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

Edition of 1900.
​EMERSON, William, clergyman, b. in Concord, Mass., 6 May, 1769; d. in Boston, Mass., 12 May, 1811. He was the father of Ralph Waldo Emerson. William was graduated at Harvard in 1789, and after teaching for two years returned to Cambridge as a student of divinity. He had been there but a few months when he began preaching, and on 23 May, 1792, was ordained pastor of the Unitarian church at Harvard, Mass. In 1799 he received a call from the 1st church in Boston, and remained there until his death. Of his abilities as a pulpit orator, Mr. George Ticknor wrote in 1849: “Mr. Emerson possessed a graceful and dignified style of speaking, which was by no means without its attraction, but he lacked the fervor that could rouse the masses, and the original resources that could command the few.” He was the founder and active promoter of the “Christian Monitor” society, whose publications were issued ​periodically for many years. In 1804 he undertook, in conjunction with several friends, a literary periodical, the precursor of “The North American Review,” entitled “The Monthly Anthology and Boston Review,” which was published until 1810, and enlisted some of the best talent in New England. Mr. Emerson's theological views were liberal, but he was always tolerant toward those who differed from him most widely. In addition to numerous sermons, he printed an “Oration Pronounced at Boston, 4 July, 1802”; a “Discourse before the Humane Society” (1807); and a “Selection of Psalms and Hymns” for use in churches (1808). After his death, his “History of the First Church in Boston,” with two sermons appended, was issued (1812).
# Appletons' Cyclopædia of American Biography/Embury, Emma Catherine

Edition of 1900.
​EMBURY, Emma Catherine, author, b. in New York city in 1806; d. in Brooklyn, N. Y., 10 Feb., 1863. She was the daughter of Dr. James R. Manley of New York city, and in 1828 became the wife of Daniel Embury, afterward president of the Atlantic bank of Brooklyn. From girlhood to the time of her death she was a frequent contributor to various periodicals, in many of them over the pen-name “Ianthe.” Her printed volumes include “Guide and other Poems” (New York, 1828); “Female Education”; “The Blind Girl and other Tales”; “Glimpses of Home Life”; “Token of Flowers”; “Pictures of Early Life”; “Nature's Gems, or American Wild Flowers” (1845); “Love's Token Flowers” (1846); “The Waldorf Family, a Grandfather's Legend” (1848); “Poems” (1869).
# Appletons' Cyclopædia of American Biography/Engelhardt, Francis Ernest

Edition of 1900.
​ENGELHARDT, Francis Ernest, chemist, b. in Gieboldehausen, Hanover, 23 June, 1835. He was educated at the gymnasium in Duderstadt and Hildesheim, and in the University of Göttingen. In 1856 he became assistant to Prof. Frederick Wöhler in the chemical laboratories in Göttingen, where he remained until he came to the United States in 1857. He was assistant in chemistry to Prof. William S. Clark at Amherst in 1857-'8, and to Prof. Charles A. Joy at Columbia in 1860. From 1861 till 1866 he was professor of chemistry in the College of St. Francis Xavier in New York city, and from 1869 till 1886 chemist to the Onondaga, salt reservation and the salt companies of Onondaga. In 1886 he became chemist to the Genesee salt company, and is one of the experts for the State board of health, having special charge of the examination of all wines, beers, and liquors. In 1864 he received the degree of Ph. D. from St. Francis Xavier. His contributions to chemical literature have been large, but are mostly in the form of technical reports bearing on his special work.
# Ante-Nicene Fathers/Volume IX/Origen on John/Origen's Commentary on the Gospel of John
## Contents

* Book I
* Book II
* Fragments of the Fourth Book
* From the Fifth Book
* Book VI
* Book X
# Ante-Nicene Fathers/Volume IX/Origen on John/Origen's Commentary on the Gospel of John/Book I/Chapter 14

