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

Chapter LI.
Now the Scripture speaks, respecting the place of the Saviour’s birth—that the Ruler was to come forth from Bethlehem—in the following manner: “And thou Bethlehem, house of Ephrata, art not the least among the thousands of Judah: for out of thee shall He come forth unto Me who is to be Ruler in Israel; and His goings forth have been of old, from everlasting.” Now this prophecy could not suit any one of those who, as Celsus’ Jew says, were fanatics and mob-leaders, and who gave out that they had come from heaven, unless it were clearly shown that He had been born in Bethlehem, or, as another might say, had come forth from Bethlehem to be the leader of the people. With respect to the birth of Jesus in Bethlehem, if any one desires, after the prophecy of Micah and after the history recorded in the Gospels by the disciples of Jesus, to have additional evidence from other sources, let him know that, in conformity with the narrative in the Gospel regarding His birth, there is shown at Bethlehem the cave where He was born, and the manger in the cave where He was wrapped in swaddling-clothes. And this sight is greatly talked of in surrounding places, even among the enemies of the faith, it being said that in this cave was born that Jesus who is worshipped and reverenced by the Christians. Moreover, I am of opinion that, before the advent of Christ, the chief priests and scribes of the people, on account of the distinctness and clearness of this prophecy, taught that in Bethlehem the Christ was to be born. And this opinion had prevailed also extensively among the Jews; for which reason it is related that Herod, on inquiring at the chief priests and scribes of the people, heard from them that the Christ was to be born in Bethlehem of Judea, “whence David was.” It is stated also in the Gospel according to John, that the Jews declared that the Christ was to be born in Bethlehem, “whence David was.” But after our Lord’s coming, those who busied themselves with overthrowing the belief that the place of His birth had been the subject of prophecy from the beginning, withheld such teaching from the people; acting in a similar manner to those individuals who won over those soldiers of the guard stationed around the tomb who had seen Him arise from the dead, and who instructed these eye-witnesses to report as follows:  “Say that His disciples, while we slept, came and stole Him away. And if this come to the governor’s ears, we shall persuade him, and secure you.”
* ↑ Cf. Mic. v. 2. and Matt. ii. 6.
* ↑ [See Dr. Spencer’s The East: Sketches of Travel in Egypt and the Holy Land, pp. 362–365, London, Murray, 1850, an interesting work by my esteemed collaborator.]
* ↑ [Concerning this, besides Dr. Robinson (ii. 159), consult Dean Stanley, Sinai and Palestine, p. 433. But compare Van Lennep, Bible Lands, p. 804; Roberts’ Holy Land, capp. 85, 87, vol. ii., London.]
* ↑ Cf. John vii. 42.
* ↑ Cf. Matt. xxviii. 13, 14.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book I/Chapter IV

Chapter IV.
Let us notice also how he thinks to cast discredit upon our system of morals, alleging that it is only common to us with other philosophers, and no venerable or new branch of instruction. In reply to which we have to say, that unless all men had naturally impressed upon their minds sound ideas of morality, the doctrine of the punishment of sinners would have been excluded by those who bring upon themselves the righteous judgments of God. It is not therefore matter of surprise that the same God should have sown in the hearts of all men those truths which He taught by the prophets and the Saviour, in order that at the divine judgment every man may be without excuse, having the “requirements of the law written upon his heart,”—a truth obscurely alluded to by the Bible in what the Greeks regard as a myth, where it represents God as having with His own finger written down the commandments, and given them to Moses, and which the wickedness of the worshippers of the calf made him break in pieces, as if the flood of wickedness, so to speak, had swept them away. But Moses having again hewn tables of stone, God wrote the commandments a second time, and gave them to him; the prophetic word preparing the soul, as it were, after the first transgression, for the writing of God a second time.
* ↑ τὸν ἠθικὸν τόπον.
* ↑ τὸ βούλημα τοῦ νόμου.
* ↑ ὁ λόγος.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book I/Chapter L

