OpenLLM-France/wikimedia huggingface dataset:
# Appletons' Cyclopædia of American Biography/Mello, Francisco Manoel

Edition of 1900.
​MELLO, Francisco Manoel, Portuguese author, b. in Lisbon, 23 Nov., 1611; d. there, 13 Oct., 1665. He served as a soldier in the Netherlands, and became brigadier-general in 1635. Returning to Spain in the same year he served till 1640, when he entered the service of the Duke of Braganca. Having killed one of his adjutants in a fit of passion he was imprisoned till 1652, when he was liberated on condition that he should emigrate to Brazil. He remained ten years in the latter country, over which he travelled extensively, and devoted his time to literary studies. Mello wrote over one hundred volumes both in Spanish and Portuguese. His works include “Relação dos successes da Armada que a companhia geral do commercio expeden ão Estado do Brazil a anno de 1549” (Lisbon, 1650); “Historia dos movimientos en el Brazil el anno 1650” (1651); “Ephemerides de varia historia Portugueza, em cinco relãçóes dos successos pertencentes a este reino” (1660-'6). Mello was also a poet, and composed tragedies and comedies, some of which are deposited in manuscript in the Royal library of Lisbon.
# Appletons' Cyclopædia of American Biography/Melsheimer, Frederick Valentine

Edition of 1900.
​MELSHEIMER, Frederick Valentine, clergyman, b. in Regenborn, Brunswick, Germany, 29 Sept., 1749; d. in Hanover, Pa., 4 July, 1814. He was educated at Helmstaedt, came to this country as chaplain of German troops, landing at Quebec on 1 June, 1776. In May, 1779, he accepted a call as pastor of five Lutheran congregations in Dauphin county, Pa., and served them until 1784 as a licensed preacher. He removed to Manheim, Lancaster county, in 1784, was ordained to the ministry by the Lutheran ministerium of Pennsylvania in 1785, and was pastor at New Holland in 1786-'89. In 1787 he became an instructor in Franklin college, Lancaster, and he was pastor at Hanover, York county, in 1790-1814. He was the earliest local investigating entomologist in this country, and his services in this deparment are frequently referred to by Thomas Say and other scientists. He published “Wahrheit der christlichen Religion, mit Beantwortung deistischer Einwürfe”; “Gespraeche zwischen einem Protestanten und römischen Priester” (Hanover, 1797); and “Catalogue of the Insects of Pennsylvania” (1806).
# Appletons' Cyclopædia of American Biography/Meriam, Ebenezer

Edition of 1900.
​MERIAM, Ebenezer, meteorologist, b. in Concord, Mass., 20 June, 1794; d. in Brooklyn, N. Y., 19 March, 1864. He removed in early manhood to Kentucky, where he engaged in the manufacture of saltpetre and other mineral products of the Mammoth cave, and subsequently was a dry-goods merchant in Zanesville, Ohio. About 1838 he settled in New York city, where he acquired wealth in the manufacture of soap and candles. He then devoted himself to meteorological research, and was the originator of the theory of cycles of atmospherical phenomena, upon which he published articles that attracted the attention of scientists at home and abroad. He began in 1841, at his own expense, the publication of “The Municipal Gazette,” a scientific paper, and was a contributor to the scientific columns of most of the New York city journals, and to a statistical almanac (1858), also printing many pamphlets. He spent all his fortune in the cause of science and benevolence.
# Appletons' Cyclopædia of American Biography/Megapolensis, Johannes