14. The Old Testament, Typified by John, is the Beginning of the Gospel.
In addition to what we have said, there is also this to be considered about the Gospel, that in the first instance it is that of Christ Jesus, the head of the whole body of the saved; as Mark says, “The beginning of the Gospel of Jesus Christ.” Then also it is the Gospel of the Apostles; whence Paul says, “According to my Gospel.” But the beginning of the Gospel—for in respect of its extent it has a beginning, a continuation, a middle, and an end—is nothing but the whole Old Testament. John is, in this respect, a type of the Old Testament, or, if we regard the connection of the New Testament with the Old, John represents the termination of the Old. For the same Mark says: “The beginning of the Gospel of Jesus Christ, as it is written in Isaiah the prophet, Behold I send my messenger before thy face, who shall prepare thy way. The voice of one crying in the wilderness, Prepare ye the way of the Lord, make His paths straight.”  And here I must wonder how the dissentients can connect the two Testaments with two different Gods. These words, were there no others, are enough to convict them of their error. For how can John be the beginning of the Gospel if they suppose he belongs to a different God, if he belongs to the demiurge, and, as they hold, is not acquainted with the new deity? And the angels are not entrusted with but one evangelical ministry, and that a short one, not only with that addressed to the shepherds. For at the end an exalted and flying angel, having the Gospel, will preach it to every nation, for the good Father has not entirely deserted those who have fallen away from Him. John, son of Zebedee, says in his Apocalypse: “And I saw an angel flying in the midst of heaven, having the Eternal Gospel, to preach it to those who dwell upon the earth, and to every nation, and tribe, and tongue, and people, saying, with a loud voice, Fear God and give Him glory, for the hour of His judgment hath come, and worship Him that made the heaven, and the earth, and the sea, and the fountains of waters.”

## Footnotes

* ↑ Mark i. 1.
* ↑ Rom. ii. 16.
* ↑ i. 2, 3.
* ↑ ἑτερόδοξοι.
* ↑ Apoc. xiv. 6, 7.
# Ante-Nicene Fathers/Volume IX/Origen on John/Origen's Commentary on the Gospel of John/Book I/Chapter 10

10. How Jesus Himself is the Gospel.
The foregoing inquiry into the nature of the Gospel cannot be regarded as useless; it has enabled us to see what distinction there is between a sensible Gospel and an intellectual and spiritual one. What we have now to do is to transform the sensible Gospel into a spiritual one.
For what would the narrative of the sensible Gospel amount to if it were not developed to a spiritual one? It would be of little account or none; any one can read it and assure himself of the facts it tells—no more. But our whole energy is now to be directed to the effort to penetrate to the deep things of the meaning of the Gospel and to search out the truth that is in it when divested of types. Now what the Gospels say is to be regarded in the light of promises of good things; and we must say that the good things the Apostles announce in this Gospel are simply Jesus. One good thing which they are said to announce is the resurrection; but the resurrection is in a manner Jesus, for Jesus says: “I am the resurrection.” Jesus preaches to the poor those things which are laid up for the saints, calling them to the divine promises. And the holy Scriptures bear witness to the Gospel announcements made by the Apostles and to that made by our Saviour. David says of the Apostles, perhaps also of the evangelists: “The Lord shall give the word to those that preach with great power; the King of the powers of the beloved;” teaching at the same time that it is not skilfully composed discourse, nor the mode of delivery, nor well practised eloquence that produces conviction, but the communication of divine power. Hence also Paul says: “I will know not the word that is puffed up, but the power; for the kingdom of God is not in word but in power.” And in another passage: “And my word and my preaching were not persuasive words of wisdom, but in demonstration of the spirit and of power.” To this power Simon and Cleophas bear witness when they say: “Was not our heart burning within us by the way, as he opened to us the Scriptures?” And the Apostles, since the quantity of the power is great which God supplies to the speakers, had great power, according to the word of David: “The Lord will give the word to the preachers with great power.” Isaiah too says: “How beautiful are the feet of them that proclaim good tidings;” he sees how beautiful and how opportune was the announcement of the Apostles who walked in Him who said, “I am the way,” and praises the feet of those who walk in the intellectual way of Christ Jesus, and through that door go in to God. They announce good tidings, those whose feet are beautiful, namely, Jesus.

