OpenLLM-France/wikimedia huggingface dataset:
# Appletons' Cyclopædia of American Biography/Weissenfels, Frederick H.

Edition of 1889.
​WEISSENFELS, Frederick H, Baron de, soldier, b. in Prussia in 1738; d. in New Orleans, La., 14 May, 1806. During his early life he was an officer in the British service, but he emigrated to this country, and in 1763 settled in Dutchess county, N. Y. He became lieutenant-colonel of the 3d New York battalion in 1776, and afterward commanded the 2d New York battalion at White Plains, Trenton, the surrender of Burgoyne, and the battle of Monmouth. He accompanied Gen. John Sullivan's expedition against the Six Nations in 1779, and fought at Newton. The war left him impoverished, and at the time of his death he filled a minor office in New Orleans.
# Appletons' Cyclopædia of American Biography/Welch, John

Edition of 1900.
​WELCH, John, jurist, b. in Harrison county, Ohio, 28 Oct., 1805. He was graduated at Franklin college in 1828, studied law, and was admitted to the bar in 1833. He was prosecuting attorney from 1834 till 1839, sat in the Ohio senate in 1846-'7, and in 1850 was elected to congress, serving one term. He was a member in 1852 of the national convention that nominated Winfield Scott for the presidency, and in 1856 was an elector on the Frémont ticket. He was a judge of the court of common pleas in 1863-'5, and was then raised to the supreme bench, serving thirteen years. He resumed practice, but retired after seven or eight years, and has since devoted himself to literary pursuits. The degree of LL.D. was given him by Franklin college in 1867. Judge Welch has invented a new method of computing interest, and is the author of “Mathematical Curiosities” (Athens, Ohio, 1883); “Index-Digest of Ohio Decisions” (Cincinnati, 1886); and lectures and essays on “Thomas Ewing,” “Mob Law,” “History of Ohio University,” and other subjects. - His brother, Johnson, b. in Harrison county, Ohio, 15 Sept., 1809; d. in New Athens, Ohio, 1 April, 1837, became a minister of the Presbyterian church, adhering to the Scotch, or Seceding party, and at the time of his death was the president of Franklin college.
# Archaeological Journal/Volume 11/Archaeological Intelligence (Part 1)

Archaeological Intelligence.
It is known probably to most of our readers that the Trustees of the British Museum have refused to purchase the Faussett Collections, rich in Roman and Saxon remains from the tumuli of Kent, and replete with valuable illustrations of an obscure period in English history. In vain have appeals been addressed by individuals and by societies, anxious to mark their appreciation of the importance of these collections to supply a link in the chain of evidence wholly deficient in that great depository. The acquisition would have gone far towards removing the disgrace that England alone amongst European states possesses no series of National Antiquities in any public Institution; and it is highly improbable that a collection of equal value or extent should at any future time be obtained. A perverse indifference, however, has been evinced towards the interests of science and the requirements of those, who desire enlarged means of instruction in regard to the ancient conditions of the inhabitants of their own country, still to be sought in vain at the British Museum. In the administrative body of that Institution the arbitrary narrow-minded spirit of the infesta noverca has been shown towards archæological science in England, which looked so hopefully for kindly encouragement.
It is gratifying to revert to the more intelligent spirit of individual liberality, by which these collections, though lost to the national depository, have been rescued from removal to some continental museum. Mr. Mayer, of Liverpool, having added these remarkable antiquities to his extensive museum, which he has ever sought to make available to the utmost for public instruction, has determined to publish the original diaries in which the record of every discovery had been proserved. It may suffice to state that the researches of Mr. Faussett extended to upwards of 5O0 tumuli, almost exclusively of the Saxon period. In this publication an invaluable mass of material will be placed before the archæologist, accompanied by abundant illustrations; it will form a guide-book to the student of Saxon Archæology. It will be printed forthwith by subscription, and form one volume, royal 4to, The price to subscribers will be two guineas, and they are requested to forward their names to Mr. C. Roach Smith, the Editor, Liverpool Street, City.
The Annual Meeting of the Institute, to be held this year at Cambridge, under the patronage of the Vice Chancellor of the University, will commence on Tuesday, July 4, and close on Tuesday, July 11, It is requested that persons who propose to communicate any memoir to the sections, will give timely notice to the secretaries.
The Annual Meeting of the Sussex Archæological Society will take place at Winchilsea, on July 13.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book II/Chapter LXVII

