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# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book IV/Part 46

Chapter XLVI.—The Astrotheosophists; Aratus Imitated by the Heresiarchs; His System of the Disposition of the Stars.
Having sufficiently explained these opinions, let us next pass on to a consideration of the subject taken in hand, in order that, by proving what we have determined concerning heresies, and by compelling their (champions) to return to these several (speculators) their peculiar tenets, we may show the heresiarchs destitute (of a system); and by proclaiming the folly of those who are persuaded (by these heterodox tenets), we shall prevail on them to retrace their course to the serene haven of the truth. In order, however, that the statements about to follow may seem more clear to the readers, it is expedient also to declare the opinions advanced by Aratus concerning the disposition of the stars of the heavens. (And this is necessary), inasmuch as some persons, assimilating these (doctrines) to those declared by the Scriptures, convert (the holy writings) into allegories, and endeavour to seduce the mind of those who give heed to their (tenets), drawing them on by plausible words into the admission of whatever opinions they wish, (and) exhibiting a strange marvel, as if the assertions made by them were fixed among the stars. They, however, gazing intently on the very extraordinary wonder, admirers as they are of trifles, are fascinated like a bird called the owl, which example it is proper to mention, on account of the statements that are about to follow. The animal (I speak of) is, however, not very different from an eagle, either in size or figure, and it is captured in the following way:—The hunter of these birds, when he sees a flock of them lighting anywhere, shaking his hands, at a distance pretends to dance, and so by little and little draws near the birds. But they, struck with amazement at the strange sight, are rendered unobservant of everything passing around them. But others of the party, who have come into the country equipped for such a purpose, coming from behind upon the birds, easily lay hold on them as they are gazing on the dancer.
Wherefore I desire that no one, astonished by similar wonders of those who interpret the (aspect of) heaven, should, like the owl, be taken captive. For the knavery practised by such speculators may be considered dancing and silliness, but not truth. Aratus, therefore, expresses himself thus:—
“Just as many are they; hither and thither they roll
Day by day o’er heav’n, endless, ever, (that is, every star),
Yet this declines not even little; but thus exactly
E’er remains with axis fixed and poised in every part
Holds earth midway, and heaven itself around conducts.”

## Footnotes

* ↑ Arat., Phænom., v. 19 et seq.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book IV/Part 47

Chapter XLVII.—Opinions of the Heretics Borrowed from Aratus.
Aratus says that there are in the sky revolving, that is, gyrating stars, because from east to west, and west to east, they journey perpetually, (and) in an orbicular figure. And he says that there revolves towards “The Bears” themselves, like some stream of a river, an enormous and prodigious monster, (the) Serpent; and that this is what the devil says in the book of Job to the Deity, when (Satan) uses these words: “I have traversed earth under heaven, and have gone around (it),” that is, that I have been turned around, and thereby have been able to survey the worlds. For they suppose that towards the North Pole is situated the Dragon, the Serpent, from the highest pole looking upon all (the objects), and gazing on all the works of creation, in order that nothing of the things that are being made may escape his notice. For though all the stars in the firmament set, the pole of this (luminary) alone never sets, but, careering high above the horizon, surveys and beholds all things, and none of the works of creation, he says, can escape his notice.
“Where chiefly
Settings mingle and risings one with other.”
(Here Aratus) says that the head of this (constellation) is placed. For towards the west and east of the two hemispheres is situated the head of the Dragon, in order, he says, that nothing may escape his notice throughout the same quarter, either of objects in the west or those in the east, but that the Beast may know all things at the same time. And near the head itself of the Dragon is the appearance of a man, conspicuous by means of the stars, which Aratus styles a wearied image, and like one oppressed with labour, and he is denominated “Engonasis.” Aratus then affirms that he does not know what this toil is, and what this prodigy is that revolves in heaven.  The heretics, however, wishing by means of this account of the stars to establish their own doctrines, (and) with more than ordinary earnestness devoting their attention to these (astronomic systems), assert that Engonasis is Adam, according to the commandment of God as Moses declared, guarding the head of the Dragon, and the Dragon (guarding) his heel. For so Aratus expresses himself:—
“The right-foot’s track of the Dragon fierce possessing.”

