OpenLLM-France/wikimedia huggingface dataset:
# Appletons' Cyclopædia of American Biography/Wister, Annis Lee

Edition of 1889.
​WISTER, Annis Lee, translator, b. in Philadelphia, Pa., 9 Oct., 1830. She is the daughter of the Rev. William H. Furness, and married, in 1854, Dr. Caspar Wister (a descendant of Caspar Wistar, who came to this country in 1717), who was born in 1817, and died 20 Dec., 1888. Her education was received chiefly at home under the care of her father, and she early began to translate stories from the German. Subsequently she translated and adapted various novels, including those of Eugenie Marlitt, Wilhelmine von Hillern, Friedrich W. Hackländer, Fanny Lewald, and others, numbering in all more than thirty volumes (Philadelphia, 1864 et seq.), among which are “The Old Mam'selle's Secret,” “Gold Elsie,” “The Second Wife,” “Violetta,” and “The Owl's Nest.” A uniform set of her German translations has been issued in thirty volumes (1888). She has also published, with Dr. Frederic H. Hedge, “Metrical Translations and Poems” (Boston, 1888).
# Appletons' Cyclopædia of American Biography/Winsor, Justin

Edition of 1889.
​WINSLOW, Warren, member of congress, b. in Fayetteville, N. C, 1 Jan., 1810; d. there, 11 June, 1862. He was graduated at the University of North Carolina in 1827, studied law, was admit- ted to the bar, and practised at Fayetteville. In 1854 he was appointed by President Pierce a con- fidential agent to Madrid, and bore despatches re- garding " The Black Warrior " difficulty. He was elected to the state senate during his absence, was chosen speaker of that body after his return, and became acting governor of North Carolina in 1854, when Gov. David S. Reid was elected to the U. S. senate. He served in congress by successive re- elections from 3 Dec, 1855, till 3 March, 1861.
# Appletons' Cyclopædia of American Biography/Wisser, John Philip

Edition of 1889.
​WISSER, John Philip, soldier, b. in St. Louis, Mo., 19 July, 1852. He was graduated at the Central high-school of St. Louis in 1870, and at the U. S. military academy in 1874. Receiving an assignment to the 1st artillery, he served on garrison duty in Florida and Massachusetts until May, 1876, when he was ordered to the U. S. artillery-school at Fort Monroe. Since 1878 he has been connected almost continuously with the academic staff of instructors at the U. S. military academy, chiefly in the department of chemistry, mineralogy, and geology. On 13 Jan., 1880, he was promoted 1st lieutenant, and during 1884 he studied at the Freiberg, Saxony, school of mines, and at the agricultural experiment station at Wiesbaden. He was requested to investigate and report upon the system of instruction at the military schools of England, France, Germany, and Austria, and to attend and report upon the manœuvres of the 17th corps of the French army in 1884. Lieut. Wisser was aide-de-camp to Gen. John Gibbon during the Chinese troubles in Washington territory in 1886, but in August of that year he returned to the U. S. military academy. He is a member of the Chemical society of Berlin and of the American association for the advancement of science. His publications include “Chemical Manipulations” (Fort Monroe, 1883); “Short Historical Sketch of Gunpowder” (New York, 1883); “Compressed Gun-Cotton for Military Use” (1886); “Report on the Manœuvres of the 17th Corps of the Army of France” (Vancouver Barracks, W. T., 1886); “Practical Instruction in Minor Tactics and Strategy” (New York, 1888); and “Report on the Military Schools of Europe: I., Austria” (1889).
# Appletons' Cyclopædia of American Biography/Wissler, Jacques

Edition of 1889.
​WISSLER, Jacques, engraver, b. in Strasburg, Germany, in 1803; d. in Camden, N. J., 25 Nov., 1887. He was educated in Paris, France, came to this country in 1849, and was employed in a lithographing firm. Before the civil war his employer sent him to Richmond, Va., and after the firing on Fort Sumter he was detained by the Confederate authorities and assigned to the task of engraving its paper currency and bonds. Mr. Wissler acquired a fortune in this employment, but his loyalty to the U. S. government caused the confiscation of his estate before the close of the war. He then removed to Macon, Miss., and finally settled in Camden, N. J., where he acquired the reputation of being among the most skilled engravers in this country. He was also successful in portrait-painting in crayons and oils.
# Appletons' Cyclopædia of American Biography/Winter, William

