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

| This annotated version expands the abbreviations in the original entry krähen. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ krähen, verb, ‘to crow,’ from the equivalent Middle High German krœ̂n, krœ̂jen (preterite krâte), Old High German chrâen, verb; corresponding to Anglo-Saxon crâwan (preterite creów), English to crow, and the equivalent Dutch kraaijen; a specifically West Teutonic verb, in Gothic hrûkjan. That it was not originally used of the cock alone is attested by the etymology of Krähe, and also by the compounds, Old High German hanachrât, Old Saxon hanocrâd, Anglo-Saxon hancrêd, ‘cock-crow, crowing.’ The Teutonic stem. krê-, krêw may be connected with Old Slovenian grąja, grajati, ‘to croak,’ and Lithuanian gróju, gróti, ‘to croak.’
# An Etymological Dictionary of the German Language/Annotated/kreischen

| This annotated version expands the abbreviations in the original entry kreischen. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ kreischen, verb, ‘to shriek,’ from Middle High German krîschen, ‘to screech, shriek’; Old High German *chrîskan and Gothic *kreiskan are wanting. Middle High German krîȥen, ‘to shriek’ (Gothic *kreitan), points to the fact that a dental (Gothic t) has been lost before the suffix sk of kreischen, just as a guttural has been dropped in forschen, Old High German forskôn. Compare Dutch krijschen, ‘to shriek, yell’ Compare kreisen.
# An Etymological Dictionary of the German Language/Annotated/krumm

| This annotated version expands the abbreviations in the original entry krumm. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ krumm, adjective, ‘crooked,’ from Middle High German krump(b), Old High German chrumb, ‘crooked, curved, twisted, perverted’ (compare kraus); rare variants Old High German and Middle High German krumpf, Old High German chrampf, as well as Middle High German krimpf, in the same sense. Compare Old Saxon crumb, Anglo-Saxon crumb; English crump, ‘crooked,’ is abnormal (with this English to crumple, Middle English crumpeln, and also English crimple, ‘wrinkle, fold,’ are connected). Under Krampf it is shown how the graded and permutated forms are widely ramified; the Teutonic root signified ‘spasmodically contracted, curved.’ Besides the cognates of West Teutonic krumba-, from pre-Teutonic grumpó-, quoted under Krampf, compare the unnasalised Greek γρῦπός, ‘curved, bent’?. Old Irish cromm, Welsh crwm, seem to have been borrowed from Anglo-Saxon.
# An Etymological Dictionary of the German Language/Annotated/krächzen

| This annotated version expands the abbreviations in the original entry krächzen. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ krächzen, verb, ‘to croak,’ Modern High German only, a derivative of krachen; in Middle High German krochzen, Old High German chrocchezan, ‘to croak,’ which is related by gradation to the stem of krachen. From Anglo-Saxon cracian, cracettan was formed, like Modern High German krächzen, from krachen.
# An Etymological Dictionary of the German Language/Annotated/kriegen

| This annotated version expands the abbreviations in the original entry kriegen. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ kriegen, verb, ‘to get,’ from Middle High German kriegen (in Middle German krîgen is strong, so too the corresponding verb in Low German and Dutch), ‘to exert oneself, strive, aim at, oppose, struggle,’ then also ‘to defend, maintain an opinion,’ Middle German also ‘to obtain, receive’; the latter meaning is Low German and Dutch (krijgen, ‘to obtain, receive’). With regard to the numerous meanings compare Old High German winnan, ‘to exert oneself, struggle,’ giwinnan, ‘to win.’ Hence the various senses of the verb are the outcome of a primary meaning ‘to make an effort against,’ just as in the case of the noun Krieg, on which it is based.
# The Call