## Footnotes

* ↑ John xi. 25.
* ↑ Ps. lxvii. 11, 12.
* ↑ 1 Cor. iv. 19, 20 (with a peculiar reading).
* ↑ 1 Cor. ii. 4.
* ↑ Luke xxiv. 32.
* ↑ Isa. lii. 7; Rom. x. 15.
# Ante-Nicene Fathers/Volume IX/Origen on John/Origen's Commentary on the Gospel of John/Book I/Chapter 12

12. The Gospel Contains the Ill Deeds Also Which Were Done to Jesus.
It ought not to be forgotten that in such a Gospel as this there is embraced every good deed which was done to Jesus; as, for example, the story of the woman who had been a sinner and had repented, and who, having experienced a genuine recovery from her evil state, had grace to pour her ointment over Jesus so that every one in the house smelt the sweet savour. Hence, too, the words, “Wherever this Gospel shall be preached among all the nations, there also this that she has done shall be spoken of, for a memorial of her.” And it is clear that whatever is done to the disciples of Jesus is done to Him. Pointing to those of them who met with kind treatment, He says to those who were kind to them, “What ye did to these, ye did to Me.” So that every good deed we do to our neighbours is entered in the Gospel, that Gospel which is written on the heavenly tablets and read by all who are worthy of the knowledge of the whole of things. But on the other side, too, there is a part of the Gospel which is for the condemnation of the doers of the ill deeds which have been done to Jesus. The treachery of Judas and the shouts of the wicked crowd when it said, “Away with such a one from the earth,” and “Crucify Him, crucify Him,” the mockings of those who crowned Him with thorns, and everything of that kind, is included in the Gospels. And as a consequence of this we see that every one who betrays the disciples of Jesus is reckoned as betraying Jesus Himself. To Saul, when still a persecutor it is said, “Saul Saul, why persecutest thou Me?” and, “I am Jesus whom thou persecutest.” There are those who still have thorns with which they crown and dishonour Jesus, those, namely, who are choked by the cares, and riches, and pleasures of life, and though they have received the word of God, do not bring it to perfection. We must beware, therefore, lest we also, as crowning Jesus with thorns of our own, should be entered in the Gospel and read of in this character by those who learn the Jesus, who is in all and is present in all rational and holy lives, learn how He is anointed with ointment, is entertained, is glorified, or how, on the other side, He is dishonoured, and mocked, and beaten. All this had to be said; it is part of our demonstration that our good actions, and also the sins of those who stumble, are embodied in the Gospel, either to everlasting life or to reproach and everlasting shame.

## Footnotes

* ↑ Matt. xxvi. 6–13, combined with Luke vii. 36–50.
* ↑ Matt. xxv. 40.
* ↑ John xix. 6, 15.
* ↑ Acts ix. 4, 5.
* ↑ Luke viii. 14.
# Ante-Nicene Fathers/Volume IX/Origen on John/Origen's Commentary on the Gospel of John/Book I/Chapter 1

Origen’s Commentary on the Gospel of John.
Book I.
1. How Christians are the Spiritual Israel.
That people which was called of old the people of God was divided into twelve tribes, and over and above the other tribes it had the levitical order, which itself again carried on the service of God in various priestly and levitical suborders. In the same manner, it appears to me that the whole people of Christ, when we regard it in the aspect of the hidden man of the heart, that people which is called “Jew inwardly,” and is circumcised in the spirit, has in a more mystic way the characteristics of the tribes. This may be more plainly gathered from John in his Apocalyse, though the other prophets also do not by any means conceal the state of matters from those who have the faculty of hearing them. John speaks as follows: “And I saw another angel ascending from the sunrising, having the seal of the living God, and he cried with a loud voice to the four angels to whom it was given to hurt the earth and the sea, saying, Hurt not either the earth, or the sea, or the trees, till we have sealed the servants of our God on their foreheads. And I heard the number of them that were sealed, a hundred and forty-four thousand who were sealed, out of every tribe of the children of Israel; of the tribe of Juda were sealed twelve thousand, of the tribe of Roubem twelve thousand.” And he mentioned each of the tribes singly, with the exception of Dan.  Then, some way further on, he continues:  “And I saw, and behold the Lamb standing on Mount Zion, and with Him a hundred and forty-four thousand, having His name and the name of His Father written on their foreheads. And I heard a voice from heaven as the voice of many waters, and as the voice of a great thunder. And the voice which I heard was as the voice of harpers harping with their harps; and they sing a new song before the throne and before the four beasts and the elders, and no one could learn the song but the hundred and forty-four thousand who had been purchased from the earth. These are they which were not defiled with women, for they are virgins. These are they who follow the Lamb whithersover He goeth. These were purchased from among men, a first fruits to God and to the Lamb; and in their mouth was found no lie, for they are without blemish.” Now this is said in John with reference to those who have believed in Christ, for they also, even if their bodily descent cannot be traced to the seed of the Patriarchs, are yet gathered out of the tribes. That this is so we may conclude from what is further said about them: “Hurt not,” he says, “the earth, nor the sea, nor the trees, till we have sealed the servants of our God on their foreheads. And I heard the number of them that were sealed, a hundred and forty-four thousand, sealed from every tribe of the children of Israel.”