Chapter L.
In the next place, as if the only event predicted were this, that He was to be “the Judge of the righteous and the Punisher of the wicked,” and as if neither the place of His birth, nor the sufferings which He was to endure at the hands of the Jews, nor His resurrection, nor the wonderful works which He was to perform, had been made the subject of prophecy, he continues:  “Why should it be you alone, rather than innumerable others, who existed after the prophecies were published, to whom these predictions are applicable?” And desiring, I know not how, to suggest to others the possibility of the notion that they themselves were the persons referred to by the prophets, he says that “some, carried away by enthusiasm, and others having gathered a multitude of followers, give out that the Son of God is come down from heaven.” Now we have not ascertained that such occurrences are admitted to have taken place among the Jews. We have to remark then, in the first place, that many of the prophets have uttered predictions in all kinds of ways regarding Christ; some by means of dark sayings, others in allegories or in some other manner, and some also in express words. And as in what follows he says, in the character of the Jew addressing the converts from his own nation, and repeating emphatically and malevolently, that “the prophecies referred to the events of his life may also suit other events as well,” we shall state a few of them out of a greater number; and with respect to these, any one who chooses may say what he thinks fitted to ensure a refutation of them, and which may turn away intelligent believers from the faith.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book I/Chapter LIV

Chapter LIV.
And since Celsus, although professing to know all about the Gospel, reproaches the Saviour because of His sufferings, saying that He received no assistance from the Father, or was unable to aid Himself; we have to state that His sufferings were the subject of prophecy, along with the cause of them; because it was for the benefit of mankind that He should die on their account, and should suffer stripes because of His condemnation. It was predicted, moreover, that some from among the Gentiles would come to the knowledge of Him (among whom the prophets are not included); and it had been declared that He would be seen in a form which is deemed dishonourable among men. The words of prophecy run thus:  “Lo, my Servant shall have understanding, and shall be exalted and glorified, and raised exceedingly high. In like manner, many shall be astonished at Thee; so Thy form shall be in no reputation among men, and Thy glory among the sons of men. Lo, many nations shall marvel because of Him; and kings shall close their mouths:  because they, to whom no message about Him was sent, shall see Him; and they who have not heard of Him, shall have knowledge of Him.” “Lord, who hath believed our report? and to whom was the arm of the Lord revealed? We have reported, as a child before Him, as a root in a thirsty ground. He has no form nor glory; and we beheld Him, and He had not any form nor beauty:  but His appearance was without honour, and deficient more than that of all men. He was a man under suffering, and who knew how to bear sickness: because His countenance was averted, He was treated with disrespect, and was made of no account. This man bears our sins, and suffers pain on our behalf; and we regarded Him as in trouble, and in suffering, and as ill-treated. But He was wounded for our sins, and bruised for our iniquities. The chastisement of our peace was upon Him; by His stripes we were healed. We all, like sheep, wandered from the way. A man wandered in his way, and the Lord delivered Him on account of our sins; and He, because of His evil treatment, opens not His mouth. As a sheep was He led to slaughter; and as a lamb before her shearer is dumb, so He opens not His mouth. In His humiliation His judgment was taken away.  And who shall describe His generation? because His life is taken away from the earth; because of the iniquities of My people was He led unto death.”
* ↑ ὑπὲρ αὐτῶν.
* ↑ Cf. Isa. lii. 13–15 in the Septuagint version (Roman text).
* ↑ Cf. Isa. liii. 1–8 in the Septuagint version (Roman text).
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book I/Chapter LII

Chapter LII.
Strife and prejudice are powerful instruments in leading men to disregard even those things which are abundantly clear; so that they who have somehow become familiar with certain opinions, which have deeply imbued their minds, and stamped them with a certain character, will not give them up. For a man will abandon his habits in respect to other things, although it may be difficult for him to tear himself from them, more easily than he will surrender his opinions. Nay, even the former are not easily put aside by those who have become accustomed to them; and so neither houses, nor cities, nor villages, nor intimate acquaintances, are willingly forsaken when we are prejudiced in their favour. This, therefore, was a reason why many of the Jews at that time disregarded the clear testimony of the prophecies, and miracles which Jesus wrought, and of the sufferings which He is related to have endured. And that human nature is thus affected, will be manifest to those who observe that those who have once been prejudiced in favour of the most contemptible and paltry traditions of their ancestors and fellow-citizens, with difficulty lay them aside. For example, no one could easily persuade an Egyptian to despise what he had learned from his fathers, so as no longer to consider this or that irrational animal as a god, or not to guard against eating, even under the penalty of death, of the flesh of such an animal. Now, if in carrying our examination of this subject to a considerable length, we have enumerated the points respecting Bethlehem, and the prophecy regarding it, we consider that we were obliged to do this, by way of defence against those who would assert that if the prophecies current among the Jews regarding Jesus were so clear as we represent them, why did they not at His coming give in their adhesion to His doctrine, and betake themselves to the better life pointed out by Him? Let no one, however, bring such a reproach against believers, since he may see that reasons of no light weight are assigned by those who have learned to state them, for their faith in Jesus.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book I/Chapter LIX

