OpenLLM-France/wikimedia huggingface dataset:
# Nicene and Post-Nicene Fathers: Series I/Volume I/Letters of St. Augustin/Letters of St. Augustin/Chapter 163

Letter CCXXXVII.
This letter was addressed to Ceretius, a bishop, who had sent to Augustin certain apocryphal writings, on which the Spanish heretical sect called Priscillianists founded some of their doctrines. Ceretius had especially directed his attention to a hymn which they alleged to have been composed by the Lord Jesus Christ, and given by Him to His disciples on that night on which He was betrayed, when they sang an “hymn” before going out to the Mount of Olives. The length of the letter precludes its insertion here, but we believe it will interest many to read the few lines of this otherwise long-forgotten hymn, which Augustin has here preserved. They are as follows:—
“Salvare volo et salvari volo;
Solvere volo et solvi volo;
Ornare volo et ornari volo;
Generari volo;
Cantare volo, saltate cuncti:
Plangere volo, tundite vos omnes:
Lucerna sum tibi, ille qui me vides;
Janua sum tibi, quicunque me pulsas;
Qui vides quod ago, tace opera mea;
Verbo illusi cuncta et non sum illusus in totum.”
The reader who ponders these extracts, and remembers the occasion on which the hymn is alleged to have been composed, will agree with us that Augustin employs a very unnecessary fulness of argument in devoting several paragraphs to demolish the claims advanced on its behalf as a revelation more profound and sacred than anything contained in the canonical Scriptures. Augustin also brings against the Priscillianists the charge of justifying perjury when it might be of service in concealing their real opinions, and quotes a line in which, as he had heard from some who once belonged to that sect, the lawfulness of such deceitful conduct was taught:—
“Jura, perjura, secretum prodere noli.”

## Footnotes

* ↑ See p. 268, note 6.
# Nicene and Post-Nicene Fathers: Series I/Volume I/Letters of St. Augustin/Letters of St. Augustin/Chapter 169

Letter CCLXIX.
To Nobilius, My Most Blessed and Venerable Brother and Partner in the Priestly Office, Augustin Sends Greeting.
So important is the solemnity at which your brotherly affection invites me to be present, that my heart’s desire would carry my poor body to you, were it not that infirmity renders this impossible. I might have come if it had not been winter; I might have braved the winter if I had been young: for in the latter case the warmth of youth would have borne uncomplainingly the cold of the season; in the former case the warmth of summer would have met with gentleness the chill languor of old age. For the present, my lord most blessed, my holy and venerable partner in the priestly office, I cannot undertake in winter so long a journey, carrying with me as I must the frigid feebleness of very many years. I reciprocate the salutation due to your worth, on behalf of my own welfare I ask an interest in your prayers, and I myself beseech the Lord God to grant that the prosperity of peace may follow the dedication of so great an edifice to His sacred service.

## Footnotes

* ↑ This letter, probably one of the latest from the pen of Augustin, is the last of his letters in the Benedictine edition; the only remaining one, the 270th, was not written by Augustin, but addressed to him by an unknown correspondent.
# Nicene and Post-Nicene Fathers: Series I/Volume IX/Homily Against Publishing the Errors of the Brethren
## Contents

* Title Page
* Against Publishing the Errors of the Brethren
# Nicene and Post-Nicene Fathers: Series I/Volume IX/Exhortation to Theodore/Title Page

St. Chrysostom:
an exhortation to theodore after his fall
translated with introduction and notes by
rev.w. r. w. stephens, m.a.,
prebendary of chichester, and rector of woolbeding, sussex.
# Nicene and Post-Nicene Fathers: Series I/Volume IX/Homilies on S. Ignatius and S. Babylas
## Contents

* Title Page
* Introduction
* Eulogy
* On S. Babylas
# Nicene and Post-Nicene Fathers: Series I/Volume IX/Homilies on S. Ignatius and S. Babylas/Title Page

