OpenLLM-France/wikimedia huggingface dataset:
# Ante-Nicene Fathers/Volume IV/Commodianus/The Instructions of Commodianus/Chapter 6

V.—Jupiter.
This Jupiter was born to Saturn in the island of Breta; and when he was grown up, he deprived his father of the kingdom.  He then deluded the wives and sisters of the nobles. Moreover, Pyracmon, a smith, had made for him a sceptre. In the beginning God made the heaven, the earth, and the sea. But that frightful creature, born in the midst of time, went forth as a youth from a cave, and was nourished by stealth.  Behold, that God is the author of all things, not that Jupiter.
# Appletons' Cyclopædia of American Biography/Wiley, John

Edition of 1900. Supplement.
WILEY, John, publisher, b. in Flatbush, Long Island, 4 Oct., 1808; d. in East Orange, N. J., 21 Feb., 1891. At the age of seventeen he went into business with his father, at that time a Wall street bookseller and publisher, whose shop was the resort of Cooper and Halleck. Later the son entered the firm, which became Wiley, Lane & Co., then Wiley & Putnam, John Wiley, and finally John Wiley & Sons. The firm at first conducted a general publishing business, but later confined its attention to scientific publications. Wiley was a strong advocate of international copyright, contributing many articles upon the subject to the daily papers. The publishing business is still carried on in New York city by Mr. Wiley's two sons.
# Appletons' Cyclopædia of American Biography/Willard, Abijah

Edition of 1889.
​WILLARD, Abijah, soldier, b. in Lancaster, Mass., in 1722; d. in Lancaster, N. H., in 1789. He served at the capture of Cape Breton, was wounded in the campaign, and rose to the rank of captain. In 1774 he was appointed a mandamus councillor, and soon became an object of public indignation. While in Union, Connecticut, he was seized and confined, but was released on the signing of a declaration that was dictated by his captors. He commanded a Massachusetts regiment under Jeffrey Amherst, went to Halifax with the royal army in 1776, and at a late period of the Revolutionary war was on Long Island. In 1778 he was proscribed and banished, and in July, 1783, was in the city of New York, where he joined fifty-four other loyalists in a petition to Sir Guy Carleton for extensive grants of land in Nova Scotia. These petitioners are known as the “Fifty-five,” and their petition caused much excitement in New York and St. John. In a controversy between “Viator” and a “Consistent Loyalist,” published in London in 1784, his name often appears. On the one hand, it was said that as commissary he “saved the government several thousand pounds,” and on the other he “saved to himself and nephew many thousand pounds more than they were worth when the rebellion began.” Willard settled in New Brunswick, and was a member of the council. After his death his family returned to Massachusetts.
# Appletons' Cyclopædia of American Biography/Willard, Simon (watch-maker)

Edition of 1889.
​WILLARD, Simon, watch-maker, b. in Roxbury, Mass., 9 Jan., 1795; d. in Boston, Mass., 24 Aug., 1874. He was graduated at the U. S. military academy in 1815, appointed 3d lieutenant of ordnance, and ordered to the Pittsburg arsenal, crossing the Alleghany mountains on foot. He resigned from the army on 1 May, 1816, and after an unsuccessful business career of seven years entered his father's clock-making establishment in Boston, and at the end of two years apprenticed himself to a mechanician in New York city. After learning the methods of constructing chronometers, he returned to Boston, where he established himself in business, occupying the same premises forty-two years, during which time he acquired a fortune. He constructed an astronomical clock that was for forty years the standard in his part of the city.
# Appletons' Cyclopædia of American Biography/Wierzbicki, Felix Paul

Edition of 1889.
​WIERZBICKI, Felix Paul, author, b. in Poland; d. in California in 1861. He came to the United States on the failure of the Polish revolution of 1830, and, after teaching for a time, studied medicine and began to practise in Providence, R. I. He emigrated to California in 1848, and turned his attention to metallurgy, publishing one of the first books issued upon the mines of that state. At the time of his death he was employed in the San Francisco mint. He is the author of “The Ideal Man, a Conversation between Two Friends upon the Beautiful, the Good, and the True as manifested in Actual Life, by Philokalist” (Boston, 1841).
# Appletons' Cyclopædia of American Biography/Williamson, Isaiah Vansant

