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# Ante-Nicene Fathers/Volume III/Ethical/On Prayer/Of Putting Off Cloaks

Chapter XV.—Of Putting Off Cloaks.
But since we have touched on one special point of empty observance, it will not be irksome to set our brand likewise on the other points against which the reproach of vanity may deservedly be laid; if, that is, they are observed without the authority of any precept either of the Lord, or else of the apostles. For matters of this kind belong not to religion, but to superstition, being studied, and forced, and of curious rather than rational ceremony; deserving of restraint, at all events, even on this ground, that they put us on a level with Gentiles. As, e.g., it is the custom of some to make prayer with cloaks doffed, for so do the nations approach their idols; which practice, of course, were its observance becoming, the apostles, who teach concerning the garb of prayer, would have comprehended in their instructions, unless any think that is was in prayer that Paul had left his cloak with Carpus! God, forsooth, would not hear cloaked suppliants, who plainly heard the three saints in the Babylonian king’s furnace praying in their trousers and turbans.

## Footnotes

* ↑ i.e. the hand-washing.
* ↑ Or, “reasonable service.” See Rom. xii. 1.
* ↑ Or, “Gentile practices.”
* ↑ See 1 Cor. xi. 3–16.
* ↑ 2 Tim. iv. 13.
* ↑ Dan. iii. 21, etc.
# Ante-Nicene Fathers/Volume III/Ethical/On Prayer
## Contents

* General Introduction
* The First Clause
* The Second Clause
* The Third Clause
* The Fourth Clause
* The Fifth Clause
* The Sixth Clause
* The Seventh or Final Clause
* Recapitulation
* We May Superadd Prayers
* When Praying the Father
* We Must Be Free
* Of Washing the Hands
* Apostrophe
* Of Putting Off Cloaks
* Of Sitting After Prayer
* Of Elevated Hands
* Of the Kiss of Peace
* Of Stations
* Of Women's Dress
* Of Virgins
* Answer to the Foregoing Arguments
* Of Kneeling
* Of Place for Prayer
* Of Time for Prayer
* Of the Parting of Brethren
* Of Subjoining a Psalm
* Of the Spiritual Victim
* Of the Power of Prayer
# Ante-Nicene Fathers/Volume III/Ethical/On Prayer/Of Elevated Hands

Chapter XVII.—Of Elevated Hands.
But we more commend our prayers to God when we pray with modesty and humility, with not even our hands too loftily elevated, but elevated temperately and becomingly; and not even our countenance over-boldly uplifted. For that publican who prayed with humility and dejection not merely in his supplication, but in his countenance too, went his way “more justified” than the shameless Pharisee. The sounds of our voice, likewise, should be subdued; else, if we are to be heard for our noise, how large windpipes should we need! But God is the hearer not of the voice, but of the heart, just as He is its inspector. The demon of the Pythian oracle says:
“And I do understand the mute, and plainly hear the speechless one.”
Do the ears of God wait for sound? How, then, could Jonah’s prayer find way out unto heaven from the depth of the whale’s belly, through the entrails of so huge a beast; from the very abysses, through so huge a mass of sea? What superior advantage will they who pray too loudly gain, except that they annoy their neighbours? Nay, by making their petitions audible, what less error do they commit than if they were to pray in public?

## Footnotes

* ↑ Luke xviii. 9–14.
* ↑ Herod. i. 47.
* ↑ Which is forbidden, Matt. vi. 5, 6.
# Ante-Nicene Fathers/Volume III/Ethical/On Patience/XV

