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# Appletons' Cyclopædia of American Biography/Doolittle, Mary Antoinette

Edition of 1900.
​DOOLITTLE, Mary Antoinette, lecturer, b. in New Lebanon. N. Y., 8 Sept., 1810; d. in Mt. Lebanon, Columbia co., N. Y., 31 Dec, 1880. She was graduated in New Lebanon in 1825. She became a member of the Shaker society in 1824, a deaconess in a Shaker community in 1826, and was an eldress from 1828. Her lectures on religious subjects, which were delivered in various cities in the United States, attracted much attention. In 1873-'5 she edited, with Frederick W. Evans, the “Shaker and Shakeress,” a periodical published at Mt. Lebanon college, and is author of an “Autobiography” (1880), and of a series of remarkable inspirational songs.
# Appletons' Cyclopædia of American Biography/Walker-Martinez, Carlos

Edition of 1889.
​WALKER-MARTINEZ, Carlos, Chilian poet, b. in Valparaiso in 1842. In September, 1865, he was studying law at the University of Chili, when war with Spain began, and he enlisted in the navy, participating in the engagement of Abtao, 7 Feb., 1866. In the same year he founded the literary magazine “La República Literaria,” at the head of which he remained while he was in Chili. He was appointed in 1867 secretary of the legation in Bolivia, was graduated in law in 1868, and travelled through Europe and the United States. On his return in 1870 he was elected to congress for the department of Vallenar, and became secretary of the chamber of deputies. In 1873 he was appointed chargé d'affaires of Chili in Bolivia, and in 1874 he became minister in the same republic. During the war of 1879-'80 he was president of the “Sociedad Protectora,” and in 1880-'2 he was an editor of the journal “El Nuevo Ferrocarril.” During ​the cholera epidemic of 1886-'7 he was founder and president of the Red Cross society. He is still a member of congress, where he is well known as a parliamentary orator. He has written “Páginas de viage” (Santiago, 1871); “Poesías líricas” (3 vols., 1872); “Romances Americanos” (2 vols., 1874); “Manuel Rodriguez,” a historic drama in verse (1874); “El Proscripto” (1875); and “Diego Portales” (1877).
# Appletons' Cyclopædia of American Biography/Walker, James

Edition of 1889.
​WALKER, James, president of Harvard, b. in Burlington, Mass., 16 Aug., 1794; d. in Cambridge, Mass., 23 Dec., 1874. He was graduated at Harvard in 1814, studied theology at Cambridge, and was pastor of the Unitarian church in Charlestown for twenty-one years. During this period he was active in his parochial duties and in advocating the cause of school and college education, lectured extensively and with success, and was a close student of literature and philosophy. In 1831-'9 he was an editor of the “Christian Examiner.” He resigned his pastorate in July, 1839, the following September became professor of moral and intellectual philosophy in Harvard, was elected its president in 1853, and held office till his resignation in 1860. He devoted the remainder of his life to scholarly pursuits, and left his valuable library and $15,000 to Harvard. That college gave him the degree of D. D. in 1835, and Yale that of LL. D. in 1860. He published numerous sermons, addresses, and lectures, including three series of lectures on “Natural Religion,” and a course of Lowell institute lectures on “The Philosophy of Religion”; “Sermons preached in the Chapel of Harvard College” (Boston, 1861); a “Memorial of Daniel Appleton White” (1863); and a “Memoir of Josiah Quincy” (1867). After his death a volume of his “Discourses” appeared (1876). He also edited, as college text-books, Dugald Stewart's “Philosophy of the Active and Moral Powers” (1849), and Dr. Thomas Reid's “Essays on the Intellectual Powers, Abridged, with Notes and Illustrations from Sir William Hamilton and Others” (1850). See “Memorial” (Cambridge, 1875), and “Services at the Dedication of a Mural Monument to James Walker in the Harvard Church in Charlestown” (1884).
# Appletons' Cyclopædia of American Biography/Walker, William (merchant)

