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# Nicene and Post-Nicene Fathers: Series II/Volume VII/Letters of Gregory Nazianzen/Correspondence with Saint Basil/Letter 47

Ep. XLVII. To Basil.
(The division of the civil Province of Cappadocia into two Provinces in the year 372 was followed by ecclesiastical troubles. Anthimus, the Bishop of Tyana, the civil metropolis of the new division of Cappadocia Secunda, maintained that the Ecclesiastical divisions must necessarily follow the civil, and by consequence claimed for himself that the purely civil action of the State had ipso facto elevated him to the dignity of Metropolitan of the new Province; and this pretension was supported by the Bishops of that district, who were as a rule not well disposed towards the great Archbishop. The next three letters are connected with this dispute.)
I hear that you are being troubled by this fresh innovation, and are being worried by some sophistical and not unusual officiousness on the part of those in power; and it is not to be wondered at. For I was not ignorant of their envy, or of the fact that many of those around you are making use of you to further their own interests, and are kindling the spark of meanness. I have no fear of seeing you unphilosophically affected by your troubles, or in any way unworthy of yourself and me. Nay, I think that it is now above all that my Basil will be known, and that the philosophy which all your life you have been collecting will shew itself, and will overcome the abuse as with a high wave; and that you will remain unshaken while others are being troubled. If you think it well, I will come myself and perhaps shall be able to give you some assistance by my counsel (if the sea needs water, you do counsel!); but in any case I shall derive benefit, and shall learn philosophy by bearing my part of the abuse.
# Nicene and Post-Nicene Fathers: Series II/Volume VII/Letters of Gregory Nazianzen/Correspondence with Saint Basil/Letter 1

Division II.
Correspondence with Saint Basil the Great, Archbishop of Cæsarea.
Ep. I. To Basil His Comrade.
(Perhaps about a.d. 357 or 358; in answer to a letter which is not now extant.)
I have failed, I confess, to keep my promise. I had engaged even at Athens, at the time of our friendship and intimate connection there (for I can find no better word for it), to join you in a life of philosophy. But I failed to keep my promise, not of my own will, but because one law prevailed against another; I mean the law which bids us honour our parents overpowered the law of our friendship and intercourse. Yet I will not fail you altogether, if you will accept this offer. I shall be with you half the time, and half of it you will be with me, that we may have the whole in common, and that our friendship may be on equal terms; and so it will be arranged in such a way that my parents will not be grieved, and yet I shall gain you.
# Nicene and Post-Nicene Fathers: Series II/Volume VII/Letters of Gregory Nazianzen/Correspondence with Saint Basil/Letter 17

Ep. XVII. To Eusebius, Archbishop of Cæsarea.
I did not write in an insolent spirit, as you complain of my letter, but rather in a spiritual and philosophical one, and as was fitting, unless this too wrongs “your most eloquent Gregory.” For though you are my Superior in rank, yet you will grant me something of liberty and just freedom of speech.  Therefore be kinder to me. But if you regard my letter as coming from a servant, and from one who has not the right even to look you in the face, I will in this instance accept your stripes and not even shed a tear. Will you blame me for this also? That would befit anyone rather than your Reverence. For it is the part of a high-souled man to accept more readily the freedom of a friend than the flattery of an enemy.
# Omniana/Volume 2

There are some numbering errors in this volume. Following entry 175, there is an untitled entry, also numbered 175. Consequently all article numbers after 175 are one out. There are also two articles numbered 239, which ought to be 240 and 241 respectively. From the article numbered 240, to the end of the work, the numbering is two out.
Omniana,
OR
HORÆ OTIOSIORES
VOL. II.
LONDON: PRINTED FOR LONGMAN, HURST, REES, ORME, AND
BROWN, PATERNOSTER ROW.
1812.
page
W. Pople, Printer, 67, Chancery Lane.
page
CONTENTS
OF
THE SECOND VOLUME.
Layout 2
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
# Omniana/Volume 2/Adipocire

