OpenLLM-France/wikimedia huggingface dataset:
# Appletons' Cyclopædia of American Biography/Gross, William Hickley

Edition of 1892.
​GROSS, William Hickley, archbishop, b. in Baltimore, Md., 12 June, 1837. After studying in St. Charles college, he entered the novitiate of the Redemptorist order in 1857, and was ordained priest in 1863. After attending wounded soldiers in the hospitals about Annapolis, and preaching to the negroes, he was assigned to missionary duty in various places, but was attached to St. Alphonsus's church in New York city for five years, and then became superior at the church of his order in Boston. He was consecrated bishop of Savannah on 27 April, 1873, and in 1884 he became archbishop of Oregon. Bishop Gross has done much for the education of the freedmen.
# Appletons' Cyclopædia of American Biography/Gundlach, Juan

Edition of 1892.
​GUNDLACH, Juan, Cuban naturalist, b. in Marburg, Hesse-Cassel, in 1810. His father was professor of physics and mathematics of the university of his native city. Young Gundlach was graduated there as doctor of philosophy in 1837 and in 1839 went to Cuba, where he began to make collections in natural history. He has continued this work to the present time (1887), with the exception of a few years before 1875, when the insurrection in the island compelled him to reside in Porto Rico. In 1867 he arranged the Cuban collections at the Paris exposition, receiving a silver medal for his services. His name is associated with over sixty species, including one of land mollusks called “Gundlachia Hjalmarsoni,” and two called “Unio Gundlachi.” At his death his large and valuable collections will become the property of the island of Cuba. Gundlach is a member of scientific societies in all parts of the world, and has published numerous papers on natural history, which have been reprinted in the annals of the “Academia de Ciencias de la Habana.”
# Appletons' Cyclopædia of American Biography/Gustafson, Axel Carl Johan

Edition of 1892.
​GUSTAFSON, Axel Carl Johan, author, b. in Lund, Sweden, about 1847. His father is a clergyman, and Axel was educated in his native town. At the age of twenty-one he came to the United States, was naturalized, and began to write for the press. Becoming interested in the temperance movement, he contributed to a Boston journal an article on the Gottenburg system of granting licenses, which led to an investigation of the different licensing systems of the world. He also became a contributor to several of the leading periodicals. Soon after coming to this country he married Mrs. Zadel Barnes Buddington, who has since greatly assisted him in his literary work. Going to England, Mr. and Mrs. Gustafson met Samuel Morley, the philanthropist, who induced the former to change his intention of writing a work on the abuse of tobacco, and discuss the liquor question instead. “The Foundation of Death” (London, 1884) was the outcome of this ​change of plan. This work discusses the use of liquor among the ancients, the history of the discovery of distillation, liquor adulterations, the effects of alcohol on the physical organs and functions, the social and moral results arising from the drinking habit, heredity, the use of alcohol as a medicine, and includes an inquiry into the methods of reformation. It has passed through three editions, and been translated into Swedish, German, French, Spanish, Malagasy, Burmese, and Mahratta. Mr. and Mrs. Gustafson are now (1887) preparing a series of school-books, intended to inculcate their views on the temperance question. — His wife, Zadel Barnes Buddington, author, b. in Middletown, Conn., about 1840, early began writing verses, stories, and sketches. Subsequently a paper by her in favor of the abolition of capital punishment attracted general attention. For two years she was political editor of a Massachusetts journal. Of her tribute to the poet Bryant, John Greenleaf Whittier wrote: “I can only compare it with Milton's ‘Lycidas’; it is worthy of any living poet at least.” Her poem of “Little Martin Cragnan,” based on the true story of a boy lost in Pittston mines through an act of heroism, became very popular. Mrs. Gustafson (who by her first marriage was Mrs. Buddington) has published “Can the Old Love?” (Boston, 1871); “Meg, A Pastoral, and other Poems” (Boston, 1879); and a new edition of “Zophiel,” by Maria Gowen Brooks, with a sketch of the author (Boston, 1879).
# Ante-Nicene Fathers/Volume VI/Dionysius/Extant Fragments/Containing Various Sections of the Works/Epistle to Dionysius Bishop of Rome/Part 3

