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# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book IX/Part 24

Chapter XXIII.—Another Sect of the Esseni: the Pharisees.
There is then another order of the Essenes who use the same customs and prescribed method of living with the foregoing sects, but make an alteration from these in one respect, viz., marriage. Now they maintain that those who have abrogated matrimony commit some terrible offence, which is for the destruction of life, and that they ought not to cut off the succession of children; for, that if all entertained this opinion, the entire race of men would easily be exterminated. However, they make a trial of their betrothed women for a period of three years; and when they have been three times purified, with a view of proving their ability of bringing forth children, so then they wed. They do not, however, cohabit with pregnant women, evincing that they marry not from sensual motives, but from the advantage of children. And the women likewise undergo ablution in a similar manner (with their husbands), and are themselves also arrayed in a linen garment, after the mode in which the men are with their girdles. These things, then, are the statements which I have to make respecting the Esseni.
But there are also others who themselves practise the Jewish customs; and these, both in respect of caste and in respect of the laws, are called Pharisees. Now the greatest part of these is to be found in every locality, inasmuch as, though all are styled Jews, yet, on account of the peculiarity of the opinions advanced by them, they have been denominated by titles proper to each. These, then, firmly hold the ancient tradition, and continue to pursue in a disputative spirit a close investigation into the things regarded according to the Law as clean and not clean. And they interpret the regulations of the Law, and put forward teachers, whom they qualify for giving instruction in such things. These Pharisees affirm the existence of fate, and that some things are in our power, whereas others are under the control of destiny. In this way they maintain that some actions depend upon ourselves, whereas others upon fate. But (they assert) that God is a cause of all things, and that nothing is managed or happens without His will. These likewise acknowledge that there is a resurrection of flesh, and that soul is immortal, and that there will be a judgment and conflagration, and that the righteous will be imperishable, but that the wicked will endure everlasting punishment in unquenchable fire.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book IX/Part 25

Chapter XXIV.—The Sadducees.
These, then, are the opinions even of the Pharisees. The Sadducees, however, are for abolishing fate, and they acknowledge that God does nothing that is wicked, nor exercises providence over (earthly concerns); but they contend that the choice between good and evil lies within the power of men. And they deny that there is a resurrection not only of flesh, but also they suppose that the soul does not continue after death. The soul they consider nothing but mere vitality, and that it is on account of this that man has been created. However, (they maintain) that the notion of the resurrection has been fully realized by the single circumstance, that we close our days after having left children upon earth. But (they still insist) that after death one expects to suffer nothing, either bad or good; for that there will be a dissolution both of soul and body, and that man passes into non-existence, similarly also with the material of the animal creation. But as regards whatever wickedness a man may have committed in life, provided he may have been reconciled to the injured party, he has been a gainer (by transgression), inasmuch as he has escaped the punishment (that otherwise would have been inflicted) by men. And whatever acquisitions a man may have made, and (in whatever respect), by becoming wealthy, he may have acquired distinction, he has so far been a gainer. But (they abide by their assertion), that God has no solicitude about the concerns of an individual here. And while the Pharisees are full of mutual affection, the Sadducees, on the other hand, are actuated by self-love. This sect had its stronghold especially in the region around Samaria. And these also adhere to the customs of the law, saying that one ought so to live, that he may conduct himself virtuously, and leave children behind him on earth. They do not, however, devote attention to prophets, but neither do they to any other sages, except to the law of Moses only, in regard of which, however, they frame no interpretations.  These, then, are the opinions which also the Sadducees choose to teach.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book IX/Part 27

Chapter XXVI.—Conclusion to the Work Explained.
It now seems to us that the tenets of both all the Greeks and barbarians have been sufficiently explained by us, and that nothing has remained unrefuted either of the points about which philosophy has been busied, or of the allegations advanced by the heretics. And from these very explanations the condemnation of the heretics is obvious, for having either purloined their doctrines, or derived contributions to them from some of those tenets elaborately worked out by the Greeks, and for having advanced (these opinions) as if they originated from God. Since, therefore, we have hurriedly passed through all the systems of these, and with much labour have, in the nine books, proclaimed all their opinions, and have left behind us for all men a small viaticum in life, and to those who are our contemporaries have afforded a desire of learning (with) great joy and delight, we have considered it reasonable, as a crowning stroke to the entire work, to introduce the discourse (already mentioned) concerning the truth, and to furnish our delineation of this in one book, namely the tenth. Our object is, that the reader, not only when made acquainted with the overthrow of those who have presumed to establish heresies, may regard with scorn their idle fancies, but also, when brought to know the power of the truth, may be placed in the way of salvation, by reposing that faith in God which He so worthily deserves.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book IX/Part 23