183. Adipocire.
The nature of this substance must always have been known since men ​have been buried in church-yards, and grave-digging became a regular occupation. "In an hydropical body," says Sir Thomas Brown, "ten years buried in a church-yard, we met with a fat concretion, where the nitre of the earth, and the salt and lixivious liquor of the body, had coagulated large lumps of fat into the consistence of the hardest Castile soap." (Hydriotaphia, chap. 3.) A specimen, he adds, was in his own possession. But even a process by which this substance may be made, was ascertained by Bacon in his "Experiment Solitary, touching fat diffused in flesh." Sylva Sylvarum. No. 678. "You may turn (almost) all flesh into a fatty substance, if you take flesh, and cut it into pieces, and put the pieces into a glass covered with parchment; and so let the glass stand six or seven hours in boiling water. It may be an experiment of profit for making of fat or grease for many uses: but then it must be of such ​flesh as is not edible, as horses, dogs, bears, foxes, badgers, &c."
This great author reminds me of Robin Hood:—many men talk of his works. It is odd that he should be so much more talked of than read; because Bacon would be fine food for those philosophers who have a taylor-like propensity for cabbage.
# Omniana/Volume 1/Words and Symbols

Words and Symbols.
29. A ridiculous instance of enforcing words by symbols, after the Oriental manner, occurs in Arabian history. When the people of Medina revolted against Yezid the first, they assembled in the mosque. One of them rose up, took off his turban, and flinging it on the ground, exclaimed, "I depose Yezid from the caliphate in the same manner as I cast away my turban." In an instant all who were near enough to understand him followed his example, and immediately a multitude of turbans were thrown down, and every one was repeating the same formula. In another corner of the mosque, a Moslem took off his slippers, and threw them away, and cried, "I depose Yezid ​from the caliphate as I throw away my slippers." They who were near him took off their slippers in all haste, threw them away, and repeated this formula also. The ceremony went no farther, or perhaps the whim of some violent symbolist might have given rise to a set of Mahommedan Adamites.
# Omniana/Volume 1/War

103. War.
It would have proved a striking part of a Vision presented to Adam, the day after the death of Abel, to have brought before his eyes half a million of men crowded together in the space of a square mile. When the first father had exhausted his wonder on the multitude of his offspring, he would then naturally inquire of his angelic instructor, for what purposes so vast a multitude had assembled? what is the common end?—alas! to murder each other, all Cains and yet no Abels!
# Omniana/Volume 1/Wise Ignorance

114. Wise Ignorance.
It is impossible to become either an eminently great, or truly pious man without the courage to remain ignorant of many things. This important truth is most happily expressed by the elder Scaliger in prose, and by the younger in verse; the latter extract has an additional claim from the exquisite terseness of its diction, and the purity of its latinity. ​We particularly recommend its perusal to the commentators on the apocalypse.
Quare ulterior disquisitio morosi atque satagentis animis est; humanæ enim sapientiæ pars est, quædam æquo animo nescire velle.
Scal. Ex. 307. § 29.
Ne curiosis quære causas omnium. Quæcunque libris vis prophetarum indidit, Afflata cælo, plena veraci Deo: Nec operta sacri supparo silentii Irrumpere ande; sed prudenter præteri! Nescire velle quæ magister optimus Docere non vult, erudita inscitia est.
Josep. Scalig.
# Omniana/Volume 1/Writing Tables

69. Writing Tables.
It is remarkable, says Mr. Douce, that neither public nor private museums should furnish any specimens of these ​table-books, which seem to have been very common in Shakspeare's time; nor does any attempt appear to have been made towards ascertaining exactly the materials of which they were composed.
I happen to possess a table-book of Shakspeare's time. It is a little book, nearly square, being three inches wide, and something less than four in length, bound stoutly in calf, and fastening with four strings of broad, strong, brown tape. The title as follows: "Writing Tables, with a Kalendar for xxiiii yeeres, with sundrie necessarie rules. The Tables made by Robert Triplet. London. Imprinted for the Company of Stationers." The tables are inserted immediately after the almanack.
At first sight they appear like what we call asses-skin, the colour being precisely the same, but the leaves are thicker; whatever smell they may have had is lost, and there is no gloss upon them. It might be supposed that the gloss has ​been worn off, but this is not the case, for most of the tables have never been written on. Some of the edges being worn, shew that the middle of the leaf consists of paper; the composition is laid on with great nicety. A silver style was used, which is sheathed in one of the covers, and which produces an impression as distinct, and as easily obliterated as that of a black lead pencil. The tables are interleaved with common paper.
# Omniana/Volume 1/Επεα πτερόεντα

