OpenLLM-France/wikimedia huggingface dataset:
# On the Magnet/IV-21

CHAP. XXI.
How the deviation of the versorium is augmented and diminished by reason of the distance of places.
n the middle of great and continent lands there is no variation. Nor, generally, in the middle of very great seas. On the margin of those lands and seas the variation is often ample, yet not so great as at a little further distance on the sea. As, for example, near Cape St. Augustine the compass varies; but at 50 miles from land toward the East it varies more; and 80 miles off it varies still more; and yet still more at a distance of 100 miles. But from a distance of 100 miles the diminutions of deviation are slower, when they are navigating toward the mainland, than at a distance of 80 miles, and at a distance of 80 miles than at 50: for the deviations change and are diminished rather more swiftly the more they approach and draw near land than when at a great distance off. As, for instance, navigating toward Newfoundland the change of variation is more rapid (that is, it decreases a degree in a smaller arc of the course on the parallel) when they are not far from land than when they are a hundred miles distant: but when travelling on land toward the interiors of regions the changes are slower in the first parts of the journey than when they come more into the interior.
The ratio of the arcs on a parallel circle, when a versorium is moved toward continents which extend to the pole, corresponds with the degrees of variation. Let A be the pole; B the eminences of the dominant lands; at C there is no variation caused by B, for it is too far away; at D the variation is very great because the versorium is allured or turned by the whole earth toward the eminent ​land B; and moreover it is not hindered, or restrained or brought back to the pole by the verticity of the earth; but, tending of its own nature to the pole, it is nevertheless deflected from it by reason of the site, or position, and convenient distance of the dominant and high lands.
Now from C toward D the variation increases; the versorium, however, does not deviate so rapidly in the first spaces as near D: for more miles are traversed on the parallel circle C D, near C, in order that the versorium may deviate by one degree from the pole A, than near D. So also in order that the variation may be diminished from D toward E more miles are required near D than near E. Thus the deviations become equal in unequal courses, whether the variation be increasing or decreasing; and yet the variation decreases by lesser intervals than it increases. There intervene, however, many other causes which perturb this proportion.
# On the Magnet/IV-16

CHAP. XVI.
On the variation in Nova Zembla.
ariations in parts near the pole are greater (as has been shown before) and also have sudden changes, as in former years the Dutch explorers observed not badly, even if those observations were not exact—which indeed is pardonable in them; for with the usual instruments it is with difficulty ​that the truth becomes known in such a high latitude (of about 80 degrees). Now, however, from the deviation of the compass the reason for there being an open course to the east by the Arctick Ocean appears manifest; for since the versorium has so ample a variation toward the north-west, it is demonstrable that a continent does not extend any great distance in the whole of that course toward the east. Therefore with the greater hope can the sea be attempted and explored toward the east for a passage to the Moluccas by the north-east than by the north-west.
# On the Magnet/IV-3

CHAP. III.
The variation in any one place is constant.
nless there should be a great dissolution of a continent and a subsidence of the land such as there was of the region Atlantis of which Plato and the ancients tell, the variation will continue perpetually immutable; the arc of the variation remains the same in the same place or region, whether it be at sea or on land, as in times past a magnetick body has declined toward the East or the West. The constancy of the variation and the pointing of the versorium to a definite point on the horizon in individual regions is demonstrated by a small versorium placed over a terrella the surface of which is uneven: for it always deviates from the meridian by an equal arc. It is also shown by the inclination of a versorium toward a second magnet; although in reality it is by the turning power of the whole, whether in the earth or in a terrella. Place upon a plane a versorium whose cusp is directed toward the north A: place beside it a loadstone, B, at such a distance that the versorium may turn aside toward B to the point C, and not beyond. Then move the needle of the versorium as often as you will (the box and the loadstone not being moved), and it will certainly always return to the point C. In the same manner, if you ​placed the stone so that it may be truly directed toward E, the cusp always reverts to E, and not to any other point of the compass. Accordingly, from the position of the land and from the distinctive nature of the highest parts of the earth (certain terrene and more magnetick eminences of the regions prevailing), the variation indeed becomes definite in one and the same place, but diverse and unæqual from a change of place, since the true and polar direction originating in the whole terrestrial globe is diverted somewhat toward certain stronger eminences on the broken surface.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference III/Chapter 6

