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# Appletons' Cyclopædia of American Biography/Agnew, James

Edition of 1900.
​AGNEW, James, British soldier, killed in the battle of Germantown, 4 Oct., 1777. He came to Boston in the latter part of 1775, holding the rank of lieutenant-colonel. He commanded a brigade in 1776, and was engaged at Brooklyn heights, in the Danbury expedition, and at Brandywine, where he was wounded.
# Appletons' Cyclopædia of American Biography/Agnew, Cornelius Rea

Edition of 1900.
​AGNEW, Cornelius Rea, physician, b. in New York city, 8 Aug., 1830; d. there, 18 April, 1888. He was graduated at Columbia College in 1849, studied medicine at the college of physicians and surgeons, and received his degree in 1852. During the following year he was house surgeon, and subsequently curator, at the New York hospital. After studying in Europe, he was surgeon to the New York eye and ear infirmary until 1864. In 1858 he was appointed surgeon - general of the state of New York, and at the outbreak of the civil war he became medical director of the New York state volunteer hospital, in which capacity he performed most efficient service. He was a prominent member of the U. S. sanitary commis- sion, and much of its success must be attributed to his labors. In 1868 he established an ophthalmic clinic in the college of physicians and surgeons, and during the following year he was elected clinical professor of diseases of the eye and ear in the same institution. He founded in 1868 the Brooklyn eye and ear hospital, and in 1869 the Manhattan eye and ear hospital. For several years he was one of the managers of the New York state hospital for the insane, at Poughkeepsie. Dr. Agnew exhibited considerable interest m the educational institutions of New York city. In 1859 he was elected a trustee of the public schools, and subsequently he was president of the board. In 1864 he was associated in the establishment of the Columbia college school of mines, and in 1874 became one of the trustees of the college. In 1872 he was elected president of the State medical society. He contributed numerous papers to the current medical journals, most of which are devoted to diseases of the eye and ear, and he also published brief monographs and a "Series of American Clinical Lectures," edited by E. C. Seguin, M. D. (New York, 1875).
# Appletons' Cyclopædia of American Biography/Agramonte, Ignacio

Edition of 1900.
​AGRAMONTE, Ignacio, Cuban revolutionist, b. in Puerto Principe, Cuba, in 1841; d. 11 May, 1873. He studied law in Havana, and was admitted to the bar in 1867. When the insurrection against Spanish rule broke out in the eastern part of the island in 1868, Agramonte took a prominent part in the uprising of the Camagüey district in November, and in February, 1869, he was appointed secretary to the provisional government of the insurrectionists. He was also a member of the Cuban congress, and one of the signers of the act freeing the slaves in the island. Finally he took the field, and held a commission as major-general of the forces operating in the Camagüey district, where he distinguished himself in many bloody contests with the Spanish troops. He fell in the battle of Jimaguayú.
# Appletons' Cyclopædia of American Biography/Aguado, Pedro

Edition of 1900.
​AGUADO, Pedro (ah-goo-ah'-do), Spanish Franciscan monk, b. in Valdemoro, near Madrid, in the 16th century. He went to South America, where he wrote an interesting book that was published under the title of “Descubrimiento pacificación y población de la provincia de Santa Marta y Nuevo reino de Granada.”
# Appletons' Cyclopædia of American Biography/Aguirre, Lope de

Edition of 1900.
​AGUIRRE, Lope de, Spanish adventurer, b. in Oñate; d. in Venezuela in October, 1561. He accompanied Ursua in the search for Eldorado on the American continent, instigated him to seize upon the supreme command, and then murdered him and succeeded to his place. He committed a series of crimes, and finally met with a violent death.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book IV/Chapter II

2. For we—but, perhaps, you would rob and deprive us of common-sense—feel and perceive that none of these has divine power, or possesses a form of its own; but that, on the contrary, they are the excellence of manhood, the safety of the safe, the honour of the respected, the victory of the conqueror, the harmony of the allied, the piety of the pious, the recollection of the observant, the good fortune, indeed, of him who lives happily and without exciting any ill-feeling. Now it is easy to perceive that, in speaking thus, we speak most reasonably when we observe the contrary qualities opposed to them, misfortune, discord, forgetfulness, injustice, impiety, baseness of spirit, and unfortunate weakness of body. For as these things happen accidentally, and depend on human acts and chance moods, so their contraries, named after more agreeable qualities, must be found in others; and from these, originating in this wise, have arisen those invented names.

