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# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily IV/Chapter 13

Chapter XIII.—Destiny.
“And others introduce an unforeseeing destiny, as if all things revolved of their own accord, without the superintendence of any master. But thus to think these things is, as we have said, the most grievous of all opinions. For, as if there were no one superintending and fore-judging and distributing to every one according to his deserving, they easily do everything as they can through fearlessness. Therefore those who have such opinions do not easily, or perhaps do not at all, live virtuously; for they do not foresee the danger which might have the effect of converting them. But the doctrine of the barbarous Jews, as you call them, is most pious, introducing One as the Father and Creator of all this world, by nature good and righteous; good, indeed, as pardoning sins to those who repent; but righteous, as visiting to every one after repentance according to the worthiness of his doings.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily IV/Chapter 15

Chapter XV.—Wickedness of the Gods.
“But I return to the foremost doctrine of the Greeks, that which states in stories that there are gods many, and subject to all kinds of passions.  And not to spend much time upon things that are clear, referring to the impious deeds of every one of those who are called gods, I could not tell all their amours; those of Zeus and Poseidon, of Pluto and Apollo, of Dionysus and Hercules, and of them all singly. And of these you are yourselves not ignorant, and have been taught their manners of life, being instructed in the Grecian learning, that, as competitors with the gods, you might do like things.

## Footnotes

* ↑ μυθολογοῦσαν.
* ↑ [See Homily V. 11–15, and comp. Recognitions, x. 20.—R.]
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily IV/Chapter 12

Chapter XII.—Genesis.
“Therefore I say that the whole learning of the Greeks is a most dreadful fabrication of a wicked demon. For they have introduced many gods of their own, and these wicked, and subject to all kinds of passion; so that he who wishes to do the like things may not be ashamed, which belongs to a man, having as an example the wicked and unquiet lives of the mythological gods. And through his not being ashamed, such an one affords no hope of his repenting. And others have introduced fate, which is called genesis, contrary to which no one can suffer or do anything. This, therefore, also is like to the first.  For any one who thinks that no one has aught to do or suffer contrary to genesis easily falls into sin; and having sinned, he does not repent of his impiety, holding it as his apology that he was borne on by genesis to do these things. And as he cannot rectify genesis, he has no reason to be ashamed of the sins he commits.

## Footnotes

* ↑ [Compare the discussion on Genesis in Homily XIV. 3, etc., but especially the full arguments in Recognitions, viii., ix.—R.]
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily IV/Chapter 11

Chapter XI.—Truth and Custom.
“There is a certain great difference, O men of Greece, between truth and custom. For truth is found when it is honestly sought; but custom, whatsoever be the character of the custom received, whether true or false, is strengthened by itself without the exercise of judgment; and he who has received it is neither pleased with it as being true, nor grieved with it as false. For such an one has believed not by judgment, but by prejudice, resting his own hope on the opinion of those who have lived before him on a mere peradventure. And it is not easy to cast off the ancestral garment, though it be shown to himself to be wholly foolish and ridiculous.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily IV/Chapter 14

Chapter XIV.—“Doctrine According to Godliness.”
“This doctrine, even if it also be mythical, being pious, would not be without advantage for this life. For every one, in expectation of being judged by the all-seeing God, receives the greater impulse towards virtue. But if the doctrine be also true, it withdraws him who has lived virtuously from eternal punishment, and endows him with eternal and unspeakable blessings from God.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily IV
## Contents

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
* Chapter 10
* Chapter 11
* Chapter 12
* Chapter 13
* Chapter 14
* Chapter 15
* Chapter 16
* Chapter 17
* Chapter 18
* Chapter 19
* Chapter 20
* Chapter 21
* Chapter 22
* Chapter 23
* Chapter 24
* Chapter 25
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily IV/Chapter 10

Chapter X.—A Cool Retreat.
And a certain one amongst them—a rich man, and possessing a garden of evergreen plants—said: “Since it is very hot, let us retire for a little from the city to my gardens.” Accordingly they went forth, and sat down in a place where there were pure streams of cool water, and a green shade of all sorts of trees. There I sat pleasantly, and the others round about me; and they being silent, instead of a verbal request made to me, showed by their eager looks to me that they required the proof of my assertion. And therefore I proceeded to speak thus:—