Chapter XV.—General Summary of the Virtues and Effects of Patience.
So amply sufficient a Depositary of patience is God. If it be a wrong which you deposit in His care, He is an Avenger; if a loss, He is a Restorer; if pain, He is a Healer; if death, He is a Reviver. What honour is granted to Patience, to have God as her Debtor! And not without reason: for she keeps all His decrees; she has to do with all His mandates. She fortifies faith; is the pilot of peace; assists charity; establishes humility; waits long for repentance; sets her seal on confession; rules the flesh; preserves the spirit; bridles the tongue; restrains the hand; tramples temptations under foot; drives away scandals; gives their crowning grace to martyrdoms; consoles the poor; teaches the rich moderation; overstrains not the weak; exhausts not the strong; is the delight of the believer; invites the Gentile; commends the servant to his lord, and his lord to God; adorns the woman; makes the man approved; is loved in childhood, praised in youth, looked up to in age; is beauteous in either sex, in every time of life. Come, now, see whether we have a general idea of her mien and habit. Her countenance is tranquil and peaceful; her brow serene contracted by no wrinkle of sadness or of anger; her eyebrows evenly relaxed in gladsome wise, with eyes downcast in humility, not in unhappiness; her mouth sealed with the honourable mark of silence; her hue such as theirs who are without care and without guilt; the motion of her head frequent against the devil, and her laugh threatening; her clothing, moreover, about her bosom white and well fitted to her person, as being neither inflated nor disturbed. For Patience sits on the throne of that calmest and gentlest Spirit, who is not found in the roll of the whirlwind, nor in the leaden hue of the cloud, but is of soft serenity, open and simple, whom Elias saw at his third essay. For where God is, there too is His foster-child, namely Patience. When God’s Spirit descends, then Patience accompanies Him indivisibly. If we do not give admission to her together with the Spirit, will (He) always tarry with us? Nay, I know not whether He would remain any longer. Without His companion and handmaid, He must of necessity be straitened in every place and at every time. Whatever blow His enemy may inflict He will be unable to endure alone, being without the instrumental means of enduring.

## Footnotes

* ↑ Si. This is Oehler’s reading, who takes “si” to be ="an.” But perhaps “sis” (="si vis”), which is Fr. Junius’ correction, is better: “Come, now, let us, if you please, give a general sketch of her mien and habit.”
* ↑ Pura; perhaps “smooth.”
* ↑ Compare with this singular feature, Isa. xxxvii. 22.
* ↑ i.e., as Rigaltius (referred to by Oehler), explains, after the two visions of angels who appeared to him and said, “Arise and eat.” See 1 Kings xix. 4–13. [It was the fourth, but our author having mentioned two, inadvertently calls it the third, referring to the “still small voice,” in which Elijah saw His manifestation.]
# Ante-Nicene Fathers/Volume III/Ethical/On Patience/XVI

Chapter XVI.—The Patience of the Heathen Very Different from Christian Patience. Theirs Doomed to Perdition. Ours Destined to Salvation.
This is the rule, this the discipline, these the works of patience which is heavenly and true; that is, of Christian patience, not false and disgraceful, like as is that patience of the nations of the earth. For in order that in this also the devil might rival the Lord, he has as it were quite on a par (except that the very diversity of evil and good is exactly on a par with their magnitude) taught his disciples also a patience of his own; that, I mean, which, making husbands venal for dowry, and teaching them to trade in panderings, makes them subject to the power of their wives; which, with feigned affection, undergoes every toil of forced complaisance, with a view to ensnaring the childless; which makes the slaves of the belly submit to contumelious patronage, in the subjection of their liberty to their gullet. Such pursuits of patience the Gentiles are acquainted with; and they eagerly seize a name of so great goodness to apply it to foul practises: patient they live of rivals, and of the rich, and of such as give them invitations; impatient of God alone. But let their own and their leader’s patience look to itself—a patience which the subterraneous fire awaits! Let us, on the other hand, love the patience of God, the patience of Christ; let us repay to Him the patience which He has paid down for us! Let us offer to Him the patience of the spirit, the patience of the flesh, believing as we do in the resurrection of flesh and spirit.

## Footnotes

* ↑ One is finite, the other infinite.
* ↑ Obsequii.
* ↑ And thus getting a place in their wills.
* ↑ i.e. professional “diners out.” Comp. Phil. iii. 19.
# Ante-Nicene Fathers/Volume III/Ethical/On Prayer/Apostrophe

Chapter XIV.—Apostrophe.
Albeit Israel washed daily all his limbs over, yet is he never clean. His hands, at all events, are ever unclean, eternally dyed with the blood of the prophets, and of the Lord Himself; and on that account, as being hereditary culprits from their privity to their fathers’ crimes, they do not dare even to raise them unto the Lord, for fear some Isaiah should cry out, for fear Christ should utterly shudder. We, however, not only raise, but even expand them; and, taking our model from the Lord’s passion even in prayer we confess to Christ.

