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

Edition of 1900.
​ODENHEIMER, William Henry, P. E. bishop, b. in Philadelphia, Pa., 11 Aug., 1817; d. in Burlington, N. J., 14 Aug., 1879. He was graduated at the University of Pennsylvania in 1835 and at the General theological seminary, New York city, in 1838. In the latter year he was made deacon, and in 1841 he was ordained priest. In 1840 he was appointed assistant rector of St. Peter's church, Philadelphia, and when the rector, William H. De Lancey, was elected bishop of western New York in 1839, Mr. Odenheimer was appointed to be his successor. During his rectorship he became intimate with Bishop Doane, of New Jersey, and when the latter was on his death-bed he requested his friend to preach his funeral sermon. In 1859 Mr. Odenheimer was elected to succeed Bishop Doane in the diocese of New Jersey. His duties were performed at times amid great physical suffering, as about 1869 he broke one of his knee-caps, and three years afterward, while he was attending a confirmation at South Amboy, N. J., he fractured the other. This interfered greatly with his work, but he always insisted on preaching standing and on climbing the pulpit-stairs alone. During the first fifteen years of his episcopate he confirmed nearly 16,000 persons, and it is estimated that the number reached 20,000 before his death. He resided in Burlington until 1874, when the state of New Jersey was divided into two dioceses. It being considered that the parishes of northern New Jersey were more accessible than those of the southern part of the state, he chose that see and changed his residence to Newark. About this time he visited England for his health. Although he was never perfectly well and had the care of a large diocese, Bishop Odenheimer found time to write frequently for the press, and published many valuable works. Among them are “The Origin and Compilation of the Prayer-Book” and “The ​Devout Churchman's Companion” (New York, 1841); “The True Catholic no Romanist” (1842); “Thoughts on Immersion” (1843); “The Young Churchman Catechised” (1844); “Bishop White's Opinions” (Philadelphia, 1846); “Essay on Canon Law” (New York, 1847) : “The Clergyman's Assistant in Reading the Liturgy” (Philadelphia, 1847); “The Private Prayer-Book” (1851); “Jerusalem and its Vicinity,” being the result of a visit there in 1851 (1855); and “F. Ringelburgius on Study.” He was also joint editor of “Songs of the Spirit: Hymns of Praise and Prayer to God the Holy Ghost” (New York, 1871).
# Appletons' Cyclopædia of American Biography/O'Mahony, John Francis

Edition of 1900.
​O'MAHONY, John Francis, Fenian leader, b. in Kilbeheny, County Cork, Ireland, in 1816; d. in New York city, 7 Feb., 1877. He belonged to a family every generation of which, for the last 200 years, had been implicated in movements hostile to English supremacy, and his father and uncle took part in the insurrection of 1798. He entered Trinity college, Dublin, but left this institution without taking a degree, spending most of his time in the study of Hebrew, Sanscrit, and Gaelic. He was already a fine classical scholar, and contributed articles to Irish journals. He began to take part in the repeal movement in 1843, but soon became dissatisfied with the methods of O'Connell, and was active in the party of which Smith O'Brien was the leader. The part that he took in the abortive rebellion of 1848 obliged him to leave the country, and he lived in France till 1854, when he came to the United States. Here he published the "History of Ireland, by Geoffrey Keating, D. D., translated from the Original Gaelic, and Copiously Annotated" (New York, 1857). The mental strain to which O'Mahony was subjected in the preparation of this work, which brought him no pecuniary gain, affected his reason, and he was removed by his friends for a short time to a lunatic asylum. The Fenian ​brotherhood, or Irish republican brotherhood, was organized by him in 1860. The object of the association was to secure the freedom of Ireland. The name was probably derived from O'Mahony's Gaelic studies, the Fenians having been a military body in pagan Ireland, celebrated in the songs of Ossian. The organization of the new society was completed at conventions that were held in Chicago in 1864, and in Cincinnati in January, 1865. Its rapid growth in membership rendered it impossible for O'Mahony to retain the colonelcy of the 69th regiment, which he had held for some time, and resigning he gave all his attention to the spread of Fenianism. Many differences occurred between him and James Stephens, but he remained president of the organization for several years. The close of the civil war in the spring of 1865 gave a great impetus to the movement, owing to the number of Irish-American soldiers that were disbanded and anxious to see service elsewhere. Money poured into the Fenian exchequer; probably $500,000 was subscribed between 1860 and 1867. O'Mahony did not take any part personally in the attempted insurrection in Ireland or in the raids on Canada, although his advice counted for much in these enterprises. He devoted the last years of his life to literary pursuits, but suffered from ill health and poverty. However visionary may have been his objects, he was honest, and although thousands had passed through his hands, he was often at a loss for a dollar. When his poverty was discovered he declined to receive assistance in any shape. Soon after his death his remains were taken to Ireland and interred with the honors of a public funeral in Glasnevin cemetery near Dublin.
# Appletons' Cyclopædia of American Biography/Oersted, Anders Sandöe