From the Same First Book.
7. It was said above that God is the spring of all good things, but the Son was called the river flowing from Him; because the word is an emanation of the mind, and—to speak after human fashion—is emitted from the heart by the mouth. But the mind which springs forth by the tongue is different from the word which exists in the heart. For this latter, after it has emitted the former, remains and is what it was before; but the mind sent forth flies away, and is carried everywhere around, and thus each is in each although one is from the other, and they are one although they are two. And it is thus that the Father and the Son are said to be one, and to be in one another.
# Ante-Nicene Fathers/Volume VI/Dionysius/Extant Fragments/Containing Various Sections of the Works/Epistle to Dionysius Bishop of Rome/Part 5

From the Same Second Book.
10. But if any quibbler, from the fact that I said that God is the Maker and Creator of all things, thinks that I said that He is also Creator of Christ, let him observe that I first called Him Father, in which word the Son also is at the same time expressed. For after I called the Father the Creator, I added, Neither is He the Father of those things whereof He is Creator, if He who begot is properly understood to be a Father (for we will consider the latitude of this word Father in what follows). Nor is a maker a father, if it is only a framer who is called a maker. For among the Greeks, they who are wise are said to be makers of their books. The apostle also says, “a doer (scil. maker) of the law.” Moreover, of matters of the heart, of which kind are virtue and vice, men are called doers (scil. makers); after which manner God said, “I expected that it should make judgment, but it made iniquity.”
11. That neither must this saying be thus blamed; for he says that he used the name of Maker on account of the flesh which the Word had assumed, and which certainly was made. But if any one should suspect that that had been said of the Word, even this also was to be heard without contentiousness. For as I do not think that the Word was a thing made, so I do not say that God was its Maker, but its Father. Yet still, if at any time, discoursing of the Son, I may have casually said that God was His Maker, even this mode of speaking would not be without defence. For the wise men among the Greeks call themselves the makers of their books, although the same are fathers of their books. Moreover, divine Scripture calls us makers of those motions which proceed from the heart, when it calls us doers of the law of judgment and of justice.

## Footnotes

* ↑ Ibid., 4. 20.
* ↑ Rom. ii. 13; James iv. 12. The Greek word ποιητής meaning either maker or doer, causes the ambiguity here and below.
* ↑ Isa. v. 7.
* ↑ Athanasius adds (ut supra, 4. 21), that Dionysius gave various replies to those that blamed him for saying that God is the Maker of Christ, whereby he cleared himself.
# Ante-Nicene Fathers/Volume VI/Dionysius/Extant Fragments/Containing Various Sections of the Works/From the Books on Nature
## Contents

* Part 1
* Part 2
* Part 3
* Part 4
* Part 5
# Ante-Nicene Fathers/Volume VI/Dionysius/Extant Fragments/Containing Various Sections of the Works/Epistle to Dionysius Bishop of Rome/Part 4

From the Second Book.
8. The individual names uttered by me can neither be separated from one another, nor parted. I spoke of the Father, and before I made mention of the Son I already signified Him in the Father. I added the Son; and the Father, even although I had not previously named Him, had already been absolutely comprehended in the Son. I added the Holy Spirit; but, at the same time, I conveyed under the name whence and by whom He proceeded. But they are ignorant that neither the Father, in that He is Father, can be separated from the Son, for that name is the evident ground of coherence and conjunction; nor can the Son be separated from the Father, for this word Father indicates association between them. And there is, moreover, evident a Spirit who can neither be disjoined from Him who sends, nor from Him who brings Him. How, then, should I who use such names think that these are absolutely divided and separated the one from the other?
After a few words he adds:—
9. Thus, indeed, we expand the indivisible Unity into a Trinity; and again we contract the Trinity, which cannot be diminished, into a Unity.

## Footnotes

* ↑ Ex Athan., Ep. de decret. Nic. Syn., 4. 17.
# Ante-Nicene Fathers/Volume VI/Dionysius/Extant Fragments/Containing Various Sections of the Works/Epistle to Dionysius Bishop of Rome/Part 8

From the Fourth Book.
14. Even as our mind emits from itself a word,—as says the prophet, “My heart hath uttered forth a good word,”—and each of the two is distinct the one from the other, and maintaining a peculiar place, and one that is distinguished from the other; since the former indeed abides and is stirred in the heart, while the latter has its place in the tongue and in the mouth. And yet they are not apart from one another, nor deprived of one another; neither is the mind without the word, nor is the word without the mind; but the mind makes the word and appears in the word, and the word exhibits the mind wherein it was made. And the mind indeed is, as it were, the word immanent, while the word is the mind breaking forth. The mind passes into the word, and the word transmits the mind to the surrounding hearers; and thus the mind by means of the word takes its place in the souls of the hearers, entering in at the same time as the word. And indeed the mind is, as it were, the father of the word, existing in itself; but the word is as the son of the mind, and cannot be made before it nor without it, but exists with it, whence it has taken its seed and origin. In the same manner, also, the Almighty Father and Universal Mind has before all things the Son, the Word, and the discourse, as the interpreter and messenger of Himself.

