OpenLLM-France/wikimedia huggingface dataset:
# An Etymological Dictionary of the German Language/Annotated/Pfütze

| This annotated version expands the abbreviations in the original entry Pfütze. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Pfütze, feminine, ‘puddle, slough,’ from Middle High German pfütze, feminine, ‘pool, puddle, well,’ Old High German (Middle German) pfuzzi, pfuzza (Upper German), buzza, feminine; corresponding to Old Low German putti, ‘well,’ Dutch put, ‘well, puddle,’ Anglo-Saxon pytt, ‘well, pit,’ English pit. The permutation of Low German t to zz, and the diffusion of the word throughout West Teutonic, proves the existence of the cognates in Germany in the 6th or 7th century; yet Upper German buzza seems to be a recently borrowed term. The word is based on Latin puteus, ‘well, cistern,’ whence also Italian pozzo, ‘draw-well,’ pozza, ‘puddle, pool,’ French puits, ‘well’; likewise Old Irish cuithe, Welsh peten, ‘well.’
# An Etymological Dictionary of the German Language/Annotated/Picknick

| This annotated version expands the abbreviations in the original entry Picknick. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Picknick, masculine, ‘picnic,’ Modern High German only, formed from French pique-nique, whence also English picnic. The origin of the word has not yet, however, been definitely established.
# An Etymological Dictionary of the German Language/Annotated/Pilger

| This annotated version expands the abbreviations in the original entry Pilger. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Pilger, masculine, and in an elevated antiquated style Pilgrim, ‘pilgrim,’ from Middle High German pilgrîn, bilegrîm (Pilger, from Middle High German pilgrî), masculine, Old High German piligrîm, masculine, ‘pilgrim,’ formed from Middle Latin peregrînus. From Old High German is derived English pilgrim. The change of Latin r and n into High German l and m is similar to that in Pflaume; the l in this word is found also in Romance; compare French pélerin, Italian pellegrino, ‘pilgrim’; in Italy, and especially in Rome, the change of meaning; from ‘foreigner’ to ‘pilgrim’ was easily suggested. The word was borrowed by High German in the 9th, and by English in the 12th century.
# An Etymological Dictionary of the German Language/Glas

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Glas | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Glas, n., ‘glass, tumbler,’ from the equiv. OHG. and MidHG. glas, n.; a common Teut. word unknown to the other Aryan groups; comp. OSax. gles, Du. glas, AS. glæs, E. glass; allied to OIc. gler, n., ‘glass,’ with the change of s to r, which proves the word to be primit. Teut. (*glaza- and *glasa- in Goth.). Hence it is not very probable that the Teut. word was borrowed, although glass itself was imported by the Phœnicians. The OTeut. term for amber (Lat. glêsum) is likewise primit. allied; comp. AS. glæ̂re, ‘resin of trees.’ See the following word.
# An Etymological Dictionary of the German Language/Glast

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Glast | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Glast, m., ‘splendour,’ from the equiv. MidHG. glast. It is uncertain whether it belongs, like the cognates discussed under the preceding word, to a Teut. root glas, ‘to shine.’
# An Etymological Dictionary of the German Language/Gleise

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Gleise | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Gleise, n., for Geleise (like glauben, gleich, &c., from ge-l), ‘track (of a wheel) rut,’ allied to MidHG. geleis (rare), f., ‘trodden way,’ usually MidHG. leis, leise, f., ‘trace, track,’ OHG. *leisa in waganleisa, f., ‘track of a waggon’; formed from the OTeut. root lais, ‘to go,’ discussed under leisten; Lat. lîra, de-lîrare, OSlov. lěcha, ‘ridge’ (from *laisâ), Lith. lýsė, ‘garden bed,’ are also allied. Comp. ModHG. Furche and Lat. porca, ‘ridge.’
# An Etymological Dictionary of the German Language/Gletscher

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Gletscher | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Gletscher, m., ‘glacier,’ first occurs in early ModHG., adopted from a Swiss word, which was again obtained from Fr. glacier. Comp. Firne, Fohn, Lawine.
# An Etymological Dictionary of the German Language/Glatze