Chapter XXII.—Belief of the Esseni in the Resurrection; Their System a Suggestive One.
Now the doctrine of the resurrection has also derived support among these; for they acknowledge both that the flesh will rise again, and that it will be immortal, in the same manner as the soul is already imperishable. And they maintain that the soul, when separated in the present life, (departs) into one place, which is well ventilated and lightsome, where, they say, it rests until judgment. And this locality the Greeks were acquainted with by hearsay, and called it “Isles of the Blessed.” And there are other tenets of these which many of the Greeks have appropriated, and thus have from time to time formed their own opinions. For the disciplinary system in regard of the Divinity, according to these (Jewish sects), is of greater antiquity than that of all nations. And so it is that the proof is at hand, that all those (Greeks) who ventured to make assertions concerning God, or concerning the creation of existing things, derived their principles from no other source than from Jewish legislation. And among these may be particularized Pythagoras especially, and the Stoics, who derived (their systems) while resident among the Egyptians, by having become disciples of these Jews. Now they affirm that there will be both a judgment and a conflagration of the universe, and that the wicked will be eternally punished. And among them is cultivated the practice of prophecy, and the prediction of future events.

## Footnotes

* ↑ [Important corroborations of Justin and other Fathers, vol. i. p. 286; ii. p. 338, also 81, 117, 148.]
* ↑ Thus Plato’s “Laws” present many parallels to the writings of Moses. Some have supposed that Plato became acquainted with the Pentateuch through the medium of an ancient Greek version extant prior to that of the Septuagint.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book IX/Part 22

Chapter XXI.—Different Sects of the Esseni.
The Essenes have, however, in the lapse of time, undergone divisions, and they do not preserve their system of training after a similar manner, inasmuch as they have been split up into four parties. For some of them discipline themselves above the requisite rules of the order, so that even they would not handle a current coin of the country, saying that they ought not either to carry, or behold, or fashion an image: wherefore no one of those goes into a city, lest (by so doing) he should enter through a gate at which statues are erected, regarding it a violation of law to pass beneath images. But the adherents of another party, if they happen to hear any one maintaining a discussion concerning God and His laws—supposing such to be an uncircumcised person, they will closely watch him and when they meet a person of this description in any place alone, they will threaten to slay him if he refuses to undergo the rite of circumcision. Now, if the latter does not wish to comply with this request, an Essene spares not, but even slaughters. And it is from this occurrence that they have received their appellation, being denominated (by some) Zelotæ, but by others Sicarii. And the adherents of another party call no one Lord except the Deity, even though one should put them to the torture, or even kill them. But there are others of a later period, who have to such an extent declined from the discipline (of the order), that, as far as those are concerned who continue in the primitive customs, they would not even touch these. And if they happen to come in contact with them, they immediately resort to ablution, as if they had touched one belonging to an alien tribe.  But here also there are very many of them of so great longevity, as even to live longer than a hundred years. They assert, therefore, that a cause of this arises from their extreme devotion to religion, and their condemnation of all excess in regard of what is served up (as food), and from their being temperate and incapable of anger. And so it is that they despise death, rejoicing when they can finish their course with a good conscience. If, however, any one would even put to the torture persons of this description, in order to induce any amongst them either to speak evil of the law, or eat what is offered in sacrifice to an idol, he will not effect his purpose; for one of this party submits to death and endures torment rather than violate his conscience.

## Footnotes

* ↑ [This zeal for the letter of the Second Commandment was not shared by our Lord (Matt. xxii. 20).]
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book IX/Part 3

Chapter II.—Source of the Heresy of Noetus; Cleomenes His Disciple; Its Appearance at Rome During the Episcopates of Zephyrinus and Callistus; Noetianism Opposed at Rome by Hippolytus.
There has appeared one, Noetus by name, and by birth a native of Smyrna. This person introduced a heresy from the tenets of Heraclitus. Now a certain man called Epigonus becomes his minister and pupil, and this person during his sojourn at Rome disseminated his godless opinion. But Cleomenes, who had become his disciple, an alien both in way of life and habits from the Church, was wont to corroborate the (Noetian) doctrine. At that time, Zephyrinus imagines that he administers the affairs of the Church—an uninformed and shamefully corrupt man. And he, being persuaded by proffered gain, was accustomed to connive at those who were present for the purpose of becoming disciples of Cleomenes. But (Zephyrinus) himself, being in process of time enticed away, hurried headlong into the same opinions; and he had Callistus as his adviser, and a fellow-champion of these wicked tenets. But the life of this (Callistus), and the heresy invented by him, I shall after a little explain.  The school of these heretics during the succession of such bishops, continued to acquire strength and augmentation, from the fact that Zephyrinus and Callistus helped them to prevail. Never at any time, however, have we been guilty of collusion with them; but we have frequently offered them opposition, and have refuted them, and have forced them reluctantly to acknowledge the truth.  And they, abashed and constrained by the truth, have confessed their errors for a short period, but after a little, wallow once again in the same mire.

