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# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book I/Chapter LVI

56. But our writers, we shall be told, have put forth these statements with false effrontery; they have extolled small matters to an inordinate degree, and have magnified trivial affairs with most pretentious boastfulness. And would that all things could have been reduced to writing,—both those which were done by Himself, and those which were accomplished by His apostles with equal authority and power. Such an assemblage of miracles, however, would make you more incredulous; and perhaps you might be able to discover a passage from which it would seem very probable, both that additions were made to facts, and that falsehoods were inserted in writings and commentaries. But in nations which were unknown to the writers, and which themselves knew not the use of letters, all that was done could not have been embraced in the records or even have reached the ears of all men; or, if any were committed to written and connected narrative, some insertions and additions would have been made by the malevolence of the demons and of men like to them, whose care and study it is to obstruct the progress of this truth: there would have been some changes and mutilations of words and of syllables, at once to mar the faith of the cautious and to impair the moral effect of the deeds. But it will never avail them that it be gathered from written testimony only who and what Christ was; for His cause has been put on such a basis, that if what we say be admitted to be true, He is by the confession of all proved to have been God.

## Footnotes

* ↑ According to Rigaltius the ms. reads ista promiserunt in immensum—“have put forth (i.e., exaggerated) these things to an immense degree falsely, small matters and trivial affairs have magnified,” etc.; while by a later hand has been superscribed over in immensum, in ink of a different colour, extulere—“have extolled.”
* ↑ So the ms., 1st ed., and Hildebrand, while all others read atqu-i—“but.”
* ↑ So LB., reading quo for the ms. quod.
* ↑ So most edd., reading intercip-erefor the ms. intercipi—“it is that the progress be obstructed,” etc.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book I/Chapter LVII

57. You do not believe our writings, and we do not believe yours. We devise falsehoods concerning Christ, you say; and you put forth baseless and false statements concerning your gods: for no god has descended from heaven, or in his own person and life has sketched out your system, or in a similar way thrown discredit on our system and our ceremonies. These were written by men; those, too, were written by men—set forth in human speech; and whatever you seek to say concerning our writers, remember that about yours, too, you will find these things said with equal force. What is contained in your writings you wish to be treated as true; those things, also, which are attested in our books, you must of necessity confess to be true. You accuse our system of falsehood; we, too, accuse yours of falsehood. But ours is more ancient, say you, therefore most credible and trustworthy; as if, indeed, antiquity were not the most fertile source of errors, and did not herself put forth those things which in discreditable fables have attached the utmost infamy to the gods. For could not falsehoods have been both spoken and believed ten thousand years ago, or is it not most probable that that which is near to our own time should be more credible than that which is separated by a long term of years? For these of ours are brought forward on the faith of witnesses, those of yours on the ground of opinions; and it is much more natural that there should be less invention in matters of recent occurrence, than in those far removed in the darkness of antiquity.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book I/Chapter LXII

62. But, you will say, He was cut off by death as men are. Not Christ Himself; for it is impossible either that death should befall what is divine, or that that should waste away and disappear in death which is one in its substance, and not compounded, nor formed by bringing together any parts. Who, then, you ask, was seen hanging on the cross? Who dead? The human form, I reply, which He had put on, and which He bore about with Him. It is a tale passing belief, you say, and wrapt in dark obscurity; if you will, it is not dark, and is established by a very close analogy. If the Sibyl, when she was uttering and pouring forth her prophecies and oracular responses, was filled, as you say, with Apollo’s power, had been cut down and slain by impious robbers, would Apollo be said to have been slain in her? If Bacis, if Helenus, Marcius, and other soothsayers, had been in like manner robbed of life and light when raving as inspired, would any one say that those who, speaking by their mouths, declared to inquirers what should be done, had perished according to the conditions of human life? The death of which you speak was that of the human body which He had assumed, not His own—of that which was borne, not of the bearer; and not even this death would He have stooped to suffer, were it not that a matter of such importance was to be dealt with, and the inscrutable plan of fate brought to light in hidden mysteries.

