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# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VI/Chapter XXXIX

Chapter XXXIX.
In the next place, speaking of those who employ the arts of magic and sorcery, and who invoke the barbarous names of demons, he remarks that such persons act like those who, in reference to the same things, perform marvels before those who are ignorant that the names of demons among the Greeks are different from what they are among the Scythians. He then quotes a passage from Herodotus, stating that “Apollo is called Gongosyrus by the Scythians; Poseidon, Thagimasada; Aphrodite, Argimpasan; Hestia, Tabiti.” Now, he who has the capacity can inquire whether in these matters Celsus and Herodotus are not both wrong; for the Scythians do not understand the same thing as the Greeks, in what relates to those beings which are deemed to be gods. For how is it credible that Apollo should be called Gongosyrus by the Scythians? I do not suppose that Gongosyrus, when transferred into the Greek language, yields the same etymology as Apollo; or that Apollo, in the dialect of the Scythians, has the signification of Gongosyrus. Nor has any such assertion hitherto been made regarding the other names, for the Greeks took occasion from different circumstances and etymologies to give to those who are by them deemed gods the names which they bear; and the Scythians, again, from another set of circumstances; and the same also was the case with the Persians, or Indians, or Ethiopians, or Libyans, or with those who delight to bestow names (from fancy), and who do not abide by the just and pure idea of the Creator of all things. Enough, however, has been said by us in the preceding pages, where we wished to demonstrate that Sabaoth and Zeus were not the same deity, and where also we made some remarks, derived from the holy Scriptures, regarding the different dialects. We willingly, then, pass by these points, on which Celsus would make us repeat ourselves. In the next place, again, mixing up together matters which belong to magic and sorcery, and referring them perhaps to no one,—because of the non-existence of any who practise magic under pretence of a worship of this character,—and yet, perhaps, having in view some who do employ such practices in the presence of the simple (that they may have the appearance of acting by divine power), he adds: “What need to number up all those who have taught methods of purification, or expiatory hymns, or spells for averting evil, or (the making of) images, or resemblances of demons, or the various sorts of antidotes against poison (to be found) in clothes, or in numbers, or stones, or plants, or roots, or generally in all kinds of things?” In respect to these matters, reason does not require us to offer any defence, since we are not liable in the slightest degree to suspicions of such a nature.
* ↑ ἐπὶ τοῖς αὐτοῖς ὑποκειμένοις.
* ↑ Cf. Herodot., iv. 59.
* ↑ ποία γὰρ πιθανότης.
* ↑ For the textual reading, οὔπω δὲ οὐδὲ περὶ τῶν λοιπῶν ταὐτόν τι ἐρεῖ, Boherellus conjectures εἴρηται, which has been adopted in the translation.
* ↑ For αἰσθητῶν, Lommatzsch adopts the conjecture of Boherellus, approved by Ruæus, ἐσθητων.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VI/Chapter XXXV

Chapter XXXV.
It is our practice, indeed, to make use of the words of the prophets, who demonstrate that Jesus is the Christ predicted by them, and who show from the prophetic writings the events in the Gospels regarding Jesus have been fulfilled. But when Celsus speaks of “circles upon circles,” (he perhaps borrowed the expression) from the aforementioned heresy, which includes in one circle (which they call the soul of all things, and Leviathan) the seven circles of archontic demons, or perhaps it arises from misunderstanding the preacher, when he says: “The wind goeth in a circle of circles, and returneth again upon its circles.” The expression, too, “effluents of an earthly church and of circumcision,” was probably taken from the fact that the church on earth was called by some an effluent from a heavenly church and a better world; and that the circumcision described in the law was a symbol of the circumcision performed there, in a certain place set apart for purification. The adherents of Valentinus, moreover, in keeping with their system of error, give the name of Prunicos to a certain kind of wisdom, of which they would have the woman afflicted with the twelve years’ issue of blood to be the symbol; so that Celsus, who confuses together all sorts of opinions—Greek, Barbarian, and Heretical—having heard of her, asserted that it was a power flowing forth from one Prunicos, a virgin. The “living soul,” again, is perhaps mysteriously referred by some of the followers of Valentinus to the being whom they term the psychic creator of the world; or perhaps, in contradistinction to a “dead” soul, the “living” soul is termed by some, not inelegantly, the soul of “him who is saved.” I know nothing, however, of a “heaven which is said to be slain,” or of an “earth slaughtered by the sword,” or of many persons slain in order that they might live; for it is not unlikely that these were coined by Celsus out of his own brain.
* ↑ Eccles. i. 6. (literally rendered). [Modern science demonstrates this physical truth.]
* ↑ κατὰ τὴν πεπλανηένην ἑαυτῶν σοφίαν.
* ↑ ψυχικὸν δημιουργόν.
* ↑ οὐκ ἀγεννῶς.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VI/Chapter XXX

