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

Chapter XVII.
But will not those narratives, especially when they are understood in their proper sense, appear far more worthy of respect than the story that Dionysus was deceived by the Titans, and expelled from the throne of Jupiter, and torn in pieces by them, and his remains being afterwards put together again, he returned as it were once more to life, and ascended to heaven? Or are the Greeks at liberty to refer such stories to the doctrine of the soul, and to interpret them figuratively, while the door of a consistent explanation, and one everywhere in accord and harmony with the writings of the Divine Spirit, who had His abode in pure souls, is closed against us? Celsus, then, is altogether ignorant of the purpose of our writings, and it is therefore upon his own acceptation of them that he casts discredit, and not upon their real meaning; whereas, if he had reflected on what is appropriate to a soul which is to enjoy an everlasting life, and on the opinion which we are to form of its essence and principles, he would not so have ridiculed the entrance of the immortal into a mortal body, which took place not according to the metempsychosis of Plato, but agreeably to another and higher view of things. And he would have observed one “descent,” distinguished by its great benevolence, undertaken to convert (as the Scripture mystically terms them) the “lost sheep of the house of Israel,” which had strayed down from the mountains, and to which the Shepherd is said in certain parables to have gone down, leaving on the mountains those “which had not strayed.”
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book IV/Chapter XXI

Chapter XXI.
But I do not understand how he can imagine the overturning of the tower (of Babel) to have happened with a similar object to that of the deluge, which effected a purification of the earth, according to the accounts both of Jews and Christians.  For, in order that the narrative contained in Genesis respecting the tower may be held to convey no secret meaning, but, as Celsus supposes, may be taken as true to the letter, the event does not on such a view appear to have taken place for the purpose of purifying the earth; unless, indeed, he imagines that the so-called confusion of tongues is such a purificatory process. But on this point, he who has the opportunity will treat more seasonably when his object is to show not only what is the meaning of the narrative in its historical connection, but what metaphorical meaning may be deduced from it. Seeing that he imagines, however, that Moses, who wrote the account of the tower, and the confusion of tongues, has perverted the story of the sons of Aloeus, and referred it to the tower, we must remark that I do not think any one prior to the time of Homer has mentioned the sons of Aloeus, while I am persuaded that what is related about the tower has been recorded by Moses as being much older not only than Homer, but even than the invention of letters among the Greeks.  Who, then, are the perverters of each other’s narratives?  Whether do they who relate the story of the Aloadæ pervert the history of the time, or he who wrote the account of the tower and the confusion of tongues the story of the Aloadæ? Now to impartial hearers Moses appears to be more ancient than Homer.  The destruction by fire, moreover, of Sodom and Gomorrah on account of their sins, related by Moses in Genesis, is compared by Celsus to the story of Phæthon,—all these statements of his resulting from one blunder, viz., his not attending to the (greater) antiquity of Moses. For they who relate the story of Phæthon seem to be younger even than Homer, who, again, is much younger than Moses. We do not deny, then, that the purificatory fire and the destruction of the world took place in order that evil might be swept away, and all things be renewed; for we assert that we have learned these things from the sacred books of the prophets. But since, as we have said in the preceding pages, the prophets, in uttering many predictions regarding future events, show that they have spoken the truth concerning many things that are past, and thus give evidence of the indwelling of the Divine Spirit, it is manifest that, with respect to things still future, we should repose faith in them, or rather in the Divine Spirit that is in them.
* ↑ σαφής.
* ↑ ᾽Επὰν τὸ προκείμενον ᾖ παραστῆσαι καὶ τὰ τῆς κατὰ τὸν τόπον ἱσνορίας τίνα ἔχοι λόγον, καὶ τὰ τῆς περὶ αὐτοῦ ἀναγωγῆς.
* ↑ Otus and Ephialtes. Cf. Smith’s Dict. of Myth. and Biog., s.v.
* ↑ Cf. Hom., Odyss., xi. 305.
* ↑ [Demonstrated by Justin, vol. i. pp. 277, 278, this series.]
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book IV/Chapter XXIV