Edition of 1889.
​WINTER, William, author, b. in Gloucester, Mass., 15 July, 1836. He was graduated at the Harvard law-school, but began his career as a journalist and literary and dramatic reviewer. As such he wrote for the New York journals, and contributed literary articles to various magazines. Since August, 1865, Mr. Winter has been attached to the New York “Tribune” as dramatic reviewer, and as such has secured for himself a high reputation. Within that time he has also written and delivered poems on numerous public occasions. Partly in the interest of his profession, Mr. Winter has made several visits to Europe. In 1886, in commemoration of the death of his son, he founded a library at the academy in Stapleton, Staten island, N. Y. Mr. Winter's publications include “The Convent, and other Poems” (Boston, 1854); “The Queen's Domain, and other Poems” (1858); “My Witness: a Book of Verse” (1871); “Sketch of the Life of Edwin Booth” (1871); “Thistledown: a Book of Lyrics” (1878); “The Trip to England” (1879); “Poems: Complete Edition” (1881); “The Jeffersons” (1881); “Henry Irving” (New York, 1885); “The Stage-Life of Mary Anderson” (1886); “English Rambles and other Fugitive Pieces” (Boston, 1884); and “Shakespeare's England” (Edinburgh, 1886). He has edited, with memoirs and notes, “The Poems of George Arnold” (Boston, 1866); “Life, Stories, and Poems of John Brougham” (1881); and “The Poems and Stories of Fitz-James O'Brien” (1881).
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book III/Chapter XLII

42. It is a vast and endless task to examine each kind separately, and make it evident even from your religious books that you neither hold nor believe that there is any god concerning whom you have not brought forward doubtful and inconsistent statements, expressing a thousand different beliefs. But, to be brief, and avoid prolixity, it is enough to have said what has been said; it is, further, too troublesome to gather together many things into one mass, since it is made manifest and evident in different ways that you waver, and say nothing with certainty of these things which you assert. But you will perhaps say, Even if we have no personal knowledge of the Lares, Novensiles, Penates, still the very agreement of our authors proves their existence, and that such a race takes rank among the celestial gods. And how can it be known whether there is any god, if what he is shall be wholly unknown? or how can it avail even to ask for benefits, if it is not settled and determined who should be invoked at each inquiry? For every one who seeks to obtain an answer from any deity, should of necessity know to whom he makes supplication, on whom he calls, from whom he asks help for the affairs and occasions of human life; especially as you yourselves declare that all the gods do not have all power, and that the wrath and anger of each are appeased by different rites.

## Footnotes

* ↑ The ms. and first ed. omit non.
* ↑ Lit., “because of aversion.”
* ↑ Lit., “the form of their race.”
* ↑ i.e., ignorabitur et nescietur.
* ↑ The ms. reads consolationem—“for each consolation,” i.e., to comfort in every distress.
* ↑ The ms. omits et.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book III/Chapter XV

15. Does any man at all possessed of judgment, believe that hairs and down grow on the bodies of the gods? that among them age is distinguished? and that they go about clad in dresses and garments of various shapes, and shield themselves from heat and cold? But if any one believes that, he must receive this also as true, that some gods are fullers, some barbers; the former to cleanse the sacred garments, the latter to thin their locks when matted with a thick growth of hair. Is not this really degrading, most impious, and insulting, to attribute to the gods the features of a frail and perishing animal? to furnish them with those members which no modest person would dare to recount, and describe, or represent in his own imagination, without shuddering at the excessive indecency? Is this the contempt you entertain,—this the proud wisdom with which you spurn us as ignorant, and think that all knowledge of religion is yours? You mock the mysteries of the Egyptians, because they ingrafted the forms of dumb animals upon their divine causes, and because they worship these very images with much incense, and whatever else is used in such rites: you yourselves adore images of men, as though they were powerful gods, and are not ashamed to give to these the countenance of an earthly creature, to blame others for their mistaken folly, and to be detected in a similarly vicious error.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book III/Chapter XVI