St. Chrysostom:
homilies on s. ignatius and s. babylas
translated with introduction and notes by
rev. w. r. w. stephens, m.a.,
prebendary of chichester, and rector of woolbeding, sussex.
assisted by
rev. t. p. brandram, m.a.,
rector of rumboldswhyke, chichester.
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/On the Holy Trinity/Book XII/Chapter 11

Chapter 11.—The Image of the Beast in Man.
16. For as a snake does not creep on with open steps, but advances by the very minutest efforts of its several scales; so the slippery motion of falling away [from what is good] takes possession of the negligent only gradually, and beginning from a perverse desire for the likeness of God, arrives in the end at the likeness of beasts. Hence it is that being naked of their first garment, they earned by mortality coats of skins. For the true honor of man is the image and likeness of God, which is not preserved except it be in relation to Him by whom it is impressed. The less therefore that one loves what is one’s own, the more one cleaves to God. But through the desire of making trial of his own power, man by his own bidding falls down to himself as to a sort of intermediate grade. And so, while he wishes to be as God is, that is, under no one, he is thrust on, even from his own middle grade, by way of punishment, to that which is lowest, that is, to those things in which beasts delight: and thus, while his honor is the likeness of God, but his dishonor is the likeness of the beast, “Man being in honor abideth not: he is compared to the beasts that are foolish, and is made like to them.” By what path, then, could he pass so great a distance from the highest to the lowest, except through his own intermediate grade? For when he neglects the love of wisdom, which remains always after the same fashion, and lusts after knowledge by experiment upon things temporal and mutable, that knowledge puffeth up, it does not edify: so the mind is overweighed and thrust out, as it were, by its own weight from blessedness; and learns by its own punishment, through that trial of its own intermediateness, what the difference is between the good it has abandoned and the bad to which it has committed itself; and having thrown away and destroyed its strength, it cannot return, unless by the grace of its Maker calling it to repentance, and forgiving its sins. For who will deliver the unhappy soul from the body of this death, unless the grace of God through Jesus Christ our Lord? of which grace we will discourse in its place, so far as He Himself enables us.

## Footnotes

* ↑ Gen. iii. 21
* ↑ Ps. xlix. 12
* ↑ 1 Cor. viii. 1
* ↑ Rom. vii. 24, 25
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/On the Holy Trinity/Book XII/Chapter 13

Chapter 13.—The Opinion of Those Who Have Thought that the Mind Was Signified by the Man, the Bodily Sense by the Woman.
20. Nor does it escape me, that some who before us were eminent defenders of the Catholic faith and expounders of the word of God, while they looked for these two things in one human being, whose entire soul they perceived to be a sort of excellent paradise, asserted that the man was the mind, but that the woman was the bodily sense. And according to this distribution, by which the man is assumed to be the mind, but the woman the bodily sense, all things seem aptly to agree together if they are handled with due attention: unless that it is written, that in all the beasts and flying things there was not found for man an helpmate like to himself; and then the woman was made out of his side. And on this account I, for my part, have not thought that the bodily sense should be taken for the woman, which we see to be common to ourselves and to the beasts; but I have desired to find something which the beasts had not; and I have rather thought the bodily sense should be understood to be the serpent, whom we read to have been more subtle than all beasts of the field. For in those natural good things which we see are common to ourselves and to the irrational animals, the sense excels by a kind of living power; not the sense of which it is written in the epistle addressed to the Hebrews, where we read, that “strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil;” for these “senses” belong to the rational nature and pertain to the understanding; but that sense which is divided into five parts in the body, through which corporeal species and motion is perceived not only by ourselves, but also by the beasts.
21. But whether that the apostle calls the man the image and glory of God, but the woman the glory of the man, is to be received in this, or that, or in any other way; yet it is clear, that when we live according to God, our mind which is intent on the invisible things of Him ought to be fashioned with proficiency from His eternity, truth, charity; but that something of our own rational purpose, that is, of the same mind, must be directed to the using of changeable and corporeal things, without which this life does not go on; not that we may be conformed to this world, by placing our end in such good things, and by forcing the desire of blessedness towards them, but that whatever we do rationally in the using of temporal things, we may do it with the contemplation of attaining eternal things, passing through the former, but cleaving to the latter.