## Footnotes

* ↑ See Matt. xxiii. 31; Luke xi. 48.
* ↑ I do not know Tertullian’s authority for this statement. Certainly Solomon did raise his hands (1 Kings viii. 54), and David apparently his (see Ps. cxliii. 6; xxviii. 2; lxii. 4, etc.). Compare, too, Ex. xvii. 11, 12. But probably he is speaking only of the Israel of his own day. [Evidently.]
* ↑ Isa. i. 15.
* ↑ i.e. from the expansion of the hands on the cross.
* ↑ Or, “give praise.”
# Ante-Nicene Fathers/Volume III/Anti-Marcion/Against Praxeas/XVII

Chapter XVII.—Sundry August Titles, Descriptive of Deity, Applied to the Son, Not, as Praxeas Would Have It, Only to the Father.
They more readily supposed that the Father acted in the Son’s name, than that the Son acted in the Father’s; although the Lord says Himself, “I am come in my Father’s name;” and even to the Father He declares, “I have manifested Thy name unto these men;” whilst the Scripture likewise says, “Blessed is He that cometh in the name of the Lord,” that is to say, the Son in the Father’s name. And as for the Father’s names, God Almighty, the Most High, the Lord of hosts, the King of Israel, the “One that is,” we say (for so much do the Scriptures teach us) that they belonged suitably to the Son also, and that the Son came under these designations, and has always acted in them, and has thus manifested them in Himself to men. “All things,” says He, “which the Father hath are mine.” Then why not His names also? When, therefore, you read of Almighty God, and the Most High, and the God of hosts, and the King of Israel, the “One that is,” consider whether the Son also be not indicated by these designations, who in His own right is God Almighty, in that He is the Word of Almighty God, and has received power over all; is the Most High, in that He is “exalted at the right hand of God,” as Peter declares in the Acts; is the Lord of hosts, because all things are by the Father made subject to Him; is the King of Israel because to Him has especially been committed the destiny of that nation; and is likewise “the One that is,” because there are many who are called Sons, but are not. As to the point maintained by them, that the name of Christ belongs also to the Father, they shall hear (what I have to say) in the proper place. Meanwhile, let this be my immediate answer to the argument which they adduce from the Revelation of John: “I am the Lord which is, and which was, and which is to come, the Almighty;” and from all other passages which in their opinion make the designation of Almighty God unsuitable to the Son. As if, indeed, He which is to come were not almighty; whereas even the Son of the Almighty is as much almighty as the Son of God is God.

## Footnotes

* ↑ John v. 43.
* ↑ John xvii. 6.
* ↑ Ps. cxviii. 26.
* ↑ John xvi. 15.
* ↑ Acts ii. 22.
* ↑ Rev. i. 8.
# Ante-Nicene Fathers/Volume III/Anti-Marcion/Against Praxeas/XX

Chapter XX.—The Scriptures Relied on by Praxeas to Support His Heresy But Few. They are Mentioned by Tertullian.
But I must take some further pains to rebut their arguments, when they make selections from the Scriptures in support of their opinion, and refuse to consider the other points, which obviously maintain the rule of faith without any infraction of the unity of the Godhead, and with the full admission of the Monarchy. For as in the Old Testament Scriptures they lay hold of nothing else than, “I am God, and beside me there is no God;” so in the Gospel they simply keep in view the Lord’s answer to Philip, “I and my Father are one;” and, “He that hath seen me hath seen the Father; and I am in the Father, and the Father in me.” They would have the entire revelation of both Testaments yield to these three passages, whereas the only proper course is to understand the few statements in the light of the many. But in their contention they only act on the principle of all heretics. For, inasmuch as only a few testimonies are to be found (making for them) in the general mass, they pertinaciously set off the few against the many, and assume the later against the earlier. The rule, however, which has been from the beginning established for every case, gives its prescription against the later assumptions, as indeed it also does against the fewer.

## Footnotes

* ↑ Sonitu.
* ↑ Isa. xlv. 5.
* ↑ John x. 30.
* ↑ John xiv. 9, 10.
# Appletons' Cyclopædia of American Biography/Harmar, Josiah

Edition of 1900.
​HARMAR, Josiah, soldier, b. in Philadelphia, Pa., in 1753; d. there, 20 Aug., 1813. He was educated chiefly in Robert Proud's Quaker school. In 1776 he entered the Continental army as captain in the 1st Pennsylvania regiment, was made lieutenant-colonel in the following year, and served until the close of the war. He was in Washington's army in the campaigns of 1778-'80, and in Gen. Greene's division in the south in 1781-'2. In 1783 he was made a brevet-colonel of the 1st U.S. regiment. He took the ratification of the definitive treaty to France in 1784, and as Indian agent for the northwest territory was present when the treaty was made at Fort McIntosh on 20 Jan., 1785. He was made lieutenant-colonel of infantry on 12 Aug., 1784, and in 1787 was brevetted brigadier-general by resolution of congress. He became general-in-chief of the army in 1789, and in 1790 he commanded an expedition against the Miami Indians. He resigned his commission in 1792, and in the following year was appointed adjutant-general of Pennsylvania, which office he held until 1799. During this service he was active in preparing and equipping the Pennsylvania troops for Wayne's Indian campaign of 1793-'4.
# Appletons' Cyclopædia of American Biography/Harmand, Louis Gustave