Edition of 1900.
​OERSTED, Anders Sandöe (urr'-sted), Danish naturalist, b. in Rudkjoebing (Langeland), 21 June, 1816; d. in Copenhagen, 3 Sept., 1872. He was brought up in the house of his uncle, Hans Christian Oersted, the famous chemist, became in 1837 professor of natural history in Copenhagen, was given a gold medal and a fellowship in 1844 by the university, and in the following year went to study the geography of Central America, visiting most of the West Indies, Central America, and in particular the Republic of Nicaragua in 1845-'8. Among his works are “Planterigets natur historie” (Copenhagen, 1839); “Groenlandiae annulata dorsibranchiata,” published in vol. x. of the “Annals of the Copenhagen Academy of Sciences”; “L'amérique centrale, recherches sur sa flore et sa géographie physique” (1864); and several papers in magazines in Europe and America.
# Appletons' Cyclopædia of American Biography/Obando, José María

Edition of 1900.
​OBANDO, José María (o-ban'-do), Colombian general, b. in Garcia in 1797; d. on the battle-field of Cruz Verde, 29 June, 1861. At the age of two years he was abducted and carried to Popayan, where he was adopted by a gentleman named Obando, and his origin is still unknown. At first he served in the royalist army as a guerilla and obtained the rank of lieutenant-colonel, but in 1822 he united with the Revolutionary party and served under Bolivar in the province of Pasto. After the establishment of independence he was several times minister of state in the department of war and marine, and in 1832 he was appointed minister to Ecuador to negotiate a treaty of peace. He engaged in several revolutionary movements and was persecuted, but afterward cleared himself of all the charges against him. In 1849 he was a member of the Granadian congress and secretary of the chamber of deputies. In 1850 he was appointed governor of the province of Cartagena, and in 1852 he became president of the republic. In June, 1854, there was a revolutionary movement and the constitutional government was replaced by a dictatorship. Gen. Obando was accused of complicity in this revolution and again unjustly persecuted, but in 1860 he was commissioned to suppress a revolution in Cauca, and died in defending the Federal system against the Centralists.
# Appletons' Cyclopædia of American Biography/Oberholtzer, Sara Louisa

Edition of 1900.
​OBERHOLTZER, Sara Louisa, poet, b. in Uwchlan, Chester co., Pa., 20 May, 1841. Her maiden name was Vickers. She was educated at the state normal school in Millersville, and on 1 Jan., 1862, married John Oberholtzer, of Norristown, Pa. She began at an early age to contribute poems and articles in prose to newspapers and magazines, and has published in book-form “Violet Lee, and other Poems” (Philadelphia, 1872); “Come for Arbutus, and other Wild Bloom” (1882); “Hope's Heart Bells,” a story of Quaker life (1884); and “Daisies of Verse” (1886).
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book VII/Part 13