## Footnotes

* ↑ Gen. ii. 20–22
* ↑ Gen. iii. 1
* ↑ Heb. v. 14
* ↑ 1 Cor. xi. 7
* ↑ Rom. xii. 2
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/On the Holy Trinity/Book XII/Chapter 4

Chapter 4.—The Trinity and the Image of God is in that Part of the Mind Alone Which Belongs to the Contemplation of Eternal Things.
4. When, therefore, we discuss the nature of the human mind, we discuss a single subject, and do not double it into those two which I have mentioned, except in respect to its functions. Therefore, when we seek the trinity in the mind, we seek it in the whole mind, without separating the action of the reason in things temporal from the contemplation of things eternal, so as to have further to seek some third thing, by which a trinity may be completed. But this trinity must needs be so discovered in the whole nature of the mind, as that even if action upon temporal things were to be withdrawn, for which work that help is necessary, with a view to which some part of the mind is diverted in order to deal with these inferior things, yet a trinity would still be found in the one mind that is no where parted off; and that when this distribution has been already made, not only a trinity may be found, but also an image of God, in that alone which belongs to the contemplation of eternal things; while in that other which is diverted from it in the dealing with temporal things, although there may be a trinity, yet there cannot be found an image of God.
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/On the Holy Trinity/Book XII/Chapter 2

Chapter 2.—Man Alone of Animate Creatures Perceives the Eternal Reasons of Things Pertaining to the Body.
2. And the beasts, too, are able both to perceive things corporeal from without, through the senses of the body, and to fix them in the memory, and remember them, and in them to seek after things suitable, and shun things inconvenient. But to note these things, and to retain them not only as caught up naturally but also as deliberately committed to memory, and to imprint them again by recollection and conception when now just slipping away into forgetfulness; in order that as conception is formed from that which the memory contains, so also the contents themselves of the memory may be fixed firmly by thought: to combine again imaginary objects of sight, by taking this or that of what the memory remembers, and, as it were, tacking them to one another: to examine after what manner it is that in this kind things like the true are to be distinguished from the true, and this not in things spiritual, but in corporeal things themselves;—these acts, and the like, although performed in reference to things sensible, and those which the mind has deduced through the bodily senses, yet, as they are combined with reason, so are not common to men and beasts. But it is the part of the higher reason to judge of these corporeal things according to incorporeal and eternal reasons; which, unless they were above the human mind, would certainly not be unchangeable; and yet, unless something of our own were subjoined to them, we should not be able to employ them as our measures by which to judge of corporeal things. But we judge of corporeal things from the rule of dimensions and figures, which the mind knows to remain unchangeably.

## Footnotes

* ↑ [The distinction drawn here is between that low form of intelligence which exists in the brute, and that high form characteristic of man. In the Kantian nomenclature, the brute has understanding, but unenlightened by reason; either theoretical or practical. He has intelligence, but not as modified by the forms of space and time and the categories of quantity, quality, relation etc.; and still less as modified and exalted by the ideas of reason—namely, the mathematical ideas, and the moral ideas of God, freedom, and immortality. The animal has no rational intelligence. He has mere understanding without reason.—W.G.T.S.]
# Nicene and Post-Nicene Fathers: Series I/Volume III/Doctrinal Treatises of St. Augustin/On the Holy Trinity/Book XII/Chapter 3

Chapter 3.—The Higher Reason Which Belongs to Contemplation, and the Lower Which Belongs to Action, are in One Mind.
3. But that of our own which thus has to do with the handling of corporeal and temporal things, is indeed rational, in that it is not common to us with the beasts; but it is drawn, as it were, out of that rational substance of our mind, by which we depend upon and cleave to the intelligible and unchangeable truth, and which is deputed to handle and direct the inferior things. For as among all the beasts there was not found for the man a help like unto him, unless one were taken from himself, and formed to be his consort: so for that mind, by which we consult the supernal and inward truth, there is no like help for such employment as man’s nature requires among things corporeal out of those parts of the soul which we have in common with the beasts. And so a certain part of our reason, not separated so as to sever unity, but, as it were, diverted so as to be a help to fellowship, is parted off for the performing of its proper work. And as the twain is one flesh in the case of male and female, so in the mind one nature embraces our intellect and action, or our counsel and performance, or our reason and rational appetite, or whatever other more significant terms there may be by which to express them; so that, as it was said of the former, “And they two shall be in one flesh,” it may be said of these, they two are in one mind.