Edition of 1889.
​WALKER, William, Canadian merchant, b. in Scotland in 1793 ; d. in Quebec, Canada, 18 May, 1863. He went to Canada in 1815, engaged in business, and was a partner in the firms of Forsyth, Richardson and Co., Montreal, and of Forsyth, Walker and Co., Quebec. He was part owner and one of the building committee of the ocean steamer "Royal William," which was constructed at Quebec and was the first steam vessel that crossed the Atlantic from British America. In 1848 he retired from business. In 1839 Mr. Walker was appointed a member of the special council of Canada, and in 1842 he became a life member of the legislative council by royal mandamus. He raised and commanded the Quebec volunteer rifle corps, was the first president of the Quebec and Riviere du Loup railway company, president of the Quebec board of trade, and deputy master of Trinity house. He was the first chancellor of the University of Bishop's college, Lennoxville, Canada East, which conferred on him the honorary degree of D. C. L.
# Appletons' Cyclopædia of American Biography/Walker, Jonathan

Edition of 1889.
​WALKER, Jonathan, reformer, b. on Cape Cod, Mass., in 1799; d. near Muskegon, Mich., 1 May, 1878. He was captain of a fishing vessel, in his youth, but about 1840 he went to Florida, where he became a railroad-contractor. He was interested in the condition of the slaves, and in 1844 aided several of them in an attempt to make their escape in an open boat from the coast of Florida to the British West Indies. After doubling the capes, he was prostrated by illness, and the crew being ignorant of navigation, they would all have been drowned had they not been rescued by a wrecking-sloop that took Walker to Key West, whence he was sent in irons to Pensacola. On his arrival there he was put in prison, chained to the floor, and deprived of light and proper food. Upon his trial in a U. S. court, he was convicted, sentenced to be heavily fined, put on the pillory, and branded on his right hand with a hot iron with the letters “S. S.,” for “slave-stealer,” a U. S. marshal executing the sentence. He was then remanded to jail, where he was confined eleven months, and released only after the payment of his fine by northern Abolitionists. For the subsequent five years he lectured on slavery in the northern and western states. He removed to Michigan about 1850, where he resided near Muskegon until his death. A monument was erected to his memory on 1 Aug., 1878. He was the subject of John G. Whittier's poem “The Man with the Branded Hand.” See “Rise and Fall of the Slave Power in America,” by Henry Wilson (Boston, 1874).
# Appletons' Cyclopædia of American Biography/Walker, Katherine Kent Child

Edition of 1889.
​WALKER, Katherine Kent Child, author, b. in Pittsford, Vt., about 1840. She is a daughter of the Rev. Willard Child, D. D., and in 1863 married the Rev. Edward Ashley Walker, who was graduated at Yale in 1856, and died in 1866 after a brief pastorate at the Old South church, Worcester, Mass. She wrote a famous article on the “Total Depravity of Inanimate Things,” which appeared originally in the “Atlantic Monthly” for September, 1864, has contributed to various magazines, and published a version of Bunyan's “Pilgrim's Progress,” for children (New York, 1869); “From the Crib to the Cross” (1869); and a “Life of Christ” (1869). She has also made translations from the German.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VI/Chapter XXV

Chapter XXV.
In this diagram were described ten circles, distinct from each other, but united by one circle, which was said to be the soul of all things, and was called “Leviathan.” This Leviathan, the Jewish Scriptures say, whatever they mean by the expression, was created by God for a plaything; for we find in the Psalms: “In wisdom hast Thou made all things: the earth is full of Thy creatures; so is this great and wide sea. There go the ships; small animals with great; there is this dragon, which Thou hast formed to play therein.” Instead of the word “dragon,” the term “leviathan” is in the Hebrew. This impious diagram, then, said of this leviathan, which is so clearly depreciated by the Psalmist, that it was the soul which had travelled through all things! We observed, also, in the diagram, the being named “Behemoth,” placed as it were under the lowest circle. The inventor of this accursed diagram had inscribed this leviathan at its circumference and centre, thus placing its name in two separate places. Moreover, Celsus says that the diagram was “divided by a thick black line, and this line he asserted was called Gehenna, which is Tartarus.”  Now as we found that Gehenna was mentioned in the Gospel as a place of punishment, we searched to see whether it is mentioned anywhere in the ancient Scriptures, and especially because the Jews too use the word. And we ascertained that where the valley of the son of Ennom was named in Scripture in the Hebrew, instead of “valley,” with fundamentally the same meaning, it was termed both the valley of Ennom and also Geenna. And continuing our researches, we find that what was termed “Geenna,” or “the valley of Ennom,” was included in the lot of the tribe of Benjamin, in which Jerusalem also was situated. And seeking to ascertain what might be the inference from the heavenly Jerusalem belonging to the lot of Benjamin and the valley of Ennom, we find a certain confirmation of what is said regarding the place of punishment, intended for the purification of such souls as are to be purified by torments, agreeably to the saying: “The Lord cometh like a refiner’s fire, and like fullers’ soap: and He shall sit as a refiner and purifier of silver and of gold.”
* ↑ Cf. note in Spencer’s edition.
* ↑ παίγνιον.
* ↑ Cf. Ps. civ. 24–26.
* ↑ Cf. Mal. iii. 2, 3.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VI/Chapter XX

