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# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book XI/Chapter 2

Chapter II.
How vainglory attacks a monk not only on his carnal, but also on his spiritual side.
For not only does this, like the rest of his faults, attack a monk on his carnal side, but on his spiritual side as well, insinuating itself by craft and guile into his mind: so that those who cannot be deceived by carnal vices are more grievously wounded through their spiritual proficiency; and it is so much the worse to fight against, as it is harder to guard against. For the attack of all other vices is more open and straightforward, and in the case of each of them, when he who stirs them up is met by a determined refusal, he will go away the weaker for it, and the adversary who has been beaten will on the next occasion attack his victim with less vigour. But this malady when it has attacked the mind by means of carnal pride, and has been repulsed by the shield of reply, again, like some wickedness that takes many shapes, changes its former guise and character, and under the appearance of the virtues tries to strike down and destroy its conqueror.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book XI/Chapter 5

Chapter V.
A comparison which shows the nature of vainglory.
Our elders admirably describe the nature of this malady as like that of an onion, and of those bulbs which when stripped of one covering you find to be sheathed in another; and as often as you strip them, you find them still protected.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book XI/Chapter 18

Chapter XVIII.
How a monk ought to avoid women and bishops.
Wherefore this is an old maxim of the Fathers that is still current,—though I cannot produce it without shame on my own part, since I could not avoid my own sister, nor escape the hands of the bishop,—viz., that a monk ought by all means to fly from women and bishops. For neither of them will allow him who has once been joined in close intercourse any longer to care for the quiet of his cell, or to continue with pure eyes in divine contemplation through his insight into holy things.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book XI/Chapter 4

Chapter IV.
How vainglory attacks a monk on the right had and on the left.
And so one who wishes to go along the King’s highway by means of the “arms of righteousness which are on the right hand and on the left,” ought by the teaching of the Apostle to pass through “honour and dishonour, evil report and good report,” and with such care to direct his virtuous course amid the swelling waves of temptation, with discretion at the helm, and the Spirit of the Lord breathing on us, since we know that if we deviate ever so little to the right hand or to the left, we shall presently be dashed against most dangerous crags. And so we are warned by Solomon, the wisest of men: “Turn not aside to the right hand or to the left;” i.e., do not flatter yourself on your virtues and be puffed up by your spiritual achievements on the right hand; nor, swerving to the path of vices on the left hand, seek from them for yourself (to use the words of the Apostle) “glory in your shame.” For where the devil cannot create vainglory in a man by means of his well-fitting and neat dress, he tries to introduce it by means of a dirty, cheap, and uncared-for style. If he cannot drag a man down by honour, he overthrows him by humility. If he cannot make him puffed up by the grace of knowledge and eloquence, he pulls him down by the weight of silence. If a man fasts openly, he is attacked by the pride of vanity. If he conceals it for the sake of despising the glory of it, he is assailed by the same sin of pride. In order that he may not be defiled by the stains of vainglory he avoids making long prayers in the sight of the brethren; and yet because he offers them secretly and has no one who is conscious of it, he does not escape the pride of vanity.

## Footnotes

* ↑ 2 Cor. vi. 7, 8.
* ↑ Prov. iv. 27 (LXX.).
* ↑ Phil. iii. 19.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book XI/Chapter 15

Chapter XV.
How vainglory intoxicates the mind.
And so the miserable soul is affected by such vanity—as if it were deluded by a profound slumber—that it is often led away by the pleasure of such thoughts, and filled with such imaginations, so that it cannot even look at things present, or the brethren, while it enjoys dwelling upon these things, of which with its wandering thoughts it has waking dreams, as if they were true.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book XI/Chapter 3

Chapter III.
How many forms and shapes vainglory takes.
For our other faults and passions may be said to be simpler and of but one form: but this takes many forms and shapes, and changes about and assails the man who stands up against it from every quarter, and assaults its conqueror on all sides. For it tries to injure the soldier of Christ in his dress, in his manner, his walk, his voice, his work, his vigils, his fasts, his prayers, when he withdraws, when he reads, in his knowledge, his silence, his obedience, his humility, his patience; and like some most dangerous rock hidden by surging waves, it causes an unforeseen and miserable shipwreck to those who are sailing with a fair breeze, while they are not on the lookout for it or guarding against it.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book XI/Chapter 17

