OpenLLM-France/wikimedia huggingface dataset:
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book IX/Part 11

Chapter X.—Elchasai’s Mode of Administering Baptism; Formularies.
To those, then, that have been orally instructed by him, he dispenses baptism in this manner, addressing to his dupes some such words as the following: “If, therefore, (my) children, one shall have intercourse with any sort of animal whatsoever, or a male, or a sister, or a daughter, or hath committed adultery, or been guilty of fornication, and is desirous of obtaining remission of sins, from the moment that he hearkens to this book let him be baptized a second time in the name of the Great and Most High God, and in the name of His Son, the Mighty King. And by baptism let him be purified and cleansed, and let him adjure for himself those seven witnesses that have been described in this book—the heaven, and the water, and the holy spirits, and the angels of prayer, and the oil, and the salt, and the earth.” These constitute the astonishing mysteries of Elchasai, those ineffable and potent secrets which he delivers to deserving disciples. And with these that lawless one is not satisfied, but in the presence of two and three witnesses he puts the seal to his own wicked practices. Again expressing himself thus: “Again I say, O adulterers and adulteresses, and false prophets, if you are desirous of being converted, that your sins may be forgiven you, as soon as ever you hearken unto this book, and be baptized a second time along with your garments, shall peace be yours, and your portion with the just.” But since we have stated that these resort to incantations for those bitten by dogs and for other mishaps, we shall explain these. Now Elchasai uses the following formulary: “If a dog rabid and furious, in which inheres a spirit of destruction, bite any man, or woman, or youth, or girl, or may worry or touch them, in the same hour let such a one run with all their wearing apparel, and go down to a river or to a fountain wherever there is a deep spot.  Let (him or her) be dipped with all their wearing apparel, and offer supplication to the Great and Most High God in faith of heart, and then let him thus adjure the seven witnesses described in this book: ‘Behold, I call to witness the heaven and the water, and the holy spirits, and the angels of prayer, and the oil, and the salt, and the earth. I testify by these seven witnesses that no more shall I sin, nor commit adultery, nor steal, nor be guilty of injustice, nor be covetous, nor be actuated by hatred, nor be scornful, nor shall I take pleasure in any wicked deeds.’  Having uttered, therefore, these words, let such a one be baptized with the entire of his wearing apparel in the name of the Mighty and Most High God.”

## Footnotes

* ↑ Roeper reads τέκνῳ, i.e., if any one is guilty of an unnatural crime.
* ↑ [Concerning angels of repentance, etc., see Hermas, vol. ii. pp. 19, 24, 26.]
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book IX/Part 10

Chapter IX.—Elchasai Derived His System from Pythagoras; Practised Incantations.
This Elchasai puts forward as a decoy a polity (authorized in the) Law, alleging that believers ought to be circumcised and live according to the Law, (while at the same time) he forcibly rends certain fragments from the aforesaid heresies. And he asserts that Christ was born a man in the same way as common to all, and that Christ was not for the first time on earth when born of a virgin, but that both previously and that frequently again He had been born and would be born.  Christ would thus appear and exist among us from time to time, undergoing alterations of birth, and having his soul transferred from body to body. Now Elchasai adopted that tenet of Pythagoras to which I have already alluded. But the Elchasaites have reached such an altitude of pride, that even they affirm themselves to be endued with a power of foretelling futurity, using as a starting-point, obviously, the measures and numbers of the aforesaid Pythagorean art. These also devote themselves to the tenets of mathematicians, and astrologers, and magicians, as if they were true. And they resort to these, so as to confuse silly people, thus led to suppose that the heretics participate in a doctrine of power. And they teach certain incantations and formularies for those who have been bitten by dogs, and possessed of demons, and seized with other diseases; and we shall not be silent respecting even such practices of these heretics. Having then sufficiently explained their principles, and the causes of their presumptuous attempts, I shall pass on to give an account of their writings, through which my readers will become acquainted with both the trifling and godless efforts of these Elchasaites.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book IV/Part 9