Chapter LIX.
It has been observed that, on the occurrence of great events, and of mighty changes in terrestrial things, such stars are wont to appear, indicating either the removal of dynasties or the breaking out of wars, or the happening of such circumstances as may cause commotions upon the earth. But we have read in the Treatise on Comets by Chæremon the Stoic, that on some occasions also, when good was to happen, comets made their appearance; and he gives an account of such instances. If, then, at the commencement of new dynasties, or on the occasion of other important events, there arises a comet so called, or any similar celestial body, why should it be matter of wonder that at the birth of Him who was to introduce a new doctrine to the human race, and to make known His teaching not only to Jews, but also to Greeks, and to many of the barbarous nations besides, a star should have arisen? Now I would say, that with respect to comets there is no prophecy in circulation to the effect that such and such a comet was to arise in connection with a particular kingdom or a particular time; but with respect to the appearance of a star at the birth of Jesus there is a prophecy of Balaam recorded by Moses to this effect: “There shall arise a star out of Jacob, and a man shall rise up out of Israel.” And now, if it shall be deemed necessary to examine the narrative about the Magi, and the appearance of the star at the birth of Jesus, the following is what we have to say, partly in answer to the Greeks, and partly to the Jews.
# Appletons' Cyclopædia of American Biography/Pulte, Joseph Hippolyt

Edition of 1900.
​PULTE, Joseph Hippolyt, physician, b. in Meschede, Westphalia, Germany, 6 Oct., 1811; d. in Cincinnati, Ohio, 24 Feb., 1884. He was educated in the gymnasium of Söst and received his medical degree at the University of Hamburg. He followed his brother, Dr. Hermann Pulte, to this country in 1834, and practised in Cherrytown, Pa., but became a convert to homoeopathy, and took an active interest in forming the homœopathic academy in Allentown, Pa., which was closed in 1840. He then removed to Cincinnati, Ohio. In 1844 he founded, with others, the American institute of homœopathy in New York city, and in 1872 he established in Cincinnati the medical college that bears his name, where he was professor of the science of clinical medicine. In 1852 he was made professor of the same branch at the Homœopathic college of Cleveland, and he served as professor of obstetrics in 1853-'5. He contributed to various homœopathic journals, was an editor of the “American Magazine of Homœopathy and Hydropathy” in 1852-'4, and of the “Quarterly Homœopathic Magazine” in 1854; edited Teste's “Diseases of Children,” translated by Emma H. Cote (2d ed., Cincinnati, 1857); and was the author of “Organon der Weltgeschichte” (Cincinnati, 1846; English ed., 1859); “The Homœopathic Domestic Physician” (1850); “A Reply to Dr. Metcalf” (1851); “The Science of Medicine” (Cleveland, 1852); “The Woman's Medical Guide” (Cincinnati, 1853); and “Civilization and its Heroes: an Oration” (1855).
# Appletons' Cyclopædia of American Biography/Pulsifer, David