Edition of 1889. I. V. Williamson's biography by John Wanamaker explains that he was born in Bensalem Township, Pennsylvania (exact location not noted) and moved to Fallsington, Pennsylvania at the age of four.
Williamson, Isaiah Vansant, philanthropist, b. in Fallsington, Pa., 3 Feb., 1803; d. in Philadelphia, 7 March, 1889. He was a farmer's son, and entered a country store at an early age. Before he attained his majority he went to Philadelphia, and there engaged in various enterprises, showing great business ability. He became a partner in the firm of Williamson, Burroughs & Co. in the wholesale dry-goods trade, and acquired a fortune. Mr. Williamson invested his money in coal and iron lands, and became one of the largest holders of Pennsylvania railroad stock, and in the Cambria iron-works. Believing that the degeneracy of mechanical excellence among American artisans was due to the passing away of the apprentice system, he determined to found an institution where boys could be taught carpentry, blacksmithing, printing, and other mechanical work. For this purpose, in December, 1888, he placed $5,000,000 as a minimum amount in the hands of seven trustees to establish a free school of mechanical trades. Mr. Williamson’s fortune was estimated at $15,000,000. He never married, and lived obscurely and almost penuriously for many years.
# Appletons' Cyclopædia of American Biography/Wilson, Woodrow

Edition of 1889.
​WILSON, Woodrow, educator, b. in Staunton, Va., 28 Dec., 1856. He is a son of the Rev. Joseph R. Wilson, D. D., and nephew of the Rev. James Woodrow, D. D., of Columbia, S. C. He was graduated at Princeton in 1879, studied law at the University of Virginia, and practised at Atlanta, Ga., in 1882-'3. Preferring to devote himself to special studies, he abandoned the legal profession and took a post-graduate course in history and politics at Johns Hopkins university in 1883-'5, receiving the degree of Ph. D. from that institution in 1886, and that of LL. D. from Wake Forest college, N. C.. in 1887. He was associate in history at Bryn Mawr college, Pa., in 1885-'6, and associate professor of history and political science in the same college in 1886-'8. In the latter year he was elected to the chair of history and political economy in Wesleyan university. Prof. Wilson has published “Congressional Government: a Study in American Politics” (Boston, 1885). This work has attracted attention in England, Belgium, and Germany. In England it has been accepted as an authority on American institutions. It has also been epitomized by Prof. Émile de Laveleye in the “Revue des Deux-Mondes.” He has contributed to a collection of essays by American economists, entitled “The National Revenues” (Chicago, 1888), and articles on political and administrative subjects to periodicals.
# Ante-Nicene Fathers/Volume IX/Origen on Matthew/Origen's Commentary on Matthew/Book XIV/Chapter 20

20. Christ and the Gentiles.
Now there are those in whose case it has happened that the man dwells with them without having hated them, because they abide in the house of the last husband, who took to himself their synagogue as wife. But also in their case the latter husband dies, perhaps whenever the last enemy of Christ, death, is destroyed. But whichever of these things may happen, whether the former or the latter to the wife, the former husband, it says, who sent her away, will not be able to turn back and take her to be a wife to himself after she has been defiled, since “it is abomination,” it says, “before the Lord thy God.” But these things will not seem to be consistent with this, “If the fulness of the Gentiles be come in, all Israel shall be saved.” But consider if it can be said to this, that, if she shall be saved by her former husband returning and taking her to himself as wife, she will in any case be saved after she has been polluted. A priest, then, will not take to himself as a wife one who has been a harlot and an outcast, but no other, as being inferior to the priest, is hindered from doing so. But if you seek for the harlot in regard to the calling of the Gentiles, you may use the passage, “Take to yourself a wife of fornication, and children of fornication,” etc.; for, as “the priests in the temple profane the sabbath, and are guiltless,” so he who, casting out his former wife, takes in due season “a wife of fornication,” having done it according to the command of Him who says, when it is necessary, and so long as it was necessary, “He shall not take a harlot to wife,” and, when it was reasonable, He says, “Take to yourself a wife of fornication.” For as the Son of man is Lord of the sabbath, and not the slave of the sabbath as the people are, so He who gives the law has power to give it “until a time of reformation,” and to change the law, and, when the time of the reformation is at hand, also to give after the former way and after the former heart another way and another heart, “in an acceptable time, and in a day of salvation.” And let these things be said according to our interpretation of the law in regard to the bill of divorcement.

