OpenLLM-France/wikimedia huggingface dataset:
# Appletons' Cyclopædia of American Biography/Spalding, Rufus Paine

Edition of 1900.
​SPALDING, Rufus Paine, jurist, b. in West Tisbury, Martha's Vineyard, Mass., 3 May, 1798; d. in Cleveland, Ohio, 29, Aug., 1886. He was graduated at Yale in 1817, and subsequently studied law under Zephania Swift, chief justice of Connecticut, whose daughter, Lucretia, he married in 1822. In 1819 he was admitted to practice in Little Rock, Ark., but in 1821 he went to Warren, Ohio. Sixteen years later he moved to Ravenna, Ohio, and he was sent to the legislature in 1839-'40 as a Democrat, serving as speaker in 1841-'2. In 1849 he was elected judge of the supreme court of Ohio for seven years, but when, three years later, the new state constitution was adopted, he declined a re-election and began practice in Cleveland. In ​1852 he entered political life as a Free-soiler, and he was one of the organizers of the Republican party. He was a member of congress in 1863-'9, where he served on important committees, but he subsequently declined all political honors. Judge Spalding exercised an important influence in restoring the Masonic order to its former footing after the disappearance of William Morgan.
# Appletons' Cyclopædia of American Biography/Spencer, Aubrey George

Edition of 1900.
​SPENCER, Aubrey George, colonial Anglican bishop, b. in London, England, 12 Feb., 1795; d. in Torquay, England, 24 Feb., 1872. He was the eldest son of William Robert, who was well known in England as a wit and poet of society, and his brother, George Trevor, was bishop of Madras in 1837-'49, and chancellor of St. Paul's cathedral. London, in 1860. After receiving his education at Oxford he held several curacies in England, and was appointed archdeacon of Bermuda in 1824, bishop of Newfoundland in 1839, and bishop of Jamaica, W. I., in 1843. He published a volume of “Sermons on Various Subjects” (London, 1827), and numerous fugitive poems.
# Appletons' Cyclopædia of American Biography/Sousa, John Philip

Edition of 1900.
SOUSA, John Philip, musician, b. in Washington, D. C., 6 Nov., 1854. He studied in the
common schools in Washington, and had as instructors in music John Esputa and George Felix Benkert. At the age of twenty-six he became bandmaster of the U. S. marine corps, and held this position from 1880 until 1892. He has produced the following operas: “The Smugglers” (1879); “Désirée”(1884); “The Queen of Hearts” (1886); “El Capitan” (1893); “The Bride Elect” (1897); and “The Charlatan” (1898). He is best known, perhaps, for his marches, and the title of “The March King” has often been applied to him. Among his marches may be mentioned the following: “The Washington Post,” “High School Cadets,” “The Liberty Bell,” “Manhattan Beach,” “King Cotton,” “The Directorate,” “El Capitan,” “The Bride Elect,” and “The Stars and Stripes Forever.” He is also the composer of a great number of miscellaneous compositions and arrangements for orchestra and military bands, songs, etc. His compilation of “National, Patriotic, and Typical Airs of Every Land” was officially adopted by the navy department.
# Appletons' Cyclopædia of American Biography/Spence, John Selby

Edition of 1900.
​SPENCE, John Selby, senator, b. near Snow Hill, Worcester co., Md., 29 Feb., 1788; d. near Berlin, Worcester co., Md., 24 Oct., 1840. His ancestors came to Snow Hill from Scotland about 1680. He was educated at district schools in Worcester and Somerset counties, received his medical degree from the University of Pennsylvania about 1809, and practised his profession in Maryland until his death. After serving in the legislature he was elected to congress as a Democrat, serving from 1 Dec., 1823, till 3 March, 1825, and again from 5 Dec., 1831, till 2 March, 1833. He was elected U. S. senator to succeed Robert H. Goldsborough, serving from 11 Jan., 1837, till his death, which occurred at the country-seat of his family near Berlin.—His brother Ara served in the legislature, and was chief justice of the 4th judicial circuit of Maryland, comprising the lower counties: and another brother, Irving, was the author of “Early History of the Presbyterian Church” (Philadelphia, 1838).—His nephew, Thomas Adam, lawyer, b. in Accomac county, Va., 20 Feb., 1810; d. in Washington, D. C., 10 Nov., 1877, was graduated at Yale in 1829, studied law, was admitted to the bar, and practised in Snow Hill, Md. He was elected a representative to congress as a Whig and served from 4 Dec., 1843, till 3 March, 1845. In 1872-'7 he was assistant attorney-general for the U. S. post-office department.
# Appletons' Cyclopædia of American Biography/Spence, John

