OpenLLM-France/wikimedia huggingface dataset:
# An account of a voyage to establish a colony at Port Philip in Bass's Strait on the south coast of New South Wales, in His Majesty's Ship Calcutta, in the years 1802-3-4/Addendum 1

ADDENDA.
N$^o$ I.
(Page 143.)
THOUGH the currents of the ocean have long occupied the attention of scientific men, no general theory has yet been found to answer under all circumstances. It may, I think, be assumed that oceanic currents depend upon principles as fixed as those to which we refer the currents of air; and also, that heat and cold operate in like manner upon both; to these causes may be added the influence of the heavenly bodies, and it is therefore to be regretted, that navigators have never thought of comparing with accuracy the changes and courses of currents with the revolutions of the sun and planets. Colonel Capper observes, that "the currents in the northern Indian ocean, the gulf of Sind, and the bay of Bengal, almost invariably take the same course ​as the wind. The cause of this connection between the wind and water seems almost to speak for itself; from the vernal to the autumnal equinox, that is, during the S.W. monsoon, the lower current of air, and also the waters of the southern hemisphere are put in motion, to fill up a vacuity, caused by the rarefaction of the atmosphere, and the evaporation of the waters of the northern atmosphere, both of which are increased near the land. And on the contrary, from the autumnal to the vernal equinox, when the sun is on his return to the tropic of Capricorn, the atmosphere being rarified over every part of the southern hemisphere, the wind and water operated on by the same causes, will move in a contrary direction from the N.E. to the S.W. As a confirmation of this hypothesis, currents ore always found in proportion to the strength of wind, and both the wind, and currents grow weaker towards each equinox." The currents running to the northward in the Indian ocean, between the vernal and autumnal equinoxes, may ​also be strengthened by the fusion of the southern polar ices, during the southern summer solstice; and this will operate, though in a diminishing ratio, until the sun reaches the equator on his return to the southern hemisphere. See St. Pierre's Theory of Currents in "Les Etudes de la Nature."
# An account of a voyage to establish a colony at Port Philip in Bass's Strait on the south coast of New South Wales, in His Majesty's Ship Calcutta, in the years 1802-3-4/Addendum 2

N$^o$ II.
(Page 162.)
List of Plants found at Port Philip, October, November, and December, 1803.
Brooklime.
Lesser Celandine. Everlasting, several varieties of. Indigo, Indigo fera ulatissima, Lin. Flax.
Thistles, several species of. Dandelion. Devil's bit Scabious. Plantain Rebwort.
Trefoil, several species of. Catmint. Veronica Spike, a variety of, bearing white flowers. Geranium, several species of. Heaths, several beautiful species and varieties.
Convolvulus. Wild Parsley. Vetchling, several species of. Samphire, several species of. Hottentot Fig. Kangaroo Grass. Quake Grass, and several species found in England. Oxys Daisy. Black Knapweed. Yarrow. Nettle. Wild Parsnip. —— Celery.
—— Raspberry.
Chrysanthum.
Fern, several varieties of.
# An Etymological Dictionary of the German Language/Pult

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​ Pult, m. and n., ‘desk, writing-desk,’ from the equiv. late MidHG. pult, n., with the older variants pulpt, pulpet, pulpit. A later loan-word from Lat. pulpĭtum, ‘wooden platform,’ whence also Ital. pulpito, ‘pulpit,’ Fr. pupitre, ‘desk’ (E. pulpit).
# An Etymological Dictionary of the German Language/Pudel

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​ Pudel, m., ‘poodle, slattern; blunder,’ ModHG. only; of obscure origin.
# An Etymological Dictionary of the German Language/Puder

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​ Puder, m., ‘powder, hair-powder,’ ModHG. only, from Fr. poudre.
# An Etymological Dictionary of the German Language/Pumpe