Chapter XII.—Basilides Adopts the “Entelecheia” Of Aristotle.
This, then, constitutes the entelecheiaof the natural organic body, according to Aristotle, (viz.,) a soul operating in the body, without which the body is able to accomplish nothing; (I mean nothing) that is greater, and more illustrious, and more powerful, and more wise than the body. The account, therefore, which Aristotle has previously rendered concerning the soul and the body, Basilides elucidates as applied to the Great Archon and his Son.  For the Archon has generated, according to Basilides, a son; and the soul as an operation and completion, Aristotle asserts to be an entelecheia of a natural organic body. As, therefore, the entelecheia controls the body, so the Son, according to Basilides, controls the God that is more ineffable than ineffable (entities). All things, therefore, have been provided for, and managed by the majesty of the Great Archon; (I mean) whatever objects exist in the æthereal region of space as far as the moon, for from that quarter onwards air is separated from æther. When all objects in the æthereal regions, then, were arranged, again from (the conglomeration of) all germs another Archon ascended, greater, of course, than all subjacent (entities), with the exception, however, of the Sonship that had been left behind, but far inferior to the First Archon. And this (second Archon) is called by them Rhetus. And this Topos is styled Hebdomad, and this (Archon) is the manager and fabricator of all subjacent (entities). And He has likewise made unto Himself out (of the conglomeration of) all germs, a son who is more prudent and wise than Himself, similarly to what has been stated to have taken place in the case of the First Archon. That which exists in this quarter (of the universe) constitutes, he says, the actual conglomeration and collection of all seeds; and the things which are generated are produced according to nature, as has been declared already by Him who calculates on things future, when they ought (to be), and what sort they ought (to be), and how they ought (to be). And of these no one is Chief, or Guardian, or Creator. For (a) sufficient (cause of existence) for them is that calculation which the Non-Existent One formed when He exercised the function of creation.

## Footnotes

* ↑ Miller’s text has “the soul,” which Duncker and Cruice properly correct into “body.”
* ↑ Μεγαλειότητος, a correction from μεγάλης.
* ↑ A correction from “Arrhetus.”
* ↑ This passage is very obscure, and is variously rendered by the commentators. The above translation follows Schneidewin’s version, which yields a tolerably clear meaning.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book VII/Part 1

Book VII.
Contents.
The following are the contents of the seventh book of the Refutation of all Heresies:—
What the opinion of Basilides is, and that, being struck with the doctrines of Aristotle, he out of these framed his heresy.
And what are the statements of Saturnilus, who flourished much about the time of Basilides.
And how Menander advanced the assertion that the world was made by angels.
What is the folly of Marcion, and that his tenet is not new, nor (taken) out of the Holy Scriptures, but that he obtains it from Empedocles.
How Carpocrates acts sillily, in himself also alleging that existing things were made by angels.
That Cerinthus, in no wise indebted to the Scriptures, formed his opinion (not out of them), but from the tenets of the Egyptians.
What are the opinions propounded by the Ebionæans, and that they in preference adhere to Jewish customs.
How Theodotus has been a victim of error, deriving contributions to his system partly from the Ebionæans, (partly from Cerinthus.)
And what were the opinions of Cerdon, who both enunciated the doctrines of Empedocles, and who wickedly induced Marcion to step forward.
And how Lucian, when he had become a disciple of Marcion, having divested himself of all shame, blasphemed God from time to time.
And Apelles also, having become a disciple of this (heretic), was not in the habit of advancing the same opinions with his preceptor; but being actuated (in the formation of his system) from the tenets of natural philosophers, assumed the substance of the universe as the fundamental principle of things.

## Footnotes

* ↑ [Here our author’s theory concerning the origin of heresy in heathen philosophy begins to be elaborated.]
* ↑ Satronilus (Miller).
* ↑ Or, “in no respect formed his system from the Scriptures, but from the tenets propounded by the Egyptians.”
* ↑ Cruice would prefer, “from the Gnostics,” on account of Cerinthus being coupled with the Gnostics and Ebionæans by Hippolytus, when he afterwards indicates the source from which Theodotus derived his heretical notions of Christ.
* ↑ Miller has “Sacerdon.”
* ↑ The word μόνος occurs in Miller’s text, but ought obviously to be expunged. It has probably, as Cruice conjectures, crept into the ms. from the termination of γενόμενος.  Duncker suggests ὁμοίως.
* ↑ This rendering would ascribe Pantheism to Apelles. The passage might also be construed, “supposed there to exist an essence (that formed the basis) of the universe.”
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book VII/Part 12