Edition of 1900.
​SPENCE, John, physician, b. in Scotland in 1766; d. in Dumfries, Va., 18 May, 1829. He was educated in the University of Edinburgh, but, owing to impaired health, was not graduated. In 1788 he came to this country, settling in Dumfries, Va., as a private tutor, and, having regained his health, entered upon the practice of medicine in 1791. He was active in introducing vaccination into the United States, and acquired distinction in his profession. The University of Pennsylvania gave him the degree of M. D. in 1828. His correspondence with Dr. Benjamin Rush in 1806 was published in the “Medical Museum of Philadelphia.” He also contributed to the “Medical Repository” and the “American Journal of the Medical Sciences,” and left several manuscripts on medical subjects.
# Appletons' Cyclopædia of American Biography/Spence, Robert Traill

Edition of 1900.
​SPENCE, Robert Traill, naval officer, b. in Portsmouth, N. H., about 1785; d. near Baltimore, Md., 26 Sept., 1827. He became a midshipman in the U. S. navy in 1800, and was serving under Decatur on the captured Tripolitan gun-boat, “No. 8,” when, on 7 Aug., 1804, she was blown up by a hot shot that was sent through her magazine. After the explosion, with her stern blown to pieces and under water, Spence kept on loading the long 26-pounder gun forward, fired it, and, with his crew of eleven survivors, gave three cheers, and, sitting astride his piece and waving his cap, went down into the water, but was rescued. His father, Kieth Spence, purser of the U. S. frigate “Philadelphia” when she grounded and was captured, as a prisoner in Tripoli was witness of his son's valor. Robert was made a lieutenant in 1807 and master-commandant in 1813. He was highly commended by Com. Rogers for his promptness and ingenuity in laying obstructions in the way of the British fleet off Baltimore, 30 Sept., 1814, and was made a post-captain in 1815 at the age of twenty-seven. In 1822, on the “Cyane,” as the senior American naval officer in the West Indies, he issued a protest against Francisco Morales, who had threatened death to Americans in the Spanish Main—an act as much applauded at home as it was effective at the time and place of danger. In Africa he built the first fort at Mesurado, in Liberia. He was ordered to command the West India fleet in 1826, but died before sailing.—Capt. Spence's sons, Carroll and Charles Lowell Stewart, were afterward in the diplomatic service of the United States, the former being minister to Turkey under President Pierce, and the other secretary of legation, and afterward envoy to Persia. His sister became the mother of James Russell Lowell.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VIII/Chapter LXIII

Chapter LXIII.
After having said so much of the demons, and of their fondness for blood and the odour of sacrifices, Celsus adds, as though wishing to retract the charge he had made: “The more just opinion is, that demons desire nothing and need nothing, but that they take pleasure in those who discharge towards them offices of piety.” If Celsus believed this to be true, he should have said so, instead of making his previous statements. But, indeed, human nature is never utterly forsaken by God and His only-begotten Son, the Truth. Wherefore even Celsus spoke the truth when he made the demons take pleasure in the blood and smoke of victims; although, by the force of his own evil nature, he falls back into his errors, and compares demons with men who rigorously discharge every duty, even to those who show no gratitude; while to those who are grateful they abound in acts of kindness. Here Celsus appears to me to get into confusion. At one time his judgment is darkened by the influence of demons, and at another he recovers from their deluding power, and gets some glimpses of the truth. For again he adds: “We must never in any way lose our hold of God, whether by day or by night, whether in public or in secret, whether in word or in deed, but in whatever we do, or abstain from doing.” That is, as I understand it, whatever we do in public, in all our actions, in all our words, “let the soul be constantly fixed upon God.” And yet again, as though, after struggling in argument against the insane inspirations of demons, he were completely overcome by them, he adds: “If this is the case, what harm is there in gaining the favour of the rulers of the earth, whether of a nature different from ours, or human princes and kings? For these have gained their dignity through the instrumentality of demons.” In a former part, Celsus did his utmost to debase our souls to the worship of demons; and now he wishes us to seek the favour of kings and princes, of whom, as the world and all history are full of them, I do not consider it necessary to quote examples.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VIII/Chapter LXIV