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​ Pumpe (East MidG. variant Plumpe), f., ‘pump,’ ModHG. only, prop. a LG. word; comp. the equiv. Du. pomp, E. pump. The further history of the word is obscure.
# An Etymological Dictionary of the German Language/Puppe

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​ Puppe, f., ‘puppet, doll,’ even in late MidHG. puppe, boppe, from the equiv. Lat. pûpa, whence also Fr. poupée, ‘puppet,’ poupon, ‘chubby child’ (from which Du. pop and E. puppet are formed).
# An Etymological Dictionary of the German Language/Psittich

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​ Psittich, see Sittich.
# An Etymological Dictionary of the German Language/Puls

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​ Puls, m., ‘pulse,’ from the equiv. late MidHG. puls, m. and f.; Lat. pulsus (akin to pulsare, ‘to beat’), ‘beat’ (of the pulse), ​is shown by Du. pols, E. pulse, Fr. pouls, Ital. polso, &c., to be a common term in medicine in the Middle Ages,
# An Etymological Dictionary of the German Language/Prunk

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​ Prunk, m., ‘parade, ostentation,’ ModHG. only, prop. a LG. word. Comp. the equiv. Du. pronk, which is perhaps allied to prangen.
# An Etymological Dictionary of the German Language/Pulver

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​ Pulver, n., ‘powder, gunpowder,’ from MidHG. pulver, m. and n., ‘dust, ashes’ (also in the 15th cent. ‘gunpowder’). From Lat. pulver (Fr. poudre, Ital. polvere).
# An Etymological Dictionary of the German Language/Prügel

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​ Prügel, m., ‘cudgel,’ from late MidHG. brügel, m., ‘club’; allied to MidHG. brüge, ‘wooden platform.’ The history of the word is obscure.
# Anandamath (Dawn over India)/Part 3/Chapter 6

Upon his arrival at the ashram, Bhavan entered a deep forest. In a past of the jungle were the ruins of an ancient building. On the bricks and stones of the ruins grew thorny creepers and dense bush. Countless serpents lived there. One of the broken courtyards was less dilapidated than the others and cleaner. Bhavan chose that spot to sit.
He plunged into deep thought. The night was intensely dark. The forest was endless and impregnable even for wild animals. It was forlorn and quiet. The only noise one could hear was the distant howl of tigers, or the fearful cries of hunger or fear of other animals. Now and then there was the sound of the wings of huge birds in the trees. Amidst these desolate ruins Bhavan sat alone. The world was all but dead to him. With his hands on his temples he sat in deep thought. He was breathless, motionless and fearless.
'I have to face my own destiny,' he said to himself. 'There is no escape from that. I am sorry, however, that I was so scandalously swept into the currents of passion and desire. My body may perish in a moment and the passions of the senses perish with the body. And yet I was so overpowered by my senses! I am a traitor to my sense of duty. Death is better for me than to live this life of shame and disgrace. Shame, shame on me; I must die.'
Just at that moment an owl cried overhead.
'What is that noise?' Bhavan spoke aloud. 'I hear the call of death. Death calls me! Tell me, tell me, O thou Infinite Spirit, tell me who has ordained my death. I know you are the mystic Word. But I cannot decipher the meaning of your mystic message of command. Please protect me from sin. Please lead me into the path of virtue. Yes, my Mahatma and my Master, lead me, lead me — I beg of you — lead me to the path of my duty — my duty to Mother India.'
Just then Bhavan was startled to hear his Master's own voice say sweetly and deeply: 'Thou shalt never again stray away from the path of thy duty — I bless thee, Bhavan!'
Bhavan's hair stood on end. He shouted like a child at the top of his voice: 'What, this is my Mahatmas voice! Oh, my master, where are you? Please let me see you now. I need you, yes, I do need you at this time!'
But no one appeared and no one spoke another word. Bhavan called out repeatedly, but there was no answer to his supplication.
When at dawn the morning sun smiled on the tops of the trees, Bhavan returned to the ashram. He heard someone sing the Bande Mataram. And in a moment he recognised the voice of the Mahatma. Evidently Mahatma Satya had returned from his pilgrimage.
# An Etymological Dictionary of the German Language/Schwager

