OpenLLM-France/wikimedia huggingface dataset:
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book IX/Part 14

Chapter XIII.—The Jewish Sects.
Originally there prevailed but one usage among the Jews; for one teacher was given unto them by God, namely Moses, and one law by this same Moses. And there was one desert region and one Mount Sinai, for one God it was who legislated for these Jews. But, again, after they had crossed the river Jordan, and had inherited by lot the conquered country, they in various ways rent in sunder the law of God, each devising a different interpretation of the declarations made by God. And in this way they raised up for themselves teachers, (and) invented doctrines of an heretical nature, and they continued to advance into (sectarian) divisions. Now it is the diversity of these Jews that I at present propose to explain. But though for even a considerable time they have been rent into very numerous sects, yet I intend to elucidate the more principal of them, while those who are of a studious turn will easily become acquainted with the rest. For there is a division amongst them into three sorts; and the adherents of the first are the Pharisees, but of the second the Sadducees, while the rest are Essenes. These practise a more devotional life, being filled with mutual love, and being temperate. And they turn away from every act of inordinate desire, being averse even to hearing of things of the sort. And they renounce matrimony, but they take the boys of others, and thus have an offspring begotten for them. And they lead these adopted children into an observance of their own peculiar customs, and in this way bring them up and impel them to learn the sciences. They do not, however, forbid them to marry, though themselves refraining from matrimony. Women, however, even though they may be disposed to adhere to the same course of life, they do not admit, inasmuch as in no way whatsoever have they confidence in women.

## Footnotes

* ↑ Or, “nation.”
* ↑ See Josephus, De Bell. Judaic. ii. 8, from whom Hippolytus seems to have taken his account of the Jewish sects, except, as Schneidewin remarks, we suppose some other writer whom Josephus and Hippolytus themselves followed. The Abbe Cruice thinks that the author followed by Hippolytus was not Josephus, but a Christian writer of the first century, who derived his materials from the Jewish historian. Hippolytus’ text sometimes varies from the text of Josephus, as well as of Porphyry, who has taken excerpts from Josephus work.
* ↑ Or “choice.”
# An Etymological Dictionary of the German Language/rucken

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/rucken | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ rucken, vb., ‘to coo’ (of pigeons), allied to MidHG. ruckezen, ‘to coo,’ and rucku, interj., ‘coo!’ (of pigeons); onomat. forms.
# An Etymological Dictionary of the German Language/rumpeln

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/rumpeln | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ rumpeln, vb., ‘to rumble, rummage, throw into confusion,’ from MidHG. rumpeln, ‘to make a noise or din, fall with a clatter’; probably an intensive form on account of the p. Comp. the equiv. MidE. romblen, E. to rumble; allied to Du. rommelen, ‘to make a noise,’ the mb being assimilated to mm; hence Rummel means ‘lumber.’
# An Etymological Dictionary of the German Language/rotten

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/rotten | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ rotten (1.), vb., ‘to root out,’ formed from the earlier MidG. roten, a variant of MidHG. riuten, ‘to root out’; comp. Bav. rieden, Swiss ussrū̆de, ‘to root out.’
rotten (2.), vb., ‘to cause to rot or decay, ModHG. only, from the equiv. LG. and Du. rotten; see rösten (2).
# An Etymological Dictionary of the German Language/rufen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/rufen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ rufen, vb., ‘to call out, cry,’ from the equiv. MidHG. ruofen, OHG. ruofan; corresponding to OSax. hrópan, Du. roepen, AS. hrôpan (wanting in E.), ‘to call out’; in Goth. hrôpjan, OHG. ruofen, ModHG. rüefen, wk. vb., with the same meaning. In the non-Teut. languages there are no terms corresponding to the Teut. root hrôp. See ruchtbar.
# An Etymological Dictionary of the German Language/rupfen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/rupfen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ rupfen, vb., ‘to pluck (feathers), pick,’ from MidHG. rupfen, ropfen, an intensive form of raufen. To this is allied ruppig, ‘battered,’ from LG. ruppen for UpG. rupfen.
# An Etymological Dictionary of the German Language/ruchlos