* Search for titles containing or beginning with: "The Call."
* sister projects: Wikipedia article, Wikidata item.
This is a disambiguation page. It lists works that share the same title. If an article link referred you here, please consider editing it to point directly to the intended page.
* The Call, a poem by Francis William Bourdillon
* The Call, a poem by Rupert Brooke
* The Call, a poem by Thomas Osbert Mordaunt
* The Call, a poem by Robert William Service
* The Call, by Ralph Stock
* The Call, a poem by Katharine Tynan Hinkson
* "The Call" by Georgiana Goddard King in McClure's Magazine, 32 (5) (1909)
* "The Call" by James Hopper in McClure's Magazine, 22 (3) (1904)
* The Call, a short story by Algernon Blackwood
# The Call (Mordaunt)

Go, lovely boy! to yonder tow'r
The fane of Janus, ruthless King!
And shut, O! shut the brazen door,
And here the keys in triumph bring.
Full many a tender heart hath bled,
Its joys in Belgia's soil entomb'd:
Which thou to Hymen's smiling bed,
And length of sweetest hours had doom'd.
Oh, glory! you to ruin owe
The fairest plume the hero wears:
Raise the bright helmet from his brow;
You'll mock beneath the manly tears.
Who does not burn to place the crown
Of conquest on his Albion's head?
Who weeps not at her plaintive moan,
To giver her hapless orphans bread?
Forgive, ye brave, the generous fault,
If thus my virtue falls; alone
My Delia stole my earliest thought,
And fram'd its feelings by her own.
Her mind so pure, her face so fair;
Her breast the seat of softest love;
It seemed her words an angel's were,
Her gentle percepts from above.
My mind thus form'd, to misery gave
The tender tribute of a tear:
O! Belgia, open thy vast grave,
For I could pour an ocean there.
When first you show'd me at your feet
Pale liberty, religion tied,
I flew to shut the glorious gate
Of freedom on a tyrant's pride.
Tho great the cause, so wore with woes,
I can not but lament the deed:
My youth to melancholy bows,
And Clotho trifles with my thread.
But stop, my Clio, wanton muse,
Indulge not this unmanly strain:
Beat, beat the drums, my ardor rouse,
And call the soldier back again.
Sound, sound the clarion, fill the fife,
Throughout the sensual world proclaim,
One crowded hour of glorious life
Is worth an age without a name.
Go then, thou little lovely boy,
I can not, must not, hear thee now;
And all thy soothing arts employ
To sooth my Delia of her wo.
If the gay flow'r, in all its youth,
Thy scythe of glory here must meet;
Go, bear my laurel, pledge of truth,
And lay it at my Delia's feet.
Her tears shall keep it ever green,
To crown the image in her breast;
Till death doth close the hapless scene,
And calls its angel home to rest.
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
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XIII/Chapter 3

Chapter III.—Recognition of Nicetas and Aquila.
Now when this summary narrative had been given by Peter, Nicetas and Aquila in amazement said: “Is this indeed true, O Ruler and Lord of the universe, or is it a dream?” And Peter said: “Unless we are asleep, it certainly is true.” On this they waited for a little in deep meditation, and then said: “We are Faustinus and Faustinianus. From the commencement of your conversation we looked at each other, and conjectured much with regard to ourselves, whether what was said had reference to us or not; for we reflected that many coincidences take place in life. Wherefore we remained silent while our hearts beat fast. But when you came to the end of your narrative, we saw clearly that your statements referred to us, and then we avowed who we were.”  And on saying this, bathed in tears, they rushed in to see their mother; and although they found her asleep, they were yet anxious to embrace her. But Peter forbade them, saying: “Let me bring you and present you to your mother, lest she should, in consequence of her great and sudden joy, lose her reason, as she is slumbering, and her spirit is held fast by sleep.”

## Footnotes

* ↑ The text is somewhat doubtful. We have given the meaning contained in the first Epitome.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XIII/Chapter 4

Chapter IV.—The Mother Must Not Take Food with Her Son. The Reason Stated.
As soon as my mother had enough of sleep, she awoke, and Peter at once began first to talk to her of true piety, saying: “I wish you to know, O woman, the course of life involved in our religion. We worship one God, who made the world which you see; and we keep His law, which has for its chief injunctions to worship Him alone, and to hallow His name, and to honour our parents, and to be chaste, and to live piously. In addition to this, we do not live with all indiscriminately; nor do we take our food from the same table as Gentiles, inasmuch as we cannot eat along with them, because they live impurely. But when we have persuaded them to have true thoughts, and to follow a right course of action, and have baptized them with a thrice blessed invocation, then we dwell with them. For not even if it were our father, or mother, or wife, or child, or brother, or any other one having a claim by nature on our affection, can we venture to take our meals with him; for our religion compels us to make a distinction. Do not, therefore, regard it as an insult if your son does not take his food along with you, until you come to have the same opinions and adopt the same course of conduct as he follows.”