## Footnotes

* ↑ Deut. xxiv. 3.
* ↑ Deut. xxiv. 4.
* ↑ Rom. xi. 25, 26.
* ↑ Lev. xxi. 14.
* ↑ Hos. i. 2.
* ↑ Matt. xii. 5.
* ↑ Matt. xii. 8.
* ↑ Heb. ix. 10.
* ↑ 2 Cor. vi. 2.
# Ante-Nicene Fathers/Volume IX/Origen on Matthew/Origen's Commentary on Matthew/Book XIV/Chapter 17

17.  Union of Christ and the Church.
But since the Apostle understands the words, “And they twain shall be one flesh,” of Christ and the church, we must say that Christ keeping the saying, “What God hath joined together let not man put asunder,” did not put away His former wife, so to speak—that is, the former synagogue—for any other cause than that that wife committed fornication, being made an adulteress by the evil one, and along with him plotted against her husband and slew Him, saying, “Away with such a fellow from the earth, crucify Him, crucify Him.” It was she therefore who herself revolted, rather than her husband who put her away and dismissed her; wherefore, reproaching her for falling away from him, it says in Isaiah, “Of what kind is the bill of your mother’s divorcement, with which I sent her away?” And He who at the beginning created Him “who is in the form of God” after the image, made Him male, and the church female, granting to both oneness after the image. And, for the sake of the church, the Lord—the husband—left the Father whom He saw when He was “in the form of God,” left also His mother, as He was the very son of the Jerusalem which is above, and was joined to His wife who had fallen down here, and these two here became one flesh. For because of her, He Himself also became flesh, when “the Word became flesh and dwelt among us,” and they are no more two, but now they are one flesh, since it is said to the wife, “Now ye are the body of Christ, and members each in his part;” for the body of Christ is not something apart different from the church, which is His body, and from the members each in his part. And God has joined together these who are not two, but have become one flesh, commanding that men should not separate the church from the Lord. And he who takes heed for himself so as not to be separated, is confident as one who will not possibly be separated and says, “Who shall separate us from the love of Christ?” Here, therefore, the saying, “What God hath joined together, let not man put asunder,” was written with relation to the Pharisees, but to those who are superior to the Pharisees, it could be said, “What then God hath joined together, let nothing put asunder,” neither principality nor power; for God, who has joined together is stronger than all those which any one could conceive and name.

## Footnotes

* ↑ Matt. xix. 5.
* ↑ Eph. v. 31, 32.
* ↑ Matt. xix. 6.
* ↑ John xix. 6, 15; Luke xxiii. 18.
* ↑ Isa. l. 1.
* ↑ Phil. ii. 6.
* ↑ John i. 14.
* ↑ 1 Cor. xii. 27.
* ↑ Rom. viii. 35.
* ↑ Matt. xix. 6.
# Ante-Nicene Fathers/Volume IX/Origen on Matthew/Origen's Commentary on Matthew/Book XIV/Chapter 18

18. The Bill of Divorcement.
After this we will discuss the saying of the Pharisees which they said to Jesus, “Why then did Moses command to give a bill of divorcement and put her away?” And with good reason we will bring forward for this purpose the passage from Deuteronomy concerning the bill of divorcement, which is as follows: “But if a man taketh a wife and cohabit with her, and it shall be, if she do not find favour in his sight because he hath found in her a thing unseemly,” etc., down to the words, “and ye shall not pollute the land which the Lord your God giveth you for an inheritance.” Now I inquire whether in these things according to this law, we are to seek nothing in it beyond the letter seeing that God has not given it, or whether to the Pharisees who quoted the saying, “Moses commanded to give a bill of divorcement and put her away,” it was of necessity said, “Moses, for your hardness of heart, suffered you to put away your wives; but from the beginning it hath not been so.” But if any one ascends to the Gospel of Christ Jesus which teaches that the law is spiritual, he will seek also the spiritual understanding of this law. And he who wishes to interpret these things figuratively will say that, just as it was said by Paul confident in the grace which he had, “A wife is bound for so long time as her husband liveth, but if the husband be dead she is free to be married to whom she will, only in the Lord; but she is happier if she abide as she is, after my judgment, and I think that I also have the Spirit of God” (for here to the words, “after my judgment,” lest it should be despised as being without the Spirit of God, he well added, “and I think that I also have the Spirit of God),” so also it would be possible for Moses, by reason of the power given to him to make laws, to the effect that he suffered for the hardness of heart of the people certain things, among which was the putting away of wives, to be persuaded in regard to the laws which he promulgated according to his own judgment, that in these also the legislation took place with the Spirit of God. And he will say that, unless one law is spiritual and another is not such, this is a law, and this is spiritual, and its spiritual significance ought to be investigated.