Edition of 1900.
​PULSIFER, David, antiquary, b. in Ipswich, Mass., 22 Sept., 1802; d. in Augusta, Me., 9 Aug., 1894. He studied in the district schools, and then went to Salem to learn bookbinding, where, in handling old records, his taste for antiquarian research was first developed. Subsequently he served as clerk in county courts, and transcribed several ancient books of records. In 1853 the governor of Massachusetts called the attention of the executive council to the perishing condition of the early records and recommended that the two oldest volumes of the general court records should ​
* be printed at the expense of the state. Ephraim
* M. Wright and Nathaniel B. Shurtleff were
* appointed to take charge of the printing, and David
* Pulsifer, who was acknowledged to be especially
* skilful in deciphering the chirography of the 17th
* century, was charged with the copying. He had
* previously copied the first volume for the American
* antiquarian society. Of his work, Samuel F.
* Haven, in his introduction to the printed records
* in the “Archæologia,” says: “He unites the qualities
* of an expert in chirography with a genuine
* antiquarian taste and much familiarity with ancient
* records.” Mr. Pulsifer had edited the “Records of
* the Colony of New Plymouth in New England”
* (vols. ix. to xii., Boston, 1859-'61); “The Simple
* Cobbler of Aggawam in America” (1843); “A Poetical
* Epistle to George Washington, Esq.,
* Commander-in-Chief of the Armies of the United States of
* America, by Rev. Charles H. Wharton, D. D.,”
* which was first published anonymously in
* Annapolis in 1779 (1881); and “The Christian's A. B.
* C.,” an original manuscript, written in the 18th
* century by an unknown author (1883). He is the
* author of “Inscriptions from the Burying-Grounds
* in Salem, Mass.” (Boston, 1837); “Guide to Boston
* and Vicinity” (1866); and an “Account of the
* Battle of Bunker Hill, with General John
* Burgoyne's Account” (1872).
# Appletons' Cyclopædia of American Biography/Purchas, Samuel

Edition of 1900.
​PURCHAS, Samuel, English clergyman, b. in Thaxted, Essex, England, in 1577; d. in London in 1628. He was educated at St. John's college, Cambridge, and in 1604 became vicar of Eastwood, Essex. Removing to London, he compiled from more than 1,300 authorities a work entitled “Purchas, his Pilgrimage; or, Relations of the World and the Religions observed in all Ages and Places discovered from the Creation unto this Present” (4 parts, folio, London, 1613; 4th ed., 1626), and “Hakluyt's Posthumus; or, Purchas, his Pilgrimes,” for which he used Hakluyt's manuscript collections, and which preserves the original narratives of the early English navigators and explorers of the western world (5 vols., folio, 1625-'6). He also published “The King's Tower and Triumphal Arch of London” (1623) and “Microcosmus, or the Historie of Man,” which is sometimes called Purchas's “Funeral Sermon” (1627).
# Appletons' Cyclopædia of American Biography/Pumacahua, Matéo

Edition of 1900.
​PUMACAHUA, Matéo (poo-mah-cah'-wah), Peruvian insurgent, b. in Chinchero about 1760; d. in Sicuani, 17 March, 1815. He was cacique of his native tribe, but served with the royalists and aided in suppressing the revolution of 1780, headed by José Gabriel Condorcanqui. For his services he was appointed colonel of militia, and soon afterward he obtained the same rank in the army. At the beginning of the struggle for independence he served the royalists, and was appointed by the viceroy Abascal to maintain order in the province of Cuzco. With 3,500 men and the forces of another cacique, Manuel Choquehuanca, he pacified the whole territory, and Abascal recommended him to the king, who appointed him brigadier in 1811. In 1812, during an absence of Gen. Goyeneche, the viceroy appointed Pumacahua temporary governor of upper Peru and president of the royal audiencia. A sudden change now took place in his opinions, and when the revolution in Cuzco under José and Vicente Angulo began, 3 Aug., 1814, Pumacahua took part in it, and was appointed a member of the governing junta. On 9 Nov., in command of a division, he attacked and defeated the forces that defended the province of Arequipa, and took possession of the city. But on the 30th of the same month he left that place and went to Cuzco, and meanwhile Gen. Ramirez occupied the city. After two months' sojourn, occupied in organizing his forces and casting cannon, Pumacahua, at the approach of Ramirez, took up a strongly fortified position near Umachiri, which was stormed on 11 March, 1815. Pumacahua was totally defeated, and soon afterward hanged by order of Ramirez.
# Appletons' Cyclopædia of American Biography/Punchard, George

Edition of 1900.
​PUNCHARD, George, editor, b. in Salem, Mass., 7 June, 1806; d. in Boston, Mass., 2 April, 1880. His father, John (1763-1857), served in the Revolutionary army and was probably the last survivor of the regiments that were stationed at West Point at the time of Arnold's treason. The son was graduated at Dartmouth in 1826, and at Andover theological seminary in 1829. From 1830 till 1844 he was pastor of a Congregational church in Plymouth, N. H. Mr. Punchard was associate editor and proprietor of the “Boston Traveler,” of which he was also a founder, from 1845 till 1857, and again from 1867 till 1871. He was secretary of the New England branch of the American tract society, and the author of a “View of Congregationalism” (Andover, 1850), and a “History of Congregationalism from A. D. 250 to 1616” (1841; 2d ed., 3 vols., New York, 1865-'7).
# Appletons' Cyclopædia of American Biography/Purdon, John