67. Therefore, when you urge against us that we turn away from the religion of past ages, it is fitting that you should examine why it is done, not what is done, and not set before you what we have left, but observe especially what we have followed. For if it is a fault or crime to change an opinion, and pass from ancient customs to new conditions and desires, this accusation holds against you too, who have so often changed your habits and mode of life, who have gone over to other customs and ceremonies, so that you are condemned by past ages as well as we. Do you indeed have the people distributed into five classes, as your ancestors once had? Do you ever elect magistrates by vote of the people? Do you know what military, urban, and common comitia are? Do you watch the sky, or put an end to public business because evil omens are announced? When you are preparing for war, do you hang out a flag from the citadel, or practise the forms of the Fetiales, solemnly demanding the return of what has been carried off? or, when encountering the dangers of war, do you begin to hope also, because of favourable omens from the points of the spears? In entering on office, do you still observe the laws fixing the proper times? with regard to gifts and presents to advocates, do you observe the Cincian and the sumptuary laws in restricting your expenses? Do you maintain fires, ever burning, in gloomy sanctuaries? Do you consecrate tables by putting on them salt-cellars and images of the gods? When you marry, do you spread the couch with a toga, and invoke the genii of husbands? do you arrange the hair of brides with the hasta cælibaris? do you bear the maidens’ garments to the temple of Fortuna Virginalis? Do your matrons work in the halls of your houses, showing their industry openly do they refrain from drinking wine? are their friends and relations allowed to kiss them, in order to show that they are sober and temperate?

## Footnotes

* ↑ So the later edd., reading aversionem ex (LB., and preceding edd. a) religione for the ms. et religionem—“against us the hatred and religion of past ages.”
* ↑ Lit,, “with the condemnation of.”
* ↑ This shows that the division of the people into classes was obsolete in the time of Arnobius.
* ↑ Turnebus has explained this as merely another way of saying the comitia centuriata, curiata and tributa.
* ↑ So the edd. reading cum paratis bella (Oehler reads reparantes) for the ms. reparatis.
* ↑ i.e., per clarigationem, the solemn declaration of war, if restitution was not made within thirty-three days.
* ↑ This seems the most natural way to deal with the clause et ex acuminibus auspicatis, looking on the last word as an adjective, not a verb, as most edd. seem to hold it. There is great diversity of opinion as to what this omen was.
* ↑ The ms. reads in penetralibus et coliginis. LB., followed by Orelli, merely omits et, as above while the first five edd. read in pen. Vestæ ignis—“do you maintain the hearths of Vesta’s fire.” Many other readings and many explanations of the passage are also proposed.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book II/Chapter LXIX

69. But our name is new, we are told, and the religion which we follow arose but a few days ago. Granting for the present that what you urge against us is not untrue, what is there, I would ask, among the affairs of men that is either done by bodily exertion and manual labour, or attained by the mind’s learning and knowledge, which did not begin at some time, and pass into general use and practice since then? Medicine, philosophy, music, and all the other arts by which social life has been built up and refined,—were these born with men, and did they not rather begin to be pursued, understood, and practised lately, nay, rather, but a short time since? Before the Etruscan Tages saw the light, did any one know or trouble himself to know and learn what meaning there was in the fall of thunderbolts, or in the veins of the victims sacrificed? When did the motion of the stars or the art of calculating nativities begin to be known? Was it not after Theutis the Egyptian; or after Atlas, as some say, the bearer, supporter, stay, and prop of the skies?