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/ruchlos | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ ruchlos, adj., ‘infamous, flagitious,’from MidHG. ruoche-lôs, ‘unconcerned, reckless,’ allied to MidHG. ruoche, f., ‘care, carefulness’; comp. E. reckless; see ruhen and geruben.
# An Etymological Dictionary of the German Language/rutschen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/rutschen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ rutschen, vb., ‘to slide, glide, slip,’ from late MidHG. rütschen, ‘to glide,’ with the variant rützen. Perhaps it belongs to the same root as rütteln, rütten (zerrütten), which are based on MidHG. rütteln, rütten, ‘to shake.’
# An Etymological Dictionary of the German Language/ruchtbar

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/ruchtbar | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ ruchtbar, ruchbar, adj., ‘notorious, ModHG. only, from LG., as is indicated by the LG. and Du. cht for the HG. ft; allied to MidHG. ruoft, ‘fame, reputation’; see anrüchig, berüchtigt, and Gerücht.
# An Etymological Dictionary of the German Language/ruhen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/ruhen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ ruhen, vb., ‘to rest, repose, be calm,’ from the equiv. MidHG. ruowen (râwên), OHG. ruowên (râwên); a denom. of Ruhe.
# An Etymological Dictionary of the German Language/rund

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/rund | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ rund, adj., ‘round,’ from the equiv. MidHG. runt (gen. rundes), adj.; borrowed from Fr. rond (from Lat. rotundus), whence also E. round, Du. rond, Dan. and Swed. rund.
# Ante-Nicene Fathers/Volume VI/Dionysius/Exegetical Fragments/On the Reception of the Lapsed to Penitence

VII.—On the Reception of the Lapsed to Penitence.
But now we are doing the opposite. For whereas Christ, who is the good Shepherd, goes in quest of one who wanders, lost among the mountains, and calls him back when he flees from Him, and is at pains to take him up on His shoulders when He has found him, we, on the contrary, harshly spurn such a one even when He approaches us. Yet let us not consult so miserably for ourselves, and let us not in this way be driving the sword against ourselves. For when people set themselves either to do evil or to do good to others, what they do is certainly not confined to the carrying out of their will on those others; but just as they attach themselves to iniquity or to goodness, they will themselves become possessed either by divine virtues or by unbridled passions. And the former will become the followers and comrades of the good angels; and both in this world and in the other, with the enjoyment of perfect peace and immunity from all ills, they will fulfil the most blessed destinies unto all eternity, and in God’s fellowship they will be for ever (in possession of) the supremest good. But these latter will fall away at once from the peace of God and from peace with themselves, and both in this world and after death they will abide with the spirits of blood-guiltiness. Wherefore let us not thrust from us those who seek a penitent return; but let us receive them gladly, and number them once more with the stedfast, and make up again what is defective in them.

## Footnotes

* ↑ A fragment, probably by the Alexandrian Dionysius. This seems to be an excerpt from his works On Penitence, three of which are mentioned by Jerome in his De Script. Eccl., ch. 69. See Mai, Classici Auctores, x. 484. It is edited here from the Vatican Codex.
* ↑ τοῖς παλαμναιοις δαίμοσι. Or, with the demons of vengeance.
# Ante-Nicene Fathers/Volume VI/Dionysius/Exegetical Fragments/A Commentary on the Beginning of Ecclesiastes/Chapter III