118. Επεα πτεροεντα, i.e. Hasty Words.
I crave mercy (at least of my contemporaries: for if the Omniana should outlive the present generation, the opinion will not need it), but I could not help writing in the blank page of a very celebrated work the following passage from Picus Mirandola in Epist. ad Hermol. Barb.
Movent mihi stomachum Grammatistæ quidam, qui cum duas tenuerint vocabulorum origines, ita se ostentant, ita venditant, ita circumferunt jactabundi ut præ ipsis pro nihilo habendos Philosophos arbitrentur.
# Omniana/Volume 1/Two Modes of Atheism

138. Two modes of Atheism.
D'Arvieux (t. 1, p. 308) attributes an extraordinary kind, of atheism to the Druses. "They acknowlege" he says, "that there was a God once, but they affirm that after he had created heaven and earth, he was blown away by a high wind, which carried him so far off that there has been no news of him since"
I knew a philosopher who held an opinion not less whimsical, and directly the reverse of this. He was perfectly satisfied ​that there is no God at present, but he believed there would be one by and by: for as the organization of the universe perfected itself, a universal mind, he argued, would be the result. This he called the system of progressive nature. He explained it to me with great zeal when we were walking over the very ground, where, thirteen years afterwards, the battle of Coruñia was fought. Light lie the earth upon him! he was a kind-hearted man, and all his wishes were for the welfare and improvement of mankind; but it had been well for him if his other intellectual vagaries had produced as little mischief as his system of progressive nature.
# Omniana/Volume 1/Troilus and Credseide

136. Troilus and Creseide.
It is evident from the first stanza of this poem (just quoted) when the narrator says, "er that I part froy," that Chaucer intended it for one of his Canterbury Tales, and this seems to be confirmed by the 65th stanza of the first book.
For aie the nere the fire the hotter is, This (trow I) knoweth all this companie
​I do not know whether this has been observed before, A compleat and faithful edition of the works of this great father of English poetry, with an accurate verbal index, as well as glossary, is much to be desired.
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book III/Chapter 21

Epistle XLV.
To Andrew, Bishop.
Gregory to Andrew, Bishop of Tarentum [Taranto, in Calabria].
A man may look without alarm to the tribunal of the eternal Judge, if only, conscious of his own guilt, he strives to pacify Him by befitting penitence. Now that thou hadst a concubine we find to be manifestly true, with regard to whom also an adverse suspicion has arisen in the minds of some. But, since in doubtful cases judgment ought not to be absolute, we have chosen to leave the matter to thine own conscience. If, then, after being constituted in sacred orders thou rememberest having been defiled by carnal intercourse, thou must resign the dignity of priesthood, nor presume by any means to approach its ministration, knowing that thou wilt administer it to the peril of thy soul, and without doubt have to render an account to our God, if, being conscious of this crime, thou shouldest desire to continue in the order wherein thou art, concealing the truth. Wherefore we again exhort thee that, if thou knowest thyself to have been deceived by the craft of the ancient foe, thou hasten to overcome him, while thou mayest, by adequate penitence, lest, as we hope may not be, thou be reckoned as partner with him in the day of judgment. If, however, thou art not conscious of this guilt, thou must needs continue in the order wherein thou art.
Furthermore, since, against due order, thou didst doom a woman on the Church-roll to be cruelly beaten with cudgels, although we do not think that she died eight months afterwards, yet, because thou hast had no regard to thy order, we therefore sentence thee to abstain for two months from the administration of mass. Meanwhile, being suspended from thy office, it will become thee to weep for what thou hast done. For it is very right that, now that the examples of praiseworthy priests do not provoke thee to the tranquil rectitude befitting thy position, at any rate the medicine of correction should compel thee.