Chapter XXIV.
In reply to these, we ask of those who accept such aspersions as are scattered against us, Do you regard all men as a collection of bats, or as frogs, or as worms, in consequence of the pre-eminence of God or do you not include the rest of mankind in this proposed comparison, but on account of their possession of reason, and of the established laws, treat them as men, while you hold cheap Christians and Jews, because their opinions are distasteful to you, and compare them to the animals above mentioned? And whatever answer you may return to our question, we shall reply by endeavouring to show that such assertions are most unbecoming, whether spoken of all men in general, or of us in particular. For, let it be supposed that you say justly that all men, as compared with God, are (rightly) likened to these worthless animals, since their littleness is not at all to be compared with the superiority of God, what then do you mean by littleness? Answer me, good sirs. If you refer to littleness of body, know that superiority and inferiority, if truth is to be judge, are not determined by a bodily standard. For, on such a view, vultures and elephants would be superior to us men; for they are larger, and stronger, and longer-lived than we. But no sensible person would maintain that these irrational creatures are superior to rational beings, merely on account of their bodies: for the possession of reason raises a rational being to a vast superiority over all irrational creatures. Even the race of virtuous and blessed beings would admit this, whether they are, as ye say, good demons, or, as we are accustomed to call them, the angels of God, or any other natures whatever superior to that of man, since the rational faculty within them has been made perfect, and endowed with all virtuous qualities.
* ↑ ἐξευτελίζοντες.
* ↑ εὐτελέσι.
* ↑ οὐκ ἐν σώματι κρίνεται.
* ↑ γύπες: γρύπες?
* ↑ καὶ κατὰ πᾶσαν ἀρετὴν πεποίωται.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book IV/Chapter XXIII

Chapter XXIII.
In the next place, ridiculing after his usual style the race of Jews and Christians, he compares them all “to a flight of bats or to a swarm of ants issuing out of their nest, or to frogs holding council in a marsh, or to worms crawling together in the corner of a dunghill, and quarrelling with one another as to which of them were the greater sinners, and asserting that God shows and announces to us all things beforehand; and that, abandoning the whole world, and the regions of heaven, and this great earth, he becomes a citizen among us alone, and to us alone makes his intimations, and does not cease sending and inquiring, in what way we may be associated with him for ever.” And in his fictitious representation, he compares us to “worms which assert that there is a God, and that immediately after him, we who are made by him are altogether like unto God, and that all things have been made subject to us,—earth, and water, and air, and stars,—and that all things exist for our sake, and are ordained to be subject to us.” And, according to his representation, the worms—that is, we ourselves—say that “now, since certain amongst us commit sin, God will come or will send his Son to consume the wicked with fire, that the rest of us may have eternal life with him.” And to all this he subjoins the remark, that “such wranglings would be more endurable amongst worms and frogs than betwixt Jews and Christians.”
* ↑ τὴν οὐράνιον φοράν.
* ↑ ἐμπολιτεύεται.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book IV/Chapter XXV

Chapter XXV.
But if you depreciate the littleness of man, not on account of his body, but of his soul, regarding it as inferior to that of other rational beings, and especially of those who are virtuous; and inferior, because evil dwells in it,—why should those among Christians who are wicked, and those among the Jews who lead sinful lives, be termed a collection of bats, or ants, or worms, or frogs, rather than those individuals among other nations who are guilty of wickedness?—seeing, in this respect, any individual whatever, especially if carried away by the tide of evil, is, in comparison with the rest of mankind, a bat, and worm, and frog, and ant. And although a man may be an orator like Demosthenes, yet, if stained with wickedness like his, and guilty of deeds proceeding, like his, from a wicked nature; or an Antiphon, who was also considered to be indeed an orator, yet who annihilated the doctrine of providence in his writings, which were entitled Concerning Truth, like that discourse of Celsus,—such individuals are notwithstanding worms, rolling in a corner of the dung-heap of stupidity and ignorance. Indeed, whatever be the nature of the rational faculty, it could not reasonably be compared to a worm, because it possesses capabilities of virtue. For these adumbrations towards virtue do not allow of those who possess the power of acquiring it, and who are incapable of wholly losing its seeds, to be likened to a worm. It appears, therefore, that neither can men in general be deemed worms in comparison with God. For reason, having its beginning in the reason of God, cannot allow of the rational animal being considered wholly alien from Deity. Nor can those among Christians and Jews who are wicked, and who, in truth, are neither Christians nor Jews, be compared, more than other wicked men, to worms rolling in a corner of a dunghill. And if the nature of reason will not permit of such comparisons, it is manifest that we must not calumniate human nature, which has been formed for virtue, even if it should sin through ignorance, nor liken it to animals of the kind described.
* ↑ The allusion may possibly be to his flight from the field of Chæronea, or to his avarice, or to the alleged impurity of his life, which is referred to by Plutarch in his Lives of the Ten Orators.—Spencer.
* ↑ ἀφορμὰς ἔχον πρὸς ἀρετήν.
* ↑ ὑποτυπώσεις.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book IV/Chapter XXII