## Footnotes

* ↑ The ms. reads edi in filosophia; the first four edd., Philos.; Elmenh. and Orelli, Etenim phil.—“For were phil.;” LB., Ede an phil.—“say whether phil.,” which is, however faulty in construction, as the indicative follows. Rigaltius, followed by Oehler, emended as above, Medicina phil.
* ↑ Lit., “reached the coasts of.”
* ↑ Lit., “of the intestines”—extorum.
* ↑ In both Roman edd., Theutatem, i.e., Theutas. Cf. Plato, Phædrus, st. p. 274.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book II/Chapter LXII

62. And be not deceived or deluded with vain hopes by that which is said by some ignorant and most presumptuous pretenders, that they are born of God, and are not subject to the decrees of fate; that His palace lies open to them if they lead a life of temperance, and that after death as men, they are restored without hindrance, as if to their father’s abode; nor by that which the Magi assert, that they have intercessory prayers, won over by which some powers make the way easy to those who are striving to mount to heaven; nor by that which Etruria holds out in the Acherontic books, that souls become divine, and are freed from the law of death, if the blood of certain animals is offered to certain deities. These are empty delusions, and excite vain desires. None but the Almighty God can preserve souls; nor is there any one besides who can give them length of days, and grant to them also a spirit which shall never die, except He who alone is immortal and everlasting, and restricted by no limit of time. For since all the gods, whether those who are real, or those who are merely said to be from hearsay and conjecture, are immortal and everlasting by His good-will and free gift, how can it be that others are able to give that which they themselves have, while they have it as the gift of another, bestowed by a greater power? Let Etruria sacrifice what victims it may, let the wise deny themselves all the pleasures of life, let the Magi soften and soothe all lesser powers, yet, unless souls have received from the Lord of all things that which reason demands, and does so by His command, it will hereafter deeply repent having made itself a laughing-stock, when it begins to feel the approach of death.

## Footnotes

* ↑ So most edd., reading sciolis, from the emendation of Gelenius; but the ms., first five edd., Hild., and Oehler read scholis—“by some schools, and (these) arrogating very much to themselves.”
* ↑ Cf. ch. 13, p. 439; Plato, Rep., ii. st. p. 364, where Glaucon speaks of certain fortune-telling vagrant seers, who persuade the rich that they have power with the gods, by means of charms and sacrifices, to cleanse from guilt; and also Origen, contra Cels., i. 69, where the Magi are spoken of as being on familiar terms with evil powers, and thus able to accomplish whatever is within these spirits’ power.
* ↑ Mentioned by Servius (on Æn., viii. 399) as composed by Tages, cap. 69 [p. 460, supra], and seemingly containing directions as to expiatory sacrifices.
* ↑ Pl.
* ↑ Lit., “a spirit of perpetuity.”
* ↑ i.e., than the Supreme God.
* ↑ Lit., “are.”
* ↑ Lit., “all human things.”
* ↑ i.e., reason.
* ↑ The ms. reads fuisse me risui, which has no meaning; corrected, fuisse irrisui in most edd., and derisui by Meursius, Hild., and Oehler,—the sense being in either case as above.
* ↑ Lit., “when it begins to approach to the feeling,” cum ad sensum; so read by Gelenius for the unintelligible ms. cum absens cum.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book II/Chapter LXIII

63. But if, my opponents say, Christ was sent by God for this end, that He might deliver unhappy souls from ruin and destruction, of what crime were former ages guilty which were cut off in their mortal state before He came? Can you, then, know what has become of these souls of men who lived long ago? whether they, too, have not been aided, provided, and cared for in some way? Can you, I say, know that which could have been learned through Christ’s teaching; whether the ages are unlimited in number or not since the human race began to be on the earth; when souls were first bound to bodies; who contrived that binding, nay, rather, who formed man himself; whither the souls of men who lived before us have gone; in what parts or regions of the world they were; whether they were corruptible or not; whether they could have encountered the danger of death, if Christ had not come forward as their preserver at their time of need? Lay aside these cares, and abandon questions to which you can find no answer. The Lord’s compassion has been shown to them, too, and the divine kindness has been extended to all alike; they have been preserved, have been delivered, and have laid aside the lot and condition of mortality. Of what kind, my opponents ask, what, when? If you were free from presumption, arrogance, and conceit, you might have learned long ago from this teacher.