This is a fictitious person. There is a spelling error in the title of the alleged literary work, while the Coronado expedition set sail in 1540, not 1541.
​HARMAND, Louis Gustave, French pilot, b. in Dieppe, France, in 1503; d. in Acapulco, New Spain, in 1549. He had served in the French navy, and in 1541 offered his services to Antonio de Mendoza, then viceroy of New Spain, who attached him to the expedition commanded by Vasquez de Coronado and Fray Marcos de Niza. On his return, Mendoza appointed him chief pilot, and in 1543 sent him to explore the coasts of California. He sailed in a small brig on 20 March, 1543, and kept always in sight of the land, making charts, and advancing three degrees farther than Hermand de Alarcon in the Gulf of California. He rectified the map of Alarcon, and brought back proof that California is not an island, as had been believed. Harmand landed several times, and collected some interesting traditions current among the natives, which he published under the title “Les indigenes de la California” (Paris, 1647). A copy of the original edition, probably the only one now in existence, is in the National library of Paris. It has been reprinted by Ternaux Compans, the historian of the discovery of South America, in his collection. Harmand's map of California is wonderfully exact, considering that the navigator had scarcely any instrument.
# Appletons' Cyclopædia of American Biography/Harmon, Judson

Edition of 1900.
HARMON, Judson, lawyer, b. in Newtown, Hamilton co., Ohio, 3 Feb., 1846. He was educated at Denison university, and studied jurisprudence at the law-school of his native city, graduating in 1869. He joined the Republican seceders who supported Horace Greeley for the presidency. In 1876 he was a candidate for the office of judge of the court of common pleas in Cincinnati, and was declared elected, but the legislature unseated him in favor of Gen. Cox. A few years later Mr. Harmon was elected judge of the superior court, but he resigned in 1887 in order to resume practice. He was nominated and confirmed in 1891 as attorney-general to succeed Mr. Richard Olney, who was advanced to the state department on the death of Secretary Gresham.
# Appletons' Cyclopædia of American Biography/Harris, William Torrey

Edition of 1900.
​HARRIS, William Torrey, educator, b. in North Killingly, Conn., 10 Sept., 1835. He was educated at Phillips Andover academy, and at Yale, where in 1869 he received the honorary degree of A. M. In 1868-'80 he was superintendent of public schools in St. Louis, in 1866 founded the philosophical society of St. Louis, and the next year founded and edited the “Journal of Speculative Philosophy,” the first of its character ever published in the United States. He was president of the National educational association in 1875, and represented the U. S. bureau of education at the International congress of educators at Brussels in 1880. Since 1884 he has been president of the Boston school-master's club, and is an active member of the Concord school of philosophy. Mr. Harris contributes constantly to magazines on art, education, and philosophy, has translated extensively from German and Italian thinkers of the advanced school, and published twelve “Annual Reports” on the St. Louis schools (St. Louis, 1869-'81); and a “Statement of American Education” (which was used at the World's expositions at Vienna and Paris); and edits “Appletons' International Educational Series.”
# Appletons' Cyclopædia of American Biography/Harding, Chester

Edition of 1892.
​HARDING, Chester, artist, b. in Conway, Mass., 1 Sept., 1792; d. in Boston, Mass., 1 April, 1866. His family removed to Caledonia, N. Y., when he was fourteen years old, and he was early thrown upon his own resources for support, and eventually became a house-painter in Pittsburg, Pa. He worked at this occupation a year, when acquaintance with a travelling portrait-painter led him to attempt art. Having succeeded in producing a crude portrait of his wife, he devoted himself enthusiastically to the profession. He painted several other portraits at Pittsburg, and then went to Paris, Ky., where he finished 100 portraits in six months at $25 each. After receiving slight instruction in Philadelphia, he established himself in St. Louis. In August, 1823, he went to London, and spent three years in studying and painting, when he returned to Boston, where he became very popular. In 1843 he went to England again, and afterward resided in Springfield, Mass., spending his winters frequently in St. Louis or in some of the southern cities. Among the distinguished persons who sat for him were James Madison, James Monroe, John Quincy Adams, John Marshall, Charles Carroll, William Wirt, Henry Clay, John C. Calhoun, Washington Allston, the Dukes of Norfolk, Hamilton, and Sussex, Samuel Rogers, and Sir Archibald Allison. His last work was a portrait of Gen. William T. Sherman. His portrait of Daniel Webster is now in the possession of the Bar association of New York, and that of John Randolph is in the Corcoran gallery at Washington, D. C. He wrote “My Egotistography,” which has been printed, but not published.
# Appletons' Cyclopædia of American Biography/Harris, John