## Footnotes

* ↑ Mulierem de matriculis. Matricula was probably a list or roll of names of widows and other who were supported by the Church.
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book III/Chapter 22

Epistle XLVI.
To John, Bishop.
Gregory to John, Bishop of Calliopolis [Gallipoli, in Calabria].
From the reports sent to us by thy Fraternity it appears that Andrew, our brother and fellow-bishop, undoubtedly had a concubine. But, since it is uncertain whether he has touched her while constituted in sacred orders, it is necessary that thou shouldest warn him with earnest exhortation that, if he knows himself to have had intercourse with her while in sacred orders, he should retire from the office which he holds, and minister no longer. And if, though conscious of having done this thing, he should conceal his sin and presume to minister, let him know that peril hangs over his soul in the divine judgment.
As to the woman on the Church-roll, whom he caused to be chastised with cudgels, though we do not believe that she died eight months afterwards, yet, since he caused her to be thus punished inconsistently with his sacred calling, do thou suspend him for two months from the solemnization of mass, that at any rate this disgrace may teach him how to behave himself in future.
Moreover, the clergy of the aforesaid bishop, in a petition presented to us, which is subjoined below, allege that they endure much ill-treatment from him. Wherefore let thy Fraternity take care to ascertain all these things accurately, and so to correct and arrange them in a reasonable way that they may be under no necessity hereafter of resorting hither on account of this matter. In the month of July, indiction 11.
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book III/Chapter 26

Epistle LI.
To Maximianus, Bishop.
Gregory to Maximinianus, Bishop of Syracuse.
My brethren who live with me familiarly urge me by all means to write something briefly about the miracles of the Fathers done in Italy, which we have heard of. With this view I am in great need of the assistance of your Charity, to mention to me shortly what comes back to your memory, and what you happen to have known. For I remember your telling me something, which I have now forgotten, about the Lord Abbot Nonnosus, who was with the Lord Anastasius of Pentomi. And therefore this, or anything else, I beg thee to communicate to me by letter without delay, if indeed thou art not intending to come to me thyself shortly.

## Footnotes

* ↑ See II. 7, note 5.
* ↑ Domno.  “Abbas autem, quia vices Christi agere creditur, Domnus et Abbas vocetur.” Regula S. Benedicti, c. 63.
* ↑ Domno.  “Abbas autem, quia vices Christi agere creditur, Domnus et Abbas vocetur.” Regula S. Benedicti, c. 63.
* ↑ The miracles attributed to Nonnosus, which are here referred to, are told in Dialog. I. 7, as having been communicated to Gregory by Maximianus and an old monk called Laurio. Nonnosos, at the time when they were wrought, had been Prior under Anastasius of a monastery on the summit of Mount Soracte.
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book III/Chapter 3

Epistle III.
To John, Abbot.
Gregory to John, &c.
Thy Love has requested me that brother Boniface might be ordained Prior (præpositus) in thy monastery; as to which request I wonder much why it has not been done before. For since the time when I caused him to be given to thee thou oughtest already to have ordained him.
With regard to the tunic of Saint John, I have been altogether gratified by thy anxiety to tell me of it. But let thy Love endeavour to send me this tunic, or (better still) this same bishop who has it, with his clergy and with the tunic itself, to the end that we may enjoy the blessing thereof, and be able to derive benefit from this bishop and his clergy. I have been desirous of putting an end to the cause that is pending with Florianus, and have already advanced to him as much as eighty solidi, which I believe he proposes should be given him in compensation for the monastery’s debt; and I am altogether desirous that this cause should be settled, inasmuch as Stephen the chartularius is said to be urgent that the aforesaid Florianus should transfer it to public cognizance, and it is distasteful to us to be engaged in a public lawsuit. Wherefore we must needs make some concession, so as to be able to bring this same cause to a composition. When this shall have been done, we will inform your Love of it.
But do thou give thy whole attention to the souls of the brethren. Let it be now enough that the reputation of the monastery has been stained through your negligence. Do not often go abroad. Appoint an agent for these causes, and do thou leave thyself time for reading and prayer.
Be attentive to hospitality; as far as thou art able, give to the poor; yet so as to keep what ought to be restored to Florianus. Moreover, among the brethren of thy monastery whom I see I do not find addiction to reading. Wherefore you must needs consider how great a sin it is, that God should have sent you alimony from the offerings of others, and you should neglect learning the commandments of God.
Further, with regard to the six twelfths, unless we see the original deed, or a copy of it, we can do nothing. But I have sent an order to the servant of God, Florentinus, that, if the truth should be made apparent to him, he restore to you the six twelfths; after the restoration of which we will either grant the remaining six twelfths on lease or commute the revenue.