## Footnotes

* ↑ So the ms., followed by Hildebrand and Oehler, reads and punctuates quis mortuus? homo, for which all edd. read mortuus est? “Who died?”
* ↑ Here, as in the whole discussion in the second book on the origin and nature of the soul, the opinions expressed are Gnostic, Cerinthus saying more precisely that Christ having descended from heaven in the form of a dove, dwelt in the body of Jesus during His life, but removed from it before the crucifixion.
* ↑ So the ms. by changing a single letter, with LB. and others, similitudine proxim-a (ms. o) constitutum; while the first ed., Gelenius, Canterus, Ursinus, Orelli, and others, read -dini proxime—“settled very closely to analogy.”
* ↑ In the original latronibus; here, as in the next chapter, used loosely to denote lawless men.
* ↑ So emended by Mercerus for the ms. vatis.
* ↑ So read in the ms.—not -tius, as in LB. and Orelli.
* ↑ Lit., “the ways of things”—vias rerum.
* ↑ The ms. reads unintelligibly assumpti-o which was, however, retained in both Roman edd., although Ursinus suggested the dropping of the o, which has been done by all later edd.
* ↑ The ms. reads, quam nec ipsam perpeti succubuisset vis—“would his might,” i.e., “would He with His great power have stooped.” Orelli simply omits vis as Canterus, and seemingly the other later edd. do.
* ↑ The ms. and 1st ed. read sati-s, which has clearly arisen from f being confounded with the old form of s.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book I/Chapter LX

60. But, say my opponents, if Christ was God, why did He appear in human shape, and why was He cut off by death after the manner of men? Could that power which is invisible, and which has no bodily substance, have come upon earth and adapted itself to the world and mixed in human society, otherwise than by taking to itself some covering of a more solid substance, which might bear the gaze of the eyes, and on which the look of the least observant might fix itself? For what mortal is there who could have seen Him, who could have distinguished Him, if He had decreed to come upon the earth such as He is in His own primitive nature, and such as He has chosen to be in His own proper character and divinity? He took upon Him, therefore, the form of man; and under the guise of our race He imprisoned His power, so that He could be seen and carefully regarded, might speak and teach, and without encroaching on the sovereignty and government of the King Supreme, might carry out all those objects for the accomplishment of which He had come into the world.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book I/Chapter LV

55. But if this record of events is false, as you say, how comes it that in so short a time the whole world has been filled with such a religion? or how could nations dwelling widely apart, and separated by climate and by the convexities of heaven, unite in one conclusion? They have been prevailed upon, say my opponents, by mere assertions, been led into vain hopes; and in their reckless madness have chosen to incur voluntarily the risks of death, although they had hitherto seen nothing of such a kind as could by its wonderful and strange character induce them to adopt this manner of worship. Nay, because they saw all these things to be done by Christ Himself and by His apostles, who being sent throughout the whole world carried with them the blessings of the Father, which they dispensed in benefiting as well the minds as the bodies of men; overcome by the force of the very truth itself they both devoted themselves to God, and reckoned it as but a small sacrifice to surrender their bodies to you and to give their flesh to be mangled.

## Footnotes

* ↑ That is, by the climate and the inclination of the earth’s surface.
* ↑ So the 1st ed., Ursinus, Elmenhorst, Orelli, and Hildebrand, reading munerandis, which is found in the ms. in a later handwriting, for the original reading of the ms. munera dis.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book I/Chapter LXI

61. What, then, says my opponent, could not the Supreme Ruler have brought about those things which He had ordained to be done in the world, without feigning Himself a man? If it were necessary to do as you say, He perhaps would have done so; because it was not necessary, He acted otherwise. The reasons why He chose to do it in this way, and did not choose to do it in that, are unknown, being involved in so great obscurity, and comprehensible by scarcely any; but these you might perhaps have understood if you were not already prepared not to understand, and were not shaping your course to brave unbelief, before that was explained to you which you sought to know and to hear.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book I/Chapter LVIII

58. But they were written by unlearned and ignorant men, and should not therefore be readily believed. See that this be not rather a stronger reason for believing that they have not been adulterated by any false statements, but were put forth by men of simple mind, who knew not how to trick out their tales with meretricious ornaments. But the language is mean and vulgar. For truth never seeks deceitful polish, nor in that which is well ascertained and certain does it allow itself to be led away into excessive prolixity. Syllogisms, enthymemes, definitions, and all those ornaments by which men seek to establish their statements, aid those groping for the truth, but do not clearly mark its great features. But he who really knows the subject under discussion, neither defines, nor deduces, nor seeks the other tricks of words by which an audience is wont to be taken in, and to be beguiled into a forced assent to a proposition.
# The Estrella: Hernandez

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United States Supreme Court
17 U.S. 298
The Estrella: Hernandez

## Notes

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# The Essence of Power

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November 2, 1966
The power which you possess is but one side of the coin; the other is responsibility. There is no power or authority without responsibility, and he who accepts the one cannot escape or evade the other. Each one of you and each servant of the Ethiopian nation and people would do well to ponder these words, to take them to his heart, and to guide his conduct in accordance with their teachings. This is the challenge which faces you today. Let your labours here during the coming year demonstrate your capacity to meet it.
May Almighty God guide and assist you in your work.
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# Appletons' Cyclopædia of American Biography/McDonald, Flora