## Footnotes

* ↑ Rom. ii. 29.
* ↑ Apoc. vii. 2–5.
* ↑ Apoc. xiv. 1–5.
# Ante-Nicene Fathers/Volume IX/Origen on John/Origen's Commentary on the Gospel of John/Book I/Chapter 15

15. The Gospel is in the Old Testament, and Indeed in the Whole Universe. Prayer for Aid to Understand the Mystical Sense of the Work in Hand.
As, then, we have shown that the beginning of the Gospel, according to one interpretation, is the whole Old Testament, and is signified by the person of John, we shall add, lest this should be called a mere unsupported assertion, what is said in the Acts about the eunuch of the queen of the Ethiopians and Philip. Philip, it is said, began at the passage of Isaiah: “He was led as a lamb to the slaughter, and as a lamb before his shearer is dumb,” and so preached to him the Lord Jesus. How can he begin with the prophet and preach Jesus, if Isaiah was not a part of the beginning of the Gospel? From this we may derive a proof of the assertion made at the outset, that every divine Scripture is Gospel. If he who preaches the Gospel preaches good things, and all those who spoke before the sojourn of Jesus in the flesh preach Christ, who is as we saw good things, then the words spoken by all of them alike are in a sense a part of the Gospel. And when the Gospel is said to be declared throughout the whole world, we infer that it is actually preached in the whole world, not, that is to say, in this earthly district only, but in the whole system of heaven and earth, or from heaven and earth. And why should we discuss any further what the Gospel is? What we have said is enough. Besides the passages we have adduced, passages by no means inept or unsuited for our purpose,—much to the same effect might be collected from the Scriptures, so that it is clearly seen what is the glory of the good things in Jesus Christ shed forth by the Gospel, the Gospel ministered by men and angels, and, I believe, also by authorities and powers, and thrones and dominions, and every name that is named, not only in this world, but also in the world to come, and indeed even by Christ Himself.  Here, then, let us bring to a close what has to be said before proceeding to read the work itself. And now let us ask God to assist us through Jesus Christ by the Holy Spirit, so that we may be able to unfold the mystical sense which is treasured up in the words before us.

## Footnotes

* ↑ Acts viii. 26, sqq.
* ↑ Ephes. i. 21.
# Ante-Nicene Fathers/Volume IX/Origen on John/Origen's Commentary on the Gospel of John/Book I/Chapter 16

16. Meaning of “Beginning.” (1) in Space.
“In the beginning was the Word.” It is not only the Greeks who consider the word “beginning” to have many meanings. Let any one collect the Scripture passages in which the word occurs, and with a view to an accurate interpretation of it note what it stands for in each passage, and he will find that the word has many meanings in sacred discourse also. We speak of a beginning in reference to a transition. Here it has to do with a road and with length. This appears in the saying: “The beginning of a good way is to do justice.” For since the good way is long, there have first to be considered in reference to it the question connected with action, and this side is presented in the words “to do justice;” the contemplative side comes up for consideration afterwards. In the latter the end of it comes to rest at last in the so-called restoration of all things, since no enemy is left them to fight against, if that be true which is said: “For He must reign until He have placed His enemies under His feet. But the last enemy to be destroyed is death.” For then but one activity will be left for those who have come to God on account of His word which is with Him, that, namely, of knowing God, so that, being found by the knowledge of the Father, they may all be His Son, as now no one but the Son knows the Father. For should any one enquire carefully at what time those are to know the Father to whom He who knows the Father reveals Him, and should he consider how a man now sees only through a glass and in a riddle, never having learned to know as he ought to know, he would be justified in saying that no one, no apostle even, and no prophet had known the Father, but when he became one with Him as a son and a father are one. And if any one says that it is a digression which has led us to this point, our consideration of that one meaning of the word beginning, we must show that the digression is necessary and useful for the end we have in view. For if we speak of a beginning in the case of a transition, and of a way and its length, and if we are told that the beginning of a good way is to do justice, then it concerns us to know in what manner every good way has for its beginning to do justice, and how after such beginning it arrives at contemplation, and in what manner it thus arrives at contemplation.