Chapter XX.
Now, to those who are capable of understanding him, the apostle manifestly presents to view “things which are the objects of perception,” calling them “things seen;” while he terms “unseen,” things which are the object of the understanding, and cognisable by it alone. He knows, also, that things “seen” and visible are “temporal,” but that things cognisable by the mind, and “not seen,” are “eternal;” and desiring to remain in the contemplation of these, and being assisted by his earnest longing for them, he deemed all affliction as “light” and as “nothing,” and during the season of afflictions and troubles was not at all bowed down by them, but by his contemplation of (divine) things deemed every calamity a light thing, seeing we also have “a great High Priest,” who by the greatness of His power and understanding “has passed through the heavens, even Jesus the Son of God,” who has promised to all that have truly learned divine things, and have lived lives in harmony with them, to go before them to the things that are supra-mundane; for His words are: “That where I go, ye may be also.” And therefore we hope, after the troubles and struggles which we suffer here, to reach the highest heavens, and receiving, agreeably to the teaching of Jesus, the fountains of water that spring up unto eternal life, and being filled with the rivers of knowledge, shall be united with those waters that are said to be above the heavens, and which praise His name. And as many of us as praise Him shall not be carried about by the revolution of the heaven, but shall be ever engaged in the contemplation of the invisible things of God, which are no longer understood by us through the things which He hath made from the creation of the world, but seeing, as it was expressed by the true disciple of Jesus in these words, “then face to face;” and in these, “When that which is perfect is come, then that which is in part will be done away.”
* ↑ Cf. John xiv. 3.
* ↑ πρὸς ἄκροις τοῖς οὐρανοῖς.
* ↑ ποταμοὺς τῶν θεωρήματων.
* ↑ For ὅσον γε Boherellus proposes ὅσοι γε, which is adopted in the translation.
* ↑ Cf. 1 Cor. xiii. 12.
* ↑ Cf. 1 Cor. xiii. 10.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VI/Chapter XXI

Chapter XXI.
The Scriptures which are current in the Churches of God do not speak of “seven” heavens, or of any definite number at all, but they do appear to teach the existence of “heavens,” whether that means the “spheres” of those bodies which the Greeks call “planets,” or something more mysterious. Celsus, too, agreeably to the opinion of Plato, asserts that souls can make their way to and from the earth through the planets; while Moses, our most ancient prophet, says that a divine vision was presented to the view of our prophet Jacob,—a ladder stretching to heaven, and the angels of God ascending and descending upon it, and the Lord supported upon its top,—obscurely pointing, by this matter of the ladder, either to the same truths which Plato had in view, or to something greater than these. On this subject Philo has composed a treatise which deserves the thoughtful and intelligent investigation of all lovers of truth.
* ↑ [Bishop Pearson, in his Exposition of the Creed, Art. IX., notes that “Origen for the most part speaks of the Church in the plural number, αι ἐκκλησίαι.”  S.]
* ↑ [But see 2 Cor. xii. 2, and also Irenæus, vol. i. p. 405.]
* ↑ Cf. Plato in Timæo, p. 42.
* ↑ Cf. Gen. xxviii. 12, 13.
* ↑ ἐπεστηριγμένον.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VI/Chapter XXIV

