OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 347

Letter CCCXLVII.
Libanius to Basil.
Every bishop is a thing out of which it is very hard to get anything. The further you have advanced beyond other people in learning, the more you make me afraid that you will refuse what I ask. I want some rafters. Any other sophist would have called them stakes, or poles, not because he wanted stakes or poles, but rather for shewing off his wordlets than out of any real need. If you do not supply them, I shall have to winter in the open air.

## Footnotes

* ↑ πρᾶγμα δυσγρίπιστον. γριπίζω=I catch fish, from γρῖφος, a creel.
* ↑ στρωτήρ.
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 346

Letter CCCXLVI.
Libanius to Basil.
You yourself will judge whether I have added anything in the way of learning to the young men whom you have sent. I hope that this addition, however little it be, will get the credit of being great, for the sake of your friendship towards me. But inasmuch as you give less praise to learning than to temperance and to a refusal to abandon our souls to dishonourable pleasures, they have devoted their main attention to this, and have lived, as indeed they ought, with due recollection of the friend who sent them hither.
So welcome what is your own, and give praise to men who by their mode of life have done credit both to you and to me. But to ask you to be serviceable to them is like asking a father to be serviceable to his children.
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 35

Letter XXXV.
Without address.
I have written to you about many people as belonging to myself; now I mean to write about more. The poor can never fail, and I can never say, no. There is no one more intimately associated with me, nor better able to do me kindnesses wherever he has the ability, than the reverend brother Leontius. So treat his house as if you had found me, not in that poverty in which now by God’s help I am living, but endowed with wealth and landed property. There is no doubt that you would not have made me poor, but would have taken care of what I had, or even added to my possessions. This is the way I ask you to behave in the house of Leontius. You will get your accustomed reward from me; my prayers to the holy God for the trouble you are taking in shewing yourself a good man and true, and in anticipating the supplication of the needy.

## Footnotes

* ↑ Placed before 370.
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 348

Letter CCCXLVIII.
Basil to Libanius.
If γριπίζειν is the same thing as to gain, and this is the meaning of the phrase which your sophistic ingenuity has got from the depths of Plato, consider, my dear sir, who is the more hard to be got from, I who am thus impaled by your epistolary skill, or the tribe of Sophists, whose craft is to make money out of their words. What bishop ever imposed tribute by his words? What bishop ever made his disciples pay taxes? It is you who make your words marketable, as confectioners make honey-cakes. See how you have made the old man leap and bound! However, to you who make such a fuss about your declamations, I have ordered as many rafters to be supplied as there were fighters at Thermopylæ, all of goodly length, and, as Homer has it, “long-shadowing,” which the sacred Alphæus has promised to restore.

## Footnotes

* ↑ With a play on χάραξ, the word used for stakes.
* ↑ i.e. three hundred.
* ↑ Hom. iii. 346.
* ↑ Non illepide auctor epistolæ fluvium obstringit restituendi promisso, ut gratuito a se dari ostendat.” Ben. note.
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 350

Letter CCCL.
Basil to Libanius.
Your annoyance is over. Let this be the beginning of my letter. Go on mocking and abusing me and mine, whether laughing or in earnest. Why say anything about frost or snow, when you might be luxuriating in mockery? For my part, Libanius, that I may rouse you to a hearty laugh, I have written my letter enveloped in a snow-white veil. When you take the letter in your hand, you will feel how cold it is, and how it symbolizes the condition of the sender—kept at home and not able to put head out of doors. For my house is a grave till spring comes and brings us back from death to life, and once more gives to us, as to plants, the boon of existence.

## Footnotes

* ↑ γριτή, an unknown word. Perhaps akin to κρίοτη. cf. Duncange s.v.
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 351

Letter CCCLI.
Basil to Libanius.
Many, who have come to me from where you are, have admired your oratorical power. They were remarking that there has been a very brilliant specimen of this, and a very great contest, as they alleged, with the result that all crowded together, and no one appeared in the whole city but Libanius alone in the lists, and everybody, young and old, listening. For no one was willing to be absent—not a man of rank—not a distinguished soldier—not an artisan. Even women hurried to be present at the struggle. And what was it? What was the speech which brought together this vast assembly? I have been told that it contained a description of a man of peevish temper.  Pray lose no time in sending me this much admired speech, in order that I too may join in praising your eloquence. If I am a praiser of Libanius without his works, what am I likely to become after receiving the grounds on which to praise him?
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 349

Letter CCCXLIX.
Libanius to Basil.
Will you not give over, Basil, packing this sacred haunt of the Muses with Cappadocians, and these redolent of the frost and snow and all Cappadocia’s good things? They have almost made me a Cappadocian too, always chanting their “I salute you.”
I must endure, since it is Basil who commands. Know, however, that I am making a careful study of the manners and customs of the country, and that I mean to metamorphose the men into the nobility and the harmony of my Calliope, that they may seem to you to be turned from pigeons into doves.