## Footnotes

* ↑ The text here is corrupt. If we adopt Lobeck’s emendation of παμμιούσων into παμπλουσιον, the literal translation is, “possessing a property around him continually rich in leaves.” [The offer of this man has a partial parallel in Recognitions, viii. 35–38.—R.]
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily IV/Chapter 16

Chapter XVI.—Wickedness of Jupiter.
“But I shall begin with the most royal Zeus, whose father Kronos, having, as you say, devoured his own children, and having shorn off the members of his father Uranus with a sickle of adamant, showed to those who are zealous for the mysteries of the gods an example of piety towards parents and of love towards children.  And Jupiter himself bound his own father, and imprisoned him in Tartarus; and he also punishes the other gods. And for those who wish to do things not to be spoken of, he begat Metis, and devoured her. But Metis was seed; for it is impossible to devour a child. And for an excuse to abusers of themselves with mankind, he carries away Ganymedes. And as a helper of adulterers in their adultery, he is often found an adulterer. And to those who wish to commit incest with sisters, he sets the example in his intercourse with his sisters Hera and Demeter, and the heavenly Aphrodite, whom some call Dodona. And to those who wish to commit incest with their daughters, there is a wicked example from his story, in his committing incest with Persephone.  But in myriads of instances he acted impiously, that by reason of his excessive wickedness the fable of his being a god might be received by impious men.

## Footnotes

* ↑ Wieseler proposes θείους instead of θεούς; and he punishes his uncles also , as in vi. 2, 21.
* ↑ This is properly regarded as a mistake for Dione, or Didone, which is another form of the name Dione.
# Ante-Nicene Fathers/Volume IV/Tertullian: Part Fourth/On Modesty/Chapter 11

Chapter XI.—From Parables Tertullian Comes to Consider Definite Acts of the Lord.
From the side of its pertinence to the Gospel, the question of the parables indeed has by this time been disposed of. If, however, the Lord, by His deeds withal, issued any such proclamation in favour of sinners; as when He permitted contact even with his own body to the “woman, a sinner,”—washing, as she did, His feet with tears, and wiping them with her hair, and inaugurating His sepulture with ointment; as when to the Samaritaness—not an adulteress by her now sixth marriage, but a prostitute—He showed (what He did show readily to any one) who He was;—no benefit is hence conferred upon our adversaries, even if it had been to such as were already Christians that He (in these several cases) granted pardon. For we now affirm: This is lawful to the Lord alone: may the power of His indulgence be operative at the present day! At those times, however, in which He lived on earth we lay this down definitively, that it is no prejudgment against us if pardon used to be conferred on sinners—even Jewish ones. For Christian discipline dates from the renewing of the Testament, and (as we have premised) from the redemption of flesh—that is, the Lord’s passion. None was perfect before the discovery of the order of faith; none a Christian before the resumption of Christ to heaven; none holy before the manifestation of the Holy Spirit from heaven, the Determiner of discipline itself.

## Footnotes

* ↑ John iv. 1–25.
* ↑ Comp. c. iii. above.
* ↑ Comp. Matt. xxvi. 28, Mark xiv. 24, Luke xxii. 21, with Heb. ix. 11–20.
# Ante-Nicene Fathers/Volume IV/Tertullian: Part Fourth/On Modesty
## Contents

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
* Chapter 10
* Chapter 11
* Chapter 12
* Chapter 13
* Chapter 14
* Chapter 15
* Chapter 16
* Chapter 17
* Chapter 18
* Chapter 19
* Chapter 20
* Chapter 21
* Chapter 22
* Elucidations
# Ante-Nicene Fathers/Volume III/Anti-Marcion/The Five Books Against Marcion/Book III/XII