## Footnotes

* ↑ See Fragments of Hippolytus’ Works (p. 235 et seq.), edited by Fabricius; Theodoret, Hær. Fab., iii. 3; Epiphanius, Hær., lvii.; and Philastrius, Hæret., liv. Theodoret mentions Epigonus and Cleomenes, and his account is obviously adopted by Hippolytus.
* ↑ [See Tatian, vol. ii. p. 66, this series.]
* ↑ [See note 2, cap. iii. infra., and Elucidation V.]
* ↑ [See Elucidation VI.]
* ↑ [See Elucidation VI.]
* ↑ [Note the emphasis and repeated statement with which our author dwells on this painful charge.]
* ↑ [Elucidation VI.]
* ↑ 2 Pet. ii. 22. [See book x. cap xxiii., p. 148, infra.]
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book IX/Part 4

Chapter III.—Noetianism an Offshoot from the Heraclitic Philosophy.
But since we have exhibited the succession of their genealogy, it seems expedient next that we should also explain the depraved teaching involved in their doctrines. For this purpose we shall first adduce the opinions advanced by Heraclitus “the Obscure,” and we shall next make manifest what are the portions of these opinions that are of Heraclitean origin. Such parts of their system its present champions are not aware belong to the “Obscure” philosopher, but they imagine them to belong to Christ. But if they might happen to fall in with the following observations, perhaps they thus might be put out of countenance, and induced to desist from this godless blasphemy of theirs. Now, even though the opinion of Heraclitus has been expounded by us previously in the Philosophumena, it nevertheless seems expedient now also to set down side by side in contrast the two systems, in order that by this closer refutation they may be evidently instructed. I mean the followers of this (heretic), who imagine themselves to be disciples of Christ, when in reality they are not so, but of “the Obscure.”

## Footnotes

* ↑ [῾Ο Σκοτεινός, because he maintained the darkest system of sensual philosophy that ever shed night over the human intellect.—T. Lewis in Plato against the Atheists, p. 156; Elucidation VII.]
* ↑ [Note the use of this phrase, “imagine themselves, etc.,” as a specialty of our author’s style. See cap. ii. supra; Elucidation VIII.]
* ↑ [Note the use of this phrase, “imagine themselves, etc.,” as a specialty of our author’s style. See cap. ii. supra; Elucidation VIII.]
# Aspinwall v. County of Daviess

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United States Supreme Court
63 U.S. 364
Aspinwall v. County of Daviess

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
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# Aspinwall v. Butler

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United States Supreme Court
133 U.S. 595
Aspinwall v. Butler
B. W. Johnson and Thos, H. Talbot, for plaintiff in error. A. A. Ranney, for defendant in error.
BRADLEY, J.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
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# Assaria State Bank of Assaria v. Dolley

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United States Supreme Court
219 U.S. 121
Assaria State Bank of Assaria v. Dolley
Argued: December 8, 9, 10, 1910. --- Decided: January 3, 1911
Messrs. John Lee Webster, Chester I. Long, James Willis Gleed, John L. Hunt, and B. P. Waggener for appellants.
[Argument of Counsel from pages 121-124 intentionally omitted]
Messrs. Fred S. Jackson, A. C. Mitchell, G. H. Buckman, and John Marshall for appellees.
[Argument of Counsel from page 124 intentionally omitted]
Mr. Justice Holmes delivered the opinion of the court:

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
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# Aspendus

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This is a disambiguation page. It lists works that share the same title. If an article link referred you here, please consider editing it to point directly to the intended page.
* "Aspendus," in Catholic Encyclopedia, (ed.) by Charles G. Herbermann and others, New York: The Encyclopaedia Press (1913)
* "Aspendus," in Encyclopædia Britannica (11th ed., 1911)
# Asquith

The poem criticizes Herbert Henry Asquith who served as the Liberal Prime Minister of the United Kingdom from 1908 to 1916.
M*TT*W ARN*LD
Others answer our questions - Thou art free. We ask and ask - Thou smilest and art still, Out-topping knowledge! You to pass the Bill Would, with your peers, uncrown His Majesty;
Planting some hundreds barons, five or three, Making the Upper House your voting place, Sparing the plutocratic of the race To the foil'd scheming of democracy;
And then, when asked to name the peers to be, Self-schooled, self made, self honoured, self secure, You use a phrase unguessed at - "Wait and see."
Such snubs the Opposition must endure, All questions which they put, all doubts they raise, Find their reply in that Asqithian phrase.