## Footnotes

* ↑ θρήσκεια.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XIII/Chapter 6

Chapter VI.—The Sons Reveal Themselves to the Mother.
The sons, on hearing their mother thus speak, could no longer, in obedience to the exhortation of Peter, restrain themselves, but rising up, they clasped her in their arms, showering down upon her tears and kisses. But she said: “What is the meaning of this?” And Peter answered: “Courageously summon up your spirits, O woman, that you may enjoy your children; for these are Faustinus and Faustinianus, your sons, who, you said, had perished in the deep. For how they are alive, after they had in your opinion died on that most disastrous night, and how one of them now bears the name of Nicetas, and the other that of Aquila, they will themselves be able to tell you; for we, as well as you, have yet to learn this.” When Peter thus spoke, my mother fainted away through her excessive joy, and was like to die. But when we had revived her she sat up, and coming to herself, she said:  “Be so good, my darling children, as tell us what happened to you after that disastrous night.”
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XIII/Chapter 9

Chapter IX.—The Mother Begs Baptism for Herself and Her Hostess.
When Faustinus had said this, our mother fell down at Peter’s feet, begging and entreating him to send for her and her hostess, and baptize them immediately, in order that, says she, not a single day may pass after the recovery of my children, without my taking food with them. When we united with our mother in making the same request, Peter said: “What can you imagine?  Am I alone heartless, so as not to wish that you should take your meals with your mother, baptizing her this very day? But yet it is incumbent on her to fast one day before she be baptized. And it is only one day, because, in her simplicity, she said something in her own behalf, which I looked on as a sufficient indication of her faith; otherwise, her purification must have lasted many days.”
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XIV/Chapter 1

Homily XIV.
Chapter I.—Mattidia is Baptized in the Sea.
Much earlier than usual Peter awoke, and came to us, and awaking us, said: “Let Faustinus and Faustinianus, along with Clement and the household, accompany me, that we may go to some sheltered spot by the sea, and there be able to baptize her without attracting observation.” Accordingly, when we had come to the sea-shore, he baptized her between some rocks, which supplied a place at once free from wind and dust. But we brothers, along with our brother and some others, retired because of the women and bathed, and coming again to the women, we took them along with us, and thus we went to a secret place and prayed. Then Peter, on account of the multitude, sent the women on before, ordering them to go to their lodging by another way, and he permitted us alone of the men to accompany our mother and the rest of the women. We went then to our lodging, and while waiting for Peter’s arrival, we conversed with each other.  Peter came several hours after, and breaking the bread for the Eucharist, and putting salt upon it, he gave it first to our mother, and, after her, to us her sons. And thus we took food along with her and blessed God.

## Footnotes

* ↑ Lit., “tranquil and clean.” [The baptism is narrated in Recognitions, vii. 38.—R.]
* ↑ We have adopted an emendation of Schwegler’s. The mss. read either “these” or “the same” for “the rest of.”
* ↑ The words “for the Eucharist” might be translated “after thanksgiving.” But it is much the same which, for the Eucharist is plainly meant. The Epitomes have it:  “taking the bread, giving thanks, blessing, and consecrating it, he gave it; ” but no mention is made of salt. [The details here are more specific than in Recognitions, vii. 38. [The mention of “salt” is peculiar. Compare “the salt” named as one of the “seven witnesses” in the baptismal form of the Elkesaites, Hippolytus, Ante-Nicene Fathers, v. pp. 132, 133.—R.]
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XIII/Chapter 7