Chapter XXX.
He next returns to the subject of the Seven ruling Demons, whose names are not found among Christians, but who, I think, are accepted by the Ophites. We found, indeed, that in the diagram, which on their account we procured a sight of, the same order was laid down as that which Celsus has given. Celsus says that “the goat was shaped like a lion,” not mentioning the name given him by those who are truly the most impious of individuals; whereas we discovered that He who is honoured in holy Scripture as the angel of the Creator is called by this accursed diagram Michael the Lion-like. Again, Celsus says that the “second in order is a bull;” whereas the diagram which we possessed made him to be Suriel, the bull-like. Further, Celsus termed the third “an amphibious sort of animal, and one that hissed frightfully;” while the diagram described the third as Raphael, the serpent-like. Moreover, Celsus asserted that the “fourth had the form of an eagle;” the diagram representing him as Gabriel, the eagle-like. Again, the “fifth,” according to Celsus, “had the countenance of a bear;” and this, according to the diagram, was Thauthabaoth, the bear-like. Celsus continues his account, that the “sixth was described as having the face of a dog;” and him the diagram called Erataoth. The “seventh,” he adds, “had the countenance of an ass, and was named Thaphabaoth or Onoel;” whereas we discovered that in the diagram he is called Onoel, or Thartharaoth, being somewhat asinine in appearance. We have thought it proper to be exact in stating these matters, that we might not appear to be ignorant of those things which Celsus professed to know, but that we Christians, knowing them better than he, may demonstrate that these are not the words of Christians, but of those who are altogether alienated from salvation, and who neither acknowledge Jesus as Saviour, nor God, nor Teacher, nor Son of God.
* ↑ Cf. Spencer’s note, as quoted in Benedictine edition.
* ↑ “Nescio, an hæresium Scriptores hujus Thauthabaoth, Erataoth, Thaphabaoth, Onoeles, et Thartharaoth, usquam meminerint. Hujus generis vocabula innumera invenies apud Epiphan., Hær., 31, quæ est Valentinianorum, pp. 165–171.”—Spencer.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VI/Chapter XXXIII

Chapter XXXIII.
Celsus next relates other fables, to the effect that “certain persons return to the shapes of the archontics, so that some are called lions, others bulls, others dragons, or eagles, or bears, or dogs.” We found also in the diagram which we possessed, and which Celsus called the “square pattern,” the statements made by these unhappy beings concerning the gates of Paradise. The flaming sword was depicted as the diameter of a flaming circle, and as if mounting guard over the tree of knowledge and of life. Celsus, however, either would not or could not repeat the harangues which, according to the fables of these impious individuals, are represented as spoken at each of the gates by those who pass through them; but this we have done in order to show to Celsus and those who read his treatise, that we know the depth of these unhallowed mysteries, and that they are far removed from the worship which Christians offer up to God.
* ↑ εἰς τὰς ἀρχοντικὰς μορφάς.
* ↑ Guietus thinks that some word has been omitted here, as ξίφος, which seems very probable.
* ↑ τὸ τῆς ἀτελέστου τελετῆς πέρας.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VI/Chapter XXXVI