Chapter LXIV.
There is therefore One whose favour we should seek, and to whom we ought to pray that He would be gracious to us—the Most High God, whose favour is gained by piety and the practice of every virtue. And if he would have us to seek the favour of others after the Most High God, let him consider that, as the motion of the shadow follows that of the body which casts it, so in like manner it follows, that when we have the favour of God, we have also the good-will of all angels and spirits who are friends of God. For they know who are worthy of the divine approval, and they are not only well disposed to them, but they co-operate with them in their endeavours to please God: they seek His favour on their behalf; with their prayers they join their own prayers and intercessions for them. We may indeed boldly say, that men who aspire after better things have, when they pray to God, tens of thousands of sacred powers upon their side. These, even when not asked, pray with them, they bring succour to our mortal race, and if I may so say, take up arms alongside of it: for they see demons warring and fighting most keenly against the salvation of those who devote themselves to God, and despise the hostility of demons; they see them savage in their hatred of the man who refuses to serve them with the blood and fumes of sacrifices, but rather strives in every way, by word and deed, to be in peace and union with the Most High through Jesus, who put to flight multitudes of demons when He went about “healing,” and delivering “all who were oppressed by the devil.”
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VIII/Chapter LXXI

Chapter LXXI.
Celsus again, as is usual with him, gets confused, and attributes to us things which none of us have ever written. His words are: “Surely it is intolerable for you to say, that if our present rulers, on embracing your opinions, are taken by the enemy, you will still be able to persuade those who rule after them; and after these have been taken you will persuade their successors and so on, until at length, when all who have yielded to your persuasion have been taken, some prudent ruler shall arise, with a foresight of what is impending, and he will destroy you all utterly before he himself perishes.” There is no need of any answer to these allegations: for none of us says of our present rulers, that if they embrace our opinions, and are taken by the enemy, we shall be able to persuade their successors; and when these are taken, those who come after them, and so on in succession.  But on what does he ground the assertion, that when a succession of those who have yielded to our persuasion have been taken because they did not drive back the enemy, some prudent ruler shall arise, with a foresight of what is impending, who shall utterly destroy us? But here he seems to me to delight in inventing and uttering the wildest nonsense.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VIII/Chapter LXII

Chapter LXII.
In a former passage, Celsus had spoken at length on the subject of oracles, and had referred us to their answers as being the voice of the gods; but now he makes amends, and confesses that “those who foretell the fortunes of men and cities, and concern themselves about mortal affairs, are earth-spirits, who are given up to fleshly lust, blood, odours, sweet sounds, and other such things, and who are unable to rise above these sensual objects.”  Perhaps, when we opposed the theological teaching of Celsus in regard to oracles, and the honour done to those called gods, some one might suspect us of impiety when we alleged that these were stratagems of demoniacal powers, to draw men away to carnal indulgence. But any who entertained this suspicion against us, may now believe that the statements put forth by Christians were well-founded, when they see the above passage from the writings of one who is a professed adversary of Christianity, but who now at length writes as one who has been overcome by the spirit of truth. Although, therefore, Celsus says that “we must offer sacrifices to them, in so far as they are profitable to us, for to offer them indiscriminately is not allowed by reason,” yet we are not to offer sacrifices to demons addicted to blood and odours; nor is the Divine Being to be profaned in our minds, by being brought down to the level of wicked demons. If Celsus had carefully weighed the meaning of the word “profitable,” and had considered that the truest profit lies in virtue and in virtuous action, he would not have applied the phrase “as far as it is profitable” to the service of such demons, as he has acknowledged them to be. If, then, health of body and success in life were to come to us on condition of our serving such demons, we should prefer sickness and misfortune accompanied with the consciousness of our being truly devoted to the will of God. For this is preferable to being mortally diseased in mind, and wretched through being separate and outcasts from God, though healthy in body and abounding in earthly prosperity. And we would rather go for help to one who seeks nothing whatever but the well-being of men and of all rational creatures, than to those who delight in blood and sacrificial odours.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VIII/Chapter LXIX