Chapter VI.
An account of the three sorts of renunciations.
We must now speak of the renunciations, of which tradition and the authority of Holy Scripture show us three, and which every one of us ought with the utmost zeal to make complete. The first is that by which as far as the body is concerned we make light of all the wealth and goods of this world; the second, that by which we reject the fashions and vices and former affections of soul and flesh; the third, that by which we detach our soul from all present and visible things, and contemplate only things to come, and set our heart on what is invisible. And we read that the Lord charged Abraham to do all these three at once, when He said to him “Get thee out from thy country, and thy kinsfolk, and thy father’s house.” First He said “from thy country,” i.e., from the goods of this world, and earthly riches: secondly, “from thy kinsfolk,” i.e., from this former life and habits and sins, which cling to us from our very birth and are joined to us as it were by ties of affinity and kinship: thirdly, “from thy father’s house,” i.e., from all the recollection of this world, which the sight of the eyes can afford. For of the two fathers, i.e., of the one who is to be forsaken, and of the one who is to be sought, David thus speaks in the person of God: “Hearken, O daughter, and consider, and incline thine ear: forget also thine own people and thy father’s house:” for the person
who says “Hearken, O daughter,” is certainly a Father; and yet he bears witness that the one, whose house and people he urges should be forgotten, is none the less father of his daughter. And this happens when being dead with Christ to the rudiments of this world, we no longer, as the Apostle says, regard “the things which are seen, but those which are not seen, for the things which are not seen are eternal,” and going forth in heart from this temporal and visible home, turn our eyes and heart towards that in which we are to remain for ever. And this we shall succeed in doing when, while we walk in the flesh, we are no longer at war with the Lord according to the flesh, proclaiming in deed and actions the truth of that saying of the blessed Apostle “Our conversation is in heaven.” To these three sorts of renunciations the three books of Solomon suitably correspond. For Proverbs answers to the first renunciation, as in it the desires for carnal things and earthly sins are repressed; to the second Ecclesiastes corresponds, as there everything which is done under the sun is declared to be vanity; to the third the Song of Songs, in which the soul soaring above all things visible, is actually joined to the word of God by the contemplation of heavenly things.

## Footnotes

* ↑ Gen. xii. 1.
* ↑ Ps. xliv. (xlv.) 11.
* ↑ 2 Cor. iv. 18.
* ↑ Phil. iii. 20.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference IV

IV. Conference of Abbot Daniel.
On the Lust of the Flesh and of the Spirit.

## 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
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference IV/Chapter 10

Chapter X.
That the word flesh is not used with one single meaning only.
We find that the word flesh is used in holy Scripture with many different meanings: for sometimes it stands for the whole man, i.e., for that which consists of body and soul, as here “And the Word was made flesh,” and “All flesh shall see the salvation of our God.” Sometimes it stands for sinful and carnal men, as here “My spirit shall not remain in those men, because they are flesh.” Sometimes it is used for sins themselves, as here: “But ye are not in the flesh but in the spirit,” and again “Flesh and blood shall not inherit the kingdom of God:” lastly there follows, “Neither shall corruption inherit incorruption.” Sometimes it stands for consanguinity and relationship, as here: “Behold we are thy bone and thy flesh,” and the Apostle says: “If by any means I may provoke to emulation them who are my flesh, and save some of them.” We must therefore inquire in which of these four meanings we ought to take the word flesh in this place, for it is clear that it cannot possibly stand as in the passage where it is said “The Word was made flesh,” and “All flesh shall see the salvation of God.” Neither can it have the same meaning as where it is said “My Spirit shall not remain in those men because they are flesh,” because the word flesh is not used here as it is there where it stands simply for a sinful man—when he says” The flesh lusteth against the spirit and the spirit against the flesh.” Nor is he speaking of things material, but of realities which in one and the same man struggle either at the same time or separately, with the shifting and changing of time.

