OpenLLM-France/wikimedia huggingface dataset:
# Dictionary of National Biography, 1885-1900/Anderson, Patrick (1575-1624)

​ANDERSON, PATRICK (1575–1624), a Scotch Jesuit, was a native of Elgin or Moray, his mother being a sister of Dr. John Leslie, bishop of Ross. After a rudimentary education at the Elgin grammar school, and a course of classical study in the university of Edinburgh, he entered the Society of Jesus at Rome in 1597, and in due time acquired the reputation of an eminent linguist, mathematician, philosopher, and divine. Being sent home as a missioner, he arrived in London in November 1609, and proceeded at once to his native country, where his ministerial labours were highly successful, and his hairbreadth escapes from his persecutors very marvellous. He left Scotland for Paris to meet his superior, Father James Gordon (Huntly), late in 1611. It is a remarkable fact that at the time of his departure there was but one priest in all Scotland. To supply this dearth Anderson collected nearly a hundred promising youths who were eager to enter the priesthood. In 1615 he became the first Jesuit rector of the Scotch college in Rome. Returning to Scotland he was betrayed by a pretended Catholic and committed to the Tolbooth in Edinburgh. During his rigid confinement there he held several polemic conferences with presbyterian divines, and gave proofs of his learning and constancy. He was threatened with the barbarous torture of the ‘boots,’ and was daily expecting death when he was liberated by the intercession, it is believed, of the French ambassador, the Marquis Deffiat, who chose him for his confessor. He died in London 24 Sept. 1624. His works are: 1. ‘The Grovnd of the Catholike and Roman Religion in the Word of God. With the Antiquity and Continuance therof, throughout all Kingdomes and Ages. Collected out of diuers Conferences, Discourses, and Disputes, which M. Patricke Anderson, of the Society of Iesvs, had at seuerall tymes with sundry Bishops and Ministers of Scotland, at his last imprisonment in Edenburgh, for the Catholike Faith, in the yeares of our Lord 1620 and 1621. Sent vnto an Honourable Personage by the Compyler and Prisoner himselfe.’ 3 parts or vols. 1623, 4to. 2. ‘Memoirs of the Scotch Saints.’ MS. formerly preserved in the Scotch College at Paris. 3. Father de Backer mentions, in his list of Anderson's works, ‘Copia de las Cartas que se embiaron de Escocia a nuestro Padre Claudio Aquaviva, Preposito general de la Compañia de Jesus, por un Padre de Escocia, de la misma Compañia a quatro de Enero del año 1612. Por este relacion se puede ver el estado bueno de las cosas de la Christianidad de Escocia, fol. 10 ff. De Escocia, á quatro de Enero, 1612. De V. P. hijo, y siervo indigno Patricio Andersono.’
T. C.
# Dictionary of National Biography, 1885-1900/Anderson, Thomas (1832-1870)

​ANDERSON, THOMAS (1832–1870), botanist, was born in Edinburgh 26 Feb. 1832, and was educated for the medical profession, graduating as M.D. at Edinburgh in 1853. His attention was early directed to botany, and while at the Edinburgh university he obtained a gold medal for the best local collection of plants, and assisted in arranging the Indian herbarium. In 1854 he entered the Bengal medical service, and went to Calcutta. Subsequently he went to Delhi, where he was actively engaged during the mutiny, returning to Calcutta in 1858. His health failing, he came home, and, the steamer being detained at Aden for some days, he made an interesting collection of the plants of that region, upon which he based his ‘Florula Adenensis,’ published in 1860. About this time he returned to India, taking temporary charge of the Calcutta Botanic Garden during the absence of Dr. Thomas Thomson, whom he afterwards succeeded as director. He did much to improve the garden, and introduced valuable medicinal plants, especially cinchona and ipecacuanha: to him is due the institution of the experiments which led to the successful cultivation of the former in India, and he issued many valuable reports upon the subject. In 1864 he undertook to organise and superintend the forest department in Bengal, but after two years he was forced to abandon this work by the pressure of his other duties. In 1868 he was compelled by serious illness to return home, but subsequently recovered, and devoted himself with much energy to working out from herbaria and his own collections the flora of India. The difficult order Acanthaceæ received his special attention; but before his work could be completed he was again attacked by illness, and died at Edinburgh of disease of the liver on 26 Oct. 1870. He was a man of studious habits and amiable disposition, and his loss left an important gap among Indian botanists.
J. B.
# Dictionary of National Biography, 1885-1900/Anderson, Robert (fl.1668-1696)