## Footnotes

* ↑ γριτή, an unknown word. Perhaps akin to κρίοτη. cf. Duncange s.v.
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 345

Letter CCCXLV.
Libanius to Basil.
It is, I think, more needful for me to defend myself for not having begun to write to you long ago, than to offer any excuse for beginning now. I am that same man who always used to run up whenever you put in an appearance, and who listened with the greatest delight to the stream of your eloquence; rejoicing to hear you; with difficulty tearing myself away; saying to my friends, This man is thus far superior to the daughters of Achelous, in that, like them, he soothes, but he does not hurt as they do. Truly it is no great thing not to hurt; but this man’s songs are a positive gain to the hearer. That I should be in this state of mind, should think that I am regarded with affection, and should seem able to speak, and yet should not venture to write, is the mark of a man guilty of extreme idleness, and, at the same time, inflicting punishment on himself. For it is clear that you will requite my poor little letter with a fine large one, and will take care not to wrong me again. At this word, I fancy, many will cry out, and will crowd round with the shout, What! has Basil done any wrong—even a small wrong? Then so have Œacus, and Minos and his brother. In other points I admit that you have won. Who ever saw you that does not envy you? But in one thing you have sinned against me; and, if I remind you of it, induce those who are indignant thereat not to make a public outcry. No one has ever come to you and asked a favour which it was easy to give, and gone away unsuccessful. But I am one of those who have craved a boon without receiving it. What then did I ask? Often when I was with you in camp, I was desirous of entering, with the aid of your wisdom, into the depth of Homer’s frenzy. If the whole is impossible, I said, do you bring me to a portion of what I want. I was anxious for a part, wherein, when things have gone ill with the Greeks, Agamemnon courts with gifts the man whom he has insulted. When I so spoke, you laughed, because you could not deny that you could if you liked, but were unwilling to give. Do I really seem to be wronged to you and to your friends, who were indignant at my saying that you were doing a wrong?

## Footnotes

* ↑ Rhadamanthus and Minos were both said to be sons of Zeus and Europa. cf. Verg., Æn. vi. 566 and Pind., Ol. ii. 75.
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 352

Letter CCCLII.
Libanius to Basil.
Behold! I have sent you my speech, all streaming with sweat as I am! How should I be otherwise, when sending my speech to one who by his skill in oratory is able to shew that the wisdom of Plato and the ability of Demosthenes were belauded in vain? I feel like a gnat compared with an elephant. How I shiver and shake, as I reckon up the day when you will inspect my performance I am almost out of my wits!
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 344

Letter CCCXLIV.
Basil to Libanius.
I am dissuaded from writing often to you, learned as you are, by my timidity and my ignorance. But your persistent silence is different. What excuse can be offered for it? If any one takes into account that you are slow to write to me, living as you do in the midst of letters, he will condemn you for forgetfulness of me. He who is ready at speaking is not unprepared to write. And if a man so endowed is silent, it is plain that he acts either from forgetfulness or from contempt. I will, however, requite your silence with a greeting. Farewell, most honoured sir. Write if you like. If you prefer it, do not write.
# Olff v. East Side Union High School District

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.

## Dissenting Opinion

    Douglas
United States Supreme Court
404 U.S. 1042
Olff v. East Side Union High School District
On Petition for Writ of Certiorari from the United States Court of Appeals for the Ninth Circuit
No. 71-498. Argued: N/A --- Decided: January 17, 1972
Certiorari denied.
Reported below: 445 F. 2d 932.

## 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
# Oldfield v. Marriott

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
51 U.S. 146
Oldfield v. Marriott

## 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
# Ole Lukøie

English-language translations of Ole Lukøie include:
* "Ole Luk-Oie, the Dream-God" in Hans Andersen's Fairy Tales (1888), translated by Mrs. Henry H. B. Paull
* "A Week with Olé Luk-Oie" in The Fairy Tales of Hans Christian Andersen (1899), translated by Mary Howitt, illustrated by Helen Stratton
* "Daddy Dustman" in Fairy Tales and Stories (1900), translated by H. L. Brækstad, illustrated by H. Tegner
* "Ole Luk-Oie" in Fairy Tales and Other Stories (1914), translated by W. A. Craigie and J. K. Craigie
# Once a Week (magazine)/Series 1/Volume 2/Ana (June 16, 1860)

ANA.
It is well known that Lord Kingsale and Lord Forester both enjoy the singular privilege of standing covered in the presence of royalty. Lord Forester obtained this concession from Henry VIII.; but the right belonging to Lord Kingsale dates from the reign of King John. It originated as follows: His ancestor, the Earl of Ulster, had a very strong arm, and one day, at the desire of the king, he chopped a massive helmet in twain in the presence of the French sovereign. King John was so pleased at the feat that he desired him to ask at his hands any favour that he pleased; and the Earl replied that as he had estates and wealth enough, he would only ask for himself and his successors the singular privilege alluded to above.
# Once a Week (magazine)/Series 1/Volume 2/Ana (March 3, 1860)