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​ Schwager, m., ‘brother-in-law,’ from MidHG. and MidLG. swâger, m., ‘brother-in-law, father-in-law, son-in-law’ (with regard to the variation in meaning see Neffe); OHG. *swâgar is not recorded; a specifically G. word, unknown to the OTeut. dials. Since the word is cognate with Schwaher and Schwieger, and has also an archaic gradation, an Aryan form swêkró-s may be assumed for Schwager (note OIc. svœ́ra, from *swâhrjon, ‘mother-in-law’). See the following word.
# An Etymological Dictionary of the German Language/Schuster

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​ Schuster, m., ‘shoemaker, cobbler,’ from the equiv. MidHG. schuoch-sûtœre, m.; OHG. and MidHG. also merely sûtâri, sûtœ̂re, m., ‘cobbler’; corresponding to AS. sûtêre, Northern E. and Scotch souter. Borrowed from Lat. sutor, with a G. suffix denoting the agent; sûtâri, as a genuine Teut. derivative from the Teut. root sī̆w, ‘to sew,’ discussed under Saum and Säule, ​is not probable. The genuine G. word for the UpG. Schuster is MidHG. schuochwürhte (allied to wirken), which has been preserved only in the proper names Schuchart or Schubert.
# An Etymological Dictionary of the German Language/Schutt

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​ Schutt, m., ‘rubbish, refuse, debris,’ ModHG. only; in MidHG., schüt, f., ‘alluvium, deposition (of soil), rubbish’; allied to ModHG. schütten, ‘to shed, pour, discharge, heap up,’ MidHG. schüten, ‘to shake, swing, shed’; OHG. scutten, scuten (Ital. scotolare, ‘to beat flax’); comp. OSax. skuddian, ‘to shake, convulse,’ Du. schudden, ‘to shake, convulse.’ Teut. root skū̆d, ‘to convulse, shake,’ with which MidHG. and ModHG. schütteln, OHG. scutilôn, and ModHG. schüttern are connected as frequentatives. See schaudern.
# An Etymological Dictionary of the German Language/Schutz

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​ Schutz, m., ‘protection, defence, dike, fence,’ from MidHG. schuz (tz), m., ‘surrounding with a dike, protection,’ allied to ModHG. schützen.
# An Etymological Dictionary of the German Language/Schwaden

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​ Schwaden, Schwadem, m., ‘vapour, damp, exhalation,’ from MidHG. swadem, swaden, m., ‘vapour’; allied to North Fris. swesh, AS. swaðul, m., ‘smoky vapour,’ OHG. swëdan, ‘to burn slowly with a smoky flame.’ The Teut. root sweþ contained in these words seems to correspond to the root sū̆þ contained in sieden (comp. suk, swak, under the preceding word; see toll).
# An Etymological Dictionary of the German Language/Schwadron

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​ Schwadron, f., ‘squadron,’ ModHG. only, formed from the equiv. Ital. squadrone (Fr. escadron). —
# An Etymological Dictionary of the German Language/Schur

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​ Schur, f., ‘shearing, vexation, fleecing,’ from MidHG. schuor, m. and f., ‘shearing,’ a graded form of the root skē̆r, skō̆r, ‘to shear.’
# An Etymological Dictionary of the German Language/Schurke

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​ Schurke, m., ‘rascal, knave, villain,’ ModHG. only, allied to OHG. fir-scurgo, ‘rascal,’ which is connected with fir-scurigen, ‘to thrust away.’
# An Etymological Dictionary of the German Language/Schurz