Chapter XXIV.
After the instance borrowed from the Mithraic mysteries, Celsus declares that he who would investigate the Christian mysteries, along with the aforesaid Persian, will, on comparing the two together, and on unveiling the rites of the Christians, see in this way the difference between them. Now, wherever he was able to give the names of the various sects, he was nothing loth to quote those with which he thought himself acquainted; but when he ought most of all to have done this, if they were really known to him, and to have informed us which was the sect that makes use of the diagram he has drawn, he has not done so. It seems to me, however, that it is from some statements of a very insignificant sect called Ophites, which he has misunderstood, that, in my opinion, he has partly borrowed what he says about the diagram. Now, as we have always been animated by a love of learning, we have fallen in with this diagram, and we have found in it the representations of men who, as Paul says, “creep into houses, and lead captive silly women laden with sins, led away with divers lusts; ever learning, and never able to come to the knowledge of the truth.” The diagram was, however, so destitute of all credibility, that neither these easily deceived women, nor the most rustic class of men, nor those who were ready to be led away by any plausible pretender whatever, ever gave their assent to the diagram. Nor, indeed, have we ever met any individual, although we have visited many parts of the earth, and have sought out all those who anywhere made profession of knowledge, that placed any faith in this diagram.
* ↑ [Vol. i. p. 354, this series.]
* ↑ “Utinam exstaret! Multum enim lucis procul dubio antiquissimorum Patrum libris, priscæ ecclesiæ temporibus, et quibusdam sacræ Scripturæ locis, accederet.”—Spencer.
* ↑ κατὰ τὸ φιλομαθὲς ἡμῶν.
* ↑ Cf. 2 Tim. iii. 6, 7.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VI/Chapter XXVII

Chapter XXVII.
After the matter of the diagram, he brings forward certain monstrous statements, in the form of question and answer, regarding what is called by ecclesiastical writers the “seal,” statements which did not arise from imperfect information; such as that “he who impresses the seal is called father, and he who is sealed is called young man and son;” and who answers, “I have been anointed with white ointment from the tree of life,”—things which we never heard to have occurred even among the heretics. In the next place, he determines even the number mentioned by those who deliver over the seal, as that “of seven angels, who attach themselves to both sides of the soul of the dying body; the one party being named angels of light, the others ‘archontics;’” and he asserts that the “ruler of those named ‘archontics’ is termed the ‘accursed’ god.” Then, laying hold of the expression, he assails, not without reason, those who venture to use such language; and on that account we entertain a similar feeling of indignation with those who censure such individuals, if indeed there exist any who call the God of the Jews—who sends rain and thunder, and who is the Creator of this world, and the God of Moses, and of the cosmogony which he records—an “accursed” divinity. Celsus, however, appears to have had in view in employing these expressions, not a rational object, but one of a most irrational kind, arising out of his hatred towards us, which is so unlike a philosopher. For his aim was, that those who are unacquainted with our customs should, on perusing his treatise, at once assail us as if we called the noble Creator of this world an “accursed divinity.” He appears to me, indeed, to have acted like those Jews who, when Christianity began to be first preached, scattered abroad false reports of the Gospel, such as that “Christians offered up an infant in sacrifice, and partook of its flesh;” and again, “that the professors of Christianity, wishing to do the ‘works of darkness,’ used to extinguish the lights (in their meetings), and each one to have sexual intercourse with any woman whom he chanced to meet.” These calumnies have long exercised, although unreasonably, an influence over the minds of very many, leading those who are aliens to the Gospel to believe that Christians are men of such a character; and even at the present day they mislead some, and prevent them from entering even into the simple intercourse of conversation with those who are Christians.
* ↑ ἀλλόκοτα καὶ ἀμοιβαίας φωνάς.
* ↑ ἀρχοντικῶν.
* ↑ οὐκ εὔγνωμον ἀλλά…πάνυ ἀγνωμονέστατον.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VI/Chapter XVIII

Chapter XVIII.
I thought it right to quote these few instances from a much larger number of passages, in which our sacred writers express their ideas regarding God, in order to show that, to those who have eyes to behold the venerable character of Scripture, the sacred writings of the prophets contain things more worthy of reverence than those sayings of Plato which Celsus admires. Now the declaration of Plato, quoted by Celsus, runs as follows: “All things are around the King of all, and all things exist for his sake, and he is the cause of all good things. With things of the second rank he is second, and with those of the third rank he is third. The human soul, accordingly, is eager to learn what these things are, looking to such things as are kindred to itself, none of which is perfect. But as regards the King and those things which I mentioned, there is nothing which resembles them.” I might have mentioned, moreover, what is said of those beings which are called seraphim by the Hebrews, and described in Isaiah, who cover the face and feet of God, and of those called cherubim, whom Ezekiel has described, and the postures of these, and of the manner in which God is said to be borne upon the cherubim. But since they are mentioned in a very mysterious manner, on account of the unworthy and the indecent, who are unable to enter into the great thoughts and venerable nature of theology, I have not deemed it becoming to discourse of them in this treatise.
* ↑ Cf. Plato, Epist., ii., ad Dionys.
* ↑ Cf. Isa. vi. 2.
* ↑ Cf. Ezek. i. and x.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VI/Chapter XXIII