Chapter IX.—Further Astronomic Calculations.
The mutual distances of the circles and spheres, and the depths, are rendered by Archimedes. He takes the perimeter of the Zodiac at 447,310,000 stadii; so that it follows that a straight line from the centre of the Earth to the most outward superficies would be the sixth of the aforesaid number, but that the line from the surface of the Earth on which we tread to the Zodiac would be a sixth of the aforesaid number, less by four myriads of stadii, which is the distance from the centre of the Earth to its surface. And from the circle of Saturn to the Earth he says the distance is 2,226,912,711 stadii; and from the circle of Jupiter to Earth, 202,770,646 stadii; and from the circle of Mars to Earth, 132,418,581. From the Sun to Earth, 121,604,454; and from Mercury to the Earth, 526,882,259; and from Venus to Earth, 50,815,160.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book IV/Part 52

Note.
[On p. 43 supra I omitted to direct attention to the desirable enlargement of note 3 by a reference to Homer’s Hymn of Mercury and its minute description of the invention of the Lyre. The passage is given in Henry Nelson Coleridge’s Introduction, etc., p. 202. The versified translation of Shelley is inimitable; in ottava rima, but instinct with the ethos of the original.]
# Appletons' Cyclopædia of American Biography/Krebs, John Michael

Edition of 1892.
​KREBS, John Michael, clergyman, b. in Hagerstown, Md., 6 May, 1804; d. in New York city, 30 Sept., 1867. He became a clerk in the employ of his father, the postmaster of Hagerstown, but spent his leisure in study, and was graduated at Dickinson in 1827, and at Princeton theological seminary in 1829. From that year till his death he was pastor of the Rutgers street Presbyterian church in New York city. He held many offices in the old-school branch of his church, and was a member of the board of foreign missions from its organization, and several years its president. In 1842 he became a director of Princeton seminary, and its president in 1865, which offices he held till his death. Dickinson gave him the degree of D. D. ​in 1841. He published sermons and religious works, “The Private, Domestic, and Social Life of Jesus Christ: a Model for Youth” (Philadelphia, 1849), and the “Presbyterian Psalmist” (1852).
# Appletons' Cyclopædia of American Biography/Kroeger, Adolph Ernst

Edition of 1892.
​KROEGER, Adolph Ernst, author, b. in Schwabstedt, duchy of Schleswig, 28 Dec., 1837; d. in St. Louis, 8 March, 1882. He was the son of a clergyman who came to this country with his family in 1848 and settled at Davenport, Iowa. Young Kroeger first went into a banking-house, but in 1857 removed to New York city and was connected with one of the daily papers as translator for three years. During the civil war he served on the staff of Gen. Frémont, and at its close settled in St. Louis. Both by translations of the works of Fichte, Kant, and Leibnitz, and by numerous essays in different periodicals, he largely contributed to a better understanding of German literature in this country, and increased the number of those that are interested in it. He wrote regularly for the St. Louis “Journal of Speculative Philosophy.” He published Fichte's “Science of Knowledge” (Philadelphia, 1868), the same author's “Science of Rights” (1869), and translated his “Science of Morals,” but his translation still remains in manuscript. He also issued “The Minnesingers of Germany,” containing translations of Walter von der Vogelweide and others (New York, 1873), and “Our Forms of Government and the Problems of the Future” (1862).
# Appletons' Cyclopædia of American Biography/Krackowizer, Ernest

Edition of 1892.
​KRACKOWIZER, Ernest, physician, b. in Styria, Austria, in 1822; d. in Sing Sing, N. Y., 23 Sept., 1875. He studied medicine in Vienna and Padua, where, as captain of the students' league, he became involved in the insurrection of 1848. He came to this country, settled in Brooklyn, where he practised until he removed to New York in 1857. He established the German dispensary, and assisted in reorganizing Bellevue hospital medical college in 1874. He was a member of the committee of seventy during the municipal reform, a member of several medical societies, and attached to Mount Sinai and other hospitals. He contributed to medical periodicals.
# Appletons' Cyclopædia of American Biography/Kraitsir, Charles