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​ Schurz, m., Schürze, f., ‘apron,’ from MidHG. schurz, m., ‘shortened garment, apron’; allied to OHG. scurz, ‘short,’ AS. sčęort, E. short, whence also MidHG. schürzen, ‘to shorten, tuck up the dress under the girdle to make it shorter below, gird up.’ A Teut. derivative skurtjôn is also indicated by AS. *sčyrte, E. shirt, OIc. skyrta, ‘shirt’ (OIc. skorta, ‘to be in want of’). These genuinely Teut. cognates imply a Teut. root skrt (MidHG. schërze, m., ‘piece cut off’), which has not yet been found elsewhere. With regard to the union of this word with Lat. curtus in some languages, see under kurz.
# An Etymological Dictionary of the German Language/Schuß

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​ Schuß, m., ‘shot, report, charge,’ from MidHG. schuȥ (ȥȥ), OHG. scuȥ (ȥȥ), m., ‘shot’; allied to the root skū̆t, ‘to shoot.’ See schießen.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VIII/Chapter IV

Chapter IV.
The sacred Scriptures teach us to think, in like manner, of the Lord of lords. For they say in one place, “Give thanks to the God of gods, for His mercy endureth for ever. Give thanks to the Lord of lords, for His mercy endureth for ever;” and in another, “God is King of kings, and Lord of lords.” For Scripture distinguishes between those gods which are such only in name and those which are truly gods, whether they are called by that name or not; and the same is true in regard to the use of the word “lords.” To this effect Paul says, “For though there be that are called gods, whether in heaven or in earth, as there are gods many, and lords many.” But as the God of gods calls whom He pleases through Jesus to his inheritance, “from the east and from the west,” and the Christ of God thus shows His superiority to all rulers by entering into their several provinces, and summoning men out of them to be subject to Himself, Paul therefore, with this in view, goes on to say, “But to us there is but one God, the Father, of whom are all things, and one Lord Jesus Christ, by whom are all things, and we by Him;” adding, as if with a deep sense of the marvellous and mysterious nature of the doctrine, “Howbeit there is not in every man that knowledge.” When he says, “To us there is but one God, the Father, of whom are all things; and one Lord Jesus Christ, by whom are all things,” by “us” he means himself and all those who have risen up to the supreme God of gods and to the supreme Lord of lords. Now he has risen to the supreme God who gives Him an entire and undivided worship through His Son—the word and wisdom of God made manifest in Jesus. For it is the Son alone who leads to God those who are striving, by the purity of their thoughts, words, and deeds, to come near to God the Creator of the universe. I think, therefore, that the prince of this world, who “transforms himself into an angel of light,” was referring to this and such like statements in the words, “Him follows a host of gods and demons, arranged in eleven bands.” Speaking of himself and the philosophers, he says, “We are of the party of Jupiter; others belong to other demons.”
* ↑ 1 Cor. viii. 5, etc.
* ↑ 2 Cor. xi. 14.
* ↑ Plato, Phædrus, p. 246.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VIII/Chapter IX

Chapter IX.
And observe the recklessness of that expression, “For if thou worship any other of the things in the universe,” as though he would have us believe that we are led by our service of God to the worship of any other things which belong to God, without any injury to ourselves. But, as if feeling his error, he corrects the words, “If thou worship any other of the things in the universe,” by adding, “We may honour none, however, except those to whom that right has been given by God.” And we would put to Celsus this question in regard to those who are honoured as gods, as demons, or as heroes:  “Now, sir, can you prove that the right to be honoured has been given to these by God, and that it has not arisen from the ignorance and folly of men who in their wanderings have fallen away from Him to whom alone worship and service are properly due? You said a little ago, O Celsus, that Antinous, the favourite of Adrian, is honoured; but surely you will not say that the right to be worshipped as a god was given to him by the God of the universe? And so of the others, we ask proof that the right to be worshipped was given to them by the Most High God.” But if the same question is put to us in regard to the worship of Jesus, we will show that the right to be honoured was given to Him by God, “that all may honour the Son, even as they honour the Father.”  For all the prophecies which preceded His birth were preparations for His worship. And the wonders which He wrought—through no magical art, as Celsus supposes, but by a divine power, which was foretold by the prophets—have served as a testimony from God in behalf of the worship of Christ. He who honours the Son, who is the Word and Reason, acts in nowise contrary to reason, and gains for himself great good; he who honours Him, who is the Truth, becomes better by honouring truth: and this we may say of honouring wisdom, righteousness, and all the other names by which the sacred Scriptures are wont to designate the Son of God.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VIII/Chapter L