Edition of 1892.
​MEGAPOLENSIS, Johannes, clergyman, b. in Koedyck, Holland, in 1603; d. in New York city, 14 Jan., 1670. The original form of the family "name, Van Mecelenburg, was Hellenized into Megapolensis by his father, who was settled as a minister in Egmont-aan-Zee. The son came to the United States, under the patronage of the patroon of Rensselaerwyck, in 1642. He was the first Protestant missionary to the Indians, preceding John Eliot by three months, and the second that was sent by the classis of Amsterdam. Having learned what he called the "heavy language of the ​Mohawks," he preached fluently in it, received many converts into the church, and soon exerted a visible influence in restraining the immoralities of frontier life. He was instrumental in saving from torture and probable death Father Isaac Jogues (q. v.), and he subsequently rescued two other Jesuits under similar circumstances. At the end of his mission, to which he was appointed for six years, he was persuaded by Gov. Peter Stuyvesant to remain in New York as senior pastor of the Dutch church, which office he occupied for twenty years. The building, erected in 1656, is shown in the illustration.
Although intolerant toward Lutherans and Independents, by his scholarship and character he exercised a marked influence in public affairs. To prevent bloodshed, he urged Stuyvesant to surrender the colony to the English in 1664. He published several treatises and tracts, and "A Short Account of the Mohawk Indians, their Country, Language, Figure, Costume, Religion, and Government" (Amsterdam, 1651). There is a translation in Hazard's "State Papers" and in the "New York Historical Society's Collections."—His son, Samuel, clergyman, b. in Koedyck, Holland, in 1634; d. after 1700, accompanied his father to this country, spent three years at Harvard, and in 1658 returned to Holland, where he studied at the universities of Utrecht and Leyden, and received at the latter his medical degree. Returning to America, he became associate pastor with his father in New York. In 1664 he was one of the Dutch commissioners that prepared the terms of surrender to the English, and it is probable that the rights of the Dutch Reformed church were preserved through his influence. He returned to Holland in 1668, and, being "well skilled in both Dutch and English," served the English and Scotch churches in Flushing and Dordrecht from 1685 till 1700, when he became pastor emeritus. The exact date of his death is not known.
# Appletons' Cyclopædia of American Biography/Menken, Adah Isaacs

​MENKEN, Adah Isaacs, actress, b. near New Orleans, La., 15 June, 1835; died in Paris, 10 Aug., 1868. Her father was a Spanish Jew, and her mother a native of Bordeaux. Her maiden name was Dolores Adios Fuertes. When seven years of age she made a successful appearance as a dancer with her sister Josephine. During her early career on the stage she mastered French and Spanish, and visited Havana, where she became popular, and was known as the “Queen of the Plaza.” After playing in Texas and Mexico she returned to New Orleans, retired from the stage, and published a volume of poems entitled “Memories,” over the signature of “Indigena.” While in Galveston, in 1856, she married Alexander Isaacs Menken, a musician, from whom she was subsequently divorced in Nashville, Tenn. Returning to the stage, she appeared at the Varieties theatre in New Orleans during the season of 1858. After playing in Louisville and Cincinnati, and as leading lady on the southern circuit, she entered a studio in Columbus, Ohio, for the purpose of studying sculpture. On 3 April, 1859, she married in New York city John C. Heenan, the pugilist, but in 1862 was divorced from him by an Indiana court. She made her first appearance in New York city in June, 1859, played there in 1860, travelled throughout the west and south as an actress, and returned to New York, where she married Robert H. Newell. She sailed for California in July, 1863, went to England in the following year, and was immediately engaged at Astley's theatre, London, where she played her favorite character, Mazeppa. In 1865 she was divorced from Newell. In 1866 she again visited New York, repeating her personation of Mazeppa, but terminated her engagement abruptly and made a brief tour through the west. On 21 Aug., 1866, she married James Barclay, at her residence in New York city, and the same year again sailed for England. She died in the Jewish faith, and her remains rest in Montparnasse cemetery. On her tomb, at her request, were engraved the words “Thou Knowest.” While in London she published “Infelicia,” a volume of poems (1867).
# Appletons' Cyclopædia of American Biography/Meeker, Joseph Rusling

Edition of 1900.
​MEEKER, Joseph Rusling, artist, b. in Newark, N. J., 21 April, 1827. He studied at the National academy of design in 1845-'6, and has exhibited at the American art union in 1849-'50, the Academy of design in 1867, and the Boston art club in 1877. His studio is at St. Louis. Mr. Meeker has shown a special sympathy with southern scenery, and has successfully rendered the landscapes of Louisiana. Among his paintings are "The Indian Chief," "The Acadians in the Atchafalaya," "The Vale of Cashmere," "The Lotos Eaters," "Louisiana Bayou," and "The Noon-Day Rest," from Longfellow's "Evangeline."
# Appletons' Cyclopædia of American Biography/Melvil-Bloncourt, Sainte Suzanne