## Footnotes

* ↑ Ibid., v. 45, 46.
* ↑ This refers to Job i. 7, but is at once recognised as not a correct quotation.
* ↑ Arat., Phænom., v. 61.
* ↑ Arat., Phænom., v. 63 et seq.
* ↑ Arat., Phænom., v. 70.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book IV/Part 44

Chapter XLIV.—Egyptian Theory of Nature; Their Amulets.
For the monad, therefore, as being beneficent, they assert that there are consequently names ascending, and beneficent, and masculine, and carefully observed, terminating in an uneven number; whereas that those terminating in the even number have been supposed to be both descending, and feminine and malicious. For they affirm that nature is made up of contraries, namely bad and good, as right and left, light and darkness, night and day, life and death. And moreover they make this assertion, that they have calculated the word “Deity,” (and found that it reverts into a pentad with an ennead subtracted). Now this name is an even number, and when it is written down (on some material) they attach it to the body, and accomplish cures by it.  In this manner, likewise, a certain herb, terminating in this number, being similarly fastened around (the frame), operates by reason of a similar calculation of the number. Nay, even a doctor cures sickly people by a similar calculation. If, however, the calculation is contrary, it does not heal with facility. Persons attending to these numbers reckon as many as are homogeneous according to this principle; some, however, according to vowels alone; whereas others according to the entire number. Such also is the wisdom of the Egyptians, by which, as they boast, they suppose that they cognise the divine nature.

## Footnotes

* ↑ Or, “names have been allocated,” or “distributed.”
* ↑ Miller thinks it should be “even number” (περιττόν).  The Abbe Cruice would retain “uneven” (ἀπερίζυγον), on the ground that the duad being a περίζυξ ἀριθμὸς, the monad will be ἀπεριζυγος.
* ↑ Servius on the Eclogues of Virgil (viii. 75) and Pliny (Hist. Nat., xxxviii. 2) make similar statements.
* ↑ This is Miller and Schneidewin’s emendation for “uneven” in the ms.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VIII/Chapter VI

Chapter VI.
But when we refuse to serve any other than God through His word and wisdom, we do so, not as though we would thereby be doing any harm or injury to God, in the same way as injury would be done to a man by his servant entering into the service of another, but we fear that we ourselves should suffer harm by depriving ourselves of our portion in God, through which we live in the participation of the divine blessedness, and are imbued with that excellent spirit of adoption which in the sons of the heavenly Father cries, not with words, but with deep effect in the inmost heart, “Abba, Father.” The Lacedæmonian ambassadors, when brought before the king of Persia, refused to prostrate themselves before him, when the attendants endeavoured to compel them to do so, out of respect for that which alone had authority and lordship over them, namely, the law of Lycurgus. But they who have a much greater and diviner embassy in “being ambassadors for Christ” should not worship any ruler among Persians, or Greeks or Egyptians, or of any nation whatever, even although their officers and ministers, demons and angels of the devil, should seek to compel them to do so, and should urge them to set at nought a law which is mightier than all the laws upon earth. For the Lord of those who are “ambassadors for Christ” is Christ Himself, whose ambassadors they are, and who is “the Word, who was in the beginning, was with God, and was God.”
* ↑ Herod., vii. 136.
* ↑ John i. 1.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VIII/Chapter VII