16. But you will, perhaps, say that the gods have indeed other forms, and that you have given the appearance of men to them merely by way of honour, and for form’s sake which is much more insulting than to have fallen into any error through ignorance. For if you confessed that you had ascribed to the divine forms that which you had supposed and believed, your error, originating in prejudice, would not be so blameable. But now, when you believe one thing and fashion another, you both dishonour those to whom you ascribe that which you confess does not belong to them, and show your impiety in adoring that which you fashion, not that which you think really is, and which is in very truth. If asses, dogs, pigs, had any human wisdom and skill in contrivance, and wished to do us honour also by some kind of worship, and to show respect by dedicating statues to us, with what rage would they inflame us, what a tempest of passion would they excite, if they determined that our images should bear and assume the fashion of their own bodies? How would they, I repeat, fill us with rage, and rouse our passions, if the founder of Rome, Romulus, were to be set up with an ass’s face, the revered Pompilius with that of a dog, if under the image of a pig were written Cato’s or Marcus Cicero’s name? So, then, do you think that your stupidity is not laughed at by your deities, if they laugh at all? or, since you believe that they may be enraged, do you think that they are not roused, maddened to fury, and that they do not wish to be revenged for so great wrongs and insults, and to hurl on you the punishments usually dictated by chagrin, and devised by bitter hatred? How much better it had been to give to them the forms of elephants, panthers, or tigers, bulls, and horses! For what is there beautiful in man,—what, I pray you, worthy of admiration, or comely,—unless that which, some poet has maintained, he possesses in common with the ape?

## Footnotes

* ↑ The ms. and first four edd. read dotis causa—“for the sake of a dowry:” corrected as above, dicis causa in the later edd.
* ↑ This argument seems to have been suggested by the saying of Xenophanes, that the ox or lion, if possessed of man’s power, would have represented, after the fashion of their own bodies, the gods they would worship. [“The fair humanities of old religion.”—Coleridge (Schiller).]
* ↑ Ennius (Cic., de Nat. Deor., i. 35): Simia quam similis, turpissima bestia, nobis.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book III/Chapter XVII

17. But, they say, if you are not satisfied with our opinion, do you point out, tell us yourselves, what is the Deity’s form. If you wish to hear the truth, either the Deity has no form; or if He is embodied in one, we indeed know not what it is. Moreover, we think it no disgrace to be ignorant of that which we never saw; nor are we therefore prevented from disproving the opinions of others, because on this we have no opinion of our own to bring forward. For as, if the earth be said to be of glass, silver, iron, or gathered together and made from brittle clay, we cannot hesitate to maintain that this is untrue, although we do not know of what it is made; so, when the form of God is discussed, we show that it is not what you maintain, even if we are still less able to explain what it is.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book III/Chapter XVIII

18. What, then, some one will say, does the Deity not hear? does He not speak? does He not see what is put before Him? has He not sight? He may in His own, but not in our way. But in so great a matter we cannot know the truth at all, or reach it by speculations; for these are, it is clear, in our case, baseless, deceitful, and like vain dreams. For if we said that He sees in the same way as ourselves, it follows that it should be understood that He has eyelids placed as coverings on the pupils of the eyes, that He closes them, winks, sees by rays or images, or, as is the case in all eyes, can see nothing at all without the presence of other light. So we must in like manner say of hearing, and form of speech, and utterance of words. If He hears by means of ears, these, too, we must say, He has, penetrated by winding paths, through which the sound may steal, bearing the meaning of the discourse; or if His words are poured forth from a mouth, that He has lips and teeth, by the contact and various movement of which His tongue utters sounds distinctly.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book III/Chapter XLI

41. We can, if it is thought proper, speak briefly of the Lares also, whom the mass think to be the gods of streets and ways, because the Greeks name streets lauræ. In different parts of his writings, Nigidius speaks of them now as the guardians of houses and dwellings; now as the Curetes, who are said to have once concealed, by the clashing of cymbals, the infantile cries of Jupiter; now the five Digiti Samothracii, who, the Greeks tell us, were named Idæi Dactyli. Varro, with like hesitation, says at one time that they are the Manes, and therefore the mother of the Lares was named Mania; at another time, again, he maintains that they are gods of the air, and are termed heroes; at another, following the opinion of the ancients, he says that the Lares are ghosts, as it were a kind of tutelary demon, spirits of dead men.