Chapter III.
Ver. 3. “There is a time to kill, and a time to heal.”
To “kill,” in the case of him who perpetrates unpardonable transgression; and to “heal,” in the case of him who can show a wound that will bear remedy.
4. “A time to weep, and a time to laugh.”
A time to weep, when it is the time of suffering; as when the Lord also says, “Verily I say unto you, that ye shall weep and lament.” But to laugh, as concerns the resurrection: “For your sorrow,” He says, “shall be turned into joy.”
4. “A time to mourn, and a time to dance.”
When one thinks of the death which the transgression of Adam brought on us, it is a time to mourn; but it is a time to hold festal gatherings when we call to mind the resurrection from the dead which we expect through the new Adam.
6. “A time to keep, and a time to cast away.”
A time to keep the Scripture against the unworthy, and a time to put it forth for the worthy. Or, again: Before the incarnation it was a time to keep the letter of the law; but it was a time to cast it away when the truth came in its flower.
7. “A time to keep silence, and a time to speak.”
A time to speak, when there are hearers who receive the word; but a time to keep silence, when the hearers pervert the word; as Paul says: “A man that is an heretic, after the first and second admonition, reject.”
10. “I have seen, then, the travail which God hath given to the sons of men to be exercised in it.
11. Everything that He hath made is beautiful in its time: and He hath set the whole world in their heart; so that no man can find out the work that God maketh from the beginning and to the end.”
And this is true. For no one is able to comprehend the works of God altogether. Moreover, the world is the work of God. No one, then, can find out as to this world what is its space from the beginning and unto the end, that is to say, the period appointed for it, and the limits before determined unto it; forasmuch as God has set the whole world as a realm of ignorance in our hearts. And thus one says: “Declare to me the shortness of my days.” In this manner, and for our profit, the end of this world (age)—that is to say, this present life—is a thing of which we are ignorant.

## Footnotes

* ↑ Luke vi. 25; John xvi. 20.
* ↑ John xvi. 20.
* ↑ The fast of the Paschal week, and the feast that follows, are here referred to. Of course the religious salutation of the Hebrews (2 Sam. vi. 14) is the thought of Koheleth, and figuratively it is here adopted for holy mirth.]
* ↑ Tit. iii. 10.
* ↑ Ps. cii. 24, τὴν ὀλιγότητα τῶν ἡμερῶν μου ἀνάγγειλόν μοι.
# Ante-Nicene Fathers/Volume VI/Dionysius/Exegetical Fragments/Of the One Substance

VI.—Of the One Substance.
The plant that springs from the root is something distinct from that whence it grows up; and yet it is of one nature with it. And the river which flows from the fountain is something distinct from the fountain. For we cannot call either the river a fountain, or the fountain a river. Nevertheless we allow that they are both one according to nature, and also one in substance; and we admit that the fountain may be conceived of as father, and that the river is what is begotten of the fountain.

## Footnotes

* ↑ That the Son is not different from the Father in nature, but connatural and consubstantial with Him. From the Panoplia of Euthymius Zigabenus in the Cod. xix. Nanianæ Biblioth.
* ↑ [See his explanations in the epistle to Dionysius p. 92, supra.]
# Ante-Nicene Fathers/Volume VI/Dionysius/Exegetical Fragments/On John VIII. 12

V.—On John VIII. 12.
Now this word “I am” expresses His eternal subsistence. For if He is the reflection of the eternal light, He must also be eternal Himself. For if the light subsists for ever, it is evident that the reflection also subsists for ever. And that this light subsists, is known only by its shining; neither can there be a light that does not give light. We come back, therefore, to our illustrations. If there is day, there is light; and if there is no such thing, the sun certainly cannot be present. If, therefore, the sun had been eternal, there would also have been endless day. Now, however, as it is not so, the day begins when the sun rises, and it ends when the sun sets. But God is eternal light, having neither beginning nor end. And along with Him there is the reflection, also without beginning, and everlasting. The Father, then, being eternal, the Son is also eternal, being light of light; and if God is the light, Christ is the reflection; and if God is also a Spirit, as it is written, “God is a Spirit,” Christ, again, is called analogously Spirit.

## Footnotes

* ↑ A fragment. Edited from the Vatican Codex 1996, f. 78, belonging to a date somewhere about the tenth century.
* ↑ Reading πολλοῦ γε δεῖ. The text gives πόλυ γε δεῖ.
* ↑ ἀτμίς. If this strange reading ἀτμίς is correct, there is apparently a play intended on the two words πνεῦμα and ἀτμίς, = if God is a πνεῦμα, which word literally signifies Wind or Air, Christ, on that analogy, may be called ἀτμίς that is to say, the Vapour or Breath of that Wind.
# Ante-Nicene Fathers/Volume VI/Dionysius/Extant Fragments/Containing Epistles, or Fragments of Epistles
## Contents