Chapter XXXVI.
We would say, moreover, that death ceases in the world when the sin of the world dies, referring the saying to the mystical words of the apostle, which run as follows: “When He shall have put all enemies under His feet, then the last enemy that shall be destroyed is death.” And also: “When this corruptible shall have put on incorruption, then shall be brought to pass the saying that is written, Death is swallowed up in victory.” The “strait descent,” again, may perhaps be referred by those who hold the doctrine of transmigration of souls to that view of things. And it is not incredible that the gates which are said to open spontaneously are referred obscurely by some to the words, “Open to me the gates of righteousness, that I may go into them, and praise the Lord; this gate of the Lord, into it the righteous shall enter;” and again, to what is said in the ninth psalm, “Thou that liftest me up from the gates of death, that I may show forth all Thy praise in the gates of the daughter of Zion.” The Scripture further gives the name of “gates of death” to those sins which lead to destruction, as it terms, on the contrary, good actions the “gates of Zion.” So also “the gates of righteousness,” which is an equivalent expression to “the gates of virtue,” and these are ready to be opened to him who follows after virtuous pursuits. The subject of the “tree of life” will be more appropriately explained when we interpret the statements in the book of Genesis regarding the paradise planted by God. Celsus, moreover, has often mocked at the subject of a resurrection,—a doctrine which he did not comprehend; and on the present occasion, not satisfied with what he has formerly said, he adds, “And there is said to be a resurrection of the flesh by means of the tree;” not understanding, I think, the symbolical expression, that “through the tree came death, and through the tree comes life,” because death was in Adam, and life in Christ. He next scoffs at the “tree,” assailing it on two grounds, and saying, “For this reason is the tree introduced, either because our teacher was nailed to a cross, or because he was a carpenter by trade;” not observing that the tree of life is mentioned in the Mosaic writings, and being blind also to this, that in none of the Gospels current in the Churches is Jesus Himself ever described as being a carpenter.
* ↑ Cf. 1 Cor. xv. 25, 26.
* ↑ Cf. 1 Cor. xv. 54; cf. Hos. xiii. 14.
* ↑ κάθοδον στενήν.
* ↑ Cf. Ps. cxviii. 19, 20.
* ↑ Cf. Ps. ix. 13, 14.
* ↑ Cf. 1 Cor. xv. 22.
* ↑ [See note supra, p. 582. S.]
* ↑ Cf., however, Mark vi. 3. [Some mss., though not of much value, have the reading here (Mark vi. 3), “Is not this the carpenter’s son, the son of Mary?” Origen seems to have so read the evangelist. See Alford, in loc.  S.]
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VI/Chapter XXXII

Chapter XXXII.
The supposed great learning of Celsus, which is composed, however, rather of curious trifles and silly talk than anything else, has made us touch upon these topics, from a wish to show to every one who peruses his treatise and our reply, that we have no lack of information on those subjects, from which he takes occasion to calumniate the Christians, who neither are acquainted with, nor concern themselves about, such matters. For we, too, desired both to learn and set forth these things, in order that sorcerers might not, under pretext of knowing more than we, delude those who are easily carried away by the glitter of names. And I could have given many more illustrations to show that we are acquainted with the opinions of these deluders, and that we disown them, as being alien to ours, and impious, and not in harmony with the doctrines of true Christians, of which we are ready to make confession even to the death. It must be noticed, too, that those who have drawn up this array of fictions, have, from neither understanding magic, nor discriminating the meaning of holy Scripture, thrown everything into confusion; seeing that they have borrowed from magic the names of Ialdabaoth, and Astaphæus, and Horæus, and from the Hebrew Scriptures him who is termed in Hebrew Iao or Jah, and Sabaoth, and Adonæus, and Eloæus. Now the names taken from the Scriptures are names of one and the same God; which, not being understood by the enemies of God, as even themselves acknowledge, led to their imagining that Iao was a different God, and Sabaoth another, and Adonæus, whom the Scriptures term Adonai, a third besides, and that Eloæus, whom the prophets name in Hebrew Eloi, was also different
* ↑ φαντασίας.
* ↑ ἀπατεώνων.
# Appletons' Cyclopædia of American Biography/Webber, Samuel