## Footnotes

* ↑ John i. 1.
* ↑ Prov. xvi. 5.
* ↑ 1 Cor. xv. 25, 26.
# Ante-Nicene Fathers/Volume IX/Origen on John/Origen's Commentary on the Gospel of John/Book I
## 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
* Chapter 26
* Chapter 27
* Chapter 28
* Chapter 29
* Chapter 30
* Chapter 31
* Chapter 32
* Chapter 33
* Chapter 34
* Chapter 35
* Chapter 36
* Chapter 37
* Chapter 38
* Chapter 39
* Chapter 40
* Chapter 41
* Chapter 42
# Ante-Nicene Fathers/Volume IX/Origen on John/Origen's Commentary on the Gospel of John/Book I/Chapter 13

13. The Angels Also are Evangelists.
Now if there are those among men who are honoured with the ministry of evangelists, and if Jesus Himself brings tidings of good things, and preaches the Gospel to the poor, surely those messengers who were made spirits by God, those who are a flame of fire, ministers of the Father of all, cannot have been excluded from being evangelists also. Hence an angel standing over the shepherds made a bright light to shine round about them, and said: “Fear not; behold I bring you good tidings of great joy, which shall be to all the people; for there is born to you, this day, a Saviour, who is Christ the Lord, in the city of David.” And at a time when there was no knowledge among men of the mystery of the Gospel, those who were greater than men and inhabitants of heaven, the army of God, praised God, saying, “Glory to God in the highest, and on earth peace, good will among men.” And having said this, the angels go away from the shepherds into heaven, leaving us to gather how the joy preached to us through the birth of Jesus Christ is glory in the highest to God; they humbled themselves even to the ground, and then returned to their place of rest, to glorify God in the highest through Jesus Christ. But the angels also wonder at the peace which is to be brought about on account of Jesus on the earth, that seat of war, on which Lucifer, star of the morning, fell from heaven, to be warred against and destroyed by Jesus.

## Footnotes

* ↑ Ps. civ. 4.
* ↑ Luke ii. 10, 11.
* ↑ Origen, however, appears also to have read ἐυδοκιας: “among men of good will.”
# Appletons' Cyclopædia of American Biography/Kiddle, Henry

Edition of 1900.
​KIDDLE, Henry, educator, b. in Bath, England, 15 Jan., 1824. He came as a boy to New York city, where he studied under private tutors and at the normal school. In 1843 he was made principal of a ward school, but two years later resigned to take charge of one connected with the Leake and Watts home. In 1846-'56 he was principal of a grammar-school, and he was then appointed deputy superintendent of common schools in New York city. He was made superintendent in 1870, but resigned in 1879, owing to an adverse public sentiment created by his avowal of a belief in spiritualism. Mr. Kiddle received the degree of A. M. from Union college in 1848, and that of “officier d'académie” from the University of France in 1878. He has published in pamphlet-form various addresses on education, modern spiritualism, and religious topics. He edited several revisions of Goold Brown's “English Grammar” (last ed., New York, 1882) and other school text-books, including a “Text-Book of Physics” (1883), and has written “A Manual of Astronomy and the Use of the Globes” (1882); “New Elementary Astronomy” (1868); “Cyclopædia of Education” (1877), with Alexander J. Schem; “Year Books of Education, 1878-'9,” and “Spiritual Communications” (1879).
# Appletons' Cyclopædia of American Biography/Kiderlen, William Ludwig Joseph

Edition of 1892.
​KIDERLEN, William Ludwig Joseph, author, b. in Ulm, Würtemberg, Germany, in 1813; d. in Philadelphia, Pa., 22 July, 1877. He was educated at the gymnasium in Ulm, and came to this country in 1836. He served in the state department in Washington, was U. S. consul to Stuttgart, and subsequently to Zürich, and from 1860 till 1871 was consul of Würtemberg at Philadelphia, where he resided until his death. He was the editor of several German newspapers in this country, including the Philadelphia “Stadtpost” and the Cincinnati “Republikaner,” and published “Deutsche Grammatik” (Philadelphia, 1837); “Geographie und Geschichte der Vereinigten Staaten” (1838); and “Advice to Emigrants.”