Chapter XXII.
But, according to Celsus, “the Christians, making certain additional statements to those of the Jews, assert that the Son of God has been already sent on account of the sins of the Jews; and that the Jews having chastised Jesus, and given him gall to drink, have brought upon themselves the divine wrath.” And any one who likes may convict this statement of falsehood, if it be not the case that the whole Jewish nation was overthrown within one single generation after Jesus had undergone these sufferings at their hands. For forty and two years, I think, after the date of the crucifixion of Jesus, did the destruction of Jerusalem take place. Now it has never been recorded, since the Jewish nation began to exist, that they have been expelled for so long a period from their venerable temple-worship and service, and enslaved by more powerful nations; for if at any time they appeared to be abandoned because of their sins, they were notwithstanding visited (by God), and returned to their own country, and recovered their possessions, and performed unhindered the observances of their law. One fact, then, which proves that Jesus was something divine and sacred, is this, that Jews should have suffered on His account now for a lengthened time calamities of such severity. And we say with confidence that they will never be restored to their former condition. For they committed a crime of the most unhallowed kind, in conspiring against the Saviour of the human race in that city where they offered up to God a worship containing the symbols of mighty mysteries. It accordingly behoved that city where Jesus underwent these sufferings to perish utterly, and the Jewish nation to be overthrown, and the invitation to happiness offered them by God to pass to others,—the Christians, I mean, to whom has come the doctrine of a pure and holy worship, and who have obtained new laws, in harmony with the established constitution in all countries; seeing those which were formerly imposed, as on a single nation which was ruled by princes of its own race and of similar manners, could not now be observed in all their entireness.
* ↑ ἁγιστείας.
* ↑ ἐπεσκοπήθησαν.
* ↑ Θεῖόν τι καὶ ἱερὸν χρῆμα γεγονέναι τὸν ᾽Ιησοῦν.
* ↑ οὐδ᾽ ἀποκατασταθήσονται.  [A very bold and confident assertion this must have seemed sixteen hundred years ago.]
* ↑ καὶ ἁρμόζοντας τῇ πανταχοῦ καθεστώσῃ πολιτείᾳ.
* ↑ ὑπὸ οἰκείων καὶ ὁμοήθων.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book IV/Chapter XX

Chapter XX.
In the next place, as he represents the Jews accounting in a way peculiar to themselves for their belief that the advent of Christ among them is still in the future, and the Christians as maintaining in their way that the coming of the Son of God into the life of men has already taken place, let us, as far as we can, briefly consider these points. According to Celsus, the Jews say that “(human) life, being filled with all wickedness, needed one sent from God, that the wicked might be punished, and all things purified in a manner analogous to the first deluge which happened.” And as the Christians are said to make statements additional to this, it is evident that he alleges that they admit these. Now, where is the absurdity in the coming of one who is, on account of the prevailing flood of wickedness, to purify the world, and to treat every one according to his deserts? For it is not in keeping with the character of God that the diffusion of wickedness should not cease, and all things be renewed. The Greeks, moreover, know of the earth’s being purified at certain times by a deluge or a fire, as Plato, too, says somewhere to this effect: “And when the gods overwhelm the earth, purifying it with water, some of them on the mountains,” etc., etc. Must it be said, then, that if the Greeks make such assertions, they are to be deemed worthy of respect and consideration, but that if we too maintain certain of these views, which are quoted with approval by the Greeks, they cease to be honourable? And yet they who care to attend to the connection and truth of all our records, will endeavour to establish not only the antiquity of the writers, but the venerable nature of their writings, and the consistency of their several parts.
# Appletons' Cyclopædia of American Biography/Xiutlaltzin