* To Domitius and Didymus
* To Novatus
* To Fabius, Bishop of Antioch
* To Cornelius the Roman Bishop
* To Stephen, Bishop of Rome
* To Sixtus, Bishop
* To Philemon, a Presbyter
* To Dionysius
* To Sixtus II
* Against Bishop Germanus
* To Hermammon
* To the Alexandrians
* To Hierax, a Bishop in Egypt
* From His Fourth Festival Epistle
* Elucidations
# Ante-Nicene Fathers/Volume VI/Dionysius/Extant Fragments
## Contents

* Containing Various Sections of the Works
* Containing Epistles, or Fragments of Epistles
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XX/Chapter 15

Chapter XV.—The Repentance of Faustus.
When my father said this, after no long time Annubion came to us to announce to us the flight of Simon, and how that very night he had hurried to Judæa. And he found our father wailing, and with lamentations saying: “Alas, alas! unhappy man! I did not believe when I was told that he was a magician. Miserable man that I am! I have been recognised for one day by my wife and children, and have speedily gone back to my previous sad condition when I was still ignorant.” And my mother lamenting, plucked her hair; and we groaned in distress on account of the transformation of our father, and could not comprehend what in the world it could be. But Annubion stood speechless, seeing and hearing these things; while Peter said to us, his children, in the presence of all: “Believe me, this is Faustus your father.  Wherefore I urge you to attend to him as being your father. For God will vouchsafe some occasion for his putting off the shape of Simon, and exhibiting again distinctly that of your father.” And saying this, and looking to my father, he said: “I permitted you to salute Appion and Annubion, since you asserted that they were your friends from childhood, but I did not permit you to associate with the magician Simon.”

## Footnotes

* ↑ These words are taken from the Recognitions.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XX/Chapter 16

Chapter XVI.—Why Simon Gave to Faustus His Own Shape.
And my father said: “I have sinned; I confess it.” And Annubion said: “I also along with him beg you to forgive the noble and good old man who has been deceived: for the unfortunate man has been the sport of that notorious fellow. But I shall tell you how it took place. The good old man came to salute us. But at that very hour we who were there happened to be listening to Simon, who wished to run away that night, for he had heard that some people had come to Laodicea in search of him by the command of the emperor. But as Faustus was entering, he turned his own rage on him, and thus addressed us: ‘Make him, when he comes, share your meals; and I will prepare an ointment, so that, when he has supped, he may take some of it, and anoint his face with it, and then he will appear to all to have my shape. But I will anoint you with the juice of some plant, and then you will not be deceived by his new shape; but to all others Faustus will seem to be Simon.’

## Footnotes

* ↑ An emendation of Dressel’s.
* ↑ Supplied by Dressel from the Recognitions.
* ↑ An emendation of Wieseler’s.
* ↑ ms. reads “empty.” Wieseler proposed “new” or “assumed.”
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XX/Chapter 13

Chapter XIII.—The Flight of Simon.
While Peter was thus talking, there entered one of those who had gone before to Antioch, and who, coming back from Antioch, said to Peter: “I wish you to know, my lord, that Simon, by doing many miracles publicly in Antioch, and calling you a magician and a juggler and a murderer, has worked them up to such hatred against you, that every man is eager to taste your very flesh if you should sojourn there. Wherefore we who went before, along with our brethren who were in pretence attached by you to Simon, seeing the city raging wildly against you, met secretly and considered what we ought to do. And assuredly, while we were in great perplexity, Cornelius the centurion arrived, who had been sent by the emperor to the governor of the province. He was the person whom our Lord cured when he was possessed of a demon in Cæsarea. This man we sent for secretly; and informing him of the cause of our despondency, we begged his help. He promised most readily that he would alarm Simon, and make him take to flight, if we should assist him in his effort. And when we all promised that we should readily do everything, he said, ‘I shall spread abroad the news through many friends that I have secretly come to apprehend him; and I shall pretend that I am in search of him, because the emperor, having put to death many magicians, and having received information in regard to him, has sent me to search him out, that he may punish him as he punished the magicians before him; while those of your party who are with him must report to him, as if they had heard it from a secret source, that I have been sent to apprehend him. And perchance when he hears it from them, he will be alarmed and take to flight.’ When, therefore, we had intended to do something else, nevertheless the affair turned out in the following way. For when he heard the news from many strangers who gratified him greatly by secretly informing him, and also from our brethren who pretended to be attached to him, and took it as the opinion of his own followers, he resolved on retiring. And hastening away from Antioch, he has come here with Athenodorus, as we have heard.  Wherefore we advise you not yet to enter that city, until we ascertain whether they can forget in his absence the accusations which he brought against you.”