## Notes

* ↑ The poem was published in the Moxford Book of English Verse, a collection of parodies. The name of the poet in whose style the parody is written appears at the top of each poem with the vowels substituted. This poem was done in the style of Matthew Arnold.
* ↑ 'Upper House' refers to the House of Lords, the Upper House of the United Kingdom Parliament
This work is in the public domain in the United States because it was published before January 1, 1929.
The longest-living author of this work died in 1934, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 89 years or less. This work may be in the public domain in countries and areas with longer native copyright terms that apply the rule of the shorter term to foreign works.
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# Appletons' Cyclopædia of American Biography/O'Donovan, William Rudolf

Edition of 1900.
​O'DONOVAN, William Rudolf, sculptor, b. in Preston county, Va., 28 March, 1844. He is self-taught in his profession. After fighting in the Confederate army during the civil war, he went to New York, where he opened a studio, and was elected an associate of the National academy in 1878. He has been very successful in portraiture, and among others has executed portrait-busts and bas-reliefs of John A. Kennedy (1876); William Page (1877); R. Swain Gifford (1879); Arthur Quartley, Bayard Taylor (for the memorial tablet in Cornell university), Winslow Homer, Erminnie A. Smith, and Edmund C. Stedman. His larger works include the Tarrytown monument to the captors of Maj. André, a statue of Washington for the ​government of Venezuela, two figures for the soldier's monument at Lawrence, Mass., two bas-reliefs for the monument in Herkimer county, N. Y., commemorating the battle of Oriskany (see Herkimer, Nicholas) (1883), and a statue of Washington for the monument at Newburg (1886-'7). Gen. Washington is a favorite subject with this sculptor, and he has published a series of papers on his portraits.
# Appletons' Cyclopædia of American Biography/Ober, Frederic Albion

Edition of 1900.
​OBER, Frederic Albion, author, b. in Beverly, Mass., 13 Feb., 1849. He received a common-school education, evinced a fondness for natural history, collecting while yet a boy nearly all the birds of New England and noting their habits, and in 1872 abandoned business to hunt in Florida. In 1874 he made a second trip, successfully explored Lake Okechobee, and published in periodicals a description of the lake and its shores. In 1876-'8 he made a trip to the Lesser Antilles to collect birds for the Smithsonian institution, and discovered twenty new species. On a second excursion he discovered two other birds that were before unknown, and made a complete exploration of the Caribbees. In 1881, moved by a desire to see the vestiges of early American civilization, he journeyed through Mexico, and during that and two subsequent trips gathered the material for several books. On his return from various explorations he prepared accounts of his travels at the request of scientific societies, and later a series of popular lectures, illustrated with photographic views, projected by the magic lantern. His lectures, originally delivered before the Lowell institute in Boston, include “Mexico, Historical and Picturesque,” “Ancient Cities of Mexico,” “The Mexican Indian,” “Adventures in the West Indies,” and “Through Florida with Gun and Camera.” His published works are “Camps in the Caribbees” (Boston, 1879); “Young Folks' History of Mexico” (1883); “Travels in Mexico” (1884); “Mexican Resources: a Guide to and through Mexico” (1885); “The Silver City,” a book for boys (1885); and another juvenile book entitled “Montezuma's Gold-Mines” (1887).
# Appletons' Cyclopædia of American Biography/Obookiah, Henry

Edition of 1900.
​OBOOKIAH, Henry, missionary, b. on the island of Hawaii about 1792; d. in Cornwall, Conn., 17 Feb., 1818. He was brought to New Haven, Conn., in a merchant vessel in 1809. After he had obtained an excellent English education in the families of friends in Andover, Mass., and Goshen and Canaan, Conn., the ministers of Litchfield county, Conn., formed the plan of a special school to prepare natives of heathen countries for missionary service. He was active in soliciting money for the proposed mission-school, which was established at Cornwall, Conn., in 1817. There were brought into it other Kanakas besides Obookiah, as well as pupils from Hindustan and some North American Indians. While there he was seized with a fatal fever, after nearly completing a Hawaiian dictionary, grammar, and spelling-book, besides translating the book of Genesis into his native language. His “Memoirs” were published (New York, 1818).