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Glatze | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Glatze, f., from the equiv. MidHG. glatz, ‘bald pate, bald spot, surface of the head’; Goth. *glatta- for pre-Teut. ghladhno, allied to glatt (pre-Teut. ghladho-); hence Glätte is lit. ‘smooth spot.’
# An Etymological Dictionary of the German Language/Glaube

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Glaube | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Glaube, m., ‘belief, credit, creed,’ from the equiv. MidHG. geloube (by syncope gloube), OHG. giloubo, m.; an abstract common to West Teut.; corresponding to OSax. gilôƀo, Du. geloof, AS. geleáfa (E. belief). With this glauben is connected earlier (in Luther) gleuben, from the equiv. MidHG. gelouben (glöuben), OHG. gilouben, gilouppen; comp. OSax. gilôbian, Du. gelooven, AS. gelŷfan, E. to believe, Goth. galaubjan, ‘to believe.’ The prim. meaning is ‘to approve.’ To the same root lub belong erlauben, lieb, loben, and Urlaub.
# An Etymological Dictionary of the German Language/Gleichen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Gleichen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Gleichen, in expressions like meines gleichen, is also based upon the adj. gleich, which is here declined in the weak form; comp. MidHG. mîn gelîche, OHG. mîn gilîhho, ‘my equals.’ —
# An Etymological Dictionary of the German Language/Gleiß

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Gleiß | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Gleiß, m., ‘fool's parsley,’ first occurs in ModHG.; allied to the following word.
# An Etymological Dictionary of the German Language/Gleißner

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Gleißner | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Gleißner, m., ‘hypocrite,’ from the equiv. MidHG. gelîchesenœre, allied to older ModHG. gleißen, ‘to dissemble.’ The latter is from MidHG. glîhsen, gelîchesen, OHG. gilîhhisôn, ‘to dissemble’; lit. ‘to be equal to any one’ (from gleich), equiv. to the MidHG. parallel form gelîchsensen. Comp. further Lat. simulare, allied to similis.
# An Etymological Dictionary of the German Language/Gleichnis

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Gleichnis | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Gleichnis, n., ‘similitude, allegory, parable,’ from MidHG. gelîchnisse, |. ni., OHG. gilîhnissa, f., ‘copy, model, parable.’ —
# An Old Fashioned Girl/Preface

PREFACE.
As a preface is the only place where an author can with propriety explain a purpose or apologize for shortcomings, I venture to avail myself of the privilege, to make a statement for the benefit of my readers.
As the first part of "An Old-Fashioned Girl" was written in 1869, the demand for a sequel, in beseeching little letters that made refusal impossible, rendered it necessary to carry my heroine boldly forward some six or seven years into the future. The domestic nature of the story makes this audacious proceeding possible; while the lively fancies of my young readers will supply all deficiencies, and overlook all discrepancies.
This explanation will, I trust, relieve those well-regulated minds, who cannot conceive of such literary lawlessness, from the bewilderment which they suffered when the same experiment was tried in a former book.
The "Old-Fashioned Girl" is not intended as a perfect model, but as a possible improvement upon the Girl of the Period, who seems sorrowfully ignorant or ashamed of the good old fashions which make woman truly beautiful and honored, and through her, render home what it should be,—a happy place, where parents, and children, brothers and sisters, learn to love and know and help one another.
If the history of Polly's girlish experiences suggests a hint or insinuates a lesson, I shall feel that, in spite of many obstacles, I have not entirely neglected my duty toward the little men and women, for whom it is an honor and a pleasure to write, since in them I have always found my kindest patrons, gentlest critics, warmest friends.
L. M. A.
# An Old Man's Reverie