Edition of 1900.
​HARRIS, John, Indian store-keeper, b. in Pennsylvania in 1716; d. in Harrisburg, Pa., 29 July, 1791. He was the founder of Harrisburg, and for many years the principal store-keeper on the frontier; and at his house two notable "council-fires" were held with the Indians of the Six Nations and other tribes. At the first, 8 June, 1756, Gov. Morris, with his council, was present; and at the second, 1 April, 1757, the deputy of Sir William Johnson, his majesty's deputy of the affairs of the Six Nations, met the representatives of the Nations and many of their warriors. Mr. Harris had the confidence of the Indians. At a conference of Gov. Hamilton with them, 23 Aug., 1762, they asked that "the present store-keepers may be removed and honest men placed in their stead," and selected John Harris. Said the chief, who addressed the governor, "I think John Harris is the most suitable man to keep store, for he lives right in the road where our warriors pass, and he is very well known by us all in our Nation, as his father was before him." Harris's house, built in 1766, near Harrisburg, is still standing.
# Appletons' Cyclopædia of American Biography/Harrington, Timothy

Edition of 1892.
​HARRINGTON, Timothy, clergyman, b. in Waltham, Mass., in 1715; d. in Lancaster, Worcester co., Mass., 18 Dec., 1795. He was graduated at Harvard in 1737, studied theology, and settled in 1741 as pastor of a Congregational church in Lower Ashuelot, now Swanzey, N. H., whence he was driven by the Indians in 1747. The following year he was called to the church at Lancaster, where he remained until his death. It is related of him that having been in the habit, before the Revolutionary war, of praying in his pulpit for the health of “our excellent King George,” he so far forgot himself on one occasion, after the Declaration of Independence, as to lapse into the old form, but immediately added, “O Lord! I mean George Washington.” He was one of the most pure and gentle-hearted among New England pastors, a scholar of remarkable attainments, and possessed of warm affections. He was accused of being a loyalist, and was undoubtedly opposed to the Whigs', being of opinion that separation would ruin the colonies. In 1777 a list of proscribed persons was posted up in town-meeting, to which his name had been added on motion of some one who disliked him. He thereupon arose, “his hairs touched with silver, and his benignant features kindling into a glow of honest indignation,” and, baring his bosom before his people, exclaimed, “Strike, strike here with your daggers! I am a true friend to my country.”
# Appletons' Cyclopædia of American Biography/Harris, Joel Chandler

Edition of 1900.
​HARRIS, Joel Chandler, author, b. in Eatonton, Ga., 8 Dec., 1848. He served an apprenticeship at the printing trade, subsequently studied law, and practised at Forsyth, Ga. He is now (1887) one of the editors of the Atlanta, Ga., "Constitution." He has contributed, in both prose and verse, to current literature, and is the author of "Uncle Remus, His Songs and his Sayings: the Folk-Lore of the Old Plantation" (New York, 1880); "Nights with Uncle Remus" (Boston, 1883); and "Mingo and Other Sketches" (1883).
# An Etymological Dictionary of the German Language/Ingwer

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Ingwer | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Ingwer, m., ‘ginger,’ from the equiv. MidHG. ingewër, also gingebere, m., derived, like Du. gember, E. ginger, Fr. gingembre, Ital. zenzovero, zenzero, ‘ginger,’ from the equiv. late Gr. ἑιγγίβερις, which comes from the East; comp. Arab. zendjebîl, from Prak. singabêra (Sans. çṛñgavêra).
# An Etymological Dictionary of the German Language/Imme

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Imme | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Imme, f., ‘bee,’ from MidHG. imbe (later imme), m., OHG. imbi, ‘swarm of bees’ (hence a collective term; the meaning ‘bee’ first occurs in late MidHG.). In OHG. records imbi bîanô denotes ‘swarm of bees’; comp. AS. geogoð, ‘a youthful band,’ with E. youth (see Bursche, Frauenzimmer, Stute), Yet it is questionable whether imbi has ever signified ‘swarm, herd’ (generally). Its direct connection with Biene (root bī̆) is certainly dubious; it is more probably related to Gr. ἐμπίς, ‘mosquito, gnat.’