​ANDERSON, ROBERT (fl. 1668–1696), was a mathematician and silk-weaver of London, whom John Collins, one of the early members of the Royal Society, helped with the loan of books and the supply of scientific information (Stereometrical Propositions, Preface). He devoted special attention to improving the art of gunnery, and during at least twenty-one years from 1671 conducted some thousands of experiments with cannon mounted at his own expense on Wimbledon Common, showing that his means must have been considerable. ‘I am very well assured,’ he says (Genuine Use and Effects of the Gunne, p. 32), ‘I have done more, being a private person, than all the engineers and gunners with their yearly salaries and allowances, since the first invention of this warlike engine.’ He wrote:
* ‘Stereometrical Propositions variously applicable, but particularly intended for Gageing,’ 1668, an ingenious, though uncouth little work, condemned by J. Gregory as ‘pitiful stuff’ (Correspondence of Scientific Men (Rigaud), ii. 258), but mentioned with approval in ‘Phil. Trans.’ iii. 785. An appendix entitled ‘Gaging Promoted’ followed in 1669 (noticed in Phil. Trans. iv. 960).
* ‘The Genuine Use and Effects of the Gunne, as well experimentally as mathematically demonstrated. A new Work of Singular Use unto Generals of Armies, Enginiers, and other Artists. Tam Marte quam Mercurio. With Tables of Projection, etc. by Thomas Streete,’ 1674.
* ‘To hit a Mark, as well upon Ascents and Descents, as upon the Plain of the Horizon,’ 1690. A short Discourse is added ‘Of Granadoes, Carcasses, and Fireballs,’ with ‘Warlike Musick illustrated in several Consorts of Phrygian Flutes, clearly demonstrated by Principles of Musick and Mathematicks;’ the last a ponderous scientific joke.
* ‘To cut the Rigging, and Proposals for the Improvement of Great Artillery,’ 1691.
* ‘The Making of Rockets. In two Parts. The First containing the Making of Rockets for the meanest Capacity. The other to make Rockets by a Duplicate Proposition, to 1,000 pound Weight or higher,’ 1696. Dedicated to Henry, Earl of Romney, Master-General of the Ordnance, from whose favour the author hoped for a trial of his improvements in artillery practice.
* Watts (Bib. Brit.) mentions as the latest of his works a ‘Treatise on the Use and Effects of the Gunne,’ London, 1713, 4to.
[Hutton, Phil. and Math. Dict. i. 116; Montucla, Hist. d. Math. ii. 89; De Morgan in S.D.U.K. Dict. ii. 576.]
A. M. C.
# Dictionary of National Biography, 1885-1900/Anderson, Thomas (1819-1874)

​ANDERSON, THOMAS, M.D. LL.D. (1819–1874), chemist, was the son of a physician at Leith, from whom he acquired scientific tastes. After passing through the High School of Leith and the Edinburgh Academy, he became a medical student in the university of Edinburgh. Here he obtained (1839–40) the biennial ‘Hope Prize,’ and he graduated M.D. in 1841, choosing for his thesis ‘The Nature of the Chemical Changes which take place in Secretion, Nutrition, and the other Functions of Living Beings.’ In 1842 he studied under Berzelius in Stockholm; in 1843 in the Giessen laboratory under Liebig; and he afterwards visited Bonn, Berlin, and Vienna, returning to Edinburgh an accomplished chemist. He became a Fellow of the Royal Society of Edinburgh in 1845; a year later an extra-academical university teacher of chemistry, and in 1848 chemist to the Highland and Agricultural Society of Scotland, an appointment which he held to within a short time of his death.
In 1852 he succeeded Dr. Thomas Thomson as regius professor of chemistry in the university of Glasgow. In 1859 he was elected President of the Glasgow Philosophical Society; and in 1867 president of the Chemical Section of the British Association for the Advancement of Science. The Royal Society of Edinburgh awarded him the Keith medal in 1855, and the Royal Society of London one of the royal medals in 1872. His last years were passed in much mental and bodily suffering, and he died on 2 Nov. 1874. Anderson's earliest researches were on a new mineral species, and on the atomic weight of nitrogen. He conducted an elaborate inquiry into ‘The Products of the Destructive Distillation of Animal Substances,’ which resulted in the discovery of a new pyridine series, and of certain fatty amines. Then he examined the action of sulphur upon fixed oils, and obtained a new definite organic sulphide. His paper ‘On the Crystalline Constituents of Opium’ was very exhaustive. In 1861 he published a work on ‘Anthracene and its Derivatives,’ and somewhat later interesting theoretical memoirs on the Platino-pyridine Bases, and on the Polymerisation of Pyridine, and Picoline. His agricultural experiments, which extended over nearly a quarter of a century, are almost all published in the ‘Journal of the Highland and Agricultural Society of Scotland.’ He examined the composition of wheat, beans, and turnips at different periods of their growth, and made a number of analyses of soils, manures, plant ashes, and oil cakes. His ‘Elements of Agricultural Chemistry’ was published in 1860, and although not very original in treatment, it gave a clear summary of the science at that date. Anderson was an organic and agricultural chemist, and but rarely turned his attention to inorganic bodies.
G. F. R.
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Marcellus, bp. of Rome