## Footnotes

* ↑ S. John i. 14.
* ↑ S. Luke iii. 6.
* ↑ Gen. vi. 3.
* ↑ Rom. viii. 9.
* ↑ 1 Cor. xv. 50.
* ↑ 2 Sam. v. 1.
* ↑ Rom. xi. 14.
* ↑ Gal. v. 17.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference III/Chapter 9

Chapter IX.
Of three sorts of possessions.
Riches and possessions are taken in Holy Scripture in three different ways, i.e., as good, bad, and indifferent. Those are bad, of which it is said: “The rich have wanted and have suffered hunger,” and “Woe unto you that are rich, for ye have received your consolation:” and to have cast off these riches is the height of perfection; and a distinction which belongs to those poor who are commended in the gospel by the Lord’s saying: “Blessed are the poor in spirit, for theirs is the kingdom of heaven;” and in the Psalm: “This poor man cried, and the Lord heard him,” and again: “The poor and needy shall praise thy name.” Those riches are good, to acquire which is the work of great virtue and merit, and the righteous possessor of which is praised by David who says “The generation of the righteous shall be blessed: glory and riches are in his house, and his righteousness remaineth for ever:” and again “the ransom of a man’s life are his riches.” And of these riches it is said in the Apocalypse to him who has them not and to his shame is poor and naked: “I will begin,” says he, “to vomit thee out of my mouth. Because thou sayest I am rich and wealthy and have need of nothing: and knowest not that thou art wretched and miserable and poor and blind and naked, I counsel thee to buy of me gold fire-tried, that thou mayest be made rich, and mayest be clothed in white garments, and that the shame of thy nakedness may not appear.” There are some also which are indifferent, i.e., which may be made either good or bad: for they are made either one or the other in accordance with the will and character of those who use them: of which the blessed, Apostle says “Charge the rich of this world not to be high-minded nor to trust in the uncertainty of riches, but in God (who giveth us abundantly all things to enjoy), to do good, to give easily, to communicate to others, to lay up in store for themselves a good foundation that they may lay hold on the true life.” These are what the rich man in the gospel kept, and never distributed to the poor,—while the beggar Lazarus was lying at his gate and desiring to be fed with his crumbs; and so he was condemned to the unbearable flames and everlasting heat of hell-fire.

## Footnotes

* ↑ Ps. xxxiii. (xxxiv.) 11.
* ↑ S. Luke vi. 24.
* ↑ S. Matt. v. 3.
* ↑ Ps. xxxiii. (xxxiv.) 7.
* ↑ Ps. lxxiii. (lxxiv.) 21.
* ↑ Ps. cxi. (cxii.) 2, 3.
* ↑ Prov. xiii. 8.
* ↑ Rev. iii. 16–18.
* ↑ 1 Tim. vi. 17–19.
* ↑ Cf. S. Luke xiv. 19 sq.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference IV/Chapter 1

Chapter I.
Of the life of Abbot Daniel.
Among the other heroes of Christian philosophy we also knew Abbot Daniel, who was not only the equal of those who dwelt in the desert of Scete in every sort of virtue, but was specially marked by the grace of humility. This man on account of his purity and gentleness, though in age the junior of most, was preferred to the office of the diaconate by the blessed Paphnutius, presbyter in the same desert: for the blessed Paphnutius was so delighted with his excellent qualities, that, as he knew that he was his equal in virtue and grace of life, he was anxious also to make him his equal in the order of the priesthood. And since he could not bear that he should remain any longer in an inferior office, and was also anxious to provide a worthy successor to himself in his lifetime, he promoted him to the dignity of the priesthood. He however relinquished nothing of his former customary humility, and when the other was present, never took upon himself anything from his advance to a higher order, but when Abbot Paphnutius was offering spiritual sacrifices, ever continued to act as a deacon in the office of his former ministry. However, the blessed Paphnutius though so great a saint as to possess the grace of foreknowledge in many matters, yet in this case was disappointed of his hope of the succession and the choice he had made, for he himself passed to God no long time after him whom he had prepared as his successor.

## Footnotes

* ↑ Nothing further appears to be known of Daniel than what is here told us by Cassian. There has been some discussion as to the action of Paphnutius in having him raised to the priesthood, as Cassian here narrates. Was Paphnutius really a bishop, or is it a case of presbyterian orders, or do Cassian’s expressions merely mean that Paphnutius procured his ordination first to the Diaconate and then to the Priesthood? Probably the latter, for (1) all the evidence goes to show that presbyters had not the power of ordination; and (2) there are many instances, in which it is said even of the laity that they “ordained” men to the ministry when all that can possibly be meant is that they “procured their ordination;” further (3) it will be noticed that it is not even said that Paphnutius ordained Daniel but merely that he “promoted” him to the priesthood; an expression which might equally well be used of nomination as of actual ordination. See the subject discussed in Bingham’s Antiquities, Book II. c. iii. § 7, and C. Gore’s “Church and the Ministry,” p. 374.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference III/Chapter 8