Edition of 1900.
McDONALD, Flora, Scottish heroine, b. in Milton, island of South Uist, Hebrides, in 1722; d. there, 5 March, 1790. She was the daughter of Ronald McDonald, of Milton who belonged to the McDonalds of Clanranald. Her father died when she was an infant, and her mother having married McDonald of Armadale, Skye, Flora was removed to that island. In June, 1746, while on a visit to South Uist, she met Capt. O'Neil, one of the companions of Charles Edward Stuart, then on his wanderings after his defeat at Culloden, and O'Neil proposed that Flora should take Charles with her to Skye, disguised as a woman. She refused, but, after an interview with the prince, entered warmly into the scheme. After encountering serious dangers, Flora, the prince, and an attendant reached Skye, where they were assisted by Lady McDonald, who consigned the prince to the care of her husband's factor. Soon after his arrival in Skye, the prince bade farewell to Flora at Portree, and sailed for France. The part she had taken soon became known, and she was imprisoned until the act of indemnity, in 1747. In 1750 she married Allan McDonald the younger, of Kingsburgh, and emigrating with him and their family to North Carolina, in 1774, they settled in Fayetteville. They had been preceded by many of their countrymen, after the battle of Culloden, to this region, where at one time Gaelic was spoken in six counties of the state. Afterward they removed to Cameron hill, and again to a different part of the state. On 3 July, 1775, her husband, who, though aged, was a man of energy and influence, met Martin, and concerted with him a rising of the Highlanders. He served with the loyalists as captain, and was captured at Moore's Creek, and confined at Halifax. She then obtained a passport from a Whig officer, and, at the request of her husband, sailed from Charleston to her native land in a British sloop-of-war. On the voyage home they were attacked by a French frigate of superior force, and, when capture seemed inevitable, Flora left her cabin, and stimulated the crew to renewed exertion by her acts and courage. Her arm was broken during the conflict. She landed safely in Scotland, and never again left that country. On her death-bed she requested that her body should be wrapped in one of the sheets in which the prince had slept at the house of Kingsburgh in 1746. She was remarkable for her beauty, for the ease and dignity of her manner, and her loyalty to “Prince Charlie” has been the theme of scores of Scottish poets. “Flora McDonald's Lament” is one of the Ettrick Shepherd's finest and most popular productions. Her husband survived her a few years. Five of their sons served their king in a military capacity. The accompanying picture is from a portrait that was in the possession of her last surviving son, Lieut.-Col. John McDonald, of the British army.
# Appletons' Cyclopædia of American Biography/McEnery, Samuel Douglas

Edition of 1900. Supplement.
McEnery, Samuel Douglas, senator, b. in Monroe, La., 28 May, 1837. He attended the U. S. naval academy at Annapolis, Md., the University of Virginia, and was graduated at the Poughkeepsie law-school. During the civil war he served in the Confederate army in Virginia, and also in the trans-Mississippi department. In 1879 he was elected, on the Democratic ticket, lieutenant-governor of Louisiana. On the death of Gov. Wiltz in October, 1881, he succeeded him as governor, which office he continued to fill until 1888. In June of that year his successor, Francis T. Nicholls, appointed him associate justice of the supreme court for the term of twelve years. In 1892 he was nominated for governor by the Democratic party, but was defeated by the anti-lottery vote. In May, 1896, he was elected to the senate to succeed N. C. Blanchard, taking his seat in March, 1897.—His brother, John, was governor of Louisiana in 1872.
# Appletons' Cyclopædia of American Biography/Mayo, Amory Dwight

Edition of 1900.
​MAYO, Amory Dwight, clergyman, b. in Warwick, Mass., 31 Jan., 1823. He was in Amherst college in 1843-'4, but was obliged to leave on account of failing health, and, after studying theology under Hosea Ballou, was pastor of the Independent Christian church at Gloucester, Mass., in 1846-'54, of a church in Cleveland, Ohio, in 1854-'6, and then of Unitarian churches in Albany, N. Y., Cincinnati, Ohio, and Springfield, Mass., till 1879, since which time he has been engaged in educational work in the southern states. He served for fifteen years as a member of the boards of education in Cincinnati and Springfield, and has been a strong advocate of the use of the Bible in the public schools, and of the proposed “Christian amendment” to the U. S. constitution. He has for many years delivered an annual course of lectures in the Meadville, Pa., theological school, in which he held the chair of ecclesiastical polity. Mr. Mayo was for six years associate editor of the “National Journal of Education” in Boston. He has contributed largely to periodicals, and published “The Balance” (Boston, 1847); “Graces and Powers of the Christian Life” (1850); “Symbols of the Capital,” discourses on Christian civilization (New York, 1859); “Religion in Common Schools” (Cincinnati, 1869); and “Talks with Teachers” (1878). He also edited a volume of selections from his wife's writings, with a memoir (Boston, 1849), — His wife, Sarah Carter Edgarton, author, b. in Shirley, Mass., 17 March, 1819; d. in Gloucester, Mass., 9 July, 1848, began to contribute to journals at the age of seventeen. She edited “The Rose of Sharon,” an annual, from 1840 till her death, and for several years conducted “The Ladies' Repository,” a monthly magazine in Boston. She married Mr. Mayo in 1846. Mrs. Mayo published between 1836 and 1844 “The Palfreys,” “Ellen Clifford,” and “Memoirs of Mrs. Julia W. Scott,” and compiled “The Poetry of Women,” “The Flower Vase,” “Spring Flowers,” “The Floral Fortune-Teller,” and “Fables of Flora.”
# Appletons' Cyclopædia of American Biography/McGarvey, John William