Marcellus (3), bp. of Rome probably from May 24, 307, to Jan. 15, 309, the see having been vacant after the death of Marcellinus, 2 years, 6 months, and 27 days (Lipsius, Chronologie der röm. Bischöf.).
This pope appears as a martyr in the Roman Martyrology, and in the later recensions of the Liber Pontificalis, a story being told that he was beaten, and afterwards condemned to tend the imperial horses as a slave. No trace of this legend, or indeed of his being a martyr at all, appears in the earlier recensions of the Pontifical, including the Felician. But a light is thrown on the circumstances which probably led to his title of “Confessor” by the monumental inscriptions to him and his successor Eusebius, placed on their tombs by pope Damasus. That to Marcellus (Pagi, Critic. in Baron. ad ann. 309; in Actis S. Januar.; De Rossi, Rom. Sotter. vi. p. 204) reads:
“Veridicus rector lapsis quia crimina flere
Praedixit, miseris fuit omnibus hostis amarus.
Hinc furor, hinc odium sequitur, discordia lites,
Seditio, caedes; solvuntur foedera pacis.
Crimen ob alterius, Christum qui in pace negavit,
Finibus expulsus patriae est feritate tyranni.
Haec breviter Damasus voluit comperta referre
Marcelli ut populus meritum cognoscere posset.”
It would appear from these lines, together with those on Eusebius [ Eusebius (1) ], that when persecution ceased at Rome conflicts arose in the Christian community as to the terms of readmission of the lapsi to communion; that Marcellus after his election had required a period of penance before absolution; that this stern discipline evoked violent opposition, the subjects of it being doubtless numerous and influential; that the church had been split into parties in consequence, and riots, anarchy, and even bloodshed, had ensued; that “the tyrant” Maxentius had interposed in the interests of peace and banished the pope as the author of the discord. He was not really so, the inscription implies, but “another,” for whose “crime” he suffered, i.e. the leader and instigator of the opposition, who had “denied Christ in time of peace” by condoning apostasy and subverting discipline after persecution had ceased. But Marcellus was made the victim, and thus was a “confessor” (or, in the wider sense of the word, a “martyr”), if not strictly for the faith, at any rate for canonical discipline and the honour of Christ. The “other” referred to was probably the Heraclius spoken of in the inscription on Eusebius as having “forbidden the lapsi to mourn for their sins,” and who was banished in the next episcopate by “the tyrant" as well as the pope—“Extemplo pariter pulsi feritate tyranni.” As Marcellus, unlike Eusebius, is not said in the Damasine inscription to have died in exile, and as he was certainly buried at Rome, like his predecessor in the cemetery of Priscilla on the Salarian Way (Catal. Felic.), he may have been allowed to return to his see.
[J.B.—Y.]
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Marcianus, a solitary in Syria

Marcianus (3), Nov. 2 (Menol. Graec. Sirlet. and Mart. Rom.), a celebrated solitary in the desert of Chalcis in Syria (Theod. Rel. Hist. c. 3); a native of Cyrrhus and of good family. In the desert he built himself within a narrow enclosure a cell in which he could neither stand upright nor lie at full length. In course of time he admitted to his society, but in separate dwellings, two disciples—Eusebius, his successor in the cell, and Agapetus. At some distance he established an abode, under the care of Eusebius, for those who desired to pursue a monastic life under regulations framed by him. Agapetus retired and became bp. of Apamea. Towards the end of his life Marcian allowed himself to be visited by all who pleased, women excepted, but only after the festival of Easter. About 382 he was visited by Flavian, the new bp. of Antioch, in company with four of the most eminent bishops of Syria—Acacius of Berrhoea, Eusebius of Chalcis, Isidore of Cyrrhus, and Theodotus
of Hierapolis—besides some religious laymen of high rank. They came to listen to his wisdom, but he persisted in humble silence, and only observed that such as he could not expect to profit men while the word and works of God were so continually appealing to men in vain. Living in the Arian reign of Valens, Marcian's great influence was steadily exerted on the side of orthodoxy and he was an uncompromising opponent of all the prevailing heresies. He zealously upheld the Nicaean rule of Easter and broke off communion with the venerable solitary Abraham in the same desert until he gave up the old Syrian custom and conformed to the new one. Tillemont (viii. 483, xiv. 222) places his death c. 385 or 387. The Roman Martyrology commemorates him on Nov. 2. His disciple Agapetus founded two monasteries, one called after himself at Nicerta in the diocese of Apamea, and another called after Marcian's disciple Simeon. From them sprang many, all observing the rules of Marcian. His disciple Basil erected one at Seleucobelus. Tillem. viii. 478, x. 533, xi. 304, xii. 20, xiv. 222, xv. 340, 349; Dupin, i. 455, ed. 1722; Ceill. x. 52; Baron. A. E. ann. 382, lxviii.
[C.H.]
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Marcia, concubine of Commodus