Chapter VIII.
Of our very own possessions in which the beauty of the soul is seen or its foulness.
We ought then to take the utmost care that our inner man as well may cast off and make away with all those possessions of its sins, which it acquired in its former life: which as they continually cling to body and soul are our very own, and, unless we reject them and cut them off while we are still in the flesh, will not cease to accompany us after death. For as good qualities, or charity itself which is their source, may be gained in this world, and after the close of this life make the man who loves it lovely and glorious, so our faults transmit to that eternal remembrance a mind darkened and stained with foul colours. For the beauty or ugliness of the soul is the product of its virtues or its vices, the colour it takes from which either makes it so glorious, that it may well hear from the prophet “And the king shall have pleasure in thy beauty,” or so black, and foul, and ugly, that it must surely acknowledge the stench of its shame, and say “My wounds stink and are corrupt because of my foolishness,” and the Lord Himself says to it “Why is not the wound of the daughter of my people closed?” And therefore these are our very own possessions, which continually remain with the soul, which no king and no enemy can either give or take away from us. These are our very own possessions which not even death itself can part from the soul, but by renouncing which we can attain to perfection, and by clinging to which we shall suffer the punishment of eternal death.

## Footnotes

* ↑ Ps. xliv. (xlv.) 12.
* ↑ Ps. xxxvii. (xxxviii.) 6.
* ↑ Jer. viii. 22.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part I/Conference IV/Chapter 11

Chapter XI.
What the Apostle means by flesh in this passage, and what the lust of the flesh is.
Wherefore in this passage we ought to take “flesh” as meaning not man, i.e., his material substance, but the carnal will and evil desires, just as “spirit” does not mean anything material, but the good and spiritual desires of the soul: a meaning which the blessed Apostle has clearly given just before, where he begins: “But I say, walk in the spirit, and ye shall not fulfil the desires of the flesh; for the flesh lusteth against the spirit and the spirit against the flesh: but these are contrary the one to the other, that ye may not do what ye would.” And since these two; viz., the desires of the flesh and of the spirit co-exist in one and the same man, there arises an internal warfare daily carried on within us, while the lust of the flesh which rushes blindly towards sin, revels in those delights which are connected with present ease. And on the other hand the desire of the spirit is opposed to these, and wishes to be entirely absorbed in spiritual efforts, so that it actually wants to be rid of even the necessary uses of the flesh, longing to be so constantly taken up with these things as to desire to have no share of anxiety about the weakness of the flesh. The flesh delights in wantonness and lust: the spirit does not even tolerate natural desires. The one wants to have plenty of sleep, and to be satiated with food: the other is nourished with vigils and fasting, so as to be unwilling even to admit of sleep and food for the needful purposes of life. The one longs to be enriched with plenty of everything, the other is satisfied even without the possession of a daily supply of scanty food. The one seeks to look sleek by means of baths, and to be surrounded every day by crowds of flatterers, the other delights in dirt and filth, and the solitude of the inaccessible desert, and dreads the approach of all mortal men. The one lives on the esteem and applause of men, the other glories in injuries offered to it, and in persecutions.
# Nicene and Post-Nicene Fathers: Series I/Volume XII/Homilies on First Corinthians
## Contents

* Argument
* Homily I
* Homily II
* Homily III
* Homily VI
* Homily V
* Homily VI
* Homily VII
* Homily VIII
* Homily IX
* Homily X
* Homily XI
* Homily XII
* Homily XIII
* Homily XIV
* Homily XV
* Homily XVI
* Homily XVII
* Homily XVIII
* Homily XIX
* Homily XX
* Homily XXI
* Homily XXII
* Homily XXIII
* Homily XXIV
* Homily XXV
* Homily XXVI
* Homily XXVII
* Homily XXVIII
* Homily XXIX
* Homily XXX
* Homily XXXI
* Homily XXXII
* Homily XXXIII
* Homily XXXIV
* Homily XXXV
* Homily XXXVI
* Homily XXXVII
* Homily XXXVIII
* Homily XXXIX
* Homily XL
* Homily XLI
* Homily XLII
* Homily XLIII
* Homily XLIV
# Nicene and Post-Nicene Fathers: Series I/Volume XI/Series Title Page