* related authors: Thomas Babington Macaulay.
* sister projects: Wikidata item.
ANA.
Macaulayana.—Notwithstanding Macaulay’s reputation for conversational power, he appears to have uttered few bon mots, to have made few conversational points which are repeated and remembered. One of the very few good stories current of him is the following. It is said that he met Mrs. Beecher Stowe at Sir Charles Trevelyan’s, and rallied her on her admiration of Shakspeare. “Which of his characters do you like best?” said he.—“Desdemona,” said the lady.—“Ah, of course,” was the reply, “for she was the only one who ran after a black man.”
Lord Macaulay’s Memory.—The late Lord Macaulay’s memory was perfectly astounding. At a friend’s house, not very many months ago, he was quoting in rapid succession long passages from the ballads of the northern counties of England. On being asked by one of the party where he had obtained such stores of poetic lore, he replied that he had spent a great part of one of his long vacations whilst at Cambridge in the North of England, and had taken that opportunity of traversing Cumberland and Northumberland on foot, entering the cottages of the poor people, and sitting down in their chimney-corners to chat; and that he made it a point not to leave a cottage without extracting from each good woman some story or legend, in prose or in poetry, which he carefully recorded day by day. He added, that he did not know where this store of folk-lore now was, but added that it would probably turn up amongst his papers some day or other. We trust that his executors will now remember the hint, and do their best to exhume the buried treasure.
# Once a Week (magazine)/Series 1/Volume 2/Ana (May 5, 1860)

ANA.
At a period when the Shaksperian drama was in vogue among the play-going classes, it became necessary to withdraw King Lear from the stage. The unhappy condition to which the then Sovereign of this country was reduced, made it objectionable to present upon the boards a British king in a state of mental aberration. The play was set aside. Upon one occasion, when the Prince Regent was likely to visit Covent Garden, there was a discussion in the manager’s room as to the performance the Prince would like. Hook was present. “He leaves it to yourself,” said Theodore.—“How do you mean?”—“Why, the Court has given you a congé de Lear.”
# Once a Week (magazine)/Series 1/Volume 2/Ana (February 18, 1860)

ANA.
Mountstuart Elphinstone.—For no quality was this great man more remarkable than for self-possession in moments of difficulty and danger. One day, when engaged in animated conversation with the Peishwa upon questions affecting the administration of his dominions, the latter advanced a statement which seemed to Mr. Elphinstone at variance with the facts. “That’s a lie,” quietly replied the imperturbable Scotchman, in the simplest and plainest Hindostanee, and without moving a muscle of his face or a nerve of his body, and continuing to pull to pieces a rose which he had in his hand, just as if nothing had happened. The Guards of the Peishwa stood by, fully armed, and ready to fall on Mr. Elphinstone and his secretary, Mr. Russell, at the slightest signal from their master. But they and their master were cowed and fairly quailed by the intrepid bearing and calm indifference of “our great Indian administrator,” and the Peishwa was forced to “pocket the affront” in silence.
# Once a Week (magazine)/Series 1/Volume 2/Ana (January 7, 1860)

ANA.
A Prophet at Fault.—Apropos of canals and railways we find it announced, with becoming gravity, in the “Monthly Register” for 1803, that “another canal of great national importance is about to be constructed from Deptford to Portsmouth and Southampton, passing by Guildford, Godalming, and Winchester.” After a detail of its estimated cost, the editor remarks, “a canal in this instance is to be preferred to an iron railway-road, because the expense of carriage by a canal is much cheaper than that of carriage by a railway.” The writer could not foresee the effect of the steam-engine in diminishing the difference, and hence his inference that railway could never compete with canal-carriage. Happily such prophets are not infallible.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book V/Chapter 20

Chapter XX.
How a monk should not overstep the proper hours for taking food, if he wants to proceed to the struggle of interior conflicts.
A monk therefore who wants to proceed to the struggle of interior conflicts should lay down this as a precaution for himself to begin with: viz.: that he will not in any case allow himself to be overcome by any delicacies, or take anything to eat or drink before the fast is over and the proper hour for refreshment has come, outside meal times; nor, when the meal is over, will he allow himself to take a morsel however small; and likewise that he will observe the canonical time and measure of sleep. For that self-indulgence must be cut off in the same way that the sin of unchastity has to be rooted out. For if a man is unable to check the unnecessary desires of the appetite how will he be able to extinguish the fire of carnal lust? And if a man is not able to control passions, which are openly manifest and are but small, how will he be able with temperate discretion to fight against those which are secret, and excite him, when none are there to see? And therefore strength of mind is tested in separate impulses and in any sort of passion: and if it is overcome in the case of very small and manifest desires, how it will endure in those that are really great and powerful and hidden, each man’s conscience must witness for himself.