Edition of 1900.
​MELVIL-BLONCOURT, Sainte Suzanne (mel-vil-blon-koor), West Indian reformer, b. in Pointe-à-Pître, Guadeloupe, 23 Oct., 1825. He is the son of wealthy mulattoes, and received his early education in Basse-Terre, but finished it in Paris, where he was graduated in law in 1846. He then devoted himself to the anti-slavery cause, wrote several pamphlets on abolition, organized a club of which the members pledged themselves to do justice to the negroes, and won to their cause several statesmen, including Victor Schoelcher. In 1848 Schoelcher was made under-secretary for the colonies, and, being reminded of his promises by Melvil, caused a decree to be issued freeing all the slaves in the French dominions. The liberated negroes showed their gratitude by electing Melvil their deputy to the constituent assembly in 1848. In 1849, and during the whole of Napoleon III.'s reign, Melvil devoted his time to literary purposes, wrote on the colonies in most of the French magazines, and published biographies of many colored citizens of South America. In 1871 he was again elected deputy of Guadeloupe, but was condemned for participation in the commune, and took refuge in Switzerland till 1880, when he was allowed to return to his own country. He is preparing a complete edition of his sketches of the West Indies.
# Ante-Nicene Fathers/Volume VII/Lactantius/The Divine Institutes/Book I/Chap. XIX

Chap. xix.—that it is impossible for any one to worship the true god together with false deities.
But some one will say that this supreme Being, who made all things, and those also who conferred on men particular benefits, are entitled to their respective worship. First of all, it has never happened that the worshipper of these has also been a worshipper of God. Nor can this possibly happen. For if the honour paid to Him is shared by others, He altogether ceases to be worshipped, since His religion requires us to believe that He is the one and only God. The excellent poet exclaims, that all those who refined life by the invention of arts are in the lower regions, and that even the discoverer himself of such a medicine and art was thrust down by lightning to the Stygian waves, that we may understand how great is the power of the Almighty Father, who can extinguish even gods by His lightnings. But ingenious men perchance thus reasoned with themselves: Because God cannot be struck with lightning, it is manifest that the occurrence never took place; nay, rather, because it did take place, it is manifest that the person in question was a man, and not a god. For the falsehood of the poets does not consist in the deed, but in the name. For they feared evil, if, in opposition to the general persuasion, they should acknowledge that which was true. But if this is agreed upon among themselves, that gods were made from men, why then do they not believe the poets, if at any time they describe their banishments and wounds, their deaths, and wars, and adulteries? From which things it may be understood that they could not possibly become gods, since they were not even good men, and during their life they performed those actions which bring forth everlasting death.
# Ante-Nicene Fathers/Volume IX/Origen on John/Origen's Commentary on the Gospel of John/Book I/Chapter 29

29. Christ as the Door and as the Shepherd.
But as one cannot be in the Father or with the Father except by ascending from below upwards and coming first to the divinity of the Son, through which one may be led by the hand and brought to the blessedness of the Father Himself, so the Saviour has the inscription “The Door.” And as He is a lover of men, and approves the impulse of human souls to better things, even of those who do not hasten to reason (the Logos), but like sheep have a weakness and gentleness apart from all accuracy and reason, so He is the Shepherd. For the Lord saves men and beasts, and Israel and Juda are sowed with the seed not of men only but also of beasts.

## Footnotes

* ↑ Ps. xxxvi. 6.
* ↑ Jer. xxxi. 27.
# Ante-Nicene Fathers/Volume IX/Origen on John/Origen's Commentary on the Gospel of John/Book I/Chapter 26

26. Christ as the Way.
But that progress too, which is in wisdom and which is found by those who seek their salvation in it to do for them what they require both in respect of exposition of truth in the divine word and in respect of conduct according to true righteousness, it lets us understand how Christ is the way. In this way we have to take nothing with us, neither wallet nor coat; we must travel without even a stick, nor must we have shoes on our feet. For this road is itself sufficient for all the supplies of our journey; and every one who walks on it wants nothing. He is clad with a garment which is fit for one who is setting out in response to an invitation to a wedding; and on this road he cannot meet anything that can annoy him. “No one,” Solomon says, “can find out the way of a serpent upon a rock.” I would add, or that of any other beast. Hence there is no need of a staff on this road, on which there is no trace of any hostile creature, and the hardness of which, whence also it is called rock (petra), makes it incapable of harbouring anything hurtful.