A SELECT LIBRARY
OF THE
NICENE AND
POST-NICENE FATHERS
OF
THE CHRISTIAN CHURCH.
EDITED BY
PHILIP SCHAFF, D.D., LL.D.,
PROFESSOR OF CHURCH HISTORY IN THE UNION THEOLOGICAL SEMINARY, NEW YORK.
IN CONNECTION WITH A NUMBER OF PATRISTIC SCHOLARS OF EUROPE AND AMERICA.
VOLUME XI
SAINT CHRYSOSTOM:
HOMILIES ON THE ACTS OF THE APOSTLES AND
THE EPISTLE TO THE ROMANS
T&T CLARK
EDINBURGH
__________________________________________________
WM. B. EERDMANS PUBLISHING COMPANY
GRAND RAPIDS, MICHIGAN
# Nicene and Post-Nicene Fathers: Series I/Volume XI/Title Page

the homilies
of
St. john Chrysostom,
archbishop of constantinople,
on the
ACTS OF THE APOSTLES,
translated, WITH NOTES AND INDICES, by
rev.J. Walker, m.a.,
of BRASENOSE college;
rev. J. sheppard m.a.,
of oriel college, oxford; and
rev. h. browne, m.a.,
of corpus christi college, cambridge.
revised, with notes, by
rev. GEORGE B. STEVENS, Ph.D., d.d.,
professor IN YALE UNIVERSITY.
# Nicene and Post-Nicene Fathers: Series I/Volume XII

See Nicene and Post-Nicene Fathers: Series I for details of authorship.

## Contents

* Series Title
* Title Page
* Preface
* Homilies on First Corinthians
** Argument
** Homily I
** Homily II
** Homily III
** Homily VI
** Homily V
** Homily VI
** Homily VII
** Homily VIII
** Homily IX
** Homily X
** Homily XI
** Homily XII
** Homily XIII
** Homily XIV
** Homily XV
** Homily XVI
** Homily XVII
** Homily XVIII
** Homily XIX
** Homily XX
** Homily XXI
** Homily XXII
** Homily XXIII
** Homily XXIV
** Homily XXV
** Homily XXVI
** Homily XXVII
** Homily XXVIII
** Homily XXIX
** Homily XXX
** Homily XXXI
** Homily XXXII
** Homily XXXIII
** Homily XXXIV
** Homily XXXV
** Homily XXXVI
** Homily XXXVII
** Homily XXXVIII
** Homily XXXIX
** Homily XL
** Homily XLI
** Homily XLII
** Homily XLIII
** Homily XLIV
* Homilies on Second Corinthians
** Homily I
** Homily II
** Homily III
** Homily IV
** Homily V
** Homily VI
** Homily VII
** Homily VIII
** Homily IX
** Homily X
** Homily XI
** Homily XII
** Homily XIII
** Homily XIV
** Homily XV
** Homily XVI
** Homily XVII
** Homily XVIII
** Homily XIX
** Homily XX
** Homily XXI
** Homily XXII
** Homily XXIII
** Homily XXIV
** Homily XXV
** Homily XXVI
** Homily XXVII
** Homily XXVIII
** Homily XXIX
** Homily XXX
* Indexes [not included]
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 4/Part 12

From an Epistle of the Same to the Blessed Amphilochius on the Difference of Meats.
(Found translated in lib. cit., p. 287, part of Epistle ccxxxvj.)
Canon LXXXVI.
Against the Encratites, who would not eat flesh.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 4/Part 14

Of the Same to Gregory a Presbyter, that He Should Separate from a Woman who Dwelt with Him.
Canon LXXXIX.
A letter to Gregory, an unmarried priest, charging him to dismiss a woman whom he kept, though he was 70 years of age, and declared himself free from all amorous affections; and St. Basil would seem to believe him in this particular; but cites the III. canon of Nice against this practice, bids him avoid scandal, place the woman in a monastery, and be attended by men: he threatens him that if he does not comply, he shall die suspended from his office, and give account to God: that he shall be an anathema to all the people, and they who receive him [to communion] be excommunicated.