## Footnotes

* ↑ Matt. xix. 7.
* ↑ Deut. xxiv. 1–4.
* ↑ Matt. xix. 8.
* ↑ 1 Cor. vii. 39, 40.
# Ante-Nicene Fathers/Volume IX/Origen on Matthew/Origen's Commentary on Matthew/Book XIV/Chapter 15

15. How Men Followed Jesus.
Only, when Jesus had finished these words, having spoken them in Galilee about Capernaum, then “He departed thence, and came into the borders of Judæa,” which were different from Galilee. But He came to the borders of Judæa, and not to the middle of it, but, as it were, to the outermost parts, where great multitudes followed Him, whom He healed at “the borders of Judæa beyond Jordan,”—where baptism had been given. But you will observe the difference between the crowds who simply followed, and Peter and the others who gave up everything and followed, and Matthew, who arose and followed him; he did not simply follow, but “having arisen;” for “having arisen” is an important addition. There are always those, then, who follow like the great multitudes, who have not arisen that they may follow, nor have given up all that was theirs formerly, but few are they who have arisen and followed, who also, in the regeneration, shall sit on twelve thrones. Only, if one wishes to be healed, let him follow Jesus.

## Footnotes

* ↑ Matt. xix. 1.
* ↑ Matt. xix. 2.
* ↑ John i. 28.
* ↑ Matt. ix. 9.
* ↑ Matt. xix. 28.
# Ante-Nicene Fathers/Volume IX/Origen on Matthew/Origen's Commentary on Matthew/Book XIV/Chapter 2

2.  The Harmony of Husband and Wife.
So much then for the more common understanding of the two or three whom the Word exhorts to be in agreement. But now let us also touch upon another interpretation which was uttered by some one of our predecessors, exhorting those who were married to sanctity and purity; for by the two, he says, whom the Word desires to agree on earth, we must understand the husband and wife, who by agreement defraud each other of bodily intercourse that they may give themselves unto prayer; when if they pray for anything whatever that they shall ask, they shall receive it, the request being granted to them by the Father in heaven of Jesus Christ on the ground of such agreement. And this interpretation does not appear to me to cause dissolution of marriage, but to be an incitement to agreement, so that if the one wished to be pure, but the other did not desire it, and on this account he who willed and was able to fulfil the better part, condescended to the one who had not the power or the will, they would not both have the accomplishment from the Father in heaven of Jesus Christ, of anything whatever that they might ask.

## Footnotes

* ↑ 1 Cor. vii. 5.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book VI/Part 35

Chapter XXXIV.—System of Marcus; A Mere Impostor; His Wicked Devices Upon the Eucharistic Cup.
A certain other teacher among them, Marcus, an adept in sorcery, carrying on operations partly by sleight of hand and partly by demons, deceived many from time to time. This (heretic) alleged that there resided in him the mightiest power from invisible and unnameable places. And very often, taking the Cup, as if offering up the Eucharistic prayer, and prolonging to a greater length than usual the word of invocation, he would cause the appearance of a purple, and sometimes of a red mixture, so that his dupes imagined that a certain Grace descended and communicated to the potion a blood-red potency. The knave, however, at that time succeeded in escaping detection from many; but now, being convicted (of the imposture), he will be forced to desist from it. For, infusing secretly into the mixture some drug that possessed the power of imparting such a colour (as that alluded to above), uttering for a considerable time nonsensical expressions, he was in the habit of waiting, (in expectation) that the (drug), obtaining a supply of moisture, might be dissolved, and, being intermingled with the potion, might impart its colour to it. The drugs, however, that possess the quality of furnishing this effect we have previously mentioned in the book on magicians. And here we have taken occasion to explain how they make dupes of many, and thoroughly ruin them. And if it should prove agreeable to them to apply their attention with greater accuracy to the statement made by us, they will become aware of the deceit of Marcus.