Chapter XII.—Isaiah’s Prophecy of Emmanuel. Christ Entitled to that Name.
And challenge us first, as is your wont, to consider Isaiah’s description of Christ, while you contend that in no point does it suit. For, to begin with, you say that Isaiah’s Christ will have to be called Emmanuel; then, that He takes the riches of Damascus and the spoils of Samaria against the king of Assyria. But yet He who is come was neither born under such a name, nor ever engaged in any warlike enterprise. I must, however, remind you that you ought to look into the contexts of the two passages. For there is immediately added the interpretation of Emmanuel, “God with us;” so that you have to consider not merely the name as it is uttered, but also its meaning. The utterance is Hebrew, Emmanuel, of the prophet’s own nation; but the meaning of the word, God with us, is by the interpretation made common property. Inquire, then, whether this name, God-with-us, which is Emmanuel, be not often used for the name of Christ, from the fact that Christ has enlightened the world. And I suppose you will not deny it, inasmuch as you do yourself admit that He is called God-with-us, that is, Emmanuel. Else if you are so foolish, that, because with you He gets the designation God-with-us, not Emmanuel, you therefore are unwilling to grant that He is come whose property it is to be called Emmanuel, as if this were not the same name as God-with-us, you will find among the Hebrew Christians, and amongst Marcionites too, that they name Him Emmanuel when they mean Him to be called God-with-us; just indeed as every nation, by whatever word they would express God-with-us, has called Him Emmanuel, completing the sound in its sense. Now since Emmanuel is God-with-us, and God-with-us is Christ, who is in us (for “as many of you as are baptized into Christ, have put on Christ”), Christ is as properly implied in the meaning of the name, which is God-with-us, as He is in the pronunciation of the name, which is Emmanuel. And thus it is evident that He is now come who was foretold as Emmanuel, because what Emmanuel signifies is come, that is to say, God-with-us.

## Footnotes

* ↑ Isa. vii. 14.
* ↑ Isa. viii. 4. Compare adv. Judæos, 9.
* ↑ Cohærentia.
* ↑ Agitetur in Christo.
* ↑ Gal. iii. 27.
# Appletons' Cyclopædia of American Biography/Pool, Maria Louise

Edition of 1900. Supplement. "Arlington" should be "Abington."
POOL, Maria Louise, author, b. in Rockland, Mass., 20 Aug., 1841; d. there, 19 May, 1898. She attended the public school of the town (then East Arlington), and later taught school for two years. She occasionally contributed to the magazines and papers, but did not come into notice as an author until the publication, in 1887, of her first book, “A Vacation in a Buggy.” This was followed by “Tenting at Stony Beach” (1888), a pleasant account of a vacation spent on the Massachusetts coast. Among Miss Pool's eighteen volumes are “Dally” (New York, 1891); “Roweny in Boston” (1892): “Mrs. Keats Bradford”; “Katharine North” (1893); “The Two Salomes”; “Out of Step” (1894); “Against Human Nature” (1895); “Mrs. Gerald” (1896); “In the First Person”; “Boss and other Dogs”; “A Golden Sorrow” (1898; completed a few weeks before her death); and “The Malvon Farm” (1899).
# Appletons' Cyclopædia of American Biography/Porter, Noah

Edition of 1900.
# Appletons' Cyclopædia of American Biography/Porter, Rufus

Edition of 1900.
​PORTER, Rufus, inventor, b. in West Boxford, Massachusetts, 1 May, 1792; d. in New Haven, Connecticut, 13 Aug., 1884. He early showed mechanical genius. In 1807 his parents apprenticed him to a shoemaker, but he soon gave up this trade, and occupied himself by playing the fife for military companies, and the violin for dancing parties. Three years later he was apprenticed to a house-painter. During the war of 1812 he was occupied in painting gun-boats, and as fifer to the Portland light infantry. In 1813 he painted sleighs at Denmark, Me., beat the drum for the soldiers, taught others to do the same, and wrote a book on the art of drumming, and he then enlisted in the militia for several months. Subsequently he was a teacher, but was unable to remain in one place, and so led a wandering life. In 1820 he made a camera-obscura with a lens and a mirror so arranged that with its aid he could draw a satisfactory portrait in fifteen minutes. With this apparatus he travelled through the country until he invented a revolving almanac, when he at once stopped his painting in order to introduce his latest device. His next project was a twin boat to be propelled by horse-power, but it proved unsuccessful, and he turned to portrait-painting again. In 1824 he began landscape-painting, but relinquished it to build a horse flat-boat. He invented a successful cord-making machine in 1825, and thereafter produced a clock, a steam carriage, a portable horse-power, corn-sheller, churn, a washing-machine, signal telegraph, fire-alarm, and numerous other articles. In 1840 he became editor of the “New York Mechanic,” which prospered, and in the following year he moved it to Boston, where he called it the “American Mechanic.” The new art of electrotyping there attracted his attention, and he gave up editorial work in order to occupy himself with the new invention. He devised at this period a revolving rifle, which he sold to Col. Samuel Colt for $100. In 1845 he returned to New York and engaged in electrotyping, and about this ​time he founded the “Scientific American,” the first issue of which bears the date 28 Aug., 1845. At the end of six months he was glad to dispose of his interest in the paper, and then occupied himself with his inventions. These included a flying-ship, trip-hammer, fog-whistle, engine-lathe, balanced valve, rotary plough, reaction wind-wheel, portable house, thermo-engine, rotary engine, and scores of others.
# Appletons' Cyclopædia of American Biography/Porter, Thomas Conrad