## Footnotes

* ↑ Lit., “is contained in a form of its own kind.”
* ↑ i.e., manliness.
* ↑ Lit., “which it is easy to perceive to be said by us with the greatest truth from,” etc.,—so most edd. reading nobis; but the ms., according to Crusius, gives vobis—“you,” as in Orelli and Oberthür.
* ↑ Lit., “less auspicious.”
* ↑ The ms., first four edd., and Elmenhorst, read, quæ—“which;” the rest, as above, que.
* ↑ Lit., “what is opposed to them named,” nominatum; a correction by Oehler for the ms. nominatur—“is named.”
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book IV/Chapter X

10. But if you urge that bones, different kinds of honey, thresholds, and all the other things which we have either run over rapidly, or, to avoid prolixity, passed by altogether, have their own peculiar guardians, we may in like manner introduce a thousand other gods, who should care for and guard innumerable things. For why should a god have charge of honey only, and not of gourds, rape, cunila, cress, figs, beets, cabbages? Why should the bones alone have found protection, and not the nails, hair, and all the other things which are placed in the hidden parts and members of which we feel ashamed, and are exposed to very many accidents, and stand more in need of the care and attention of the gods? Or if you say that these parts, too, act under the care of their own tutelar deities, there will begin to be as many gods as there are things; nor will the cause be stated why the divine care does not protect all things, if you say that there are certain things over which the deities preside, and for which they care

## Footnotes

* ↑ The ms. reading is quid si haberet in sedibus suos, retained by the first five edd., with the change of -ret into -rent—“what if in their seats the bones had their own peculiar guardians;” Ursinus in the margin, followed by Hild. and Oehler, reads in se divos suos—“if for themselves the bones had gods as their own peculiar,” etc.; the other edd. reading, as above, si habere insistitis suos.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book IV/Chapter I

Book IV.
1. We would ask you, and you above all, O Romans, lords and princes of the world, whether you think that Piety, Concord, Safety, Honour, Virtue, Happiness, and other such names, to which we see you rear altars and splendid temples, have divine power, and live in heaven? or, as is usual, have you classed them with the deities merely for form’s sake, because we desire and wish these blessings to fall to our lot? For if, while you think them empty names without any substance, you yet deify them with divine honours, you will have to consider whether that is a childish frolic, or tends to bring your deities into contempt, when you make equal, and add to their number vain and feigned names. But if you have loaded them with temples and couches, holding with more assurance that these, too, are deities, we pray you to teach us in our ignorance, by what course, in what way, Victory, Peace, Equity, and the others mentioned among the gods, can be understood to be gods, to belong to the assembly of the immortals?

## Footnotes

* ↑ Lit., “see altars built.”
* ↑ Lit., “in the regions of heaven.”
* ↑ The ms. reads tam (corrected by the first four edd. tamen) in regionibus—“in the divine seats;” corrected, religionibus, as above, by Ursinus.
* ↑ Lit., “to the deluding of your deities.”
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book IV/Chapter IV

4. Pellonia is a goddess mighty to drive back enemies. Whose enemies, say, if it is convenient? Opposing armies meet, and fighting together, hand to hand, decide the battle; and to one this side, to another that, is hostile. Whom, then, will Pellonia turn to flight, since on both sides there will be fighting? or in favour of whom will she incline, seeing that she should afford to both sides the might and services of her name? But if she indeed did so, that is, if she gave her good-will and favour to both sides, she would destroy the meaning of her name, which was formed with regard to the beating back of one side. But you will perhaps say, She is goddess of the Romans only, and, being on the side of the Quirites alone, is ever ready graciously to help them. We wish, indeed, that it were so, for we like the name; but it is a very doubtful matter. What! do the Romans have gods to themselves, who do not help other nations? and how can they be gods, if they do not exercise their divine power impartially towards all nations everywhere? and where, I pray you, was this goddess Pellonia long ago, when the national honour was brought under the yoke at the Caudine Forks? when at the Trasimene lake the streams ran with blood? when the plains of Diomede were heaped up with dead Romans when a thousand other blows were sustained in countless disastrous battles? Was she snoring and sleeping; or, as the base often do, had she deserted to the enemies’ camp?

## Footnotes

* ↑ In the first sentence the ms. reads utrique, and in the second utique, which is reversed in most edd., as above.
* ↑ Lit., “ever at hand with gracious assistances.”
* ↑ Lit., “are not of.”
* ↑ i.e., the field of Cannæ.
* ↑ [1 Kings xviii. 27.]
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book IV/Chapter V