## Footnotes

* ↑ Gen. ii. 24
# Old French Fairy Tales/Ourson/Birth and Infancy of Ourson

BIRTH AND INFANCY OF OURSON
THREE months after the appearance of the toad and the cruel sentence of the fairy Furious, Agnella gave birth to a boy whom she named Ourson, as the fairy Drolette had commanded. Neither Agnella nor Passerose could decide if he was ugly or handsome for he was so hairy, so covered with long brown bristles, you could see nothing but his eyes and his mouth, and not even these unless he opened them.
If Agnella had not been his mother and if Passerose had not loved her like a sister, poor Ourson would have died from neglect for he was so frightful no one would have dared to touch him—he would have been taken for a little cub and killed with pitchforks. But Agnella was his mother and her first movement was to embrace him lovingly and, bathed in tears, to exclaim:—
"Poor little Ourson! who can ever love you well enough ​to deliver you from this horrible curse? Alas! why will not the fairy permit me to make this exchange, which is allowed to another who may love you? No one can ever love you as I do."
Ourson did not reply to these endearments; he slept peacefully.
Passerose wept also in sympathy with Agnella but she was not in the habit of afflicting herself for a long time on any occasion so she dried her eyes and said to Agnella:—
"Dear queen, I am very certain that your dear son will be clothed but a short time with this villainous bear-skin and from this day I shall call him Prince Marvellous."
"I beseech you not to do so," said the queen, anxiously; "you know that the fairies love to be obeyed."
Passerose took the child, clothed it in the linen that had been prepared for it and leaned over to embrace it but she pricked her lips against the rough bristles of Ourson and drew back precipitately.
"It will not be I who will embrace you frequently, my boy," said she, in a low voice; "you prick like a real hedgehog."
It was Passerose, however, to whom Agnella gave the charge of the little Ourson. He had nothing of the bear but his skin: he was the sweetest tempered, the most knowing, the most affectionate child that ever was seen. Passerose soon loved him with all her heart.
​As Ourson grew up he was sometimes permitted to leave the farm. He was in no danger for no one knew him in the country. The children always ran away at his approach and the women repulsed him. Men avoided him—they looked upon him as something accursed. Sometimes when Agnella went to market she put him on her donkey and took him with her and on those days she found more difficulty in selling her vegetables and cheese. The mothers fled from her, fearing that Ourson would come too near them.
Agnella wept often and vainly implored the fairy Drolette. Whenever a lark flew near her, hope was born in her breast. But the larks, alas, were real larks, fit only to make pies and not fairies in disguise.
# Old French Fairy Tales/Good Little Henry/The Harvest