## Footnotes

* ↑ Matt. x. 10.
* ↑ Prov. xxx. 19.
# Ante-Nicene Fathers/Volume IX/Origen on John/Origen's Commentary on the Gospel of John/Book I/Chapter 27

27. Christ as the Truth.
Further, the Only-begotten is the truth, because He embraces in Himself according to the Father’s will the whole reason of all things, and that with perfect clearness, and being the truth communicates to each creature in proportion to its worthiness. And should any one enquire whether all that the Father knows, according to the depth of His riches and His wisdom and His knowledge, is known to our Saviour also, and should he, imagining that he will thereby glorify the Father, show that some things known to the Father are unknown to the Son, although He might have had an equal share of the apprehensions of the unbegotten God, we must remind him that it is from His being the truth that He is Saviour, and add that if He is the truth complete, then there is nothing true which He does not know; truth must not limp for the want of the things which, according to those persons, are known to the Father only. Or else let it be shown that some things are known to which the name of truth does not apply, but which are above the truth.
# Ante-Nicene Fathers/Volume IX/Origen on John/Origen's Commentary on the Gospel of John/Book I/Chapter 28

28. Christ as Life.
It is clear also that the principle of that life which is pure and unmixed with any other element, resides in Him who is the first-born of all creation, taking from which those who have a share in Christ live the life which is true life, while all those who are thought to live apart from this, as they have not the true light, have not the true life either.
# Ante-Nicene Fathers/Volume IX/Origen on John/Origen's Commentary on the Gospel of John/Book I/Chapter 3

3. In the Spiritual Israel the High-Priests are Those Who Devote Themselves to the Study of Scripture.
But what is the bearing of all this for us? So you will ask when you read these words, Ambrosius, thou who art truly a man of God, a man in Christ, and who seekest to be not a man only, but a spiritual man. The bearing is this. Those of the tribes offer to God, through the levites and priests, tithes and first fruits; not everything which they possess do they regard as tithe or first fruit. The levites and priests, on the other hand, have no possessions but tithes and first fruits; yet they also in turn offer tithes to God through the high-priests, and, I believe, first fruits too. The same is the case with those who approach Christian studies. Most of us devote most of our time to the things of this life, and dedicate to God only a few special acts, thus resembling those members of the tribes who had but few transactions with the priest, and discharged their religious duties with no great expense of time. But those who devote themselves to the divine word and have no other employment but the service of God may not unnaturally, allowing for the difference of occupation in the two cases, be called our levites and priests. And those who fulfil a more distinguished office than their kinsmen will perhaps be high-priests, according to the order of Aaron, not that of Melchisedek. Here some one may object that it is somewhat too bold to apply the name of high-priests to men, when Jesus Himself is spoken of in many a prophetic passage as the one great priest, as “We have a great high-priest who has passed through the heavens, Jesus, the Son of God.” But to this we reply that the Apostle clearly defined his meaning, and declared the prophet to have said about the Christ, “Thou art a priest for ever, according to the order of Melchisedek,” and not according to the order of Aaron. We say accordingly that men can be high-priests according to the order of Aaron, but according to the order of Melchisedek only the Christ of God.

## Footnotes

* ↑ 1 Cor. ii. 14.
* ↑ Reading with Neander and Lommatzsch (note), διαφέρον τι for διαφέροντες.
* ↑ Heb. iv. 14.
* ↑ Ps. cx. 4; Heb. v. 6. Cf. vii. 11.
# Ante-Nicene Fathers/Volume IX/Origen on John/Origen's Commentary on the Gospel of John/Book I/Chapter 31

31.  Christ as Teacher and Master.
It is plain to all how our Lord is a teacher and an interpreter for those who are striving towards godliness, and on the other hand a master of those servants who have the spirit of bondage to fear, who make progress and hasten towards wisdom, and are found worthy to possess it. For “the servant knoweth not what the master wills,” since he is no longer his master, but has become his friend. The Lord Himself teaches this, for He says to hearers who were still servants: “You call Me Master and Lord, and you say well, for so I am,” but in another passage, “I call you no longer servants, for the servant knoweth not what is the will of his master, but I call you friends,” because “you have continued with Me in all My temptations.”  They, then, who live according to fear, which God exacts from those who are not good servants, as we read in Malachi, “If I am a Master, where is My fear?” are servants of a master who is called their Saviour.

## Footnotes

* ↑ Rom. viii. 15.
* ↑ John xv. 15; θέλει for ποτεῖ.
* ↑ John xiii. 13.
* ↑ John xv. 15.
* ↑ Luke xxii. 28.
* ↑ i. 6.
# Ante-Nicene Fathers/Volume IX/Origen on John/Origen's Commentary on the Gospel of John/Book I/Chapter 32

32. Christ as Son.
None of these testimonies, however, sets forth distinctly the Saviour’s exalted birth; but when the words are addressed to Him, “Thou art My Son, this day have I begotten Thee,” this is spoken to Him by God, with whom all time is to-day, for there is no evening with God, as I consider, and there is no morning, nothing but time that stretches out, along with His unbeginning and unseen life. The day is to-day with Him in which the Son was begotten, and thus the beginning of His birth is not found, as neither is the day of it.