5. The sinister deities preside over the regions on the left hand only, and are opposed to those on the right. But with what reason this is said, or with what meaning, we do not understand ourselves; and we are sure that you cannot in any degree cause it to be clearly and generally understood. For in the first place, indeed, the world itself has in itself neither right nor left, neither upper nor under regions, neither fore nor after parts. For whatever is round, and bounded on every side by the circumference of a solid sphere, has no beginning, no end; where there is no end and beginning, no part can have its own name and form the beginning. Therefore, when we say, This is the right, and that the left side, we do not refer to anything in the world, which is everywhere very much the same, but to our own place and position, we being so formed that we speak of some things as on our right hand, of others as on our left; and yet these very things which we name left, and the others which we name right, have in us no continuance, no fixedness, but take their forms from our sides, just as chance, and the accident of the moment, may have placed us. If I look towards the rising sun, the north pole and the north are on my left hand; and if I turn my face thither, the west will be on my left, for it will be regarded as behind the sun’s back. But, again, if I turn my eyes to the region of the west, the wind and country of the south are now said to be on my left. And if I am turned to this side by the necessary business of the moment, the result is, that the east is said to be on the left, owing to a further change of position,—from which it can be very easily seen that nothing is either on our right or on our left by nature, but from position, time, and according as our bodily position with regard to surrounding objects has been taken up. But in this case, by what means, in what way, will there be gods of the regions of the left, when it is clear that the same regions are at one time on the right, at another on the left? or what have the regions of the right done to the immortal gods, to deserve that they should be without any to care for them, while they have ordained that these should be fortunate, and ever accompanied by lucky omens?

## Footnotes

* ↑ Lit., “the parts.”
* ↑ Lit., “it cannot be brought into any light of general understanding by you.”
* ↑ Lit., “convexity.”
* ↑ Lit., “be of.”
* ↑ Lit., “to the state of the world.”
* ↑ Lit., “who have been so formed, that some things are said by us,” nobis, the reading of Oberthür and Orelli for the ms. in nos—“with regard to us,” which is retained by the first four edd., Elm., Hild. and Oehler.
* ↑ i.e., transit in vocabulum sinistri; in being omitted in the ms. and both Roman edd.
* ↑ Lit., “the turning round of the body being changed.”
* ↑ So Oehler, reading positione, sed tempore sed, for the ms. positionis et temporis et.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book IV/Chapter VI

6. Lateranus, as you say, is the god and genius of hearths, and received this name because men build that kind of fireplace of unbaked bricks. What then? if hearths were made of baked clay, or any other material whatever, will they have no genii? and will Lateranus, whoever he is, abandon his duty as guardian, because the kingdom which he possesses has not been formed of bricks of clay? And for what purpose, I ask, has that god received the charge of hearths? He runs about the kitchens of men, examining and discovering with what kinds of wood the heat in their fires is produced; he gives strength to earthen vessels that they may not fly in pieces, overcome by the violence of the flames; he sees that the flavour of unspoilt dainties reaches the taste of the palate with their own pleasantness, and acts the part of a taster, and tries whether the sauces have been rightly prepared. Is not this unseemly, nay—to speak with more truth—disgraceful, impious, to introduce some pretended deities for this only, not to do them reverence with fitting honours, but to appoint them over base things, and disreputable actions?

## Footnotes

* ↑ No mention is made of this deity by any other author.
* ↑ Lit., “that he may do what.”
* ↑ Lit., “good condition,” habitudinem.
* ↑ Lit., “a disreputable act.”
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book IV/Chapter VIII

8. Say, I pray you,—that Peta, Puta, Patella may graciously favour you,—if there were no bees at all on the earth then, or if we men were born without bones, like some worms, would there be no goddess Mellonia; or would Ossilago, who gives bones their solidity, be without a name of her own? I ask truly, and eagerly inquire whether you think that gods, or men, or bees, fruits, twigs, and the rest, are the more ancient in nature, time, long duration? No man will doubt that you say that the gods precede all things whatever by countless ages and generations. But if it is so, how, in the nature of things, can it be that, from things produced afterwards, they received those names which are earlier in point of time? or that the gods were charged with the care of those things which were not yet produced, and assigned to be of use to men? Or were the gods long without names; and was it only after things began to spring up, and be on the earth, that you thought it right that they should be called by these names and titles? And whence could you have known what name to give to each, since you were wholly ignorant of their existence; or that they possessed any fixed powers, seeing that you were equally unaware which of them had any power, and over what he should be placed to suit his divine might?

## Footnotes

* ↑ Orelli omits non, following Oberthür.
* ↑ Both in this and the preceding chapter the ms. reads Melonia.
* ↑ Lit., “obtained by lot the wardships.”
* ↑ Lit., “signs.”
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book IV/Chapter III

3. With regard, indeed, to your bringing forward to us other bands of unknown gods, we cannot determine whether you do that seriously, and from a belief in its certainty; or, merely playing with empty fictions, abandon yourselves to an unbridled imagination. The goddess Luperca, you tell us on the authority of Varro, was named because the fierce wolf spared the exposed children. Was that goddess, then, disclosed, not by her own power, but by the course of events? and was it only after the wild beast restrained its cruel teeth, that she both began to be herself and was marked by her name? or if she was already a goddess long before the birth of Romulus and his brother, show us what was her name and title. Præstana was named, according to you, because, in throwing the javelin, Quirinus excelled all in strength; and the goddess Panda, or Pantica, was named because Titus Tatius was allowed to open up and make passable a road, that he might take the Capitoline. Before these events, then, had the deities never existed? and if Romulus had not held the first place in casting the javelin, and if the Sabine king had been unable to take the Tarpeian rock, would there be no Pantica, no Præstana? And if you say that they existed before that which gave rise to their name, a question which has been discussed in a preceding section, tell us also what they were called.