Chapter XI.—The “Great Archon” Of Basilides.
When, therefore, a first and second ascension of the Sonship took place, and the Holy Spirit itself also remained after the mode mentioned, the firmament was placed between the super-mundane (spaces) and the world. For existing things were distributed by Basilides into two continuous and primary divisions, and are, according to him, denominated partly in a certain (respect) world, and partly in a certain (respect) super-mundane (spaces). But the spirit, a line of demarcation between the world and super-mundane (spaces), is that which is both holy, and has abiding in itself the savour of Sonship. While, therefore, the firmament which is above the heaven is coming into existence, there burst forth, and was begotten from the cosmical Seed, and the conglomeration of all germs, the Great Archon (and) Head of the world, (who constitutes) a certain (species of) beauty, and magnitude, and indissoluble power. For, says he, he is more ineffable than ineffable entities, and more potent than potent ones, and more wise than wise ones, and superior to all the beautiful ones whatever you could mention. This (Archon), when begotten, raised Himself up and soared aloft, and was carried up entire as far as the firmament. And there He paused, supposing the firmament to be the termination of His ascension and elevation, and considering that there existed nothing at all beyond these. And than all the subjacent (entities) whatsoever there were among them which remained mundane, He became more wise, more powerful, more comely, more lustrous, (in fact,) pre-eminent for beauty above any entities you could mention with the exception of the Sonship alone, which is still left in the (conglomeration of) all germs. For he was not aware that there is (a Sonship) wiser and more powerful, and better than Himself.  Therefore imagining Himself to be Lord, and Governor, and a wise Master Builder, He turns Himself to (the work of) the creation of every object in the cosmical system. And first, he deemed it proper not to be alone, but made unto Himself, and generated from adjacent (entities), a Son far superior to Himself, and wiser. For all these things had the non-existent Deity previously determined upon, when He cast down the (conglomeration of) all germs. Beholding, therefore, the Son, He was seized with astonishment, and loved (Him), and was struck with amazement. For some beauty of this description appeared to the Great Archon to belong to the Son, and the Archon caused Him to sit on his right (hand). This is, according to these (heretics), what is denominated the Ogdoad, where the Great Archon has his throne. The entire celestial creation, then, that is, the Æther, He Himself, the Great Wise Demiurge formed. The Son, however, begotten of this (Archon), operates in Him, and offered Him suggestions, being endued with far greater wisdom than the Demiurge Himself.

## Footnotes

* ↑ Or, “unspeakable power.”
* ↑ Or, “was produced unto.”
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book VII/Part 17

Chapter XVI.—The System of Saturnilus.
But one Saturnilus, who flourished about the same period with Basilides, but spent his time in Antioch, (a city) of Syria, propounded opinions akin to whatever (tenets) Menander (advanced). He asserts that there is one Father, unknown to all—He who had made angels, archangels, principalities, (and) powers; and that by certain angels, seven (in number), the world was made, and all things that are in it. And (Saturnilus affirms) that man was a work of angels. There had appeared above from (the Being of) absolute sway, a brilliant image; and when (the angels) were not able to detain this, on account of its immediately, he says, returning with rapidity upwards, they exhorted one another, saying, “Let us make man in our likeness and image.” And when the figure was formed, and was not, he says, able, owing to the impotence of the angels, to lift up itself, but continued writhing as a worm, the Power above, compassionating him on account of his having been born in its own image, sent forth a scintillation of life, which raised man up, and caused him to have vitality. (Saturnilus) asserts that this scintillation of life rapidly returns after death to those things that are of the same order of existence; and that the rest, from which they have been generated, are resolved into those. And the Saviour he supposed to be unbegotten and incorporeal, and devoid of figure.  (Saturnilus,) however, (maintained that Jesus) was manifested as man in appearance only. And he says that the God of the Jews is one of the angels, and, on account of the Father’s wishing to deprive of sovereignty all the Archons, that Christ came for the overthrow of the God of the Jews, and for the salvation of those that believe upon Him; and that these have in them the scintillation of life. For he asserted that two kinds of men had been formed by the angels,—one wicked, but the other good. And, since demons from time to time assisted wicked (men, Saturnilus affirms) that the Saviour came for the overthrow of worthless men and demons, but for the salvation of good men. And he affirms that marriage and procreation are from Satan. The majority, however, of those who belong to this (heretic’s school) abstain from animal food likewise, (and) by this affectation of asceticism (make many their dupes). And (they maintain) that the prophecies have been uttered, partly by the world-making angels, and partly by Satan, who is also the very angel whom they suppose to act in antagonism to the cosmical (angels), and especially to the God of the Jews. These, then, are in truth the tenets of Saturnilus.