Chapter VII.—Nicetas Tells What Befell Him.
And Nicetas, who in future is to be called Faustinus, began to speak. “On that very night when, as you know, the ship went to pieces, we were taken up by some men, who did not fear to follow the profession of robbers on the deep. They placed us in a boat, and brought us along the coast, sometimes rowing and sometimes sending for provisions, and at length took us to Cæsarea Stratonis, and there tormented us by hunger, fear, and blows, that we might not recklessly disclose anything which they did not wish us to tell; and, moreover, changing our names, they succeeded in selling us. Now the woman who bought us was a proselyte of the Jews, an altogether worthy person, of the name of Justa. She adopted us as her own children, and zealously brought us up in all the learning of the Greeks. But we, becoming discreet with our years, were strongly attached to her religion, and we paid good heed to our culture, in order that, disputing with the other nations, we might be able to convince them of their error. We also made an accurate study of the doctrines of the philosophers, especially the most atheistic,—I mean those of Epicurus and Pyrrho,—in order that we might be the better able to refute them.

## Footnotes

* ↑ This clause, literally translated, is, “and sometimes impelling it with oars, they brought us along the land; and sometimes sending for provisions, they conveyed us to Cæsarea Stratonis.” The Latin translator renders “to land,” not “along the land.” The passage assumes a different form in the Recognitions, the first Epitome, and the second Epitome; and there is, no doubt, some corruption in the text. The text has δακρύοντας, which makes no sense. We have adopted the rendering given in the Recognitions. Various attempts have been made to amend the word.
* ↑ [Comp. Recognitions, viii. 7, where the studies of the brothers are more fully indicated, as a preface to the discussions in which they appear as disputants.—R.]
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XIII/Chapter 8

Chapter VIII.—Nicetas Like to Be Deceived by Simon Magus.
“We were brought up along with one Simon, a magician; and in consequence of our friendly intercourse with him, we were in danger of being led astray. Now there is a report in regard to some man, that, when he appears, the mass of those who have been pious are to live free from death and pain in his kingdom. This matter, however, mother, will be explained more fully at the proper time. But when we were going to be led astray by Simon, a friend of our lord Peter, by name Zacchæus, came to us and warned us not to be led astray by the magician; and when Peter came, he brought us to him that he might give us full information, and convince us in regard to those matters that related to piety. Wherefore we beseech you, mother, to partake of those blessings which have been vouchsafed to us, that we may unite around the same table! This, then, is the reason, mother, why you thought we were dead. On that disastrous night we had been taken up in the sea by pirates, but you supposed that we had perished.”

## Footnotes

* ↑ Lit., “that we may be able to partake of common salt and table.”
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XIV/Chapter 10

Chapter X.—Faustus Explains His Narrative to Peter.
Peter seeing this, said: “Are you Faustus, the husband of this woman, and the father of her children?”  And he said: “I am.” And Peter said:  “How, then, did you relate to me your own history as if it were another’s; telling me of your toils, and sorrow, and burial?” And our father answered: “Being of the family of Cæsar, and not wishing to be discovered, I devised the narrative in another’s name, in order that it might not be perceived who I was. For I knew that, if I were recognised, the governors in the place would learn this, and recall me to gratify Cæsar, and would bestow upon me that former prosperity to which I had formerly bidden adieu with all the resolution I could summon. For I could not give myself up to a luxurious life when I had pronounced the strongest condemnation on myself, because I believed that I had been the cause of death to those who were loved by me.”

## Footnotes

* ↑ Lit., “Having judged the greatest things in regard to those who were loved by me, as having died.” The text is doubtful; for the first Epitome has something quite different.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XIII/Chapter 5

