OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book V/Chapter 21

Chapter XXI.
Of the inward peace of a monk, and of spiritual abstinence.
For it is not an external enemy whom we have to dread. Our foe is shut up within ourselves: an internal warfare is daily waged by us: and if we are victorious in this, all external things will be made weak, and everything will be made peaceful and subdued for the soldier of Christ. We shall have no external enemy to fear, if what is within is overcome and subdued to the spirit. And let us not believe that that external fast from visible food alone can possibly be sufficient for perfection of heart and purity of body unless with it there has also been united a fast of the soul. For the soul also has its foods which are harmful, fattened on which, even without superfluity of meats, it is involved in a downfall of wantonness. Slander is its food, and indeed one that is very dear to it. A burst of anger also is its food, even if it be a very slight one; yet supplying it with miserable food for an hour, and destroying it as well with its deadly savour. Envy is a food of the mind, corrupting it with its poisonous juices and never ceasing to make it wretched and miserable at the prosperity and success of another. Kenodoxia, i.e., vainglory is its food, which gratifies it with a delicious meal for a time; but afterwards strips it clear and bare of all virtue, and dismisses it barren and void of all spiritual fruit, so that it makes it not only lose the rewards of huge labours, but also makes it incur heavier punishments. All lust and shifty wanderings of heart are a sort of food for the soul, nourishing it on harmful meats, but leaving it afterwards without share of the heavenly bread and of really solid food. If then, with all the powers we have, we abstain from these in a most holy fast, our observance of the bodily fast will be both useful and profitable. For labour of the flesh, when joined with contrition of the spirit, will produce a sacrifice that is most acceptable to God, and a worthy shrine of holiness in the pure and undefiled inmost chambers of the heart. But if, while fasting as far as the body is concerned, we are entangled in the most dangerous vices of the soul, our humiliation of the flesh will do us no good whatever, while the most precious part of us is defiled: since we go wrong through that substance by virtue of which we are made a shrine of the Holy Ghost. For it is not so much the corruptible flesh as the clean heart, which is made a shrine for God, and a temple of the Holy Ghost. We ought therefore, whenever the outward man fasts, to restrain the inner man as well from food which is bad for him: that inner man, namely, which the blessed Apostle above all urges us to present pure before God, that it may be found worthy to receive Christ as a guest within, saying “that in the inner man Christ may dwell in your hearts through faith.”

## Footnotes

* ↑ Eph. iii. 16, 17.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book V/Chapter 24

Chapter XXIV.
How in Egypt we saw that the daily fast was broken without scruple on our arrival.
When we had come from the region of Syria and had sought the province of Egypt, in our desire to learn the rules of the Elders, we were astonished at the alacrity of heart with which we were there received so that no rule forbidding refreshment till the appointed hour of the fast was over was observed, such as we had been brought up to observe in the monasteries of Palestine; but except in the case of the regular days, Wednesdays and Fridays,
wherever we went the daily fast was broken: and when we asked why the daily fast was thus ignored by them without scruple one of the elders replied: “The opportunity for fasting is always with me. But as I am going to conduct you on your way, I cannot always keep you with me. And a fast, although it is useful and advisable, is yet a free-will offering. But the exigencies of a command require the fulfilment of a work of charity. And so receiving Christ in you I ought to refresh Him but when I have sent you on your way I shall be able to balance the hospitality offered for His sake by a stricter fast on my own account. For ‘the children of the bridegroom cannot fast while the bridegroom is with them:’ but when he has departed, then they will rightly fast.”

## Footnotes

* ↑ Statio.
* ↑ The allusion is here to the sparing diet and voluntary fasts of the monks, among whom but one meal a day was usual (see the note on III. xiii.), and though this was ordinarily taken at midday, yet many of the more celebrated anchorites never broke their fast till the evening; e.g. S. Antony is said never to have eaten till sunset (Vita Anton.) and S. Jerome gives a similar account of Hilarion (Vita Hil. § 4), while other instances of voluntary fasts are given by Cassian in the following chapters, xxv.–xxvii. The “station” days, however, viz., Wednesday and Friday, being of ecclesiastical authority, were strictly observed as a matter of rule, but these other voluntary fasts at other times were to be freely broken through on account of the arrival of visitors. See the Conferences II. xxvi., XXI. xiv., XXIV. xxi., and cf. Rufinus, History of the Monks II. vii., Palladius, the Lausiac History, c. lii. So the Rule of S. Benedict (c. liii.) orders that on the arrival of visitors the Superior is to sit at table with them and break his fast, unless it be a special fast day which may not be broken; but the brethren are to observe the regular fasts.
* ↑ S. Matt. ix. 15. The Latin has sponsus in each clause.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book V/Chapter 26