## Footnotes

* ↑ Ex Athan., Ep. de decret. Nic. Syn., 4. 25. [P. 94, notes 1, 2, infra.]
* ↑ Ps. xlv. 1.
* ↑ Emanant. [P. 49, supra, and vol. iii. p. 299, this series.]
* ↑ Sermonem. [So Tertullian, Sermo, vol. iii. p. 299, note 19.]
# Ante-Nicene Fathers/Volume VI/Dionysius/Extant Fragments/Containing Various Sections of the Works/Epistle to Dionysius Bishop of Rome/Part 9

About the Middle of the Treatise.
15. If, from the fact that there are three hypostases, they say that they are divided, there are three whether they like it or no, or else let them get rid of the divine Trinity altogether.

## Footnotes

* ↑ Ex Basilio, lib. de Spir. Sancto, chap. 29.
# Ante-Nicene Fathers/Volume VI/Dionysius/Extant Fragments/Containing Various Sections of the Works/Epistle to Dionysius Bishop of Rome/Part 6

From the Same Second Book.
12. In the beginning was the Word. But that was not the Word which produced the Word. For “the Word was with God.” The Lord is Wisdom; it was not therefore Wisdom that produced Wisdom; for “I was that” says He, “wherein He delighted.” Christ is truth; but “blessed,” says He, “is the God of truth.”

## Footnotes

* ↑ John i. 1. [For ῥημα, see vol. ii. p. 15, this series.]
* ↑ Ex Athan., Ep. de decret. Nic. Syn., 4. 25. [P. 94, notes 1, 2, infra.]
* ↑ John i. 1. [For ῥημα, see vol. ii. p. 15, this series.]
* ↑ Prov. viii. 30.
# Ante-Nicene Fathers/Volume VI/Dionysius/Extant Fragments/Containing Various Sections of the Works/Epistle to Dionysius Bishop of Rome/Part 7

From the Third Book.
13. Life is begotten of life in the same way as the river has flowed forth from the spring, and the brilliant light is ignited from the inextinguishable light.

## Footnotes

* ↑ Ex Athan., Ep. de decret. Nic. Syn., 4. 18.
# Ante-Nicene Fathers/Volume VI/Dionysius/Extant Fragments/Containing Various Sections of the Works/From the Books on Nature/Part 1

II.—From the Books on Nature.
I. In Opposition to Those of the School of Epicurus Who Deny the Existence of a Providence, and Refer the Constitution of the Universe to Atomic Bodies.
Is the universe one coherent whole, as it seems to be in our own judgment, as well as in that of the wisest of the Greek philosophers, such as Plato and Pythagoras, and the Stoics and Heraclitus? or is it a duality, as some may possibly have conjectured? or is it indeed something manifold and infinite, as has been the opinion of certain others who, with a variety of mad speculations and fanciful usages of terms, have sought to divide and resolve the essential matter of the universe, and lay down the position that it is infinite and unoriginated, and without the sway of Providence? For there are those who, giving the name of atoms to certain imperishable and most minute bodies which are supposed to be infinite in number, and positing also the existence of a certain vacant space of an unlimited vastness, allege that these atoms, as they are borne along casually in the void, and clash all fortuitously against each other in an unregulated whirl, and become commingled one with another in a multitude of forms, enter into combination with each other, and thus gradually form this world and all objects in it; yea, more, that they construct infinite worlds. This was the opinion of Epicurus and Democritus; only they differed in one point, in so far as the former supposed these atoms to be all most minute and consequently imperceptible, while Democritus held that there were also some among them of a very large size. But they both hold that such atoms do exist, and that they are so called on account of their indissoluble consistency. There are some, again, who give the name of atoms to certain bodies which are indivisible into parts, while they are themselves parts of the universe, out of which in their undivided state all things are made up, and into which they are dissolved again. And the allegation is, that Diodorus was the person who gave them their names as bodies indivisible into parts. But it is also said that Heraclides attached another name to them, and called them “weights;” and from him the physician Asclepiades also derived that name.