## Footnotes

* ↑ Mark i. 11; Ps. ii. 7; Heb. i. 5.
# Ante-Nicene Fathers/Volume IX/Origen on John/Origen's Commentary on the Gospel of John/Book I/Chapter 33

33. Christ the True Vine, and as Bread.
To what we have said must be added how the Son is the true vine. Those will have no difficulty in apprehending this who understand, in a manner worthy of the prophetic grace, the saying: “Wine maketh glad the heart of man.” For if the heart be the intellectual part, and what rejoices it is the Word most pleasant of all to drink which takes us off human things, makes us feel ourselves inspired, and intoxicates us with an intoxication which is not irrational but divine, that, I conceive, with which Joseph made his brethren merry, then it is very clear how He who brings wine thus to rejoice the heart of man is the true vine. He is the true vine, because the grapes He bears are the truth, the disciples are His branches, and they, also, bring forth the truth as their fruit. It is somewhat difficult to show the difference between the vine and bread, for He says, not only that He is the vine, but that He is the bread of life. May it be that as bread nourishes and makes strong, and is said to strengthen the heart of man, but wine, on the contrary, pleases and rejoices and melts him, so ethical studies, bringing life to him who learns them and reduces them to practice, are the bread of life, but cannot properly be called the fruit of the vine, while secret and mystical speculations, rejoicing the heart and causing those to feel inspired who take them in, delighting in the Lord, and who desire not only to be nourished but to be made happy, are called the juice of the true vine, because they flow from it.

## Footnotes

* ↑ Ps. civ. 15.
* ↑ Gen. xliii. 34.
# Armstrong, John

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### Works published in Alumni Oxonienses: the Members of the University of Oxford, 1715-1886'

* "Armstrong, John (1)", an article by Joseph Foster in Alumni Oxonienses: the Members of the University of Oxford, 1715-1886
* "Armstrong, John (2)", an article by Joseph Foster in Alumni Oxonienses: the Members of the University of Oxford, 1715-1886
* "Armstrong, John (3)", an article by Joseph Foster in Alumni Oxonienses: the Members of the University of Oxford, 1715-1886
* "Armstrong, John (4)", an article by Joseph Foster in Alumni Oxonienses: the Members of the University of Oxford, 1715-1886

### Works published in The Biographical Dictionary of America

* "Armstrong, John (1725–1795)", an article in The Biographical Dictionary of America
* "Armstrong, John (1758–1843)", an article in The Biographical Dictionary of America

### Works published in Dictionary of National Biography, 1885-1900

* "Armstrong, John, or Johnie, of Gilnockie (d. 1528)", an article by Arthur Henry Bullen in Dictionary of National Biography, 1885-1900
* "Armstrong, John, F.R.S. (1673–1742)", an article by Augustus Samuel Bolton in Dictionary of National Biography, 1885-1900
* "Armstrong, John, M.D. (1709–1779)", an article by Arthur Henry Bullen in Dictionary of National Biography, 1885-1900
* "Armstrong, John (1771–1797)", an article by Thomas Finlayson Henderson in Dictionary of National Biography, 1885-1900
* "Armstrong, John, senior (1784–1829)", an article by Joseph Frank Payne in Dictionary of National Biography, 1885-1900
* "Armstrong, John, junior (1813–1856)", an article by John Henry Overton in Dictionary of National Biography, 1885-1900

### Works published in 1911 Encyclopædia Britannica

* "Armstrong, John (1709–1779)", an article in 1911 Encyclopædia Britannica
* "Armstrong, John (1758–1843)", an article in 1911 Encyclopædia Britannica

### Other works

* "Armstrong, John", an article by Joseph Foster in Alumni Oxonienses: the Members of the University of Oxford, 1500-1714
* "Armstrong, John, M.D.", an article in A biographical dictionary of eminent Scotsmen
* "Armstrong, John", an article in Men-at-the-Bar
* "Armstrong, John, M.D.", an article by John William Cousin in A Short Biographical Dictionary of English Literature
* "ARMSTRONG, John", an article in Who's Who in the Far East

### See also

* Author:John Armstrong