## Footnotes

* ↑ Probably John, abbot of the monastery of St. Lucia in Syracuse, referred to as engaged in a dispute about property in VII. 39.
* ↑ See II. 32, note 5.
* ↑ This tunic is referred to by John the Deacon (Vit. S. Greg. iii. 57, 59), and supposed by him to have been that of St. John the Evangelist, and identical with one of the vestments afterwards preserved under the altar of St. John in the Basilica Constantiniana at Rome, fragments of which he says were given away as relics, and possessed of miraculous virtue.
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book III/Chapter 24

Epistle XLVIII.
To Columbus, Bishop.
Gregory to Columbus, &c.
Even before receiving thy Fraternity’s letter, I knew thee from the report of thy deserved reputation to be a good servant of God. And now that I have received it, I understand more fully that what fame had already spread abroad was well founded; and I greatly rejoice in thy deserts, in that thou exhibitest manners and deeds that testify to a praiseworthy life. Since, then, I feel that these things are conferred on thee by the Supernal Majesty, I congratulate thee; and I bless God our Creditor, who denies not the gifts of His mercy to His humble servants. On this account I declare it to be true that thy Fraternity so kindles me with the flame of charity to love thee, and my spirit is so united to thee, that I both desire to see thee and am also with thee in heart, though absent. Thou perceivest in thine own thoughts that this is so. For in truth unity of minds in charity has power to unite more than bodily presence can.  Furthermore, that with thy whole mind, thy whole heart, thy whole soul, thou cleavest and art devoted to the Apostolic See I am now assured, as, indeed before thy letter had borne testimony to the fact, I plainly knew. Wherefore, first addressing thee with the greeting of charity which is due, I exhort thee not to cease to be mindful of what thou hast promised to the blessed Peter, Prince of the apostles.
Wherefore be thou urgent with the primate of thy synod, that boys be in no wise admitted to sacred orders, lest they fall by so much the more dangerously as they hasten more speedily to mount to higher places. Let there be no venality in ordination: let not the influence or entreaty of any persons obtain anything in contravention of these our prohibitions. For without doubt God is offended if any one is promoted to sacred orders, not for merit, but by favour (which God forbid) or venality.
If, then, thou art aware of these things being done, keep not silence, but oppose them urgently; since, if perchance thou shouldest neglect them, or conceal them when known of, the chain of sin will bind not those alone who do such things, but no light guilt before God will touch thee also in the matter. If, then, anything of the kind is committed, it ought to be restrained by canonical punishment, lest so great a wickedness, with sin in others, acquire strength from connivance.
I have, therefore, the sooner given leave of departure to the bearer of these presents, Victorinus, thy Fraternity’s deacon, whom I think to be thy imitator, and whom I have received with charity; and by him I have transmitted to thee for a blessing keys of the blessed Peter, in which something from his chains is included.
Lastly, with regard to the unity and peace of the council which, under God, you are taking measures to assemble, let thy Charity rejoice my mind by informing me of everything particularly.

## Footnotes

* ↑ See II. 48, note 8.
* ↑ With regard to Primates in Africa, see I. 74, note 9. The primate of Numidia at this time was Adeodatus. See below, Ep. 49.
# Northwestern Electric Company v. Federal Power Commission

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
321 U.S. 119
Northwestern Electric Company v. Federal Power Commission
Argued: Jan. 4, 5, 1944. --- Decided: Jan 31, 1944
Mr. A. J. G. Priest, of New York City, for petitioners.
Mr. Charles V. Shannon, of Washington, D.C., for respondent.
Mr. Justice ROBERTS delivered the opinion of the Court.

## 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).
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