Edition of 1892.
​KRAITSIR, Charles, philologist, b. in Schmolnitz, Hungary, 28 Jan., 1804; d. in Morrisania, N. Y., 7 May, 1860. He was graduated in medicine at Pesth in 1828, and in 1831 went to Poland and took an active part in the revolution there. He came to this country in 1833 with the intention of founding a Polish colony, and in 1837-'8 he established an academy at Ellicott's Mills, Md. Subsequently he resided in Washington, and in 1841-'2 was principal of the state academy of Maryland, Charlotte's hall. From 1842 till 1844 he delivered lectures in Boston on philology, and established a school there. In 1848 he went to Europe, but afterward returned to Boston, and in 1851 came to New York and passed his last years in Morrisania, engaged in literary pursuits. He is the author of “The Poles in the United States” (Philadelphia, 1836-'7); “First Book of English” and “Significance of the Alphabet” (Boston, 1846); and “Glossology, being a Treatise on the Nature of Language and on the Language of Nature” (New York, 1852).
# Appletons' Cyclopædia of American Biography/Krautbauer, Francis Xavier

Edition of 1892.
​KRAUTBAUER, Francis Xavier, R. C. bishop, b. near Bruck, Bavaria, 12 Jan., 1824. He received his early education in Regensburg, and afterward studied theology in the Georgianum in Munich. He was ordained priest, 16 July, 1850, and arrived in the United States in October of the same year, intending to devote himself to the spiritual welfare of his countrymen. After a short residence in Buffalo he was appointed in 1851 pastor of St. Peter's church, Rochester, where he also erected schools for boys and girls. In 1859 he went to Milwaukee to become spiritual director of the school sisters of Notre Dame in that city, at the same time attending the church of Our Lady of the Angels. He remained in this post for over ten years, and the mother house of the sisterhood was built under his direction. In 1873 Father Krautbauer was shipwrecked on Lake Michigan and narrowly escaped drowning. In 1875 he was nominated bishop of Green Bay and consecrated on 29 June of that year. He found the administration of his diocese a work of great difficulty, as his flock embraced people from every country in Europe. Some congregations were made up of English-speaking Roman Catholics, Germans, Frenchmen, Hollanders, Bohemians, Walloons, Poles, and Indians. He devoted special attention to the work ​of education, and in 1884 had forty-four parochial schools, attended by 5,292 children. The number of churches increased from 92 to 126, and the number of priests from 63 to 96.
# Appletons' Cyclopædia of American Biography/Krehbiel, Henry Edward

Edition of 1892.
​KREHBIEL, Henry Edward, musical critic, b. in Ann Arbor, Mich., 10 March, 1854. He received a general education from his father, a German clergyman of the Methodist Episcopal church, and began in 1872 the study of law in Cincinnati. In June, 1874. he was attached to the staff of the “Cincinnati Gazette” as musical critic, which post he held until November, 1880. He then came to New York, where he is now (1887) musical critic of the “Tribune.” Among his published works are “The Technics of Violin Playing” (Cincinnati, 1880); “Review of the New York Musical Season 1885-'6” (New York and London, 1886); and the same for the season of 1886-'7 (1887).
# Appletons' Cyclopædia of American Biography/Krimmel, John Lewis

Edition of 1892.
​KRIMMEL, John Lewis, artist, b. in Ebingen, Würtemberg, Germany, in 1787; d. near Germantown, Pa., 15 July, 1821. He came to Philadelphia in 1810 to engage in business with his brother, but soon abandoned this occupation for art. He began by painting portraits, but, a copy of Wilkie's “Blind Fiddler” falling in his way, his attention was turned to humorous subjects. He also painted historical pictures, and at the time of his death — by drowning — he had received a commission to paint a large canvas on the landing of William Penn. Mr. Krimmel was president of the Society of American artists. Among his works are “The Pepper-Pot Woman,” “The Cut Finger,” “Blindman's Bluff,” “Election Day,” “The Fourth of July at Old Centre Square,” “Going to and Returning from Boarding-School,” “The Country Wedding,” and “Perry's Victory.”
# Appletons' Cyclopædia of American Biography/Kountz, John S.