Chapter VII.
But when Celsus speaks of heroes and demons, he starts a deeper question than he is aware of. For after the statement which he made in regard to service among men, that “the first master is injured when any of his servants wishes at the same time to serve another,” he adds, that “the same holds true of heroes, and other demons of that kind.” Now we must inquire of him what nature he thinks those heroes and demons possess of whom he affirms that he who serves one hero may not serve another, and he who serves one demon may not serve another, as though the former hero or demon would be injured in the same way as men are injured when they who serve them first afterwards give themselves to the service of others. Let him also state what loss he supposes those heroes or demons will suffer. For he will be driven either to plunge into endless absurdities, and first repeat, then retract his previous statements; or else to abandon his frivolous conjectures, and confess that he understands nothing of the nature of heroes and demons.  And in regard to his statement, that men suffer injury when the servant of one man enters the service of a second master, the question arises: “What is the nature of the injury which is done to the former master by a servant who, while serving him, wishes at the same time to serve another?”
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VIII/Chapter LXXVI

Chapter LXXVI.
You have here, reverend Ambrosius, the conclusion of what we have been enabled to accomplish by the power given to us in obedience to your command. In eight books we have embraced all that we considered it proper to say in reply to that book of Celsus which he entitles A True Discourse. And now it remains for the readers of his discourse and of my reply to judge which of the two breathes most of the Spirit of the true God, of piety towards Him, and of that truth which leads men by sound doctrines to the noblest life. You must know, however, that Celsus had promised another treatise as a sequel to this one, in which he engaged to supply practical rules of living to those who felt disposed to embrace his opinions. If, then, he has not fulfilled his promise of writing a second book, we may well be contented with these eight books which we have written in answer to his discourse. But if he has begun and finished that second book, pray obtain it and send it to us, that we may answer it as the Father of truth may give us ability, and either overthrow the false teaching that may be in it, or, laying aside all jealousy, we may testify our approval of whatever truth it may contain.
Glory Be to Thee, Our God; Glory Be to Thee.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VIII/Chapter VIII

Chapter VIII.
For if he answers, as one who is unlearned and ignorant of philosophy, that the injury sustained is one which regards things that are outside of us, it will be plainly manifest that he knows nothing of that famous saying of Socrates, “Anytus and Melitus may kill me, but they cannot injure me; for it is impossible that the better should ever be injured by the worse.” But if by injury he means a wicked impulse or an evil habit, it is plain that no injury of this kind would befall the wise, by one man serving two wise men in different places. If this sense does not suit his purpose, it is evident that his endeavours are vain to weaken the authority of the passage, “No man can serve two masters;” for these words can be perfectly true only when they refer to the service which we render to the Most High through His Son, who leadeth us to God. And we will not serve God as though He stood in need of our service, or as though He would be made unhappy if we ceased to serve Him; but we do it because we are ourselves benefited by the service of God, and because we are freed from griefs and troubles by serving the Most High God through His only-begotten Son, the Word and Wisdom.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VIII/Chapter X

Chapter X.
But that the honour which we pay to the Son of God, as well as that which we render to God the Father, consists of an upright course of life, is plainly taught us by the passage, “Thou that makest thy boast of the law, through breaking the law dishonourest thou God?” and also, “Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?” For if he who transgresses the law dishonours God by his transgression, and he who treads under foot the word treads under foot the Son of God, it is evident that he who keeps the law honours God, and that the worshipper of God is he whose life is regulated by the principles and precepts of the divine word. Had Celsus known who they are who are God’s people, and that they alone are wise,—and who they are who are strangers to God, and that these are all the wicked who have no desire to give themselves to virtue, he would have considered before he gave expression to the words, “How can he who honours any of those whom God acknowledges as His own be displeasing to God, to whom they all belong?”
* ↑ Rom. ii. 23.
* ↑ Heb. x. 29.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VIII/Chapter LXXIV