## Footnotes

* ↑ Against the Epicureans. In Eusebius, Præpar. Evangel., book xiv. ch. 23–27. Eusebius introduces this extract in terms to the following effect: It may be well now to subjoin some few arguments out of the many which are employed in his disputation against the Epicureans by the bishop Dionysius, a man who professed a Christian philosophy, as they are found in the work which he composed on Nature. But peruse thou the writer’s statements in his own terms.
* ↑ οὐσίαν.
* ↑ ἀπρονόητον.
* ↑ τῶν ἀμερῶν.
* ↑ ὄγκους.
* ↑ ἐκληρονόμησε τὸ ὄνομα. Eusebius subjoins this remark: ταῦτ᾽ εἰπὼν, ἑξῆς ἀνασκευάζει τὸ δόγμα διὰ πολλῶν, ἀτὰρ δὲ διὰ τούτων, = having said thus much, he (Dionysius) proceeds to demolish this doctrine by many arguments, and among others by what follows.—Gall.
# Appletons' Cyclopædia of American Biography/Lothrop, Samuel Kirkland

Edition of 1900.
​LOTHROP, Samuel Kirkland, clergyman, b. in Utica, N. Y., 13 Oct., 1804; d. in Boston, Mass., 12 June, 1886. He was graduated at Harvard in 1825, and at the divinity-school there in 1828. In 1829 he was ordained pastor of the Unitarian church in Dover, N. H., and on 17 June, 1834, took charge of the Brattle square church in Boston, Mass. The degree of D. D. was conferred on him by Harvard in 1852. He was a delegate to the State constitutional convention of 1853. His society removed to a new building in 1873, but dissolved in 1876, when Dr. Lothrop resigned the pastorate. He was a member of the Boston school committee for thirty years, and chairman of its committee on the English high-school for twenty-six. Among his literary works are a life of his grandfather, Samuel Kirkland, included in Sparks's “American Biography,” and a “History of Brattle Square Church.”
# Appletons' Cyclopædia of American Biography/Loewenstern, Isidore

Edition of 1888. This article is found in the Supplement in the 1900 edition, its space in the regular volumes being taken by that for an extension of the Henry Cabot Lodge section of the article on Giles Henry Lodge.
LOEWENSTERN, Isidore, Austrian traveller, b. in Vienna in 1807; d. in Constantinople, 6 May, 1856. After completing his studies in Germany, he travelled extensively in the United States, Mexico, and the West Indies, and on his return to Europe published “Les États-Unis et la Havane, souvenirs d'un voyageur” (Paris, 1842), and “Le Mexique, souvenirs d'un voyageur” (1843).
# Appletons' Cyclopædia of American Biography/Lothrop, Harriett Mulford

Edition of 1900.
​LOTHROP, Harriett Mulford, author, b. in New Haven, Conn., 22 June, 1844. Her maiden name was Stone. She was educated at seminaries near her home, travelled extensively in the United States, and early began to practise literary composition, but published nothing before about 1877, when she began to contribute stories and sketches to the magazines. Before her third work was issued in book-form she married Daniel Lothrop, a publisher of Boston. All her writings have appeared under the pen-name of “Margaret Sidney.” Mrs. Lothrop's summer residence is at Concord, Mass., in Nathaniel Hawthorne's old home, which he called “The Wayside.” Her published works are “So as by Fire” (Boston, 1881); “Five Little Peppers, and How they Grew” (1882), a juvenile story, which first appeared in the “Wide Awake” magazine; “Half Year at Bronckton” (1882); “The Pettibone Name,” a novel of New England life (1883); “What the Seven Did” (1883); “Who told it to Me” (1884); “Ballad of the Lost Hare” (1884); “The Golden West” (1885); “How they Went to Europe” (1885); “Hester, and other New England Stories” (1886); “The Minute-Man” (1886); “Two Modern Little Princes,” (1887); and “Dilly and the Captain” (1887).
# Appletons' Cyclopædia of American Biography/Longstreth, Miers Fisher