Marcia. In 183 a conspiracy against the emperor Commodus was detected and put down, in which the emperor's sister Lucilla and his cousin Quadratus had been prime movers. On the execution of Quadratus and the confiscation of his property, his concubine Marcia became the concubine of Commodus and obtained the highest favour with him. She was granted all the honours due to an acknowledged empress, save that of having the sacred fire borne before her. The emperor's coins displayed her figure in the garb of an Amazon, and he himself took the title Amazonius, and gave it to a month of the year. She was all-powerful with him, and used her influence on behalf of the Christians, obtaining for them many benefits. This fact, stated by Dion Cassius (or possibly by his epitomizer Xiphilinus), has led to the suspicion that she was a Christian herself, a suspicion not disproved by her position as concubine; for the Christian code then dealt tenderly with the case of a female slave unable to refuse her person to her master, and, provided she shewed the fidelity of a wife, did not condemn her (Const. Apost. viii. 32). We now know from Hippolytus that the eunuch who brought Marcia up, and who retained a high place in her confidence, was a Christian presbyter. This sufficiently accounts for her Christian sympathies; and the epithet φιλόθεος, which Hippolytus applies to her, would have been different if, besides being friendly to the Christians, she had been a Christian herself.
Marcia, whose intimacy with her fellow servant Eclectus had given occasion for remark, ultimately became his wife. She appears to have had resolution and spirit corresponding to her favourite Amazonian dress. She was put to death in 193 by Didius Julianus, to avenge the death of Commodus, which she had planned and carried out to save her own life. For the original authorities, see ECLECTUS.
[G.S.]
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Marciani, see Euchites

Marciani. [EUCHITES.]
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Marcianus, presbyter at Constantinople

Marcianus (4), Jan. 10, presbyter and oeconomus of the great church of Constantinople. The authorities for his Life are Theodorus Lector (H. E. i. 13, 23, in Patr. Gk. lxxxvi.), the Basilian Menology, Jan. 10, a Vita from Simeon Metaphrastes (Boll. Acta SS. 10 Jan. i. 609); and notices in the Bollandist Lives of St. Auxentius (14 Feb. ii. 770), St. Isidore the martyr of Chios (15 Mai. iii. 445), and St. Gregory Nazianzen (9 Mai. ii. 401 c, note n). Tillemont (xvi. 161) devotes an article to him. He was originally a layman of the Cathari or Novatianists (Theod. L. i. 13), and was then intimate with Auxentius, who was a Catholic (Vit. Auxent. u.s.). He was appointed oeconomus by the patriarch Gennadius, therefore after 458; and made it a rule that the clergy of Constantinople should retain for their own churches the offerings made in them and no longer pay them over to the great church (Theod. L. i. 13). His erection of the remarkable (θαυμαστόν) church of the Anastasia or Holy Resurrection and of the church of St. Irene is mentioned in the Basilian Menology and by Codinus (Aedif. Cp. p. 88, ed. Bekker), the latter adding that he also built a hospital for the sick. The church of Irene (transformed from an idol temple) was on the shore (Vit. § 14) at "the passage" (Codin.). The Anastasia was (Codin.) a refoundation of the humble oratory in which St. Gregory ministered, and Marcian bought the site (then occupied by dealers in materials for mosaic work) because there had been found St. Gregory's commentaries (ὑπομνήματα), wherein he had, 50 years before, predicted the restoration of the building in greater size and beauty. The adornment of Marcian's church was subsequently completed by Basil the Macedonian, who added the golden ceiling. How Marcian saved his new church in the conflagration of Sept. 2 by his prayers and tears, while mounted on the roof with the Holy Gospels in his hands, is related by Theodore Lector (i. 23), the Vita, the Basilian Menology, Theophanes (A. C. 454), and Cedrenus (p. 348, ed. Bekker, p. 610). The year as fixed by Clinton (F. R. i. 666) was 465. Codinus's mention of 50 years makes the rebuilding of the Anastasia c. 425, as the Bollandist Lives of St. Gregory (u.s.) and St. Isidore (u.s.) say, long therefore before Marcian became oeconomus. He is stated to have placed the relics of St. Isidore in the church of St. Irene (ib.). An account of the two churches, very full as to the Anastasia, is given in Du Cange (Cpolis. Chr. lib. iv. pp. 98, 102, ed. 1729). Tillemont dates Marcian's death 471, and has minor notices of him at ii. 231, iii. 354, v. 98, ix. 416, xvi. 59, 70.
[C.H.]
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Marcus, bp. of Rome