## Footnotes

* ↑ Statio. This is properly the term for the weekly fasts on Wednesday and Friday, observed by the early Church in memory of our Lord’s betrayal and crucifixion. See Tertullian on Prayer c. xix.; on Fasting c. i. x. In this place the word appears to be used by Cassian for the close of the fast; while elsewhere he uses it for fasting generally (not specially on Wednesday and Friday,) as in c. xxiv. of the present book, and in the Conferences, II. xxv.; XXI. xxi. The origin of the word is somewhat uncertain (a) because the fast was observed on stated days (stasis diebus); or (b), as S. Ambrose suggests, because “our fasts are our encampments which protect us from the devil’s attacks: in short, they are called stationes, because standing (stantes) and staying in them we repel our plotting foe” (Serm. 25). See Dictionary of Christian Antiquities, vol. ii. p. 1928.
* ↑ Extra mensam.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book V/Chapter 2

Chapter II.
How the occasions of these faults, being found in everybody, are ignored by everybody; and how we need the Lord’s help to make them plain.
And of these passions as the occasions are recognized by everybody as soon as they are laid open by the teaching of the elders, so before they are revealed, although we are all overcome by them, and they exist in every one, yet nobody knows of them. But we trust that we shall be able in some measure to explain them, if by your prayers that word of the Lord, which was announced by Isaiah, may apply to us also—“I will go before thee, and bring low the mighty ones of the land, I will break the gates of brass, and cut asunder the iron bars, and I will open to thee concealed treasures and hidden secrets”—so that the word of the Lord may go before us also, and first may bring low the mighty ones of our land, i.e. these same evil passions which we are desirous to overcome, and which claim for themselves dominion and a most horrible tyranny in our mortal body; and may make them yield to our investigation and explanation, and thus breaking the gates of our ignorance, and cutting asunder the bars of vices which shut us out from true knowledge, may lead to the hidden things of our secrets, and reveal to us who have been illuminated, according to the Apostle’s word, “the hidden things of darkness, and may make manifest the counsels of the hearts,” that thus penetrating with pure eyes of the mind to the foul darkness of vices, we may be able to disclose them and drag them forth to light; and may succeed in explaining their occasions and natures to those who are either free from them, or are still tied and bound by them, and so passing as the prophet says, through the fire of vices which terribly inflame our minds, we may be able forthwith to pass also through the water of virtues which extinguish them unharmed, and being bedewed (as it were) with spiritual remedies may be found worthy to be brought in purity of heart to the consolations of perfection.

## Footnotes

* ↑ Isa. xlv. 2, 3.
* ↑ 1 Cor. iv. 5.
* ↑ Ps. lxv. (lxvi.) 12.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/The Twelve Books/Book V/Chapter 23

Chapter XXIII.
What should be the character of the monk’s food.
We should then choose for our food, not only that which moderates the heat of burning lust, and avoids kindling it; but what is easily got ready, and what is recommended by its cheapness, and is suitable to the life of the brethren and their common use. For the nature of gluttony is threefold: first, there is that which forces us to anticipate the proper hour for a meal, next that which delights in stuffing the stomach, and gorging all kinds of food; thirdly, that which takes pleasure in more refined and delicate feasting. And so against it a monk should observe a threefold watch: first, he should wait till the proper time for breaking the fast; secondly, he should not give way to gorging; thirdly, he should be contented with any of the commoner sorts of food. For anything that is taken over and above what is customary and the common use of all, is branded by the ancient tradition of the fathers as defiled with the sin of vanity and glorying and ostentation. Nor of those whom we have seen to be deservedly eminent for learning and discretion, or whom the grace of Christ has singled out as shining lights for every one to imitate, have we known any who have abstained from eating bread which is accounted cheap and easily to be obtained among them; nor have we seen that any one who has rejected this rule and given up the use of bread and taken to a diet of beans or herbs or fruits, has been reckoned among the most esteemed, or even acquired the grace of knowledge and discretion. For not only do they lay it down that a monk ought not to ask for foods which are not customary for others, lest his mode of life should be exposed publicly to all and rendered vain and idle and so be destroyed by the disease of vanity; but they insist that the common chastening discipline of fasts ought not lightly to be disclosed to any one, but as far as possible concealed and kept secret. But when any of the brethren arrive they rule that we ought to show the virtues of kindness and charity instead of observing a severe abstinence and our strict daily rule: nor should we consider what our own wishes and profit or the ardour of our desires may require, but set before us and gladly fulfil whatever the refreshment of the guest, or his weakness may demand from us.