Edition of 1889.
​XIUTLALTZIN (see-oot-lahl-tzeen'), queen of Tollan, daughter of the 6th king, Mitl, whom she succeeded in 1038. She was the only woman that reigned over the Toltecs, Acolhuas, or Aztecs, but it seems that her husband, whose name is not even recorded, was either not entitled by his family to sovereign dignity, or that he died before Mitl's decease. After a short reign, which is eulogized as beneficial to the country, she was succeeded by her son, Tepancaltzin (q. v.), in 1042.
# Appletons' Cyclopædia of American Biography/Yale, Elihu

Edition of 1889.
YALE, Elihu, philanthropist, b. in or near Boston, Mass., 5 April, 1649; d. in England, 8 July, 1721. His father, David, came to New Haven from England in 1638, but returned in 1651, and was followed in 1652 by his family, including Elihu, who never revisited this country. The son went to the East Indies about 1678, and in 1687-'92 was governor of Fort St. George, Madras. Gov. Yale acquired great wealth in India. On 22 May, 1711, Jeremiah Dummer wrote from London to Rev. John Pierpont, then a trustee of the Collegiate school of Connecticut: “Here is Mr. Yale, formerly governor of Fort George in the Indies, who has got a prodigious estate, and, having no son, now sends for a relation of his from Connecticut to make him his heir. He told me lately that he intended to bestow a charity upon some college in Oxford under certain restrictions which he mentioned. But I think he should much rather do it to your college, seeing he is a New England and, I think, a Connecticut man. If, therefore, when his kinsman comes over, you will write him a proper letter on that subject, I will take care to press it home.” The result was that between 1714 and 1721 Gov. Yale gave to the Collegiate school books and money whose total value was estimated at £800. The timeliness of these gifts, rather than their intrinsic value, made them a great aid to the struggling college, and in 1718, after its removal from Saybrook to New Haven, its trustees named the new collegiate building in the latter place Yale college. This name, applied at first only to the edifice, was given formally to the institution in the charter of 1745. President Thomas Clap says that Yale “was a gentleman who greatly abounded in good humor and generosity, as well as in wealth.” He is buried in Wrexham, Wales, the ancient seat of his family. On his tomb is engraved an epitaph which contains the well-known couplet:
| “ | Born in America, in Europe bred, In Afric travelled, and in Asia wed.” |
A full-length portrait of Gov. Yale hangs in Alumni hall, Yale college. The accompanying illustration represents the completed corner of the quadrangle of buildings that is to inclose the college grounds. The original “Yale college” is not now standing, the oldest building on the grounds having been erected in 1752.
# Appletons' Cyclopædia of American Biography/Young, Thomas Lowry

Edition of 1900.
​YOUNG, Thomas Lowry, soldier, b. in Killyleagh, Ireland, 14 Dec., 1832; d. in Cincinnati, Ohio, 20, July, 1888. He came to this country at an early age, served in the U.S. army during the last year of the war with Mexico, and afterward taught in Cincinnati. He entered the National army at the beginning of the civil war, and was promoted colonel, but, having contracted disease in the Atlanta campaign, he was honorably discharged September, 1864, and was brevetted brigadier-general of volunteers, 13 March, 1865. He was graduated at Cincinnati law-school, admitted to the bar in 1865, the same year was appointed assistant city auditor of Cincinnati, and was elected a member of the state house of representatives for a term of two years. He was elected recorder of Hamilton county in 1867, appointed a supervisor of internal revenue in 1868, and was a delegate to the National Republican convention the same year. He was elected state senator in 1871, lieutenant-governor in 1875, and in 1877 became governor after ​Rutherford B. Hayes was chosen president. He served in congress in 1878-'82, and in 1886 was appointed a member of the board of public affairs of Cincinnati, which office he held at his death.
# Appletons' Cyclopædia of American Biography/Yale, Cyrus