Frances O'Brien, writing as Attie O'Brien; as published in The Irish Monthly. Vol. 14, No. 156 (Jun., 1886), pp. 314-315.
AN OLD MAN'S REVERIE
'Tis sixty years since first beneath this tree
I stood a boy of ten, And here what time has left, or made of me,
I stand again.
Let me retrace the path which I have made,
A path too quickly found;
For it is marked by many a cypress shade,
And rising mound.
I was the youngest of a group whose mirth
Made us a merry home;
I sit alone beside my silent hearth– Where are they gone ?
Father and mother long have fallen asleep– The grass grows on each breast, Brothers and sister I have had to weep; They are at rest.
A gentle wife upon my happy heart Rested her golden head– I watched her fade and silently depart,
And kissed her dead.
Three little children clung around my knee,
Bright-haired and earnest-eyed,
But none of them doth now remain to me,
They too have died.
The friends of youth no more with tales of old
The pleasant past recall,
In dreamless sleep they lie serenely cold– I've outlived all.
Yet, as I sit while shadows to and fro
Around me softly steal,
I live again the happy long ago,
And happy feel.
Again, with playmates, on the velvet lawn
I triumph strive to gain And climb the mountain at the break of dawn,
With throbbing vein.
I swim the lakes and roam the leafy wood;
Soft was the setting sun, Ah! nowhere did I then find solitude; My heart was young.
And, golden time! again I woo my bride,
My withered pulses stir,
Among the fairest in a world so wide
Who was like her?
How well I see her, that soft summer even
When in the bending skies
The stars stole out, less bright to me in heaven
Than her dear eyes.
I spoke my love, and her quick-waving blush
Her own to me confessed;
Well, well, perchance 'tis better I should hush,
Such thoughts to rest.
After the dust and heat of life, long way,
Now when the night is near,
The stars shine out, that had been hid by day,
Divinely clear.
By them I see life's silver cord held fast, Clasped by a wounded Hand:
The deep significance of grief, at last
I understand.
ATTIE O'BRIEN
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# An Old Song (Bunner)

FromScribner's Magazine, Jun 1893
AN OLD SONG.
[THE SONG OF SOLOMON, v. 2, 5.]
By H. C. Bunner.
Love, I have wandered a weary way,
A weary way for thee.
The East is wan with the smile of the day— Open thy door to me!
My hair is wet with the dew of the night
That falls from the cedar-tree;
The shadows are dark; but the East is light— Open thy door to me!
The stones of the road have bruised my feet— The hours till morn are three— Thou that hast spikenard precious sweet.
Open thy door to me!
Stay not thy hand upon the lock,
Nor thy fingers ou the key.
In the breeze before morn the tree-tops rock-
Open thy door to me!
My love is the fairest, the only one,
The choice of her house is she— The height of the heaven hath seen the sun— Open thy door to me!
The holy kiss of my lips aud thine
Shall the sun have grace to see? The hours foregone of the night are nine— Open thy door to me!
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# An Old Lady of the Last Century

This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
This work is available under the Creative Commons CC0 1.0 Universal Public Domain Dedication.
The person who associated a work with this deed has dedicated the work to the public domain by waiving all of their rights to the work worldwide under copyright law, including all related and neighboring rights, to the extent allowed by law. You can copy, modify, distribute and perform the work, even for commercial purposes, all without asking permission.
Public domainPublic domainfalsefalse
An Old Lady of the Last Century By Letitia Elizabeth Landon (L. E. L.)
From The New Monthly Magazine, 1836 Volume 46
Compiled by Peter J. Bolton
# An Old Man over the Body of his Son

* An Old Man standing by the dead body of a Youth from Medallion Wafers in The Literary Gazette, 1st March 1823.
* An Old Man over the Body of his Son from The Vow of the Peacock and Other Poems, 1835.
# Ante-Nicene Fathers/Volume V/Cyprian/The Epistles of Cyprian/Part 34