## Footnotes

* ↑ Supplied from Epitome. The passage in Epitome Second renders it likely that the sentence ran: “But Simon, while doing many miracles publicly in Antioch, did nothing else by his discourses than excite hatred amongst them against you, and by calling you,” etc.
* ↑ This passage is amended principally according to Wieseler and the Recognitions.
* ↑ An emendation of Wieseler’s.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XX/Chapter 17

Chapter XVII.—Annubion’s Services to Faustus.
“And while he stated this beforehand, I said, ‘What, then, is the advantage you now expect to get from such a contrivance?’ And Simon said, ‘First, those who seek me, when they apprehend him, will give up the search after me. But if he be executed by the hand of the emperor, very great sorrow will fall upon his children, who left me, and fleeing to Peter, now aid him in his work.’ And now, Peter, I confess the truth to you: I was prevented by fear of Simon from informing Faustus of this. But Simon did not give us an opportunity for private conversation, lest some one of us might reveal to him the wicked design of Simon. Simon then rose up in the middle of the night and fled to Judæa, convoyed by Appion and Athenodorus.  Then I pretended that I was sick, in order that, remaining after they had gone, I might make Faustus go back immediately to his own people, if by any chance he might be able, by being concealed with you, to escape observation, lest, being caught as Simon by those who were in search of Simon, he might be put to death through the wrath of the emperor. At the dead of night, therefore, I sent him away to you; and in my anxiety for him I came by night to see him, with the intention of returning before those who convoyed Simon should return.” And looking to us, he said: “I, Annubion, see the true shape of your father; for I was anointed, as I related to you before, by Simon himself, that the true shape of Faustus might be seen by my eyes. Astonished, therefore, I exceedingly wonder at the magic power of Simon, in that standing you do not recognise your own father.” And while our father and our mother and we ourselves wept on account of the calamity common to all of us, Annubion also through sympathy wept with us.

## Footnotes

* ↑ An emendation of Wieseler’s. The parts in italics are supplied by conjecture.
* ↑ We should have expected “standing near” or something similar, as Weiseler remarks; but the Latin of the Recognitions agrees with the Greek in having the simple “standing.”
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XX/Chapter 21

Chapter XXI.—Appion and Athenodorus Return in Quest of Faustus.
But Peter said: “God arranges our affairs in a most satisfactory manner; for we have with us Annubion the astrologer. For when we arrive at Antioch, he will in future discourse regarding genesis, giving us his genuine opinions as a friend.” Now when, after midnight, our father hurried with those whom Peter had ordered to go along with him and with Annubion to Antioch, which was near, early next day, before Peter went forth to discourse, Appion and Athenodorus, who had convoyed Simon, returned to Laodicea in search of our father. But Peter, ascertaining the fact, urged them to enter. And when they came in and sat down, and said, “Where is Faustus?” Peter answered: “We know not; for since the evening, when he went to you, he has not been seen by his kinsmen. But yesterday morning Simon came in search of him; and when we made no reply to him, something seemed to come over him, for he called himself Faustus; but not being believed, he wept and lamented, and threatened to kill himself, and then rushed out in the direction of the sea.”

## Footnotes

* ↑ We read ἐπιτηδειότατα, in harmony with the Recognitions.
* ↑ Part in italics supplied from Recognitions.
* ↑ The Greek is probably corrupt here; but there can scarcely be a doubt about the meaning.