Edition of 1900.
​PURDON, John, lawyer, b. in Philadelphia, Pa., in 1784; d. there, 3 Oct., 1835. He was graduated at Princeton in 1802, and was admitted to the bar in 1806, served in the legislature, and was active in public affairs. He published an “Abridgment of the Laws of Pennsylvania from 1700” (Philadelphia, 1811). Frederick C. Brightly edited the 8th and 9th editions (1858 and 1862), with annual supplements to 1869.
# Appletons' Cyclopædia of American Biography/Le Van, William Barnet

Edition of 1892.
​LE VAN, William Barnet, engineer, b. in Easton, Pa., 3 June, 1829. He was educated in his native town, and then served an apprenticeship as a machinist and draughtsman in the Novelty iron-works, New York city. Subsequently he became an engineer in the service of Howland and Aspinwall, then the largest steamship-owners in the United States, and later formed a similar connection with the Collins steamship line. In 1854 he settled in New York as a consulting engineer, but in 1857 removed to Philadelphia, where he has since been engaged in designing, constructing, and superintending different kinds of machinery, especially those of his own invention. These include his grate-bar, which is of such durability as to out-last three sets of the ordinary bars, and also effects a great saving in fuel. In 1859 he introduced a steam-engine governor that is now well known for its simplicity, efficiency, and economy. His more recent inventions are a self-recording steam-engine indicator and glass water-gauge, an improved stationary engine, a telescopic hydraulic lift, and an improved boiler and brick settings. For many years he held the office of Philadelphia agent of the Corliss steam-engine company of Providence, R. I., and did much toward introducing their engine among manufacturers. Mr. Le Van is a member of the Franklin institute and of the American society of mechanical engineers, to the journal and proceedings of which he has contributed papers of technical value. He is also the author of “Useful Information for Engineers, Boiler-Makers, and Firemen, with Facts and Figures” (Philadelphia, 1876), and “The Steam-Engine Indicator and its Use” (1884).
# Appletons' Cyclopædia of American Biography/Lederer, John

Edition of 1892.
​LEDERER, John, traveller. He explored the Alleghany mountains in 1669-'70. and wrote in Latin an account of his discoveries, which was translated by Sir William Talbot with the title “The Discoveries of John Lederer in Three Several Marches from Virginia to the West of Carolina and other Parts of the Continent; begun in March, 1669, and ended in September, 1670. Together with a General Map of the whole Territory which he traversed” (London, 1672). The translator says ​in the preface that Lederer's presumption in going “where Englishmen never had been, and whither some refused to accompany him,” brought on him “affronts and reproaches” in Virginia, so that he was obliged to flee to Maryland. Here he became known to Talbot, who, though at first prejudiced against him by popular report, found him “a modest, ingenious person and a pretty scholar,” and determined to vindicate him by translating his account of his travels. Lederer appears to have reached only the “top of the Apalatean mountains,” but gives reasons for supposing that “they are certainly in a great error who imagine that the continent of North America is but eight or ten days' journey over from the Atlantic to the Indian ocean.” Sir William's volume is rare.
# Appletons' Cyclopædia of American Biography/Le Clear, Thomas

Edition of 1892.
​LE CLEAR, Thomas, artist, b. in Owego, N. Y., 17 March, 1818; d. in Rutherford Park, N. J., 26 Nov., 1882. He began to follow art professionally before he had had any instruction, and his later advantages in that direction were confined to simple observation of the works of other artists. He went to London, Canada, with his father in 1832, and after painting portraits for a time there, and in Elmira and Rochester, he made his way to New York city and opened a studio in 1839. In 1844-'60 he resided in Buffalo, but afterward returned to New York. In 1863 he was elected a National academician. Among his compositions are “The Reprimand”; “Marble-Players”; and “Itinerants” (1862). Of his numerous portraits, one of the best is that of George Bancroft, at the Century club. New York; other excellent portraits are those of William Cullen Bryant, Bayard Taylor, President Fillmore, and Edwin Booth as Hamlet.