Epistle XXXIV.
To the Same, About the Ordination of Numidicus as Presbyter.
Argument.—Cyprian Tells the Clergy and People that Numidicus Has Been Ordained by Him Presbyter; And Briefly Commends His Worth.
Cyprian to the presbyters and deacons, and to the whole people, his brethren, very dear and longed-for, greeting.  That which belongs, dearest brethren, both to the common joy and to the greatest glory of our Church ought to be told to you; for you must know that I have been admonished and instructed by divine condescension, that Numidicus the presbyter should be appointed in the number of Carthaginian presbyters, and should sit with us among the clergy,—a man illustrious by the brightest light of confession, exalted in the honour both of virtue and of faith; who by his exhortation sent before himself an abundant number of martyrs, slain by stones and by the flames, and who beheld with joy his wife abiding by his side, burned (I should rather say, preserved) together with the rest. He himself, half consumed, overwhelmed with stones, and left for dead,—when afterwards his daughter, with the anxious consideration of affection, sought for the corpse of her father,—was found half dead, was drawn out and revived, and remained unwillingly from among the companions whom he himself had sent before. But the reason of his remaining behind, as we see, was this: that the Lord might add him to our clergy, and might adorn with glorious priests the number of our presbyters that had been desolated by the lapse of some. And when God permits, he shall be advanced to a larger office in his region, when, by the Lord’s protection, we have come into your presence once more. In the meantime, let what is revealed be done, that we receive this gift of God with thanksgiving, hoping from the Lord’s mercy more ornaments of the same kind, that so the strength of His Church being renewed, He may make men so meek and lowly to flourish in the honour of our assembly. I bid you, brethren, very dear and longed-for, ever heartily farewell.
* ↑ Oxford ed.: Ep. xl. a.d. 250.
* ↑ Otherwise, “unconquered.”
* ↑ [Let us put ourselves in Cyprian’s place, and share his anxiety to fill up the vacant places in his list of presbyters at this terrible period.]
# Ante-Nicene Fathers/Volume V/Cyprian/The Epistles of Cyprian/Part 38

Epistle XXXVIII.
The Letter of Caldonius, Herculanus, and Others, on the Excommunication of Felicissimus with His People.
Argument.—Caldonius, Herculanus, and Others Carry into Effect What the Preceding Letter Had Bidden Them.
Caldonius, with Herculanus and Victor, his colleagues, also with Rogatianus and Numidicus, presbyters. We have rejected Felicissimus and Augendus from communion; also Repostus from among the exiles, and Irene of the Blood-stained ones; and Paula the sempstress; which you ought to know from my subscription; also we have rejected Sophronius and Soliassus (budinarius),—himself also one of the exiles.
* ↑ Oxford ed.: Ep. xlii. a.d. 251.
* ↑ V. l. “to Cyprian, greeting.”
* ↑ “Rutili,” scil. confessors who had spilt their blood.
* ↑ “Budinarius.” The exact meaning of this word is unknown. Some read it as another name: “Soliassus and Budinarius.” The Oxford editor changes it into Burdonarius, meaning a “carrier on mules.” Salmasius, in a long note on a passage in the life of Aurelian (Hist. Aug., p. 408), proposes butinarius, which he derives from βυτίνη, a cruet for containing vinegar, etc., and which he identifies with βοῦττις, the original of our bottle. Butinarias would then mean a maker of vessels suitable for containing vinegar, etc. See Sophocles’ Glossary of Byzantine Greek, s. v. βοῦττις.  [Probably low Latin for a maker of force-meats. Spanish, budin.]
# Ante-Nicene Fathers/Volume V/Cyprian/The Epistles of Cyprian/Part 4

Epistle IV.
To the Presbyters and Deacons.
Argument.—Cyprian Exhorts His Clergy from His Place of Retirement, that in His Absence They Should Be United; That Nothing Should Be Wanting to Prisoners or to the Rest of the Poor; And Further, that They Should Keep the People in Quiet, Lest, If They Should Rush in Crowds to Visit the Martyrs in Prison, This Privilege Should at Length Be Forbidden Them. a.d. 250.
1. Cyprian to the presbyters and deacons, his beloved brethren, greeting. Being by the grace of God in safety, dearest brethren, I salute you, rejoicing that I am informed of the prosperity of all things in respect of your safety also; and as the condition of the place does not permit me to be with you now, I beg you, by your faith and your religion, to discharge there both your own office and mine, that there may be nothing wanting either to discipline or diligence.  In respect of means, moreover, for meeting the expenses, whether for those who, having confessed their Lord with a glorious voice, have been put in prison, or for those who are labouring in poverty and want, and still stand fast in the Lord, I entreat that nothing be wanting, since the whole of the small sum which was collected there was distributed among the clergy for cases of that kind, that many might have means whence they could assist the necessities and burthens of individuals.
2. I beg also that there may be no lack, on your parts, of wisdom and carefulness to preserve peace. For although from their affection the brethren are eager to approach and to visit those good confessors, on whom by their glorious beginnings the divine consideration has already shed a brightness, yet I think that this eagerness must be cautiously indulged, and not in crowds,—not in numbers collected together at once, lest from this very thing ill-will be aroused, and the means of access be denied, and thus, while we insatiably wish for all, we lose all. Take counsel, therefore, and see that this may be more safely managed with moderation, so that the presbyters also, who there offer with the confessors, may one by one take turns with the deacons individually; because, by thus changing the persons and varying the people that come together, suspicion is diminished. For, meek and humble in all things, as befits the servants of God, we ought to accommodate ourselves to the times, and to provide for quietness, and to have regard to the people. I bid you, brethren, beloved and dearly longed-for, always heartily farewell; and have me in remembrance.  Greet all the brotherhood. Victor the deacon, and those who are with me, greet you. Farewell!
* ↑ Oxford ed.: Ep. v.
* ↑ Scil. Carthage, where the populace had already demanded Cyprian’s blood.
* ↑ “Qui illic apud confessores offerunt,” scil. “the oblation” (προσφορὰ, Rom. xv. 16), i.e., “who celebrate the Eucharist.”
# Ante-Nicene Fathers/Volume V/Cyprian/The Epistles of Cyprian/Part 42