Chapter LXIX.
Celsus, then, as if not observing that he was saying anything inconsistent with the words he had just used, “if all were to do the same as you,” adds: “You surely do not say that if the Romans were, in compliance with your wish, to neglect their customary duties to gods and men, and were to worship the Most High, or whatever you please to call him, that he will come down and fight for them, so that they shall need no other help than his. For this same God, as yourselves say, promised of old this and much more to those who served him, and see in what way he has helped them and you! They, in place of being masters of the whole world, are left with not so much as a patch of ground or a home; and as for you, if any of you transgresses even in secret, he is sought out and punished with death.” As the question started is, “What would happen if the Romans were persuaded to adopt the principles of the Christians, to despise the duties paid to the recognised gods and to men, and to worship the Most High?” this is my answer to the question. We say that “if two” of us “shall agree on earth as touching anything that they shall ask, it shall be done for them of the Father” of the just, “which is in heaven;” for God rejoices in the agreement of rational beings, and turns away from discord. And what are we to expect, if not only a very few agree, as at present, but the whole of the empire of Rome? For they will pray to the Word, who of old said to the Hebrews, when they were pursued by the Egyptians, “The Lord shall fight for you, and ye shall hold your peace;” and if they all unite in prayer with one accord, they will be able to put to flight far more enemies than those who were discomfited by the prayer of Moses when he cried to the Lord, and of those who prayed with him. Now, if what God promised to those who keep His law has not come to pass, the reason of its nonfulfilment is not to be ascribed to the unfaithfulness of God.  But He had made the fulfilment of His promises to depend on certain conditions,—namely, that they should observe and live according to His law; and if the Jews have not a plot of ground nor a habitation left to them, although they had received these conditional promises, the entire blame is to be laid upon their crimes, and especially upon their guilt in the treatment of Jesus.
* ↑ Matt. xviii. 19.
* ↑ Ex. xiv. 14.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VIII/Chapter LXVI

Chapter LXVI.
Then Celsus, following the example of those who are under the influence of demons—at one time recovering, at another relapsing, as though he were again becoming sensible—says:  “If, however, any worshipper of God should be ordered to do anything impious, or to say anything base, such a command should in no wise be regarded; but we must encounter all kinds of torment, or submit to any kind of death, rather than say or even think anything unworthy of God.” Again, however, from ignorance of our principles, and in entire confusion of thought, he says: “But if any one commands you to celebrate the sun, or to sing a joyful triumphal song in praise of Minerva, you will by celebrating their praises seem to render the higher praise to God; for piety, in extending to all things, becomes more perfect.” To this our answer is, that we do not wait for any command to celebrate the praises of the sun; for we have been taught to speak well not only of those creatures that are obedient to the will of God, but even of our enemies. We therefore praise the sun as the glorious workmanship of God, which obeys His laws and hearkens to the call, “Praise the Lord, sun and moon,” and with all your powers show forth the praises of the Father and Creator of all. Minerva, however, whom Celsus classes with the sun, is the subject of various Grecian myths, whether these contain any hidden meaning or not. They say that Minerva sprang fully armed from the brain of Jupiter; that when she was pursued by Vulcan, she fled from him to preserve her honour; and that from the seed which fell to the ground in the heat of Vulcan’s passion, there grew a child whom Minerva brought up and called Erichthonius,
“That owed his nurture to the blue-eyed maid,
But from the teeming furrow took his birth,
The mighty offspring of the foodful earth.”
It is therefore evident, that if we admit Minerva the daughter of Jupiter, we must also admit many fables and fictions which can be allowed by no one who discards fables and seeks after truth.
* ↑ Ps. cxlviii. 3.
* ↑ Homer’s Iliad, ii. 547, 548.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VIII/Chapter LXVII