## Footnotes

* ↑ Æribus. Cf. Lucretius, ii. 633–636.
* ↑ The ms. reads manas, corrected as above by all edd. except Hild., who reads Manias.
* ↑ The ms. reads effunctorum; LB. et funct., from the correction of Stewechius; Gelenius, with most of the other edd., def.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book III/Chapter XLIV

44. Wherefore, if you are assured that in the lofty palaces of heaven there dwells, there is, that multitude of deities whom you specify, you should make your stand on one proposition, and not, divided by different and inconsistent opinions, destroy belief in the very things which you seek to establish. If there is a Janus, let Janus be; if a Bacchus, let Bacchus be; if a Summanus, let Summanus be: for this is to confide, this to hold, to be settled in the knowledge of something ascertained, not to say after the manner of the blind and erring, The Novensiles are the Muses, in truth they are the Trebian gods, nay, their number is nine, or rather, they are the protectors of cities which have been overthrown; and bring so important matters into this danger, that while you remove some, and put others in their place, it may well be doubted of them all if they anywhere exist.

## Footnotes

* ↑ Lit., “it is fitting that you stand in the limits of,” etc.
* ↑ i.e., Summus Manium, Pluto.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book III/Chapter XX

20. This, then, this matter of forms and sexes, is the first affront which you, noble advocates in sooth, and pious writers, offer to your deities. But what is the next, that you represent to us the gods, some as artificers, some physicians, others working in wool, as sailors, players on the harp and flute, hunters, shepherds, and, as there was nothing more, rustics? And that god, he says, is a musician, and this other can divine; for the other gods cannot, and do not know how to foretell what will come to pass, owing to their want of skill and ignorance of the future. One is instructed in obstetric arts, another trained up in the science of medicine. Is each, then, powerful in his own department; and can they give no assistance, if their aid is asked, in what belongs to another? This one is eloquent in speech, and ready in linking words together; for the others are stupid, and can say nothing skilfully, if they must speak.

## Footnotes

* ↑ So the ms., followed by Oehler, reading nobis, for which all other edd. give vobis—“to you.”
* ↑ Meursius would read naccas—“fullers,” for nautas; but the latter term may, properly enough, be applied to the gods who watch over seamen.
* ↑ Or, “for the others are not gods,” i.e., cannot be gods, as they do not possess the power of divination. Cf. Lact., i. 11: Sin autem divinus non sit, ne deus quidem sit.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book III/Chapter XLIII

43. For if this deity requires a black, that a white skin; if sacrifice must be made to this one with veiled, to that with uncovered head; this one is consulted about marriages, the other relieves distresses,—may it not be of some importance whether the one or the other is Novensilis, since ignorance of the facts and confusion of persons displeases the gods, and leads necessarily to the contraction of guilt? For suppose that I myself, to avoid some inconvenience and peril, make supplication to any one of these deities, saying, Be present, be near, divine Penates, thou Apollo, and thou, O Neptune, and in your divine clemency turn away all these evils, by which I am annoyed, troubled, and tormented: will there be any hope that I shall receive help from them, if Ceres, Pales, Fortune, or the genius Jovialis, not Neptune and Apollo, shall be the dii Penates? Or if I invoked the Curetes instead of the Lares, whom some of your writers maintain to be the Digiti Samothracii, how shall I enjoy their help and favour, when I have not given them their own names, and have given to the others names not their own? Thus does our interest demand that we should rightly know the gods, and not hesitate or doubt about the power, the name of each; lest, if they be invoked with rites and titles not their own, they have at once their ears stopped against our prayers, and hold us involved in guilt which may not be forgiven.