Edition of 1900.
​PORTER. Thomas Conrad, botanist, b. in Alexandria, Huntingdon co., Pa., 22 Jan., 1822. He was graduated at Lafayette college, Easton, Pa., in 1840, and at Princeton theological seminary in 1843, and was licensed to preach in 1844. In 1846 he was pastor of a Presbyterian church in Monticello, Ga., and in 1848 he took charge of the newly organized 2d German Reformed church in Reading, Pa., and was ordained by the classis of Lebanon. In 1849 he resigned to become professor of natural sciences in Marshall college, Mercersburg, Pa., held the same chair when the institution was removed to Lancaster and consolidated with Franklin college in 1853, and was secretary of the board of trustees until 1866, when he resigned to become professor of botany and zoölogy in Lafayette, which office he now (1898) holds. In 1877 he became pastor of the Third street Reformed church of that town, which charge he resigned in 1884. Rutgers gave him the degree of D. D. in 1865, and Franklin and Marshall that of LL. D. in 1880. He is a member of various scientific societies, and was a founder and first president of the Linnæan society of Lancaster county, Pa. His extensive herbarium is in the possession of Lafayette college. His reports in connection with Dr. Ferdinand V. Hayden's collections in the Rocky mountains in 1870-'4 were published by the government, and one of these, “A Synopsis of the Flora of Colorado,” prepared with Prof. John M. Coulter, has been issued in a separate volume (Washington, 1874). He also furnished a summary of the flora of the state to “Gray's Topographical Atlas of Pennsylvania” (Philadelphia, 1872), and to “Gray's Topographical Atlas of the United Slates” (1873). In addition to contributions to the “Mercersburg Review,” he has published a prose version of Goethe's “Hermann und Dorothea” (New York, 1854); translated “The Life and Labors of St. Augustine,” from the German of Dr. Philip Schaff (New York, 1854-'5), and “The Life and Times of Ulric Zwingli,” from the German of Hottinger (Harrisburg, 1857); and contributed several hymns from the German and Latin to Dr. Philip Schaff's “Christ in Song” (New York, 1868). He was an active member of the committee that framed in 1867 the order of worship that is now (1888) used in the German Reformed church in the United States.
# Appletons' Cyclopædia of American Biography/Pory, John

Edition of 1900.
​PORY, John, pioneer, b. in England about 1570; d. in London in Sept., 1635. He was educated at Cambridge, and in 1612 was a resident of Paris. During 1619-'21 he was secretary of the Virginia colony, and he was elected speaker of the first representative assembly that was ever held in this country, which convened in Jamestown on 30 July, 1619. He visited Plymouth, Mass., shortly after its settlement by the Pilgrims from Leyden, but in 1623 returned to Virginia as one of the commissioners to inquire into the condition of affairs. He assisted Hakluyt in his geographical work, and was considered a man of great learning. His account of excursions among the Indians is given in Smith's “Generall Historie,” and he translated and published “A Geographical Historie of Africa by John Leo, a More, borne in Granada and brought up in Barbarie” (London, 1600).
# Appletons' Cyclopædia of American Biography/Pomroy, Rebecca Rossignol