Edition of 1900.
​LONGSTRETH, Miers Fisher, astronomer, b. in Philadelphia, Pa., 15 March, 1819. He was educated in the schools of the Society of Friends, and was graduated at the medical department of the University of Pennsylvania in 1856. During the early part of his life he was a merchant, but devoted his leisure to the study of astronomy, having charge of the Friends' observatory in Philadelphia till 1856. He then removed to Sharon Hill, Pa., where he has since practised medicine. Dr. Longstreth has devoted most of his life to study, and his contributions to astronomy have been valuable. They have appeared in the “Transactions of the American Philosophical Society,” of which he has been a member since 1848, and he was also one of the original members of the National academy of science. He has always declined public office, although for more than forty years he has been a member of private and public educational boards.
# Appletons' Cyclopædia of American Biography/Loher, Franz von

Edition of 1900.
​LOHER, Franz von, German author, b. in Paderborn, Westphalia, 15 Oct., 1818. He studied law, history, natural science, and art at Halle, Munich, Freiburg, and Berlin, and travelled extensively in Europe, Canada, and the United States in 1846-'7. On his return he took an active part in the political uprising in Germany in 1848. He founded the “Westphalische Zeitung,” and was imprisoned by the government for political ​agitation, but was shortly afterward acquitted after a trial. In 1849 he became assessor of the court of appeal in Paderborn, and was afterward professor in the universities of Munich and Göttingen. Among his works are “Geschichte der Deutschen in Amerika” (1848) and “Land und Leute in der alten und neuen Welt” (3 vols., 1857-'8).
# Appletons' Cyclopædia of American Biography/Loewenthal, Isidor

Edition of 1900.
​LOEWENTHAL, Isidor, missionary, b. in Posen, Prussian Poland, in 1826; d. in Peshawur, India, 27 April, 1864. He was educated in the Jewish faith, and, after completing his studies in the gymnasium of Posen, entered a mercantile establishment as a clerk. In consequence of a political poem that he published he was compelled to flee the country. He arrived in New York in the autumn of 1846, and attracted the attention of a clergyman in Wilmington, Del., through whose efforts he was appointed professor of German in Lafayette college. He quickly mastered the English language, entered the senior class in the following year, acting at the same time as tutor of French, German, and Hebrew, and was graduated in 1848. He then taught for four years at Mount ​Holly collegiate school, N. J., while pursuing philological studies, which he afterward continued in connection with theology at Princeton seminary, where he obtained a scholarship in 1852. After graduation in 1855 he offered his services to the Presbyterian board of missions, was ordained an evangelist in New York, and departed for India in August, 1856, with the object of establishing a mission among the Afghans of the Punjaub. He acquired with readiness the Pushtu or Afghan language, and learned to preach also in Persian, Arabic, and Hindustani. In the seven years of his missionary life at Peshawur he published a translation of the New Testament in Pushtu, and nearly completed a dictionary of that language. He contributed to American and British quarterlies, collected a valuable library of oriental literature, and acquired such acquaintance with the life and manners and the religious and political sentiments of the peoples of northern India that his services were sometimes solicited by the Indian government. He was accidentally slain, in his garden at night, by an attendant, who mistook him for a robber.
# Appletons' Cyclopædia of American Biography/Longworth, Nicolas

Edition of 1900.
​LONGWORTH, Nicolas, horticulturist, b. in Newark, N. J., 16 Jan., 1782; d. in Cincinnati, Ohio, 10 Feb., 1863. The large property of his father, who was a Tory, was confiscated during the Revolution, and the son passed his youth in comparative poverty. He was a clerk in his elder brother's store in South Carolina in his youth, and in 1803 removed to Cincinnati, Ohio, where he studied law, and purchased large tracts of land. After twenty-five years' practice he retired from law in order to devote himself to the cultivation of the grape with a view to manufacturing wine; but, using foreign vines exclusively, was unsuccessful until 1828, when he introduced native vines or their seedlings and produced, from the Catawba and the Isabella grape, wine of a high marketable value. He had 200 acres of vineyards, and a large wine-house in the vicinity of Cincinnati, and was also favorably known by his experiments on the strawberry. He was kindly but eccentric, and gave much money to those that he called the “Devil's poor.” At his death his property was estimated at from $10,000,000 to $15,000,000. He published “Buchanan's Treatise on the Grape, with an Appendix on Strawberry Culture” (Cincinnati, 1856).