Edition of 1892.
​KOUNTZ, John S., soldier, b. in Richfield, Lucas co., Ohio, 25 March, 1846. He attended school in Maumee City, Ohio, until the age of fourteen, and in September, 1861 enlisted as a drummer-boy in the 37th Ohio infantry. At the battle of Mission Ridge, Tenn., 25 Nov., 1863, when the drum-corps was ordered to the rear he threw away his drum, seized a musket, and was severely wounded in the first assault, being left in the field under the enemy's guns until he was rescued by his company. This episode is the subject of a poem by Mrs. Kate B. Sherwood, entitled “The Drummer-Boy of Mission Ridge,” which attained a wide reputation. He remained in the hospital of Louisville until he was honorably discharged from the service on 25 April, 1864, and on his return to civil life he attended school for one year, after which he was treasurer of Lucas county from 1872 till 1874, and county recorder in 1875-'8. He has been connected with the Grand army of the republic since its organization in 1866, and was elected its commander-in-chief on 25 July, 1884. In the presidential contest that occurred during his official term he issued an order to bar politics from this organization. He is now (1887) president of the Toledo fire-underwriters' association.
# Appletons' Cyclopædia of American Biography/Krekel, Arnold

Edition of 1900.
KREKEL, Arnold, jurist, b. near Langenfeld, Prussia, in 1815; d. in Kansas City, Mo., 15 July, 1888. He removed to this country in 1832, was educated at St. Charles college, became a surveyor, and in 1844 was admitted to the bar of St. Charles county, Mo. He was county attorney for several years, established the St. Charles “Democrat” in 1850, was its editor for many years, and sat in the Missouri legislature in 1852. He served in the National army throughout the civil war as colonel of a regiment of Missouri volunteers, was president of the state constitutional convention in 1865, and in March of that year was appointed by President Lincoln U. S. district judge, which position he occupied at the time of his death.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book II/Chapter XII

Chapter XII.
And the following appear to me to be childish assertions, viz., that “no good general and leader of great multitudes was ever betrayed; nor even a wicked captain of robbers and commander of very wicked men, who seemed to be of any use to his associates; but Jesus, having been betrayed by his subordinates, neither governed like a good general, nor, after deceiving his disciples, produced in the minds of the victims of his deceit that feeling of good-will which, so to speak, would be manifested towards a brigand chief.” Now one might find many accounts of generals who were betrayed by their own soldiers, and of robber chiefs who were captured through the instrumentality of those who did not keep their bargains with them. But grant that no general or robber chief was ever betrayed, what does that contribute to the establishment of the fact as a charge against Jesus, that one of His disciples became His betrayer? And since Celsus makes an ostentatious exhibition of philosophy, I would ask of him, If, then, it was a charge against Plato, that Aristotle, after being his pupil for twenty years, went away and assailed his doctrine of the immortality of the soul, and styled the ideas of Plato the merest trifling? And if I were still in doubt, I would continue thus: Was Plato no longer mighty in dialectics, nor able to defend his views, after Aristotle had taken his departure; and, on that account, are the opinions of Plato false? Or may it not be, that while Plato is true, as the pupils of his philosophy would maintain, Aristotle was guilty of wickedness and ingratitude towards his teacher? Nay, Chrysippus also, in many places of his writings, appears to assail Cleanthes, introducing novel opinions opposed to his views, although the latter had been his teacher when he was a young man, and began the study of philosophy. Aristotle, indeed, is said to have been Plato’s pupil for twenty years, and no inconsiderable period was spent by Chrysippus in the school of Cleanthes; while Judas did not remain so much as three years with Jesus. But from the narratives of the lives of philosophers we might take many instances similar to those on which Celsus founds a charge against Jesus on account of Judas. Even the Pythagoreans erected cenotaphs to those who, after betaking themselves to philosophy, fell back again into their ignorant mode of life; and yet neither was Pythagoras nor his followers, on that account, weak in argument and demonstration.
* ↑ τερετίσματα.
* ↑ [See De Princip., iv. i. 5, where Origen gives the length of our Lord’s ministry as “only a year and a few months.” S.]
* ↑ Cf. Clem. Alex., Strom., v. c. ix. [See vol. ii. pp. 457, 458.  S.]
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book II/Chapter XIX