Edition of 1900.
​POMROY, Rebecca Rossignol, nurse, b. in Boston, Mass., 16 July, 1817; d. in Newton, Mass., 24 Jan., 1884. She was the daughter of Samuel Holliday, and on 12 Sept., 1836, married Daniel F. Pomroy. Sickness in her own family for nearly twenty years made her an accomplished nurse, and when her only surviving son enlisted in the National army she offered her services to Dorothea L. Dix (q. v.). She was at once called to Washington, and in September, 1861, assigned to duty in Georgetown hospital, but was soon transferred to the hospital at Columbian university. Early in 1862 she was called to the White House at the time of the death of Willie Lincoln, and nursed “Tad,” the youngest son, then very ill, and Mrs. Lincoln, until both were restored to health. President Lincoln said to her at that time: “Tell your grandchildren how indebted the nation was to you in holding up my hands in time of trouble.” Mrs. Pomroy returned to the hospital and continued in her work, gaining a high reputation. In 1864, when the president's life was threatened and Mrs. Lincoln was suffering from injuries that she had received in a fall from her carriage, Mrs. Pomroy again went to the White House. Later in the year she spent some time at the West hospital in Baltimore, but ultimately returned to the hospital at Columbian university. Refusing advantageous offers to go elsewhere, she remained at her post until the close of the war, and then, stricken with typhoid fever, was an invalid for several years. She became matron in 1867 of a reformatory home for girls at Newton Centre, Mass., and then of the Newton home for orphans and destitute girls, which, since her death, has become the Rebecca Pomroy home. See “Echoes from Hospital and White House,” by Anna L. Boyden (Boston, 1884).
# Appletons' Cyclopædia of American Biography/Porter, Samuel

Edition of 1900.
​PORTER, Samuel, clergyman, b. in Ireland, 11 June, 1760; d. in Congruity, Pa., 23 Sept., 1825. He learned the trade of a weaver, and came to this country in 1783, settling in Pennsylvania. He studied theology, was licensed to preach by the presbytery of Redstone in 1790, and held charge of the united congregations of Poke Run and Congruity, Pa., from 1790 till 1798, and then of Congruity alone until his death. He published several sermons, and two dialogues between “Death and the Believer” and “Death and the Hypocrite,” which were republished, with a biography of the author, by Rev. David Elliott, D. D. in 1853.
# Appletons' Cyclopædia of American Biography/Porter, Thomas

Edition of 1900.
​PORTER, Thomas, jurist, b. in Farmington, Conn., in May, 1734; d. in Granville, N. Y., in August, 1833. His ancestor, Thomas, emigrated from England in 1640, and was an original proprietor of Farmington. He served in the British army at Lake George in 1755, and was captain of a company of minute-men. About 1757 he removed to Cornwall, Conn., and in 1779 he went to Tinmouth, Vt., in both of which towns he held local offices. For ten years he was judge of the supreme and county courts of Vermont, and he was a member of the legislatures of Connecticut and Vermont for thirty-five years.—His son, Ebenezer, educator, b. in Cornwall. Conn., 5 Oct., 1772; d. in Andover, Mass., 8 April, 1834, was graduated at Dartmouth in 1792, studied theology in Bethlehem, Conn., was pastor of a Congregational church in Washington, Conn., from 1796 until 1812, and from that year until 1832 was professor of sacred rhetoric at Andover theological seminary, of which he was president from 1827 till his death. Yale gave him the degree of A. M. in 1795, and Dartmouth that of D. D. in 1814. He contributed to the “Quarterly Register,” and published sixteen sermons, two fast sermons (1831), and abridgments of Owen on “Spiritual Mindedness” and on the “130th Psalm” (1833); and was the author of “The Young Preacher's Manual” (Boston, 1819); “Lecture on the Analysis of Vocal Inflections” (Andover, 1824); “An Analysis of the Principles of Rhetorical Delivery” (1827); “Syllabus of Lectures” (1829): “Rhetorical Reader” (1831, enlarged by James N. MacElligott, New York, 1855); “Lectures on the Revivals of Religion” (Andover, 1832); “Lectures on the Cultivation of Spiritual Habits and Progress in Study” (1833); “Lectures on Homiletics, Preaching, and Public Prayer, with Sermons and Letters” (Andover and New York, 1834; 2d ed., with notes and appendix by the Rev. J. Jones, of Liverpool, London, 1835); and “Lectures on Eloquence and Style,” revised by Rev. Lyman Matthews (Andover, 1836). See “Memoir of Ebenezer Porter,” D. D., by Rev. Lyman Matthews (Boston, 1837).