THE HARVEST
HENRY walked a long, long time but he walked in vain for he saw that he was no farther from the foot of the mountain and no nearer to the summit than he had been when he crossed the river. Any other child would have retraced his steps but the brave little Henry would not allow himself to be discouraged. Notwithstanding his extreme fatigue he walked on twenty-one days without seeming to make any advance. At the end of this time he was no more discouraged than at the close of the first day.
"If I am obliged to walk a hundred years," he said aloud, "I will go on till I reach the summit."
"You have then a great desire to arrive there, little boy?" said an old man, looking at him maliciously and standing just in his path. "What are you seeking at the top of this mountain?"
​"The plant of life, my good sir, to save the life of my dear mother who is about to die."
The little old man shook his head, rested his little pointed chin on the top of his gold-headed cane and after having a long time regarded Henry, he said:
"Your sweet and fresh face pleases me, my boy. I am one of the genii of this mountain. I will allow you to advance on condition that you will gather all my wheat, that you will beat it out, make it into flour and then into bread. When you have gathered, beaten, ground and cooked it, then call me. You will find all the necessary implements in the ditch near you. The fields of wheat are before you and cover the mountain."
The old man disappeared and Henry gazed in terror at the immense fields of wheat which were spread out before him. But he soon mastered this feeling of discouragement—took off his vest, seized a scythe and commenced cutting the wheat diligently. This occupied him a hundred and ninety-five days and nights.
When the wheat was all cut, Henry commenced to beat it with a flail which he found at hand. This occupied him sixty days.
When the grain was all beaten out he began to grind it in a mill which rose up suddenly near him. This occupied him seventy days.
When the wheat was all ground he began to knead it ​and to cook it. He kneaded and cooked for a hundred and twenty days.
As the bread was cooked he arranged it properly on shelves, like books in a library.
When all was finished Henry was transported with joy and called the genius of the mountain who appeared immediately and counted four hundred and sixty-eight thousand three hundred and twenty-nine new loaves of bread. He bit and ate a little end off of two or three, drew near to Henry, tapped him on the cheek and said:
"You are a good boy and I wish to pay you for your work."
He drew from his pocket a little wooden box which he gave to Henry and said, maliciously:
"When you return home, open this box and you will find in it the most delicious tobacco you have ever seen."
Now Henry had never used tobacco and the present of the little genius seemed to him very useless but he was too polite to let this be seen and he thanked the old man as if satisfied.
The old one smiled, then burst out laughing and disappeared.
# Old French Fairy Tales/Good Little Henry/The Vintage

THE VINTAGE
HENRY began to walk rapidly and perceived with great delight that every step brought him nearer to the summit of the mountain. In three hours he had walked two-thirds of the way. But suddenly he found himself arrested by a very high wall which he had not perceived before. He walked around it, and found, after three days' diligent advance, that this wall surrounded the entire mountain and that there was no door, not the smallest opening by which he could enter.
Henry seated himself on the ground, to reflect upon his situation. He resolved to wait patiently—he sat there forty-five days. At the end of this time he said:
"I will not go back if I have to wait here a hundred years."
He had scarcely uttered these words when a part of the ​wall crumbled away with a terrible noise and he saw in the opening a giant, brandishing an enormous cudgel.
"You have then a great desire to pass here, my boy? What are you seeking beyond my wall?"
"I am seeking the plant of life, Master Giant, to cure my poor mother who is dying. If it is in your power and you will allow me to pass this wall, I will do anything for you that you may command."
"Is it so? Well, listen! Your countenance pleases me. I am one of the genii of this mountain. I will allow you to pass this wall if you will fill my wine-cellar. Here are all my vines. Gather the grapes, crush them, put the juice in the casks and arrange them well in my wine-cellar. You will find all the implements necessary at the foot of this wall. When it is done, call me."
The Giant disappeared, closing the wall behind him. Henry looked around him and as far as he could see, the vines of the Giant were growing luxuriously.
"Well, well," said Henry to himself, "I cut all the wheat of the little old man—I can surely also gather the grapes of the big Giant. It will not take me so long and it will not be as difficult to make wine of these grapes as to make bread of the wheat."
​this crop. When all was finished, he crushed the grapes, poured the juice into the casks and ranged them in the cellar, which they completely filled. He was ninety days making the wine.
When the wine was ready and everything in the cellar in complete order, Henry called the Giant who immediately appeared, examined the casks, tasted the wine, then turned towards Henry and said:
"You are a brave little man and I wish to pay you for your trouble. It shall not be said that you worked gratis for the Giant of the mountain."
He drew a thistle from his pocket, gave it to Henry and said:
"After your return home, whenever you desire any thing, smell this thistle."
Henry did not think the Giant very generous but he received the thistle with an amiable smile.
Then the Giant whistled so loudly that the mountain trembled and the wall and Giant disappeared entirely and Henry was enabled to continue his journey.