Epistle XLII.
To the Same, on His Having Sent Letters to the Confessors Whom Novatian Had Seduced.
Argument.—The Argument of This Letter Sufficiently Appears from the Title. It is Manifest that This Letter and the Following Were Sent by One Messenger.
Cyprian to Cornelius his brother, greeting.  I have thought it both obligatory on me, and necessary for you, dearest brother, to write a short letter to the confessors who are there with you, and, seduced by the obstinacy and depravity of Novatian and Novatus, have departed from the Church; in which letter I might induce them, for the sake of our mutual affection, to return to their Mother, that is, to the Catholic Church. This letter I have first of all entrusted to you by Mettius the sub-deacon for your perusal, lest any one should pretend that I had written otherwise than according to the contents of my letter. I have, moreover, charged the same Mettius sent by me to you, that he should be guided by your decision; and if you should think that this letter should be given to the confessors, then that he should deliver it. I bid you, dearest brother, ever heartily farewell.
* ↑ Oxford ed.: Ep. xlvii. a.d. 251.
* ↑ [On the frequent confusion of these names see Wordsworth, Hippol., p. 109.]
# Ante-Nicene Fathers/Volume V/Cyprian/The Epistles of Cyprian/Part 35

Epistle XXXV.
To the Clergy, Concerning the Care of the Poor and Strangers.
Argument.—He Cautions Them Against Neglecting the Widows, the Sick, or the Poor, or Strangers.
Cyprian to the presbyters and deacons, his beloved brethren, greeting. In safety, by God’s grace, I greet you, beloved brethren, desiring soon to come to you, and to satisfy the wish as well of myself and you, as of all the brethren. It behoves me also, however, to have regard to the common peace, and, in the meantime, although with weariness of spirit, to be absent from you, lest my presence should provoke the jealousy and violence of the heathens, and I should be the cause of breaking the peace, who ought rather to be careful for the quiet of all. When, therefore, you write that matters are arranged, and that I ought to come, or if the Lord should condescend to intimate it to me before, then I will come to you. For where could I be better or more joyful than there where the Lord willed me both to believe and to grow up? I request that you will diligently take care of the widows, and of the sick, and of all the poor. Moreover, you may supply the expenses for strangers, if any should be indigent, from my own portion, which I have left with Rogatianus, our fellow-presbyter; which portion, lest it should be all appropriated, I have supplemented by sending to the same by Naricus the acolyte another share, so that the sufferers may be more largely and promptly dealt with. I bid you, beloved brethren, ever heartily farewell; and have me in remembrance. Greet your brotherhood in my name, and tell them to be mindful of me.
* ↑ Oxford ed.: Ep. vii. a.d. circa 251.
* ↑ [Here, as elsewhere, spoken of in this way, in imitation of 1 Pet. v. 1.]
# Ante-Nicene Fathers/Volume VI/Anatolius and Minor Writers/Title Page

Anatolius and Minor Writers.
[Translated by the Rev. S. D. F. Salmond, M.A.]
# Ante-Nicene Fathers/Volume VI/Archelaus/A Fragment of the Same Disputation
## Contents

* Preface
* Chapter I
* Chapter II
* Chapter III