Edition of 1889.
​WEBBER, Samuel, educator, b. in Byfield, Mass., in 1759; d. in Cambridge, Mass., 17 July, 1810. He was graduated at Harvard in 1784, taking high rank in mathematics, entered the ministry, and in 1787 was made tutor. In 1789 he was appointed to the chair of mathematics and natural philosophy, which he held till he was raised in 1804 to the presidency of the college. Dr. Webber was one of the commissioners that were appointed to settle the boundary-line between the United States and the British provinces. He was vice-president of the American academy, and Harvard gave him the degree of D. D. in 1806. He was the author of a “System of Mathematics.” which was intended for use in Harvard, and for a long time was almost the only text-book on that subject in New England colleges (2 vols., Boston, 1801), and a “Eulogy on President Willard” (1804). He also revised the introduction to Jedidiah Morse's “American Universal Geography” (1796). See a “Eulogy” by Henry Ware, D. D. (Cambridge, 1810). — His son, Samuel, physician, b. in Cambridge, Mass., 15 Sept., 1797; d. in Charlestown, N. H., 5 Dec., 1880, was graduated at Harvard in 1815, taught four years, at the same time studying medicine, and received his medical degree in 1822, after serving as assistant to the professor of chemistry at Harvard for eighteen months. During the rest of his life he resided at Charlestown, N. H., on Connecticut river, where he gave much attention to study, and was elected a fellow of the Royal society of northern antiquarians of Copenhagen, Denmark. He published several poems, including “Logan, an Indian Tale” (1821), and “War” (1824).
# Appletons' Cyclopædia of American Biography/Webster, Albert Falvey

Edition of 1889.
​WEBSTER, Albert Falvey, author, b. in Boston, Mass., in 1848; d. at sea, 27 Dec., 1876. His father was a confectioner in Boston. After engaging for a short time in various kinds of business, he became a writer for the magazines, and ​published many short stories in “Scribner's Monthly,” “The Atlantic Monthly,” and “Appletons' Journal,” in which appeared his “Boarding-House Sketches.” He also published a series of articles exposing abuses in the administration of criminal law and in the management of prisons. He was consumptive, went to California by way of the isthmus, and died on his way from San Francisco to Honolulu, and was buried in the Pacific. At the time of his death Mr. Webster was engaged to be married to Una, eldest daughter of Nathaniel Hawthorne. He left an unfinished novel. His most notable stories are “Our Friend Sullivan,” “My Daughter's Watch,” “The Clytemnestra,” and “An Operation in Money.”
# Appletons' Cyclopædia of American Biography/Weber, Gustav C. E.

Edition of 1889.
​WEBER, Gustav C. E., physician, b. in Bonn, Prussia, 26 May, 1828. His father, Dr. M. I. Weber, became professor of anatomy in the University of Bonn on its foundation in 1818, and is the author of many professional works. The son studied at the university till the revolutionary movement of 1848 caused him to emigrate to the United States, where he settled near St. Louis, Mo., and engaged in farming. He afterward completed his studies in Vienna, Amsterdam, and Paris, and in 1853 began to practise medicine in New York city. In 1856-'63 he was professor of surgery in Cleveland medical college, and in 1861, as surgeon-general of the state, he organized a system for the better medical care of the troops in the field. In 1864 he organized Charity hospital medical college, where he became professor of clinical surgery and dean of the faculty, and he was also consulting surgeon to the Charity hospital, which had been founded chiefly through his efforts. The school subsequently became the medical department of the University of Wooster, Dr. Weber retaining his chair. He is the originator of a new method of closing large arteries in surgical operations without a ligature, and of a method for removing stone from the bladder. In 1859 Dr. Weber established the Cleveland “Medical Gazette,” which he conducted for several years.
# Appletons' Cyclopædia of American Biography/Weber, Max

Edition of 1889.
​WEBER, Max, soldier, b. in Achern, Baden, 27 Aug., 1824. He was graduated at the military school of Carlsruhe, in 1843, as a lieutenant of infantry, and held a commission in the army of Baden until 1849, when he served with the revolutionists under Gen. Franz Sigel. He came to this country in the same year, settled in New York city, and on 16 May, 1861, became colonel of the 20th New York regiment. He was stationed at Fort Monroe and took part in the capture of Fort Hatteras, and from September, 1861, till May, 1862, commanded Camp Hamilton, near the former post, being commissioned brigadier-general of volunteers, 28 April, 1862. He was at Newport News during the fight between the “Monitor” and “Merrimac,” in anticipation of a Confederate attack by land, took part in the capture of Norfolk in May, and then commanded at Suffolk till September, when he was ordered to the Army of the Potomac. He led a brigade at South Mountain and Antietam, where he received a wound that crippled his right arm for life. He served under Gen. David Hunter and Gen. Franz Sigel in the Shenandoah valley in 1864, and, while commanding at Harper's Ferry, repelled Gen. Jubal A. Early's attack of 4-7 July. Gen. Weber resigned his commission on 13 May, 1865. He was assessor of internal revenue in New York in 1870-'2, and then collector till April, 1883, when he resigned.
# Appletons' Cyclopædia of American Biography/Weber, Paul