Chapter V.—Mattidia Wishes to Be Baptized.
When she heard this, she said: “What, then, prevents me from being baptized this day? for before I saw you I turned away from the so-called gods, induced by the thought that, though I sacrificed much to them almost every day, they did not aid me in my necessities. And with regard to adultery, what need I say? for not even when I was rich was I betrayed into this sin by luxury, and the poverty which succeeded has been unable to force me into it, since I cling to my chastity as constituting the greatest beauty, on account of which I fell into so great distress. But I do not at all imagine that you, my lord Peter, are ignorant that the greatest temptation arises when everything looks bright. And therefore, if I was chaste in my prosperity, I do not in my despondency give myself up to pleasures. Yea, indeed, you are not to suppose that my soul has now been freed from distress, although it has received some measure of consolation by the recognition of Clement. For the gloom which I feel in consequence of the loss of my two children rushes in upon me, and throws its shadow to some extent over my joy; for I am grieved, not so much because they perished in the sea, but because they were destroyed, both soul and body, without possessing true piety towards God. Moreover, my husband, their father, as I have learned from Clement, went away in search of me and his sons, and for so many years has not been heard of; and, without doubt, he must have died. For the miserable man, loving me as he did in chastity, was fond of his children; and therefore the old man, deprived of all of us who were dear to him above everything else, died utterly broken-hearted.”

## Footnotes

* ↑ One ms. and the first Epitome read, “as being the greatest blessing.”
* ↑ Lit., “desire.”
* ↑ The Greek has, “apart from divine piety towards God.” As Wieseler remarks, the epithet “divine” is corrupt. The meaning may be, “without having known the proper mode of worshipping God.”
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XIV
## Contents

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
* Chapter 10
* Chapter 11
* Chapter 12
# The Botanical Magazine/Volume 1/10

[ 10 ]
Anemone Hepatica. Hepatica, or Noble Liverwort.
Class and Order.
Polyandria Polygynia.
Generic Character.
Specific Character and Synonyms.
Dillenius, Miller, and some other authors, make a distinct genus of the Hepatica: Linnæus unites it with the Anemone, observing, that though it differs from the Anemone in having a calyx, yet that calyx is at some distance from the flower, and partakes more of the Nature of an Involucrum, which is not uncommon to the Anemonies.
The Hepaticas, as Parkinson observes, flower soon after the winter Hellebore, "and making their pride appear in winter, are the more welcome early guests."
It is found wild in its single state, with red, blue, and white flowers, in the woods and shady mountains of Sweden, Germany, and Italy; the red variety with double flowers is the one most commonly cultivated in our gardens; the double blue is also not unfrequent; the single white is less common; and the double white Miller never saw, yet admits that it may exist spontaneously, or be produced from seed: Parkinson mentions a white variety with red threads or stamina.
According to Miller, this plant delights in a loamy soil, and in an eastern position where it may have only the morning sun: the single sorts are easily raised from seed; the double, increased by parting the roots, which ought to be done in March when they are in bloom; they should not be divided into very small heads: these plants, if often removed and parted, are apt to die, but left undisturbed for many years, they will thrive exceedingly, and become very large roots.
# The Botanical Magazine/Volume 1/13

[ 13 ]
Coronilla glauca. Sea-green, or Day-smelling Coronilla.
Class and Order.
Diadelphia Decandria.
Generic Character.
Specific Character and Synonyms.
This charming shrub, which is almost perpetually in blossom, and admirably adapted for nosegays, is a native of the south of France, and a constant ornament to our green-houses.
Linnæus has observed, that the flowers, which in the day time are remarkably fragrant, in the night are almost without scent.
"It is propagated by sowing the seeds in the spring, either upon a gentle hot-bed, or on a warm border of light earth: when the plants are come up about two inches high, they should be transplanted either into pots, or into a bed of fresh earth, at about four or five inches distance every way, where they may remain until they have obtained strength enough to plant out for good, which should be either in pots filled with good fresh earth, or in a warm situated border, in which, if the winter is not too severe, they will abide very well, provided they are in a dry soil." Miller's Gard. Dict.
# The Botanical Magazine/Volume 1/16

[ 16 ]
Iris variegata. Variegated Iris.
Class and Order.
Triandria Monogynia.
Generic Character.
Specific Character and Synonyms.
This species of Iris, inferior to few in point of beauty, is a native of the hilly pastures of Hungary, and flowers in our gardens in the month of May, and beginning of June. It is a hardy perennial, requires no particular treatment, and may be easily propagated by parting its roots in Autumn.