## Footnotes

* ↑ The ms. and both Roman edd. read signatorum—“sealed;” the others, except Hild., ignotorum, as above.
* ↑ Lit., “drew the meaning of her name.”
* ↑ Lit., “excelled the might of all.”
* ↑ ms., “that these, too,” i.e., as well as Luperca.
* ↑ No such discussion occurs in the preceding part of the work, but the subject is brought forward in the end of chap. 8, p. 478, infra.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book IV/Chapter IX

9. What then? you say; do you declare that these gods exist nowhere in the world, and have been created by unreal fancies? Not we alone, but truth itself, and reason, say so, and that common-sense in which all men share. For who there who believes that there are gods of gain, and that they preside over the getting of it, seeing that it springs very often from the basest employments, and is always at the expense of others? Who believes that Libentina, who that Burnus, is set over those lusts which wisdom bids us avoid, and which, in a thousand ways, vile and filthy wretches attempt and practise? Who that Limentinus and Lima have the care of thresholds, and do the duties of their keepers, when every day we see the thresholds of temples and private houses destroyed and overthrown, and that the infamous approaches to stews are not without them? Who believes that the Limi watch over obliquities? who that Saturnus presides over the sown crops? who that Montinus is the guardian of mountains; Murcia, of the slothful? Who, finally, would believe that Money is a goddess, whom your writings declare, as though she were the greatest deity, to give golden rings, the front seats at games and shows, honours in the greatest number, the dignity of the magistracy, and that which the indolent love most of all,—an undisturbed ease, by means of riches.

## Footnotes

* ↑ So the ms., both Roman edd., Hild., and Oehler; the others reading Liburnum, except Elm., who reads -am, while Meursius conjectured Liberum—“Bacchus.”
* ↑ Lit., “shameful impurity seeks after;” expetit read by Gelenius, Canterus, and Oberthür, for the unintelligible ms. reading expeditur, retained in both Roman edd.; the others reading experitur—“tries.”
* ↑ The ms. reads Lemons; Hild. and Oehler, Limones; the others, Limos, as above.
* ↑ The ms., LB., Hild., and Oehler read Murcidam; the others, Murciam, as above.
* ↑ i.e., equestrian rank.
# Appleton v. Bacon North

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United States Supreme Court
67 U.S. 699
Appleton v. Bacon North
This was an appeal from the Circuit Court for the District of Columbia.
On the 7th of December, 1858, the appellants, Appleton, filed their bill in the Circuit Court of the United States for the District of Columbia for an injunction to restrain the defendant, Bacon, from using, selling or trading with, or otherwise employing a certain patent right for a new and improved mode of folding paper invented by defendant, North, which had been issued by the Patent Office to the defendant, Bacon, on the 10t of August, 1858. And also from constructing or authorizing to be constructed any machine or machines, having or containing the said improvement, &c., as aforesaid patented to him, until the further order of the Court; that he be decreed to surrender and deliver up the said letters-patent to be cancelled, that they be declared void, and for general relief on the ground that the complainants were assignees of the invention, and the patent should have been issued to them, but the defendant, Bacon, had fraudulently procured it to be issued to himself.
The defendant, North, admitted all the facts stated in the bill. The defendant, Bacon, denied all fraud and set up title in himself by reason of certain contracts alleged to have been made by North, (the inventor,) with a Company called the American Book and Paper Folding Company, which he alleged had been assigned to him, and that North had recognized and was acting under the said assignments at the time he made the said improvements.
No replication was filled, but evidence was taken on both sides. North was examined as a witness by complainants, under an agreement saving exceptions to his competency, and his testimony was by the Court ruled to be inadmissible.
The Court held that when part of the improvements were made by North he was in the employment of Bacon, under some agreement, (either express or implied,) and that all improvements made by him while so employed should be the property of Bacon. As to those improvements, they decreed that they rightfully belonged to Bacon, and as to those discovered after he went out of Bacon's employment, they belonged to the complainants.
From this decree cross-appeals were taken by the respective parties to the Supreme Court.
Mr. Bradley and Mr. McCalla, of Washington City, for Appellants, Bacon and North.
Mr. Carlisle and Mr. Webb, of Washington City, contra.
Mr. Justice NELSON.

## Notes

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# Appletons' Cyclopædia of American Biography

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