nothing great; these sorts of impulses, which are rather teasing than painful, by continually and suddenly altering their tenor and direction, prevent that full tension, that species of uniform labour, which is allied to strong pain, and causes the sublime. The sum total of things of various kinds, though it should equal the number of the uniform parts composing some one entire object, is not equal in its effect upon the organs of our bodies. Besides the one already assigned, there is another very strong reason for the difference. The mind in reality hardly ever can attend diligently to more than one thing at a time; if this thing be little, the effect is little, and a number of other little objects cannot engage the attention; the mind is bounded by the bounds of the object; and what is not attended to, and what does not exist, are much the same in effect; but the eye, or the mind, (for in this case there is no difference,) in great, uniform objects, does not readily arrive at their bounds; it has no rest whilst it contemplates them; the image is much the same everywhere. So that everything great by its quantity must necessarily be one, simple and entire.
# On the Sublime and Beautiful/Part IV

* Chapter 1: Of the Efficient Cause of the Sublime and Beautiful
* Chapter 2: Association
* Chapter 3: Cause of Pain and Fear
* Chapter 4: Continued
* Chapter 5: How the Sublime is Produced
* Chapter 6: How Pain Can be a Cause of Delight
* Chapter 7: Exercise Necessary for the Finer Organs
* Chapter 8: Why Things not Dangerous Produce a Passion Like Terror
* Chapter 9: Why Visual Objects of Great Dimensions are Sublime
* Chapter 10: Unity, Why Requisite to Vastness
* Chapter 11: The Artificial Infinite
* Chapter 12: The Vibrations Must be Similar
* Chapter 13: The Effects of Succession in Visual Objects Explained
* Chapter 14: Locke’s Opinion Concerning Darkness Considered
* Chapter 15: Darkness Terrible in its Own Nature
* Chapter 16: Why Darkness is Terrible
* Chapter 17: The Effects of Blackness
* Chapter 18: The Effects of Blackness Moderated
* Chapter 19: The Physical Cause of Love
* Chapter 20: Why Smoothness is Beautiful
* Chapter 21: Sweetness, Its Nature
* Chapter 22: Sweetness, Relaxing
* Chapter 23: Variation, Why Beautiful
* Chapter 24: Concerning Smallness
* Chapter 25: Of Colour
# On the Sublime and Beautiful/Part IV/Chapter 1

WHEN I say I intend to inquire into the efficient cause of Sublimity and Beauty, I would not be understood to say, that I can come to the ultimate cause. I do not pretend that I shall ever be able to explain, why certain affections of the body produce such a distinct emotion of mind, and no other; or why the body is at all affected by the mind, or the mind by the body. A little thought will show this to be impossible. But I conceive, if we can discover what affections of the mind produce certain emotions of the body, and what distinct feelings and qualities of body shall produce certain determinate passions in the mind, and no others, I fancy a great deal will be done; something not unuseful towards a distinct knowledge of our passions, so far at least as we have them at present under our consideration. This is all, I believe, we can do. If we could advance a step farther, difficulties would still remain, as we should be still equally distant from the first cause. When Newton first discovered the property of attraction, and settled its laws, he found it served very well to explain several of the most remarkable phænomena in nature; but yet, with reference to the general system of things, he could consider attraction but as an effect, whose cause at that time he did not attempt to trace. But when he afterwards began to account for it by a subtle elastic æther, this great man (if in so great a man it be not impious to discover anything like a blemish) seemed to have quitted his usual cautious manner of philosophizing; since, perhaps, allowing all that has been advanced on this subject to be sufficiently proved, I think it leaves us with as many difficulties as it found us. The great chain of causes, which links one to another, even to the throne of God himself, can never be unravelled by any industry of ours. When we go but one step beyond the immediate sensible qualities of things, we go out of our depth. All we do after is but a faint struggle, that shows we are in an element which does not belong to us. So that when I speak of cause, and efficient cause, I only mean certain affections of the mind, that cause certain changes in the body; or certain powers and properties in bodies, that work a change in the mind. As if I were to explain the motion of a body falling to the ground, I would say it was caused by gravity; and I would endeavour to show after what manner this power operated, without attempting to show why it operated in this manner: or if I were to explain the effects of bodies striking one another by the common laws of percussion, I should not endeavour to explain how motion itself is communicated.
# On the Sublime and Beautiful/Part IV/Chapter 11

WE have observed, that a species of greatness arises from the artificial infinite; and that this infinite consists in an uniform succession of great parts: we observed, too, that the same uniform succession had a like power in sounds. But because the effects of many things are clearer in one of the senses than in another, and that all the senses bear analogy to and illustrate one another, I shall begin with this power in sounds, as the cause of the sublimity from succession is rather more obvious in the sense of hearing. And I shall here, once for all, observe, that an investigation of the natural and mechanical causes of our passions, besides the curiosity of the subject, gives, if they are discovered, a double strength and lustre to any rules we deliver on such matters. When the ear receives any simple sound, it is struck by a single pulse of the air, which makes the eardrum and the other membranous parts vibrate according to the nature and species of the stroke. If the stroke be strong, the organ of hearing suffers a considerable degree of tension. If the stroke be repeated pretty soon after, the repetition causes an expectation of another stroke. And it must be observed, that expectation itself causes a tension. This is apparent in many animals, who, when they prepare for hearing any sound, rouse themselves, and prick up their ears: so that here the effect of the sounds is considerably augmented by a new auxiliary, the expectation. But though, after a number of strokes, we expect still more, not being able to ascertain the exact time of their arrival, when the arrive, they produce a sort of surprise, which increases this tension yet further. For I have observed, that when at any time I have waited very earnestly for some sound, that returned at intervals, (as the successive firing of cannon,) though I fully expected the return of the sound, when it came it always made me start a little; the ear-drum suffered a convulsion, and the whole body consented with it. The tension of the part thus increasing at every blow, by the united forces of the stroke itself, the expectation, and the surprise, it is worked up to such a pitch as to be capable of the sublime; it is brought just to the verge of pain. Even when the cause has ceased, the organs of hearing being often successively struck in a similar manner, continue to vibrate in that manner for some time longer; this is an additional help to the greatness of the effect.
# On the Sublime and Beautiful/Part III/Chapter 8

ON the whole; if such parts in human bodies as are found proportioned, were likewise constantly found beautiful, as they certainly are not; or if they were so situated, as that a pleasure might flow from the comparison, which they seldom are; or if any assignable proportions were found, either in plants or animals, which were always attended with beauty, which never was the case; or if, where parts were well adapted to their purposes, they were constantly beautiful, and when no use appeared, there was no beauty, which is contrary to all experience; we might conclude, that beauty consisted in proportion or utility. But since, in all respects, the case is quite otherwise; we may be satisfied that beauty does not depend on these, let it owe its origin to what else it will.