Chapter LXXIV.
And if Celsus would have us to lead armies in defence of our country, let him know that we do this too, and that not for the purpose of being seen by men, or of vainglory. For “in secret,” and in our own hearts, there are prayers which ascend as from priests in behalf of our fellow-citizens. And Christians are benefactors of their country more than others. For they train up citizens, and inculcate piety to the Supreme Being; and they promote those whose lives in the smallest cities have been good and worthy, to a divine and heavenly city, to whom it may be said, “Thou hast been faithful in the smallest city, come into a great one,” where “God standeth in the assembly of the gods, and judgeth the gods in the midst;” and He reckons thee among them, if thou no more “die as a man, or fall as one of the princes.”
* ↑ Luke xix. 17.
* ↑ Ps. lxxxii. 1, 7.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VIII/Chapter LXXV

Chapter LXXV.
Celsus also urges us to “take office in the government of the country, if that is required for the maintenance of the laws and the support of religion.” But we recognise in each state the existence of another national organization, founded by the Word of God, and we exhort those who are mighty in word and of blameless life to rule over Churches. Those who are ambitious of ruling we reject; but we constrain those who, through excess of modesty, are not easily induced to take a public charge in the Church of God. And those who rule over us well are under the constraining influence of the great King, whom we believe to be the Son of God, God the Word. And if those who govern in the Church, and are called rulers of the divine nation—that is, the Church—rule well, they rule in accordance with the divine commands, and never suffer themselves to be led astray by worldly policy. And it is not for the purpose of escaping public duties that Christians decline public offices, but that they may reserve themselves for a diviner and more necessary service in the Church of God—for the salvation of men. And this service is at once necessary and right. They take charge of all—of those that are within, that they may day by day lead better lives, and of those that are without, that they may come to abound in holy words and in deeds of piety; and that, while thus worshipping God truly, and training up as many as they can in the same way, they may be filled with the word of God and the law of God, and thus be united with the Supreme God through His Son the Word, Wisdom, Truth, and Righteousness, who unites to God all who are resolved to conform their lives in all things to the law of God.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VIII/Chapter LXXIII

Chapter LXXIII.
In the next place, Celsus urges us “to help the king with all our might, and to labour with him in the maintenance of justice, to fight for him; and if he requires it, to fight under him, or lead an army along with him.” To this our answer is, that we do, when occasion requires, give help to kings, and that, so to say, a divine help, “putting on the whole armour of God.” And this we do in obedience to the injunction of the apostle, “I exhort, therefore, that first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; for kings, and for all that are in authority;” and the more any one excels in piety, the more effective help does he render to kings, even more than is given by soldiers, who go forth to fight and slay as many of the enemy as they can. And to those enemies of our faith who require us to bear arms for the commonwealth, and to slay men, we can reply: “Do not those who are priests at certain shrines, and those who attend on certain gods, as you account them, keep their hands free from blood, that they may with hands unstained and free from human blood offer the appointed sacrifices to your gods; and even when war is upon you, you never enlist the priests in the army. If that, then, is a laudable custom, how much more so, that while others are engaged in battle, these too should engage as the priests and ministers of God, keeping their hands pure, and wrestling in prayers to God on behalf of those who are fighting in a righteous cause, and for the king who reigns righteously, that whatever is opposed to those who act righteously may be destroyed!” And as we by our prayers vanquish all demons who stir up war, and lead to the violation of oaths, and disturb the peace, we in this way are much more helpful to the kings than those who go into the field to fight for them. And we do take our part in public affairs, when along with righteous prayers we join self-denying exercises and meditations, which teach us to despise pleasures, and not to be led away by them.  And none fight better for the king than we do. We do not indeed fight under him, although he require it; but we fight on his behalf, forming a special army—an army of piety—by offering our prayers to God.
* ↑ Eph. vi. 11.
* ↑ 1 Tim. ii. 1, 2.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VIII/Chapter V