Chapter XVII.
How faults cannot be cured unless their roots and causes have been discovered.
I thought it well to insert these things in this little work of mine, that we might learn, not only by reason, but also by examples, about the force of temptations and the order of the sins which hurt an unfortunate soul, and so might be more careful in avoiding the snares and manifold deceits of the enemy. For these things are indiscriminately brought forward by the Egyptian fathers, that by telling them, as those who are still enduring them, they may disclose and lay bare the combats with all the vices, which they actually do suffer, and those which the younger ones are sure to suffer; so that, when they explain the illusions arising from all the passions, those who are but beginners and fervent in spirit may know the secret of their struggles, and seeing them as in a glass, may learn both the causes of the sins by which they are troubled, and the remedies for them, and instructed beforehand concerning the approach of future struggles, may be taught how they ought to guard against them, or to meet them and to fight with them. As clever physicians are accustomed not only to heal already existing diseases, but also by a wise skill to seek to obviate future ones, and to prevent them by their prescriptions and healing draughts, so these true physicians of the soul, by means of spiritual conferences, like some celestial antidote, destroy beforehand those maladies of the soul which would arise, and do not allow them to gain a footing in the minds of the juniors, as they unfold to them the causes of the passions which threaten them, and the remedies which will heal them.
# Nicolson

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* Nicolson, Alexander
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# Nicomachean Ethics (Chase)

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EVERYMAN’S LIBRARY
EDITED BY ERNEST RHYS
PHILOSOPHY & THEOLOGY
THE NICOMACHEAN ETHICS
OF ARISTOTLE
INTRODUCTION BY J. A. SMITH, M.A.
TRANSLATED BY D. P. CHASE
* Introduction
* Book One
* Book Two
* Book Three
* Book Four
* Book Five
* Book Six
* Book Seven
* Book Eight
* Book Nine
* Book Ten
* Notes
All rights reserved Made in Great Britain at The Temple Press Letchworth and decorated by Eric Ravilious for J. M. Dent & Sons Ltd. Aldine House Bedford St. London First Published in this Edition 1911 Reprinted 1915, 1920, 1925, 1928, 1930, 1934, 1937
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.
# Nicolson Pavement Company v. Jenkins/Opinion of the Court

* Court Documents
* Case Syllabus
* Opinion of the Court
United States Supreme Court
81 U.S. 452
Nicolson Pavement Company v. Jenkins
An assignment of an interest in an invention secured by letters-patent, is a contract, and like all other contracts is to be construed so as to carry out the intention of the parties to it. It is well settled that the title of an inventor to obtain an extension may be the subject of a contract of sale, and the inquiry is whether the instrument of sale employed in this case, did secure to the purchaser an interest not merely in the original letters-patent, but in any subsequent extension of them. It recites the invention and the agreement of Taylor to purchase the right to use it in the city of San Francisco, and then conveys to him all the title and interest which Nicolson had in the invention and letters-patent for and in the said city; to be enjoyed by Taylor and his legal representatives to the full end of the term for which the said letters-patent are, or may be granted. There is no artificial rule in construing a contract, and effect, if possible, is to be given to every part of it, in order to ascertain the meaning of the parties to it. Taking this whole deed together, it is quite clear that it was intended to secure to Taylor and his assigns the right to use the invention in San Francisco, as long as Nicolson and his representatives had the right to use it anywhere else. Manifestly something more was intended to be assigned than the interest then secured by letters-patent. The words 'to the full end of the term for which the said letters-patent are or may be granted' necessarily import an intention to convey both a present and a future interest, and it would be a narrow rule of construction to say that they were designed to apply to a reissue merely, when the invention itself by the very words of the assignment is transferred. It was easy to have restricted the right to use the invention to the end of the term of the original letters and reissues, but this was not done; and in view of the right of the inventor in certain contingencies to a renewal,-which must have been well known to both buyer and seller of this kind of property,-we are led to the conclusion that both parties contracted with reference to it. The case of The Railroad Company v. Trimble is not different in principle from this, although in that case the language used is somewhat broader.
JUDGMENT REVERSED, AND A VENIER DE NOVO AWARDED.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# Nicomachean Ethics

English-language translations of Ἠθικὰ Νικομάχεια include:
* The Nicomachean ethics of Aristotle – 1850 translation by Robert William Browne
* Nicomachean Ethics (Chase) – 1911 translation by D. P. Chase (1820–1902)
* Nicomachean Ethics (Ross) – 1925 translation by W. D. Ross, in the Works of Aristotle
# Nicene and Post-Nicene Fathers: Series I/Volume XIII/On Timothy, Titus, and Philemon/On 2 Timothy
## Contents

* 2 Timothy 1:1,2
* 2 Timothy 1:8-10
* 2 Timothy 1:13-18
* 2 Timothy 2:1-7
* 2 Timothy 2:11-14
* 2 Timothy 2:20,21
* 2 Timothy 3:1-7
* 2 Timothy 3:1-4
* 2 Timothy 3:16,17
* 2 Timothy 4:9-13
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/The Life of Constantine/Book I/Chapter 40