Edition of 1900.
​McGARVEY, John William, theologian, b. in Hopkinsville, Ky., 1 March, 1829. He was graduated at Bethany college, Va., in 1850, became a minister of the Christian denomination, and preached at Fayette, Mo., in 1851-'3, then at Dover, Mo., till 1862, and from 1862 till 1881 at Lexington, Ky. Since 1865 he has been professor of sacred history in the College of the Bible, Kentucky university. From 1869 till 1876 he edited the "Apostolic Times." He is the author of a "Commentary on the Acts of the Apostles" (Cincinnati, 1863); "Commentary on the Gospels of Matthew and Mark" (1876); "Lands of the Bible" (Philadelphia, 1880); and "The Text and the Canon," consisting of the first two parts of a work on the evidences of Christianity (Cincinnati, 1886).
# Appletons' Cyclopædia of American Biography/McCallum, Daniel Craig

Edition of 1888.
​McCALLUM, Daniel Craig, engineer, b. in Johnston, Renfrewshire, Scotland, 21 Jan., 1815 ; d. in Brooklyn, N. Y., 27 Dec., 1878. He came to Rochester, N. Y., with his parents in his youth, became an architect and builder, and in 1855 was general superintendent of the Erie railway. On 11 Feb., 1862, he was appointed director of all the military railroads in the United States, with the staff rank of colonel, and to him was due much of the efficiency of the railroad service during the civil war. He was brevetted brigadier-general of volunteers " for faithful and meritorious services," 24 Sept. 1864, and major-general, 13 March, 1865, and on 31 July, 1866, was mustered out of the service. In the same year he published a valuable report on the military railroads during the war.
# Appletons' Cyclopædia of American Biography/McEntee, Jervis

Edition of 1900.
​McENTEE, Jervis, artist, b. in Rondout, N. Y., 14 July, 1828; d. there, 27 Jan., 1891. He studied with Frederic E. Church in New York, but later engaged in business in Rondout. This he relinquished after three years, and, opening a studio in New York, devoted himself thenceforth wholly to art. He first exhibited at the Academy of design in 1853, and was elected an associate in 1860, and academician one year later. In 1869 he visited Europe, sketching in Italy and Switzerland, and studying in the principal galleries on the continent. Mr. McEntee usually delineated Nature in her more sombre aspects, and there is in his paintings a latent sentiment not often found among landscape-painters. He was especially successful in autumnal scenes. His more important works are “The Melancholy Days have come” (1860); “Indian Summer” (1861); “Late Autumn” (1863); “October Snow” (1870); “Sea from Shore” (1873); “Cape Ann” (1874); “A Song of Summer” (1876); “Winter in the Mountains” (1878); “Clouds” (1879); “The Edge of a Wood” (1880); “Kaatskill River” (1881); “Autumn Memory” (1883); “Shadows of Autumn” and “The Kaatskills in Winter” (1884); “Christmas Eve” (1885); and “Shadows of Autumn” (1886).
# Appletons' Cyclopædia of American Biography/Mayes, Joel Bryan

Edition of 1900.
​MAYES, Joel Bryan, b. in the Cherokee reservation, Ga., 2 Oct., 1833; d. in Indian territory, 14 Dec., 1891. His mother was of mixed blood and descended on the paternal side from James Adair, an Indian agent under George III. Joel was removed in his youth to the Cherokee reservation in Indian territory, was graduated at the Cherokee male seminary in 1856, and taught until the beginning of the civil war, through which he served as quartermaster in the Confederate army. He returned to his farm on Grande river in 1865, was county commissioner and chief clerk of the Cherokee court for many years, and county judge for two terms. While holding the latter office he was chosen associate and subsequently chief justice of the supreme court. In August, 1887, he became chief of the Cherokee nation.