Edition of 1889.
​YALE, Cyrus, clergyman, b. in Lee, Mass., 17 May, 1786; d. in New Hartford, Conn., 21 May, 1854. He was graduated at Williams in 1811, was licensed to preach by the Hartford north association, and was ordained pastor of the church in New Hartford, Conn., 12 Oct., 1814. He remained there till 24 Dec., 1834, when he resigned and was pastor at Ware, Mass., till 1837, after which he returned to his old congregation in New Hartford, and ministered there till his death. He published “Life of Rev. Jeremiah Halleck” (Hartford, 1828); “Miniature of the Life of the Rev. Alvan Hyde, D. D.” (1852); “Biographical Sketches of the Ministers of Litchfield County after the Year 1800” (1852); and single sermons and addresses.
# Appletons' Cyclopædia of American Biography/Youmans, Letitia Creighton

Edition of 1900.
​YOUMANS, Letitia Creighton, Canadian reformer, b. in Cobourg, Ont., in 1827. She was educated at the Cobourg ladies' academy and at Burlington academy, Hamilton, and was for a short time teacher in a ladies' academy at Pictou. In 1850 she married Arthur Youmans, and soon afterward she became well known as a lecturer on temperance. She was superintendent of the juvenile work of the Good Templar organization and a member of the editorial staff of the “Temperance Union,” organized a Women's Christian temperance union in Toronto, and was president of the Ontario temperance union from 1878 till 1883, when she became president of the Dominion organization. She was re-elected in 1885. Mrs. Youmans was one of the Canadian delegates to the World's temperance congress at Philadelphia in 1876, and in May, 1882, visited the British women's temperance association at London, and afterward lectured in various parts of England, Ireland, and Scotland. She is also well known as a lecturer on temperance throughout this country.
# Appletons' Cyclopædia of American Biography/Xochitl

Edition of 1889.
​XOCHITL (soh-cheetl'), queen of Tollan, lived in the 11th century. She was the daughter of Papantzin, one of the principal nobles of King Tepancaltzin's court. Reports differ as to whether the latter or his beautiful daughter, whose name signifies “the flower,” was the inventor of pulque, the Mexican fermented drink made from the juice of the aloe-plant. All authors agree that in 1049 her father sent her with a jar of the newly invented liquor to the palace, and the king was so pleased with the drink that he ordered her to bring it daily. Charmed by her beauty, he took her to his palace at Palpan, where she gave birth to a son, Topiltzin. When her father learned her situation, he upbraided the king, but was quieted by the promise that Xochitl should be acknowledged queen after the death of Tepancaltzin's legitimate consort, and that Topiltzin should be successor to the throne. This was done, but after the resignation of Tepancaltzin, in 1094, in his son's favor, the other Toltec princes rebelled, and in one of the battles both Xochitl and her husband were killed, and the Toltec monarchy was destroyed, as Topiltzin, with many of his followers, emigrated to the south, where, according to some historians, he settled in Yucatan; according to others, in Chiapas or Guatemala.
# Appletons' Cyclopædia of American Biography/Xolotl

Edition of 1889.
​XOLOTL (soh-lotl'), “the vigilant,” also surnamed “the great,” founder of the Mexican dynasty of Tenayucan, or Texcoco, lived in the 12th century. He was chief of the Chichimec tribes that invaded Anahuac after the destruction of the Toltec monarchy, and, settling on the lake of Texcoco, he proclaimed himself king, about 1160. He recognized that the subjugated Toltecs, as well as the tribes of Aculhuas and Tecpanecs that arrived afterward in the valley were far superior to his own wild and warlike nation, and he therefore treated them kindly, so that they soon transformed the Chichimecs into a civilized race. To equalize the different tribes and dialects, he ordered the Nahuatl, or instructed, dialect, a form of the Toltec, to be adopted as the official language, which in time superseded all others, and is the equivalent of what is now generally called Aztec. King Xolotl constructed in Texcoco a temple to the sun, a palace, and gardens, and made that city the centre of the civilization of Anahuac. He married his daughters to the two principal chiefs of the Aculhuas, who became founders of the empire of Atzcapotzalco, and was succeeded about 1220 by his son, Nopaltzin.
# Appletons' Cyclopædia of American Biography/Xuárez, Pedro

Edition of 1889.
​XUÁREZ, Pedro, Indian cacique, b. in Mexico about the beginning of the 17th century. He was liberally educated, and was sexton of the church of San Pablo. He is chiefly known as the author of a manuscript work in the Aztec language, under the Spanish title of “Memorial en Lengua Mexicana sobre cosas memorables.” It gives very valuable notes of historical events, and is frequently cited by Carlos de Sigüenza in his works.