Chapter XIX.
Superficial also is his objection, that “it is always the case when a man against whom a plot is formed, and who comes to the knowledge of it, makes known to the conspirators that he is acquainted with their design, that the latter are turned from their purpose, and keep upon their guard.” For many have continued to plot even against those who were acquainted with their plans. And then, as if bringing his argument to a conclusion, he says: “Not because these things were predicted did they come to pass, for that is impossible; but since they have come to pass, their being predicted is shown to be a falsehood: for it is altogether impossible that those who heard beforehand of the discovery of their designs, should carry out their plans of betrayal and denial!” But if his premises are overthrown, then his conclusion also falls to the ground, viz., “that we are not to believe, because these things were predicted, that they have come to pass.” Now we maintain that they not only came to pass as being possible, but also that, because they came to pass, the fact of their being predicted is shown to be true; for the truth regarding future events is judged of by results. It is false, therefore, as asserted by him, that the prediction of these events is proved to be untrue; and it is to no purpose that he says, “It is altogether impossible for those who heard beforehand that their designs were discovered, to carry out their plans of betrayal and denial.”
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book II/Chapter XL

Chapter XL.
It is, moreover, in a very unphilosophical spirit that Celsus imagines our Lord’s pre-eminence among men to consist, not in the preaching of salvation and in a pure morality, but in acting contrary to the character of that personality which He had taken upon Him, and in not dying, although He had assumed mortality; or, if dying, yet at least not such a death as might serve as a pattern to those who were to learn by that very act how to die for the sake of religion, and to comport themselves boldly through its help, before those who hold erroneous views on the subject of religion and irreligion, and who regard religious men as altogether irreligious, but imagine those to be most religious who err regarding God, and who apply to everything rather than to God the ineradicable idea of Him (which is implanted in the human mind), and especially when they eagerly rush to destroy those who have yielded themselves up with their whole soul (even unto death), to the clear evidence of one God who is over all things.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book II/Chapter XLI

Chapter XLI.
In the person of the Jew, Celsus continues to find fault with Jesus, alleging that “he did not show himself to be pure from all evil.” Let Celsus state from what “evil” our Lord did not, show Himself to be pure. If he means that, He was not pure from what is properly termed “evil,” let him clearly prove the existence of any wicked work in Him. But if he deems poverty and the cross to be evils, and conspiracy on the part of wicked men, then it is clear that he would say that evil had happened also to Socrates, who was unable to show himself pure from evils. And how great also the other band of poor men is among the Greeks, who have given themselves to philosophical pursuits, and have voluntarily accepted a life of poverty, is known to many among the Greeks from what is recorded of Democritus, who allowed his property to become pasture for sheep; and of Crates, who obtained his freedom by bestowing upon the Thebans the price received for the sale of his possessions. Nay, even Diogenes himself, from excessive poverty, came to live in a tub; and yet, in the opinion of no one possessed of moderate understanding, was Diogenes on that account considered to be in an evil (sinful) condition.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book II/Chapter XIV

Chapter XIV.
Celsus, however, accepting or granting that Jesus foreknew what would befall Him, might think to make light of the admission, as he did in the case of the miracles, when he alleged that they were wrought by means of sorcery; for he might say that many persons by means of divination, either by auspices, or auguries, or sacrifices, or nativities, have come to the knowledge of what was to happen. But this concession he would not make, as being too great a one; and although he somehow granted that Jesus worked miracles, he thought to weaken the force of this by the charge of sorcery. Now Phlegon, in the thirteenth or fourteenth book, I think, of his Chronicles, not only ascribed to Jesus a knowledge of future events (although falling into confusion about some things which refer to Peter, as if they referred to Jesus), but also testified that the result corresponded to His predictions. So that he also, by these very admissions regarding foreknowledge, as if against his will, expressed his opinion that the doctrines taught by the fathers of our system were not devoid of divine power.