## Footnotes

* ↑ Concerning Marcus, see Irenæus, i. 12–18; Tertullian, Præscript., c. l.; Epiphanius, Hær., xxxiv.; Theodoret, Hæret. Fab., i. 9; St. Augustine, Hær., c. xiv.; and St. Jerome’s 29th Epistle.
* ↑ ἐνεργῶν: Bunsen reads δρῶν, which has the same meaning. Cruice reads αἰωρῶν, but makes no attempt at translation. Miller’s reading is δώρων, which is obviously corrupt, but for which δόλων has been suggested, and with good show of reason.
* ↑ [The lost book upon the Witch of Endor, possibly.  “Against the Magi” is the title of the text, and is taken to refer to book iv. cap. xxviii. p. 35, supra: the more probable opinion.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book VI/Part 36

Chapter XXXV.—Further Acts of Jugglery on the Part of Marcus.
And this (Marcus), infusing (the aforesaid) mixture into a smaller cup, was in the habit of delivering it to a woman to offer up the Eucharistic prayer, while he himself stood by, and held (in his hand) another empty (chalice) larger than that.  And after his female dupe had pronounced the sentence of Consecration, having received (the cup from her), he proceeded to infuse (its contents) into the larger (chalice), and, pouring them frequently from one cup to the other, was accustomed at the same time to utter the following invocation: “Grant that the inconceivable and ineffable Grace which existed prior to the universe, may fill thine inner man, and make to abound in thee the knowledge of this (grace), as She disseminates the seed of the mustard-tree upon the good soil.” And simultaneously pronouncing some such words as these, and astonishing both his female dupe and those that are present, he was regarded as one performing a miracle; while the larger was being filled from the smaller chalice, in such a way as that (the contents), being superabundant, flowed over. And the contrivance of this (juggler) we have likewise explained in the aforesaid (fourth) book, where we have proved that very many drugs, when mingled in this way with liquid substances, are endued with the quality of yielding augmentation, more particularly when diluted in wine. Now, when (one of these impostors) previously smears, in a clandestine manner, an empty cup with any one of these drugs, and shows it (to the spectators) as if it contained nothing, by infusing into it (the contents) from the other cup, and pouring them back again, the drug, as it is of a flatulent nature, is dissolved by being blended with the moist substance. And the effect of this was, that a superabundance of the mixture ensued, and was so far augmented, that what was infused was put in motion, such being the nature of the drug. And if one stow away (the chalice) when it has been filled, (what has been poured into it) will after no long time return to its natural dimensions, inasmuch as the potency of the drug becomes extinct by reason of the continuance of moisture.  Wherefore he was in the habit of hurriedly presenting the cup to those present, to drink; but they, horrified at the same time, and eager (to taste the contents of the cup), proceeded to drink (the mixture), as if it were something divine, and devised by the Deity.

## Footnotes

* ↑ Or, “had given thanks.”
* ↑ ἀναλυομένου:  some read ἀναδυομένου, which is obviously untenable.
* ↑ [Here was an awful travesty of the heresy of a later day which introduced “the miracle of Bolsena” and the Corpus-Christi celebration. See Robertson, Hist., vol. iii. p. 604.]
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book VI/Part 29

Chapter XXVIII.—The Valentinian Origin of the Creation.
As, therefore, the primary and greatest power of the animal essence came into existence, an image (of the only begotten Son); so also the devil, who is the ruler of this world, constitutes the power of the material essence, as Beelzebub is of the essence of demons which emanates from anxiety. (In consequence of this,) Sophia from above exerted her energy from the Ogdoad to the Hebdomad. For the Demiurge, they say, knows nothing at all, but is, according to them, devoid of understanding, and silly, and is not conscious of what he is doing or working at. But in him, while thus in a state of ignorance that even he is producing, Sophia wrought all sorts of energy, and infused vigour (into him). And (although Sophia) was really the operating cause, he himself imagines that he evolves the creation of the world out of himself: whence he commenced, saying, “I am God, and beside me there is no other.”

## Footnotes

* ↑ The opening sentence in this chapter is confused in Miller’s text. The sense, however, as given above, is deducible from a reference to a corresponding passage in Irenæus (i. 5).
* ↑ Deut. iv. 35; Isa. xlv. 5, 14, 18, 21, 22.