Marcus (6), bp. of Rome, probably from Jan. 18 to Oct. 7, 336, having been ordained 18 days after the death of his predecessor Sylvester. The above dates, from the Liberian Catalogue and Depositio Episcoporum, are confirmed by St. Jerome (Chron.), who gives him a reign of 8 months, and are consistent with historical events. He is said (Catal. Felic. and Anastasius) to have ordained that the bishops of Ostia should consecrate the bishops of Rome and bear the pallium, and to have been buried in the cemetery of Balbina on the Via Ardeatina, "in basilica quam coemiterium constituit." Baronius notices this as the earliest mention of the pallium. The cemetery of Balbina, called also that of St. Mark from this pope's interment there and variously spoken of in old itineraries as on the Ardeatine and Appian Ways, has been identified as lying between the two by De Rossi, who supposes the "basilica" to have been a chapel, or cella memoriae, built by Marcus at the entrance of an existing cemetery
and intended as a place of burial. Interment near the surface of the ground seems about this time to have begun to supersede the use of subterranean catacombs.
[J.B—Y.]
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Marcus, surnamed Eremita

Marcus (14), surnamed Eremita, mentioned by Nicephorus Callistus as ὁ πολυθρύλλητος ἀσκητής, said to have lived in the reign of Theodosius II. and to have been a disciple of St. Chrysostom (Niceph. H. E. xiv. 30). Nicephorus speaks later of the works of a Μάρκος ἀσκητής, apparently the same man. Of these he had seen a collection of 8 and another of 32, dealing with the ascetic life (H. E. xiv. 54). Photius (Bibl. Cod. 200) gives an account of 8 works of Marcus the monk, all of which are extant with one doubtful exception. His works, pub. in Patr. Gk. lxv. 905, preceded by two disquisitions on the author by Gallandius and Fessler, are:
(1) περὶ νόμου πνευματικοῦ, a collection of short aphorisms, inculcating especially the duties of humility and constant prayer.
(2) περὶ τῶν οἰομένων ἐξ ἔργων δικαιοῦσθαι shews that as slaves of God we have no wages to expect. All is of grace, which is given τελεία in baptism, and afterwards in measure proportioned to our obedience.
(3) περί μετανοίας shews repentance to be necessary for all.
(4) ἀπόκρισις πρὸς τοὺς ἀποροῦντας περὶ τοῦ θείου βαπτίσματος, an important treatise on the doctrine of baptism, states distinctly that by the grace of baptism original sin is put away and the baptized are in exactly the condition Adam was before the fall.
(5) and (9) πρὸς Νικόλαον and περὶ νηστείας are ascetic treatises.
(7) ἀντιβολὴ πρὸς σχολαστικόν defends monastic life against a man of the world.
(8) συμβουλία νοὸς πρὸς τὴν ἑαυτοῦ ψυχήν shews that the root of evil is in ourselves.
(10) εἰς τὸν Μελχισεδέκ, against heretics who argued from the language of Hebrews that Melchizedek was the Son of God.
(6) κεφάλαια νηπτικά, generally included among the works of Marcus, but not mentioned by Photius, From external and internal evidence it would seem to be wrongly ascribed to Marcus.
[M.F.A.]
# Defensive Ferments of the Animal Organism/Appendix

Appendix.
Defensive Ferments after the addition of Fats.
Defensive Ferments after the Introduction of Substances in harmony with the Body but not with the Blood.
Demonstration of the Existence of Proteolytic Ferments in the Blood during Pregnancy.
Review of the Problems involved in Researches on Immunity, with special reference to Anaphylaxy.
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