Chapter XXVI.
Of another old man, who never partook of food alone in his cell.
We have seen another who lived alone, who declared that he had never enjoyed food by himself alone, but that even if for five days running none of the brethren came to his cell he constantly put off taking food until on Saturday or Sunday he went to church for service and found some stranger whom he brought home at once to his cell, and together with him partook of refreshment for the body not so much by reason of his own needs, as for the sake of kindness and on his brother’s account. And so as they know that the daily fast is broken without scruple on the arrival of brethren, when they leave, they compensate for the refreshment which has been enjoyed on their account by a greater abstinence, and sternly make up for the reception of even a very little food by a severer chastisement not only as regards bread, but also by lessening their usual amount of sleep.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book V/Chapter 22

Chapter XXII.
That we should for this reason practise bodily abstinence that we may by it attain to a spiritual fast.
And so we know that we ought therefore to bestow attention on bodily abstinence, that we may by this fasting attain to purity of heart. Otherwise our labours will be spent in vain, if we endure this without weariness, in contemplating the end, but are unable to reach the end for which we have endured such trials; and it would have been better to have abstained from the forbidden foods of the soul than to have fasted with the body from things indifferent and harmless, for in the case of these latter there is a simple and harmless reception of a creature of God, which in itself has nothing wrong about it: but in the case of the former there is at the very first a dangerous tendency to devour the brethren; of which it is said, “Do not love backbiting lest thou be rooted out.” And concerning anger and jealousy the blessed Job says: “For anger slayeth a fool, and envy killeth a child.” And at the same time it should be noticed that he who is angered is set down as a fool; and he who is jealous, as a child. For the former is not undeservedly considered a fool, since of his own accord he brings death upon himself, being goaded by the stings of anger; and the latter, while he is envious, proves that he is a child and a minor, for while he envies another he shows that the one at whose prosperity he is vexed, is greater than he.

## Footnotes

* ↑ Prov. xx. 13. (LXX.).
* ↑ Job v. 2.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book V/Chapter 19

Chapter XIX.
That the athlete of Christ, so long as he is in the body, is never without a battle.
The athlete of Christ, as long as he is in the body, is never in want of a victory to be gained in contests: but in proportion as he grows by triumphant successes, so does a severer kind of struggle confront him. For when the flesh is subdued and conquered, what swarms of foes, what hosts of enemies are incited by his triumphs and rise up against the victorious soldier of Christ! for fear lest in the ease of peace the soldier of Christ might relax his efforts and begin to forget the glorious struggles of his contests, and be rendered slack through the idleness which is caused by immunity from danger, and be cheated of the reward of his prizes and the recompense of his triumphs. And so if we want to rise with ever-growing virtue to these stages of triumph we ought also in the same way to enter the lists of battle and begin by saying with the Apostle: “I so fight, not as one that beateth the air, but I chastise my body and bring it into subjection,” that when this conflict is ended we may once more be able to say with him: “we wrestle not against flesh and blood, but against principalities, against powers, against world-rulers of this darkness, against spiritual wickedness in heavenly places.” For otherwise we cannot possibly join battle with them nor deserve to make trial of spiritual combats if we are baffled in a carnal contest, and smitten down in a struggle with the belly: and deservedly will it be said of us by the Apostle in the language of blame: “Temptation does not overtake you, except what is common to man.”

## Footnotes

* ↑ 1 Cor. ix. 26, 27.
* ↑ Eph. vi. 12.
* ↑ 1 Cor. x. 13.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book V/Chapter 25

Chapter XXV.
Of the abstinence of one old man who took food six times so sparingly that he was still hungry.
When one of the elders was pressing me to eat a little more as I was taking refreshment, and I said that I could not, he replied: “I have already laid my table six times for different brethren who had arrived, and, pressing each of them, I partook of food with him, and am still hungry, and do you, who now partake of refreshment for the first time, say that you cannot eat any more?”
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book V/Chapter 18