Chapter XL.—Of the Statue of Constantine holding a Cross, and its Inscription.
Moreover, by loud proclamation and monumental inscriptions he made known to all men the salutary symbol, setting up this great trophy of victory over his enemies in the midst of the imperial city, and expressly causing it to be engraven in indelible characters, that the salutary symbol was the safeguard of the Roman government and of the entire empire. Accordingly, he immediately ordered a lofty spear in the figure of a cross to be placed beneath the hand of a statue representing himself, in the most frequented part of Rome, and the following inscription to be engraved on it in the Latin language: by virtue of this salutary sign, which is the true test of valor, I have preserved and liberated your city from the yoke of tyranny. I have also set at liberty the roman senate and people, and restored them to their ancient distinction and splendor.

## Footnotes

* ↑ Compare the Church History, 9. 9. If it be true, as Crusè says, that in this inscription there are traces of the Latin original, it gives a strong presumption that Eusebius was quoting a really existing inscription and accordingly that it is genuine. If so, of course the probability of the vision of the cross is greatly increased.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/The Life of Constantine/Book I/Chapter 48

Chapter XLVIII.—Celebration of Constantine’s Decennalia.
While he was thus circumstanced, he completed the tenth year of his reign. On this occasion he ordered the celebration of general festivals, and offered prayers of thanksgiving to God, the King of all, as sacrifices without flame or smoke. And from this employment he derived much pleasure: not so from the tidings he received of the ravages committed in the Eastern provinces.

## Footnotes

* ↑ Unburnt offerings, meat offerings.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/The Life of Constantine/Book I/Chapter 42

Chapter XLII.—The Honors Conferred upon Bishops, and the Building of Churches.
The emperor also personally inviting the society of God’s ministers, distinguished them with the highest possible respect and honor, showing them favor in deed and word as persons consecrated to the service of his God. Accordingly, they were admitted to his table, though mean in their attire and outward appearance; yet not so in his estimation, since he thought he saw not the man as seen by the vulgar eye, but the God in him. He made them also his companions in travel, believing that He whose servants they were would thus help him. Besides this, he gave from his own private resources costly benefactions to the churches of God, both enlarging and heightening the sacred edifices, and embellishing the august sanctuaries of the church with abundant offerings.

## Footnotes

* ↑ “Oratories,” or chapels.
* ↑ Variously rendered, but seems to say that the smaller buildings were enlarged and the larger ones enriched. The number of buildings which Constantine is claimed to have erected in Rome alone is prodigious. One meets at every turn in the modern city churches which were, it is said, founded or remodeled by him. For interesting monograph which claims to have established the Constantinian foundation of many of these, see Ciampini in Prolegomena, under Literature.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/The Life of Constantine/Book I/Chapter 44

Chapter XLIV.—How he was present at the Synods of Bishops.
Such, then, was his general character towards all. But he exercised a peculiar care over the church of God: and whereas, in the several provinces there were some who differed from each other in judgment, he, like some general bishop constituted by God, convened synods of his ministers. Nor did he disdain to be present and sit with them in their assembly, but bore a share in their deliberations, ministering to all that pertained to the peace of God. He took his seat, too, in the midst of them, as an individual amongst many, dismissing his guards and soldiers, and all whose duty it was to defend his person; but protected by the fear of God, and surrounded by the guardianship of his faithful friends. Those whom he saw inclined to a sound judgment, and exhibiting a calm and conciliatory temper, received his high approbation, for he evidently delighted in a general harmony of sentiment; while he regarded the unyielding wills with aversion.

## Footnotes

* ↑ Constantine, like Eusebius himself, would be a distinct “tolerationist” in modern theological controversy. One may imagine that Eusebius entered into favor with Constantine in this way. It commends itself to our feeling; but after all, the unyielding Athanasius was a greater man than Eusebius.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/The Life of Constantine/Book I/Chapter 41

Chapter XLI.—Rejoicings throughout the Provinces; and Constantine’s Acts of Grace.
Thus the pious emperor, glorying in the confession of the victorious cross, proclaimed the Son of God to the Romans with great boldness of testimony. And the inhabitants of the city, one and all, senate and people, reviving, as it were, from the pressure of a bitter and tyrannical domination, seemed to enjoy purer rays of light, and to be born again into a fresh and new life. All the nations, too, as far as the limit of the western ocean, being set free from the calamities which had heretofore beset them, and gladdened by joyous festivals, ceased not to praise him as the victorious, the pious, the common benefactor: all, indeed, with one voice and one mouth, declared that Constantine had appeared by the grace of God as a general blessing to mankind. The imperial edict also was everywhere published, whereby those who had been wrongfully deprived of their estates were permitted again to enjoy their own, while those who had unjustly suffered exile were recalled to their homes. Moreover, he freed from imprisonment, and from every kind of danger and fear, those who, by reason of the tyrant’s cruelty, had been subject to these sufferings.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/The Life of Constantine/Book I/Chapter 43