Chapter V.
Whilst there are thus many gods and lords, whereof some are such in reality, and others are such only in name, we strive to rise not only above those whom the nations of the earth worship as gods, but also beyond those spoken of as gods in Scripture, of whom they are wholly ignorant who are strangers to the covenants of God given by Moses and by our Saviour Jesus, and who have no part in the promises which He has made to us through them. That man rises above all demon-worship who does nothing that is pleasing to demons; and he rises to a blessedness beyond that of those whom Paul calls “gods,” if he is enabled, like them, or in any way he may, “to look not at the things which are seen, but at the things which are unseen.” And he who considers that “the earnest expectation of the creature waiteth for the manifestation of the sons of God, not willingly, but by reason of him who subjected the same in hope,” whilst he praises the creature, and sees how “it shall be freed altogether from the bondage of corruption, and restored to the glorious liberty of the children of God,”—such a one cannot be induced to combine with the service of God the service of any other, or to serve two masters. There is therefore nothing seditious or factious in the language of those who hold these views, and who refuse to serve more masters than one. To them Jesus Christ is an all-sufficient Lord, who Himself instructs them, in order that when fully instructed He may form them into a kingdom worthy of God, and present them to God the Father. But indeed they do in a sense separate themselves and stand aloof from those who are aliens from the commonwealth of God and strangers to His covenants, in order that they may live as citizens of heaven, “coming to the living God, and to the city of God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and Church of the first-born, which are written in heaven.”
* ↑ Rom. viii. 19, 20.
* ↑ Heb. xii. 22, 23.
# Appletons' Cyclopædia of American Biography/Tufts, Cotton

Edition of 1900.
​TUFTS, Cotton, physician, b. in Medford, Mass., 30 May, 1734; d. in Weymouth, Mass., 8 Dec., 1815. He was the grandson of Peter Tufts, who emigrated to this country in 1654 and died in Malden, Mass., in 1700, aged eighty-two. Cotton was graduated at Harvard in 1749, studied medicine, and settled at Weymouth, where he was highly esteemed as a physician. He was one of the original members of the Massachusetts medical society, its president in 1787-'95, and one of the founders of the Academy of arts and sciences. In 1765 he wrote spirited and patriotic instructions to the representatives of Weymouth against the stamp-act. He was a representative of the state and a councillor, for many years an active member of the state senate, and supported in the convention the adoption of the U. S. constitution. — His grandson, Quincy, b. in Weymouth, Mass., 4 July, 1791; d. there, 18 April, 1872, was a citizen of Boston, and distinguished for his liberality. He left by his will $10,000 to Harvard for the education of indigent students, $2,000 each to Amherst college and Atkinson academy, N. H., for a like purpose, $10,000 to the town of Weymouth for a free library, $10,000 to the Massachusetts general hospital for free beds; and about $40,000 to be distributed among the charitable institutions of the city.
# Appletons' Cyclopædia of American Biography/Tuomey, Michael

Edition of 1889.
​TUOMEY, Michael, geologist, b. in Cork, Ireland, 29 Sept., 1808; d. in Tuscaloosa, Ala., 30 March, 1857. He came to the United States in his youth, and after an unsuccessful experience in farming was graduated at Rensselaer polytechnic institute in 1835. Subsequently he taught in Somerset county, Md., and also followed civil engineering. In 1844 he was appointed state geologist of South Carolina, and m 1847 he was called to the chair of mineralogy, geology, and agricultural chemistry in the University of Alabama. This professorship he held until his death, and in 1848 he was appointed state geologist of Alabama. The degree of A. M. was conferred on him, and he was a member of the Boston society of natural history and of the American association for the advancement of science. His published reports include “Geological and Agricultural Survey of the State of South Carolina” (Columbia, 1844); “Report on the Geology of South Carolina” (1848); “First Biennial Report on the Geology of Alabama” (Tuscaloosa, 1850); “Geological Map of Alabama” (1853); and “Second Biennial Report of the Geology of Alabama,” edited by John W. Mallett (Montgomery, 1858). With Francis S. Holmes he issued “Fossils of South Carolina” (10 parts, Charleston, 1855-'7).