## Footnotes

* ↑ The dii inferi.
* ↑ The dii superi.
* ↑ Saturn and Hercules were so worshipped.
* ↑ Apollo.
* ↑ The ms., first five edd., and Oehler read terreor—“terrified;” the others tor., as above, from the conjecture of Gifanius.
* ↑ Cf. ch. 40, note 21. It may further be observed that the Etruscans held that the superior and inferior gods and men were linked together by a kind of intermediate beings, through whom the gods took cognizance of human affairs, without themselves descending to earth. These were divided into four classes, assigned to Tina (Jupiter), Neptune, the gods of the nether world, and men respectively.
* ↑ So LB., Hild., and Oehler, reading nomine ne; all others ut, the ms. having no conjunction.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily III/Chapter 64

Chapter LXIV.—The Bishopric.
Then Peter said: “If you are afraid of this, do not be called Ruler, but The Appointed One, the Lord having permitted you to be so called, when He said, ‘Blessed is that man whom his Lord shall Appoint to the ministry of his fellow-servants.’ But if you wish it to be altogether unknown that you have authority of administration, you seem to me to be ignorant that the acknowledged authority of the president has great influence as regards the respect of the multitude. For every one obeys him who has received authority, having conscience as a great constraint. And are you not well aware that you are not to rule as the rulers of the nations, but as a servant ministering to them, as a father to the oppressed, visiting them as a physician, guarding them as a shepherd,—in short, taking all care for their salvation? And do you think that I am not aware what labours I compel you to undertake, desiring you to be judged by multitudes whom it is impossible for any one to please? But it is most possible for him who does well to please God. Wherefore I entreat you to undertake it heartily, by God, by Christ, for the salvation of the brethren, for their ordering, and your own profit.

## Footnotes

* ↑ Luke xii. 42.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily III/Chapter 60

Chapter LX.—Successor to Be Appointed.
“Since, therefore, it is necessary to set apart some one instead of me to fill my place, let us all with one consent pray to God, that He would make manifest who amongst us is the best, that, sitting in the chair of Christ, he may piously rule His Church. Who, then, shall be set apart? For by the counsel of God that man is set forth as blessed, ‘whom his Lord shall appoint over the ministry of his fellow-servants, to give them their meat in their season, not thinking and saying in his heart, My Lord delayeth His coming, and who shall not begin to beat his fellow-servants, eating and drinking with harlots and drunkards.  And the Lord of that servant shall come in an hour when he doth not look for Him, and in a day when he is not aware, and shall cut him in sunder, and shall assign his unfaithful part with the hypocrites.’

## Footnotes

* ↑ Matt. xxiv. 45–50.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily III/Chapter 61

Chapter LXI.—Monarchy.
“But if any one of those present, being able to instruct the ignorance of men, shrink from it, thinking only of his own ease, let him expect to hear this sentence: ‘O wicked and slothful servant, thou oughtest to have given my money to the exchangers, and I at my coming should have got my own. Cast out the unprofitable servant into the outer darkness.’ And with good reason; ‘for,’ says He, ‘it is thine, O man, to prove my words, as silver and money are proved among the exchangers.’ Therefore the multitude of the faithful ought to obey some one, that they may live in harmony. For that which tends to the government of one person, in the form of monarchy, enables the subjects to enjoy peace by means of good order; but in case of all, through desire of ruling, being unwilling to submit to one only, they must altogether fall by reason of division.

## Footnotes

* ↑ Matt. xxv. 27–30.
* ↑ Probably from an apocryphal Gospel.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily III/Chapter 63

Chapter LXIII.—Zacchæus Appointed.
“But of those who are present, whom shall I choose but Zacchæus, to whom also the Lord went in and rested, judging him worthy to be saved?” And having said this, he laid his hand upon Zacchæus, who stood by, and forced him to sit down in his own chair. But Zacchæus, falling at his feet, begged that he would permit him to decline the rulership; promising, at the same time, and saying, “Whatever it behoves the ruler to do, I will do; only grant me not to have this name; for I am afraid of assuming the name of the rulership, for it teems with bitter envy and danger.”

## Footnotes

* ↑ [Comp. Recognitions, iii. 66. The account here is much fuller.—R.]
* ↑ Luke xix. 5, etc.