Chapter XLIII.—Constantine’s Liberality to the Poor.
He likewise distributed money largely to those who were in need, and besides these showing himself philanthropist and benefactor even to the heathen, who had no claim on him; and even for the beggars in the forum, miserable and shiftless, he provided, not with money only, or necessary food, but also decent clothing. But in the case of those who had once been prosperous, and had experienced a reverse of circumstances, his aid was still more lavishly bestowed. On such persons, in a truly royal spirit, he conferred magnificent benefactions; giving grants of land to some, and honoring others with various dignities. Orphans of the unfortunate he cared for as a father, while he relieved the destitution of widows, and cared for them with special solicitude. Nay, he even gave virgins, left unprotected by their parents’ death, in marriage to wealthy men with whom he was personally acquainted. But this he did after first bestowing on the brides such portions as it was fitting they should bring to the communion of marriage. In short, as the sun, when he rises upon the earth, liberally imparts his rays of light to all, so did Constantine, proceeding at early dawn from the imperial palace, and rising as it were with the heavenly luminary, impart the rays of his own beneficence to all who came into his presence. It was scarcely possible to be near him without receiving some benefit, nor did it ever happen that any who had expected to obtain his assistance were disappointed in their hope.

## Footnotes

* ↑ So usually rendered literally, “to those who came to him from without,” but it might rather mean “foreigners.” His generosity included not only the worthy poor citizens, but foreigners and beggars.
* ↑ The word used is the κοινωνία, familiar in the doctrine of the “communion” or “fellowship” of the saints. It has the notion of reciprocity and mutual sharing.
* ↑ The popular proverb that at the end of his life he was a spendthrift, as given by Victor, represents the other side of this liberality. Compare Prolegomena, under Character.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/The Life of Constantine/Book I/Chapter 46

Chapter XLVI.—Victories over the Barbarians.
Thus the emperor in all his actions honored God, the Controller of all things, and exercised an unwearied oversight over His churches. And God requited him, by subduing all barbarous nations under his feet, so that he was able everywhere to raise trophies over his enemies: and He proclaimed him as conqueror to all mankind, and made him a terror to his adversaries: not indeed that this was his natural character, since he was rather the meekest, and gentlest, and most benevolent of men.

## Footnotes

* ↑ Some read “unbroken” or “perfect.”
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/The Life of Constantine/Book I/Chapter 47

Chapter XLVII.—Death of Maximin,who had attempted a Conspiracy, and of Others whom Constantine detected by Divine Revelation.
While he was thus engaged, the second of those who had resigned the throne, being detected in a treasonable conspiracy, suffered a most ignominious death. He was the first whose pictures, statues, and all similar marks of honor and distinction were everywhere destroyed, on the ground of his crimes and impiety. After him others also of the same family were discovered in the act of forming secret plots against the emperor; all their intentions being miraculously revealed by God through visions to His servant.
For he frequently vouchsafed to him manifestations of himself, the Divine presence appearing to him in a most marvelous manner, and according to him manifold intimations of future events. Indeed, it is impossible to express in words the indescribable wonders of Divine grace which God was pleased to vouchsafe to His servant. Surrounded by these, he passed the rest of his life in security, rejoicing in the affection of his subjects, rejoicing too because he saw all beneath his government leading contented lives; but above all delighted at the flourishing condition of the churches of God.

## Footnotes

* ↑ There is long discussion of whether Maximian or Maximin is intended. To any one who compares the order of narration in the Church History, 9. 9, 11, the discussion will seem idle, though it is curious that the one most jealous and greedy of power should have been mistaken for one of the abdicators. It seems as if there had been some confusion in the mind of Eusebius himself.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/The Life of Constantine/Book I/Chapter 4

Chapter IV.—That God honored Constantine.
And God himself, whom Constantine worshiped, has confirmed this truth by the clearest manifestations of his will, being present to aid him at the commencement, during the course, and at the end of his reign, and holding him up to the human race as an instructive example of godliness. Accordingly, by the manifold blessings he has conferred on him, he has distinguished him alone of all the sovereigns of whom we have ever heard as at once a mighty luminary and most clear-voiced herald of genuine piety.

## Footnotes

* ↑ Whether δεξιῶς is read or δεξιός, with Valesius, “present to aid,” covers the idea better than “graciously present” (Molz).