## Footnotes

* ↑ So the edd., reading quid sit cum eis animis actum for the ms. cum ejus nimis.
* ↑ Lit., “of ancient and very old men.”
* ↑ So the ms., LB., Hild., and Oehler, reading vinctionis; the other edd. junctionis—“union.”
* ↑ Lit., “unknown questions.”
* ↑ Pl.
* ↑ Lit., “has run over.”
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book II/Chapter LVIII

58. What, then, are we alone ignorant? do we alone not know who is the creator, who the former of souls, what cause fashioned man, whence ills have broken forth, or why the Supreme Ruler allows them both to exist and be perpetrated, and does not drive them from the world? have you, indeed, ascertained and learned any of these things with certainty? If you chose to lay aside audacious conjectures, can you unfold and disclose whether this world in which we dwell was created or founded at some time? if it was founded and made, by what kind of work, pray, or for what purpose? Can you bring forward and disclose the reason why it does not remain fixed and immoveable, but is ever being carried round in a circular motion? whether it revolves of its own will and choice, or is turned by the influence of some power? what the place, too, and space is in which it is set and revolves, boundless, bounded, hollow, or solid? whether it is supported by an axis resting on sockets at its extremities, or rather itself sustains by its own power, and by the spirit within it upholds itself? Can you, if asked, make it clear, and show most skilfully, what opens out the snow into feathery flakes? what was the reason and cause that day did not, in dawning, arise in the west, and veil its light in the east? how the sun, too, by one and the same influence, produces results so different, nay, even so opposite? what the moon is, what the stars? why, on the one hand, it does not remain of the same shape, or why it was right and necessary that these particles of fire should be set all over the world? why some of them are small, others large and greater,—these have a dim light, those a more vivid and shining brightness?

## Footnotes

* ↑ Lit., “audacity of.”
* ↑ Lit., “world which holds us.”
* ↑ The first five edd. insert the mark of interrogation after “hollow:” “Whether does a solid axis,” etc.
* ↑ So the edd. except. Hild., who retains the ms. reading in scientissime—“most unskilfully” (the others omitting in-), and Oehler, who changes e into i—“and being most witless show,” etc.
* ↑ Lit., “touch.”
* ↑ So the later edd., reading from the margin of Ursinus figi? cur alia, for the ms. figuralia, except LB., which reads figurari—“be formed.”
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book II/Chapter LXI

61. What business of yours is it, He says, to examine, to inquire who made man; what is the origin of souls; who devised the causes of ills; whether the sun is larger than the earth, or measures only a foot in breadth: whether the moon shines with borrowed light, or from her own brightness,—things which there is neither profit in knowing, nor loss in not knowing? Leave these things to God, and allow Him to know what is, wherefore, or whence; whether it must have been or not; whether something always existed, or whether it was produced at the first; whether it should be annihilated or preserved, consumed, destroyed, or restored in fresh vigour. Your reason is not permitted to involve you in such questions, and to be busied to no purpose about things so much out of reach. Your interests are in jeopardy,—the salvation, I mean, of your souls; and unless you give yourselves to seek to know the Supreme God, a cruel death awaits you when freed from the bonds of body, not bringing sudden annihilation, but destroying by the bitterness of its grievous and long-protracted punishment.