Chapter XXIII.
If one wished to obtain means for a profounder contemplation of the entrance of souls into divine things, not from the statements of that very insignificant sect from which he quoted, but from books—partly those of the Jews, which are read in their synagogues, and adopted by Christians, and partly from those of Christians alone—let him peruse, at the end of Ezekiel’s prophecies, the visions beheld by the prophet, in which gates of different kinds are enumerated, which obscurely refer to the different modes in which divine souls enter into a better world; and let him peruse also, from the Apocalypse of John, what is related of the city of God, the heavenly Jerusalem, and of its foundations and gates. And if he is capable of finding out also the road, which is indicated by symbols, of those who will march on to divine things, let him read the book of Moses entitled Numbers, and let him seek the help of one who is capable of initiating him into the meaning of the narratives concerning the encampments of the children of Israel; viz., of what sort those were which were arranged towards the east, as was the case with the first; and what those towards the south-west and south; and what towards the sea; and what the last were, which were stationed towards the north. For he will see that there is in the respective places a meaning not to be lightly treated, nor, as Celsus imagines, such as calls only for silly and servile listeners: but he will distinguish in the encampments certain things relating to the numbers that are enumerated, and which are specially adapted to each tribe, of which the present does not appear to us to be the proper time to speak. Let Celsus know, moreover, as well as those who read his book, that in no part of the genuine and divinely accredited Scriptures are “seven” heavens mentioned; neither do our prophets, nor the apostles of Jesus, nor the Son of God Himself, repeat anything which they borrowed from the Persians or the Cabiri.
* ↑ Cf. Ezek. xlviii.
* ↑ ἐπὶ τὰ κρείττονα.
* ↑ Cf. Rev. xxi.
* ↑ θεωρήματα.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VI/Chapter XXIX

Chapter XXIX.
In the next place, as if it were the Christians whom he was calumniating, he continues his accusations against those who termed the God of Moses and of his law an “accursed” divinity; and imagining that it is the Christians who so speak, he expresses himself thus: “What could be more foolish or insane than such senseless wisdom? For what blunder has the Jewish lawgiver committed? and why do you accept, by means, as you say, of a certain allegorical and typical method of interpretation, the cosmogony which he gives, and the law of the Jews, while it is with unwillingness, O most impious man, that you give praise to the Creator of the world, who promised to give them all things; who promised to multiply their race to the ends of the earth, and to raise them up from the dead with the same flesh and blood, and who gave inspiration to their prophets; and, again, you slander Him! When you feel the force of such considerations, indeed, you acknowledge that you worship the same God; but when your teacher Jesus and the Jewish Moses give contradictory decisions, you seek another God, instead of Him, and the Father!” Now, by such statements, this illustrious philosopher Celsus distinctly slanders the Christians, asserting that, when the Jews press them hard, they acknowledge the same God as they do; but that when Jesus legislates differently from Moses, they seek another god instead of Him.  Now, whether we are conversing with the Jews, or are alone with ourselves, we know of only one and the same God, whom the Jews also worshipped of old time, and still profess to worship as God, and we are guilty of no impiety towards Him. We do not assert, however, that God will raise men from the dead with the same flesh and blood, as has been shown in the preceding pages; for we do not maintain that the natural body, which is sown in corruption, and in dishonour, and in weakness, will rise again such as it was sown. On such subjects, however, we have spoken at adequate length in the foregoing pages.
* ↑ ἀναισθήτου.
* ↑ Boherellus proposes φῇς for the textual reading φησί.
* ↑ καὶ τοῖς προφήταις ἐμπνέοντα.
* ↑ ὅταν δὲ τὰ ἐναντία ὁ σὸς διδάσκαλος ᾽Ιησοῦς, καὶ ὁ ᾽Ιουδαίων Μωϋσῆς, νομοθετῇ.
* ↑ ψυχικόν.