Chapter LXVII.
And to regard these myths in a figurative sense, and consider Minerva as representing prudence, let any one show what were the actual facts of her history, upon which this allegory is based. For, supposing honour was given to Minerva as having been a woman of ancient times, by those who instituted mysteries and ceremonies for their followers, and who wished her name to be celebrated as that of a goddess, much more are we forbidden to pay divine honours to Minerva, if we are not permitted to worship so glorious an object as the sun, although we may celebrate its glory. Celsus, indeed, says that “we seem to do the greater honour to the great God when we sing hymns in honour of the sun and Minerva;” but we know it to be the opposite of that. For we sing hymns to the Most High alone, and His Only-begotten, who is the Word and God; and we praise God and His Only-begotten, as do also the sun, the moon, the stars, and all the host of heaven. For these all form a divine chorus, and unite with the just among men in celebrating the praises of the Most High God and His Only-begotten. We have already said that we must not swear by a human king, or by what is called “the fortune of the king.” It is therefore unnecessary for us again to refute these statements: “If you are commanded to swear by a human king, there is nothing wrong in that. For to him has been given whatever there is upon earth; and whatever you receive in this life, you receive from him.” We deny, however, that all things which are on the earth have been given to the king, or that whatever we receive in this life we receive from him. For whatever we receive rightly and honourably we receive from God, and by His providence, as ripe fruits, and “corn which strengtheneth man’s heart, and the pleasant vine, and wine which rejoiceth the heart of man.” And moreover, the fruit of the olive-tree, to make his face to shine, we have from the providence of God.
* ↑ [“Origen pointed out that hymns were addressed only to God and to His Only-begotten Word, who is also God.…The hymnody of the primitive Church protected and proclaimed the truths which she taught and cherished.”—Liddon’s Bampton Lectures, On the Divinity of our Lord and Saviour Jesus Christ, pp. 385, 386. S.]
* ↑ Ps. civ. 15.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VIII/Chapter LXV

Chapter LXV.
Moreover, we are to despise ingratiating ourselves with kings or any other men, not only if their favour is to be won by murders, licentiousness, or deeds of cruelty, but even if it involves impiety towards God, or any servile expressions of flattery and obsequiousness, which things are unworthy of brave and high-principled men, who aim at joining with their other virtues that highest of virtues, patience and fortitude. But whilst we do nothing which is contrary to the law and word of God, we are not so mad as to stir up against us the wrath of kings and princes, which will bring upon us sufferings and tortures, or even death. For we read:  “Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God.” These words we have in our exposition of the Epistle to the Romans, to the best of our ability, explained at length, and with various applications; but for the present we have taken them in their more obvious and generally received acceptation, to meet the saying of Celsus, that “it is not without the power of demons that kings have been raised to their regal dignity.” Here much might be said on the constitution of kings and rulers, for the subject is a wide one, embracing such rulers as reign cruelly and tyrannically, and such as make the kingly office the means of indulging in luxury and sinful pleasures. We shall therefore, for the present, pass over the full consideration of this subject. We will, however, never swear by “the fortune of the king,” nor by ought else that is considered equivalent to God. For if the word “fortune” is nothing but an expression for the uncertain course of events, as some say, although they seem not to be agreed, we do not swear by that as God which has no existence, as though it did really exist and was able to do something, lest we should bind ourselves by an oath to things which have no existence. If, on the other hand (as is thought by others, who say that to swear by the fortune of the king of the Romans is to swear by his demon), what is called the fortune of the king is in the power of demons, then in that case we must die sooner than swear by a wicked and treacherous demon, that ofttimes sins along with the man of whom it gains possession, and sins even more than he.