## Footnotes

* ↑ i.e., Christ.
* ↑ As Heraclitus is reported to have said.
* ↑ The ms., first five edd., and Oehler read supernatum, for which the other edd. read, as above, semper natum, from the margin of Ursinus. The soul is referred to.
* ↑ So the later edd., following Elmenhorst, who emended dico for the ms. dici, omitted by the first four edd.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book II/Chapter LXVI

66. So, then, even if you are pure, and have been cleansed from every stain of vice, have won over and charmed those powers not to shut the ways against you and bar your passage when returning to heaven, by no efforts will you be able to reach the prize of immortality, unless by Christ’s gift you have perceived what constitutes this very immortality, and have been allowed to enter on the true life. For as to that with which you have been in the habit of taunting us, that our religion is new, and arose a few days ago, almost, and that you could not abandon the ancient faith which you had inherited from your fathers, and pass over to barbarous and foreign rites, this is urged wholly without reason. For what if in this way we chose to blame the preceding, even the most ancient ages, because when they discovered how to raise crops, they despised acorns, and rejected with scorn the wild strawberry; because they ceased to be covered with the bark of trees and clad in the hides of wild beasts, after that garments of cloth were devised, more useful and convenient in wearing; or because, when houses were built, and more comfortable dwellings erected, they did not cling to their ancient huts, and did not prefer to remain under rocks and caves like the beasts of the field? It is a disposition possessed by all, and impressed on us almost from our cradles even, to prefer good things to bad, useful to useless things, and to pursue and seek that with more pleasure which has been generally regarded as more than usually precious, and to set on that our hopes for prosperity and favourable circumstances.

## Footnotes

* ↑ Lit., “bent.”
* ↑ Cf. i. 13 and 58.
* ↑ Lit., “crops being invented.”
* ↑ So the later edd., reading constiteritfrom the margin of Ursinus; but in the ms. and first four edd. the reading is constituerit—“has established,” for which there is no subject.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book II/Chapter LX

60. Seeing, then, that the origin, the cause, the reason of so many and so important things, escapes you yourselves also, and that you can neither say nor explain what has been made, nor why and wherefore it should not have been otherwise, do you assail and attack our timidity, who confess that we do not know that which cannot be known, and who do not care to seek out and inquire into those things which it is quite clear cannot be understood, although human conjecture should extend and spread itself through a thousand hearts? And therefore Christ the divine,—although you are unwilling to allow it,—Christ the divine, I repeat, for this must be said often, that the ears of unbelievers may burst and be rent asunder, speaking in the form of man by command of the Supreme God, because He knew that men are naturally blind, and cannot grasp the truth at all, or regard as sure and certain what they might have persuaded themselves as to things set before their eyes, and do not hesitate, for the sake of their conjectures, to raise and bring up questions that cause much strife,—bade us abandon and disregard all these things of which you speak, and not waste our thoughts upon things which have been removed far from our knowledge, but, as much as possible, seek the Lord of the universe with the whole mind and spirit; be raised above these subjects, and give over to Him our hearts, as yet hesitating whither to turn; be ever mindful of Him; and although no imagination can set Him forth as He is, yet form some faint conception of Him. For Christ said that, of all who are comprehended in the vague notion of what is sacred and divine, He alone is beyond the reach of doubt, alone true, and one about whom only a raving and reckless madman can be in doubt; to know whom is enough, although you have learned nothing besides; and if by knowledge you have indeed been related to God, the head of the world, you have gained the true and most important knowledge.

## Footnotes

* ↑ Lit., “that the nature of man is.”
* ↑ So the ms., according to Crusius, reading nec pro suis; while, according to Hild., the reading is prorsus—“and are utterly without hesitation,” adopted in the edd. with the substitution of et for nec—“and that they altogether hesitate,” which, besides departing from the ms. runs counter to the sense.
* ↑ Lit., “transfer to Him the undecided conversions of the breast.”
* ↑ Lit., “He can be formed by no imagination.”
* ↑ Lit., “which the obscurity of sacred divinity contains;” which Orelli interprets, “the most exalted being holds concealed from mortals.”
* ↑ Lit., “and being fixed on.”