Edition of 1889.
​WEBER, Paul, German artist, b. about 1823. He studied art in Frankfort, and in 1848 came to the United States, settling in Philadelphia. In 1858 he went to Darmstadt, where he was appointed court painter. Among those of his works that are owned in the United States are “A Scene in the Catskills,” in the Corcoran gallery, Washington (1858); “Morning,” in the Pennsylvania academy of fine arts; and “Lake Chiemsee, in the Bavarian Highlands.”
# Appletons' Cyclopædia of American Biography/Webster, John White

Edition of 1889.
​WEBSTER, John White, chemist, b. in Boston, Mass., 20 May, 1793; d. there, 30 Aug., 1850. He was graduated at Harvard in 1811, and at its medical department in 1815. In 1824 he was appointed lecturer in chemistry, mineralogy, and geology in that institution, and in 1827 he was elected to the chair of chemistry and mineralogy, which he then held until the year of his death. In 1842 Prof. Webster borrowed a sum of money from Dr. George Parkman, afterward increased to upward of $2,000, as security for which he gaves notes and mortgages on household property and collections. The mineral cabinets he secretly disposed of, and during an interview with Parkman, to whom he paid considerable money, the latter accused him of dishonesty in selling his collections, and threatened to foreclose the mortgages. An arrangement was made for a meeting on 23 Nov., 1849, at the college laboratory, at which Parkman was murdered. According to the confession made by Webster, at the time appointed Parkman arrived, and at once asked for the money, which not being forthcoming, he “called me a scoundrel and a liar, and went on heaping on me the most bitter taunts and opprobrious epithets.” Seizing a billet of wood, Webster struck Parkman a blow on the side of the head, which killed him. The concealment of the body at once presented itself as the only means of escaping the fatal effects of the crime, and Webster immediately dismembered it, burning such parts with the clothes as he could, and concealing the remaining parts for further treatment. As soon as Parkman's disappearance was noted, efforts were made to find him, and he was traced to the laboratory. Further search revealed parts of the cadaver, and Webster was arrested. On the trial, which lasted eleven days, the chain of circumstantial evidence was perfect in its conclusions as to the identity of the body. Oliver Wendell Holmes, Jeffries Wyman, and others testified as to the anatomical proportions of the body. The teeth were identified beyond doubt by the dentist who had made them for Parkman. Webster was defended by John H. Clifford, and 116 witnesses were examined on the trial. Notwithstanding that every effort was made in his behalf, the jury returned a verdict of guilty, and he was hanged. During 1823-'6 he was one of the editors with John Ware and Daniel Treadwell, of the “Boston Journal of Philosophy and Arts,” and he published “Description of the Island of St. Michael” (Boston, 1821); “A Manual of Chemistry” (1826); and edited Playfair's “Liebig's Organic Chemistry” (Cambridge, 1841). Several reports of his trial were published, including one by George Bemis, one of the counsel (Boston, 1850).
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily III/Chapter 23

Chapter XXIII.—Two Kinds of Prophecy.
“Let us then understand that there are two kinds of prophecy: the one male; and let it be defined that the first, being the male, has been ranked after the other in the order of advent; but the second, being female, has been appointed to come first in the advent of the pairs. This second, therefore, being amongst those born of woman, as the female superintendent of this present world, wishes to be thought masculine. Wherefore, stealing the seeds of the male, and sowing them with her own seeds of the flesh, she brings forth the fruits—that is, words—as wholly her own. And she promises that she will give the present earthly riches as a dowry, wishing to change the slow for the swift, the small for the greater.

## Footnotes

* ↑ Literally, “Let there be to us two genuine prophecies.”
* ↑ [The doctrine of these chapters is tinged with Gnostic dualism; much of the matter might, according to tradition, have been equally well put in the mouth of Simon.—R.]