Chapter XVIII.
Of the number of different conflicts and victories through which the blessed Apostle ascended to the crown of the highest combat.
But he does not mean that he has only finished the contest of a race when he says “I so run, not as uncertainly” (a phrase which has more particularly to do with the intention of the mind and fervour of his spirit, in which he followed Christ with all zeal, crying out with the Bride, “We will run after thee for the odour of thine ointments;” and again, “My soul cleaveth unto thee:” but he also testifies that he has conquered in another kind of contest, saying, “So fight I, not as one that beateth the air, but I chastise my body and bring it into subjection.” And this properly has to do with the pains of abstinence, and bodily fasting and affliction of the flesh: as he means by this that he is a vigorous bruiser of his own flesh, and points out that not in vain has he planted his blows of continence against it; but that he has gained a battle triumph by mortifying his own body; for when it is chastised with the blows of continence and struck down with the boxing-gloves of fasting, he has secured for his victorious spirit the crown of immortality and the prize of incorruption. You see the orthodox method of the contest, and consider the issue of spiritual combats: how the athlete of Christ having gained a victory over the rebellious flesh, having cast it as it were under his feet, is carried forward as triumphing on high. And therefore “he does not run uncertainly,” because he trusts that he will forthwith enter the holy city, the heavenly Jerusalem. He “so fights,” that is with fasts and humiliation of the flesh, “not as one that beateth the air,” that is, striking into space with blows of continence, through which he struck not the empty air, but those spirits who inhabit it, by the chastisement of his body. For one who says “not as one that beateth the air,” shows that he strikes—not empty and void air, but certain beings in the air. And because he had overcome in this kind of contest, and marched on enriched with the rewards of many crowns, not undeservedly does he begin to enter the lists against still more powerful foes, and having triumphed over his former rivals, he boldly makes proclamation and says, “Now our striving is not against flesh and blood, but against principalities, against powers, against world-rulers of this darkness, against spiritual wickedness in heavenly places.”

## Footnotes

* ↑ Cant. i. 3.
* ↑ Ps. lxii. (lxiii.) 9.
* ↑ Eph. vi. 12.
# On the Shores of Tennessee

* "On the Shores of Tennessee" in War Pictures, (ed.) by F. O. C. Darley (1866).
* "On the Shores of Tennessee" in Pieces People Ask For, (ed.) by George Melville Baker (1909).
# On the Soul (Aristotle)

English-language translations of Περὶ Ψυχῆς include:
* On the Vital Principle (1855), translated by Charles Collier
* Aristotle's Psychology (1882), translated by Edwin Wallace IA
* Aristotle's De Anima (1907), translated by Robert Drew Hicks
* On the Soul (1931), translated by J. A. Smith (1863–1939), under copyright until 2026
# On the Shore at Le Lei Wi

* information about this edition.
* sister projects: Wikidata item.
Song from the musical Very Good Eddie, based on Kailimai's 1915 song On the Beach at Waikiki.
[Verse]
    On the shore at Le Lei Wi,
    To the music of the sea,
    Sang a man whose heart beat fast,
    A love like mine will last.
[Refrain]
    Till the stars shining in their distant places,
    Far above the sea,
    Miss the sunlit wave that races,
    Down the shore at Le Lei Wi.
[Verse]
    On the shore at Le Lei Wi,
    Stands a maiden fair to see,
    By her side a native son,
    So close they seem like one.
[Refrain]
    And the stars shining in their distant places,
    Far above the sea,
    Saw them kiss each other's faces,
    On the shore at Le Lei Wi.
[Verse]
    On the shore at Le Lei Wi,
    If you go there you will see,
    He's still waiting day by day,
    But she has flown away.
[Refrain]
    And the stars shining in their distant places,
    Far above the sea,
    Know a hundred just such cases,
    On the shore at Le Lei Wi.
[Verse]
    On the shore at Le Lei Wi,
    Lovers play their comedy,
    Some depart but others come,
    And only one tune hum.
[Refrain]
    While the stars shining in their distant places,
    Far above the sea,
    Watch the old lies light new faces,
    On the shore at Le Lei Wi.
This work is in the public domain in the United States because it was published before January 1, 1929.
This work may be in the public domain in countries and areas with longer native copyright terms that apply the rule of the shorter term to foreign works.
Public domainPublic domainfalsefalse
# On the Soul

* Search for titles containing or beginning with: "On the Soul."
* sister projects: Wikidata item.
This is a disambiguation page. It lists works that share the same title. If an article link referred you here, please consider editing it to point directly to the intended page.
* On the Soul by Aristotle
* On the Soul by Plutarch, now lost and known only in fragments
* On the Soul by Iamblichus
* On the Soul by Tertullian (external scan)
* On the Soul and Resurrection (De Anima et Resurrectione) by Gregory of Nyssa

## See also

* "On the Generation of the Soul in the Timaeus", one of the essays in Plutarch's Moralia
# On the Space-Theory of Matter