Chapter L.
But since he reproaches us with too great an anxiety about the body, let him know that when that feeling is a wrong one we do not share in it, and when it is indifferent we only long for that which God has promised to the righteous. But Celsus considers that we are inconsistent with ourselves when we count the body worthy of honour from God, and therefore hope for its resurrection, and yet at the same time expose it to tortures as though it were not worthy of honour. But surely it is not without honour for the body to suffer for the sake of godliness, and to choose afflictions on account of virtue: the dishonourable thing would be for it to waste its powers in vicious indulgence. For the divine word says: “What is an honourable seed? The seed of man. What is a dishonourable seed? The seed of man.” Moreover, Celsus thinks that he ought not to reason with those who hope for the good of the body, as they are unreasonably intent upon an object which can never satisfy their expectations. He also calls them gross and impure men, bent upon creating needless dissensions. But surely he ought, as one of superior humanity, to assist even the rude and depraved. For society does not exclude from its pale the coarse and uncultivated, as it does the irrational animals, but our Creator made us on the same common level with all mankind. It is not an undignified thing, therefore, to reason even with the coarse and unrefined, and to try to bring them as far as possible to a higher state of refinement—to bring the impure to the highest practicable degree of purity—to bring the unreasoning multitude to reason, and the diseased in mind to spiritual health.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VIII/Chapter LI

Chapter LI.
In the next place, he expresses his approval of those who “hope that eternal life shall be enjoyed with God by the soul or mind, or, as it is variously called, the spiritual nature, the reasonable soul, intelligent, holy, and blessed;” and he allows the soundness of the doctrine, “that those who had a good life shall be happy, and the unrighteous shall suffer eternal punishments.” And yet I wonder at what follows, more than at anything that Celsus has ever said; for he adds, “And from this doctrine let not them or any one ever swerve.” For certainly in writing against Christians, the very essence of whose faith is God, and the promises made by Christ to the righteous, and His warnings of punishment awaiting the wicked, he must see that, if a Christian were brought to renounce Christianity by his arguments against it, it is beyond doubt that, along with his Christian faith, he would cast off the very doctrine from which he says that no Christian and no man should ever swerve. But I think Celsus has been far surpassed in consideration for his fellow-men by Chrysippus in his treatise, On the Subjugation of the Passions. For when he sought to apply remedies to the affections and passions which oppress and distract the human spirit, after employing such arguments as seemed to himself to be strong, he did not shrink from using in the second and third place others which he did not himself approve of.  “For,” says he, “if it were held by any one that there are three kinds of good, we must seek to regulate the passions in accordance with that supposition; and we must not too curiously inquire into the opinions held by a person at the time that he is under the influence of passion, lest, if we delay too long for the purpose of overthrowing the opinions by which the mind is possessed, the opportunity for curing the passion may pass away.” And he adds, “Thus, supposing that pleasure were the highest good, or that he was of that opinion whose mind was under the dominion of passion, we should not the less give him help, and show that, even on the principle that pleasure is the highest and final good of man, all passion is disallowed.” And Celsus, in like manner, after having embraced the doctrine, “that the righteous shall be blessed, and the wicked shall suffer eternal punishments,” should have followed out his subject; and, after having advanced what seemed to him the chief argument, he should have proceeded to prove and enforce by further reasons the truth that the unjust shall surely suffer eternal punishment, and those who lead a good life shall be blessed.