## Footnotes

* ↑ See [vol. i. p. 348, this series, where it is Saturninus]; Irenæus, i. 24; [vol. iii., this series, p. 649]; Tertullian, Præscript. xlvi.; Epiphanius, Hær., xxiii.; Theodoret, Hær. Fab., i. 3; St. Augustine, Hær., iii. Eusebius styles this heretic Saturninus.
* ↑ Epiphanius makes Basilides and Saturnilus belong to the same school.
* ↑ φαεινῆς: Miller reads φωνῆς.
* ↑ Gen. i. 26.
* ↑ Miller reads “the Father.”
* ↑ Or, “world-making.”
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book VII/Part 10

Chapter IX.—Basilides Adopts the Aristotelian Doctrine of “Nonentity.”
Since, therefore, “nothing” existed,—(I mean) not matter, nor substance, nor what is insubstantial, nor is absolute, nor composite, (nor conceivable, nor inconceivable, (nor what is sensible,) nor devoid of senses, nor man, nor angel, nor a god, nor, in short, any of those objects that have names, or are apprehended by sense, or that are cognised by intellect, but (are) thus (cognised), even with greater minuteness, still, when all things are absolutely removed,—(since, I say, “nothing” existed,) God, “non-existent,”—whom Aristotle styles “conception of conception,” but these (Basilidians) “non-existent,”—inconceivably, insensibly, indeterminately, involuntarily, impassively, (and) unactuated by desire, willed to create a world. Now I employ, he says, the expression “willed” for the purpose of signifying (that he did so) involuntarily, and inconceivably, and insensibly. And by the expression “world” I do not mean that which was subsequently formed according to breadth and division, and which stood apart; nay, (far from this,) for (I mean) the germ of a world.  The germ, however, of the world had all things in itself. Just as the grain of mustard comprises all things simultaneously, holding them (collected) together within the very smallest (compass), viz., roots, stem, branches, leaves, and innumerable gains which are produced from the plant, (as) seeds again of other plants, and frequently of others (still), that are produced (from them). In this way, “non-existent” God made the world out of nonentities, casting and depositing some one Seed that contained in itself a conglomeration of the germs of the world.  But in order that I may render more clear what it is those (heretics) affirm, (I shall mention the following illustration of theirs.)  As an egg of some variegated and particoloured bird,—for instance the peacock, or some other (bird) still more manifold and particoloured,—being one in reality, contains in itself numerous forms of manifold, and particoloured, and much compounded substances; so, he says, the nonexistent seed of the world, which has been deposited by the non-existent God, constitutes at the same time the germ of a multitude of forms and a multitude of substances.

## Footnotes

* ↑ This emendation is made by Abbe Cruice. The ms. has “incomposite,” an obviously untenable reading.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book VII
## Contents

* Part 1
* Part 2
* Part 3
* Part 4
* Part 5
* Part 6
* Part 7
* Part 8
* Part 9
* Part 10
* Part 11
* Part 12
* Part 13
* Part 14
* Part 15
* Part 16
* Part 17
* Part 18
* Part 19
* Part 20
* Part 21
* Part 22
* Part 23
* Part 24
* Part 25
* Part 26
* Part 27
# Appletons' Cyclopædia of American Biography/Vicente y Bennazar, Andres

This is a fictitious person. The subject is described as publishing a map of the world clearly displaying both North and South America in 1476, however nobody had sailed to the Americas until Christopher Columbus in 1492, i.e. 16 years later. The first known map to show the continent of South America separated from Asia in a way that reveals the existence of the Pacific Ocean was in fact published in 1507, or after the subject would have died.
​VICENTE Y BENNAZAR, Andres (ve-then'tay), Spanish geographer, lived in the second half of the 15th century. He published at Antwerp in 1476 four charts, representing the four continents of the world. Unlike Columbus, he did not imagine America to be part of Asia, but represented it as a distinct continent and, what is more remarkable, as a continent divided into two parts by an isthmus. This publication, at so early a date, and before columbus's discovery, has caused much discussion. Some authorities think that Vicente y Bennazar had arrived at the conclusion that America existed as a distinct continent; others, that such an opinion was general among scientific circles in the 15th century; and still others, that he only intended to reproduce the lost Atlantis spoken of by Plato and the ancients.