* related portals: Relativity.
* sister projects: Wikidata item.
Proceedings of the Cambridge philosophical society (1864-1876 - Printed 1876), 2: 157-158 Online Communications made to the Society, February 21, 1870. [Abstract]
​Riemann has shewn that as there are different kinds of lines and surfaces, so there are different kinds of space of three dimensions; and that we can only find out by experience to which of these kinds the space in which we live belongs. In particular, the axioms of plane geometry are true within the limits of experiment on the surface of a sheet of paper, and yet we know that the sheet is really covered with a number ​of small ridges and furrows, upon which (the total curvature not being zero) these axioms are not true. Similarly, he says, although the axioms of solid geometry are true within the limits of experiment for finite portions of our space, yet we have no reason to conclude that they are true for very small portions; and if any help can be got thereby for the explanation of physical phenomena, we may have reason to conclude that they are not true for very small portions of space.
I wish here to indicate a manner in which these speculations may be applied to the investigation of physical phenomena. I hold in fact
(1) That small portions of space are in fact of a nature analogous to little hills on a surface which is on the average flat; namely, that the ordinary laws of geometry are not valid in them.
(2) That this property of being curved or distorted is continually being passed on from one portion of space to another after the manner of a wave.
(3) That this variation of the curvature of space is what really happens in that phenomenon which we call the motion of matter, whether ponderable or etherial.
(4) That in the physical world nothing else takes place but this variation, subject (possibly) to the law of continuity.
I am endeavouring in a general way to explain the laws of double refraction on this hypothesis, but have not yet arrived at any results sufficiently decisive to be communicated.
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
# Once a Week (magazine)/Series 1/Volume 2/Cowper, the poet

* related authors: William Cowper (1731-1800).
* sister projects: Wikipedia article, quotes, Wikidata item.
COWPER, THE POET. (EXTRACT FROM THE DIARY OF A LITERARY MAN.)
“Southey and Grimshaw, the rival editors of Cowper’s Life and Letters, both glance at the loves of the poet and his cousin Theodosia, which, however, did not ripen into marriage; and I have heard the parental objection was the prevalence of insanity in the family. Mr. Hill, a gentleman of property in Berkshire, was Cowper’s bosom friend. His widow lent the poet’s letters to Dr. Johnson for publication, and she said one day to me as follows: ‘You see this enormous packet, carefully sealed. My friend Theodosia entrusted it to my care, under a solemn injunction that it should not be opened till after her death.’
“We surmised that the contents might be letters from the poet to her. Mrs. Hill survived Theodosia, and died soon after. I wonder that I never enquired of Mrs. Hill what became of the packet. Perhaps, on perusal, she destroyed it; yet not, I think, without advice. If it exists, her executors must know of it.
“I knew Theodosia and her sisters, Ladies Hesketh and Crofts, daughters of Ashley C. Clerk of the Parliament House. Theodosia was an elegant melancholic woman, and had been a beauty in print-shops.
“The editors knew nothing of this anecdote, ​nor did Dr. Johnson—Virgilium vidi tantum. I never saw Cowper but twice. I used to visit a rich cousin who lived near Newport Pagnell, and who got an eye beat out by a cricket ball at Eton: it was all he got there. In one of these visits I learnt that my friend, Lady Hesketh, was staying with Cowper in his cottage at Weston, three miles off, and I supplicated her for a sight of her hermit, which she contrived to manage. On calling, I found him the very model of neatness: a suit of white cloth, ditto, and a snow-white quilted nightcap. It happened to be an auspicious day, for he conversed as if he had just written John Gilpin. But what was my surprise when I heard from Lady Hesketh, the next day, that the anchorite really meant to return my visit. Accordingly he came with her, and I contrived to get him all to myself in the shrubbery, and never passed two more interesting hours. Among other matters, I asked him how he determined on such an Herculean labour as his translation of Homer. ‘Sir,’ said the poet, ‘I will tell you. In one of my unhappy melancholies, I thought some great and laborious work might administer a salutary medicine to my mind. Accordingly, at intervals, and by snatches, I translated several books. Lady Hesketh transcribed, and urged me to proceed; finally, so many had been accomplished, that I determined to complete the translation.’
“On his return home, he said to Lady Hesketh, ‘Prejudice is a shameful thing. From his public politics, I had formed an opinion that Mr. —— was a caustic, sulky, acrimonious malcontent, and I have found him a gay, playful, candid, and merry companion.’ This opinion was embodied with initials, in one of his published letters.”
Edward Jesse.
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Leo the Great/Letters/Letter 76

Letter LXXVI.
From Marcianus Augustus to Leo.
(Proposing that he should either attend a Synod at Constantinople or help in arranging some other more convenient place of meeting.)
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Leo the Great/Letters/Letter 77

Letter LXXVII.
From Pulcheria Augusta to Leo.
(In which she expresses her assurance that Anatolius is orthodox, and begs him to assist her husband in arranging for the Synod, and announces that Flavian’s body has been buried in the Basilica of the Apostles at Constantinople and the exiled bishops restored.)
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Leo the Great/Letters/Letter 8

Letter VIII.
The Ordinance of Valentinian III. concerning the Manichæans.
(The Manichæans are to be turned out of the army and the City, and to lose all their rights as citizens.)