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

| This annotated version expands the abbreviations in the original entry scheiden. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ scheiden, verb, ‘to separate, divide; depart,’ from Middle High German scheiden, Old High German sceidan, strong verb, ‘to separate, sever; decide, adjust, appoint.’ For the expected Gothic *skaiþan (compare Old Saxon skêðan, ‘to separate,’ Old Frisian skêtha) occurs skaidan with grammatical change; compare Anglo-Saxon sčęâdan, ‘to separate,’ whence English shed. The Teutonic root skaiþ, the dental form of which may be inferred from Modern High German Scheide, feminine, is based on Aryan skhait, of which skhaid and skhid are parallel forms; compare Greek σχίζω, ‘I split,’ σχίζα (see Scheit; Sanscrit chid, ‘to split,’ Latin scindo (also caedo?), Lithuanian skědżu, ‘I separate.’ See further gescheit and scheißen.
# An Etymological Dictionary of the German Language/Annotated/scheitern

| This annotated version expands the abbreviations in the original entry scheitern. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ scheitern, ‘to go to pieces, be wrecked,’ Modern High German only, from Middle High German schît plural schîter.
# An Etymological Dictionary of the German Language/Annotated/scheißen

| This annotated version expands the abbreviations in the original entry scheißen. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ scheißen, verb, ‘to go to stool, excrete,’ from Middle High German schîȥen, Old High German scîȥan; corresponding to the equivalent Dutch schijten, Anglo-Saxon sčîtan, English to shit, Old Icelandic skíta. The common Teutonic root skī̆t, ‘to excrete,’ is probably connected with the Aryan skhī̆d, discussed under scheiden; its literally meaning is perhaps ‘to dissever’?. From the Teutonic cognates are derived Italian (dialectic) scito, ‘excrement,’ and Old French eschiter.
# An Etymological Dictionary of the German Language/Annotated/schaudern

| This annotated version expands the abbreviations in the original entry schaudern. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ schaudern, verb, ‘to shudder, shiver,’ Modern High German only, from Low German schuddern; compare Dutch schudden, ‘to quake, tremble’; Middle English schudderen, English to shudder. Schütten is of a cognate stem, and, like the words of this class, is based on a Teutonic root skud, ‘to be shaken’; allied to Old High German scutisôn, ‘to shudder,’ scutisôd, ‘quaking, trembling.’ The assumption that Schauder is connected, like Schauer, with Middle High German schûr is not warranted, because the Middle High German word does not mean ‘shudder.’ See Schutt.
# An Etymological Dictionary of the German Language/Annotated/schauen

| This annotated version expands the abbreviations in the original entry schauen. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ schauen, verb, ‘to look at, gaze,’ from Middle High German schouwen, Old High German scouwôn, ‘to see, look at, contemplate’; compare Old Saxon scauwôn, Dutch schouwen, Anglo-Saxon sceáwian, ‘to look at’ (whence English to show); Gothic *skaggwôn is wanting, to this usskawjan, ‘to restore to consciousness.’ From the root skau, skū̆, ‘to see’ (see schön), are also derived Gothic skuggwa, masculine, ‘mirror,’ Old High German scû-char, ‘mirror,’ further Old High German scûwo, Anglo-Saxon scûa, Old Icelandic skugge, masculine, ‘shadow’ (see Spiegel); also Old Icelandic skygna (Gothic *skuggwinôn), ‘to spy,’ skyn, neuter and feminine, ‘perceiving,’ skoða, ‘to spy.’ In the non-Teutonic languages, Sanscrit kavis, ‘sage, poet,’ Latin cavere, ‘to beware,’ Greek κοέω, ‘I mark,’ Old Slovenian čują, čuti, ‘to be sensible of, feel, perceive,’ are also connected with the root skū̆, skau, or rather kū̆, kau.
# An Etymological Dictionary of the German Language/Annotated/scheckig

| This annotated version expands the abbreviations in the original entry scheckig. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ scheckig, adjective, ‘dappled, spotted, pied,’ from Middle High German (rare) schëcke, ‘striped, spotted,’ to which are also allied Middle High German schëcken, ‘to make of various colours,’ schëckëht, ‘spotted,’ also Middle High German schëcke, ‘a closely-fitting striped coat,’ Anglo-Saxon sciccels, ‘coat.’ It is, on the other hand, assumed that the word is borrowed from French échec, ‘check’ (Italian a scacchi); compare English checky.
# Ante-Nicene Fathers/Volume III/Apologetic/The Soul's Testimony/Chapter VI

Chapter VI.
Believe, then, your own books, and as to our Scriptures so much the more believe writings which are divine, but in the witness of the soul itself give like confidence to Nature. Choose the one of these you observe to be the most faithful friend of truth. If your own writings are distrusted, neither God nor Nature lie. And if you would have faith in God and Nature, have faith in the soul; thus you will believe yourself. Certainly you value the soul as giving you your true greatness,—that to which you belong; which is all things to you; without which you can neither live nor die; on whose account you even put God away from you. Since, then, you fear to become a Christian, call the soul before you, and put her to the question. Why does she worship another? why name the name of God? Why does she speak of demons, when she means to denote spirits to be held accursed? Why does she make her protestations towards the heavens, and pronounce her ordinary execrations earthwards? Why does she render service in one place, in another invoke the Avenger? Why does she pass judgments on the dead? What Christian phrases are those she has got, though Christians she neither desires to see nor hear? Why has she either bestowed them on us, or received them from us? Why has she either taught us them, or learned them as our scholar? Regard with suspicion this accordance in words, while there is such difference in practice. It is utter folly—denying a universal nature—to ascribe this exclusively to our language and the Greek, which are regarded among us as so near akin. The soul is not a boon from heaven to Latins and Greeks alone. Man is the one name belonging to every nation upon earth: there is one soul and many tongues, one spirit and various sounds; every country has its own speech, but the subjects of speech are common to all. God is everywhere, and the goodness of God is everywhere; demons are everywhere, and the cursing of them is everywhere; the invocation of divine judgment is everywhere, death is everywhere, and the sense of death is everywhere, and all the world over is found the witness of the soul. There is not a soul of man that does not, from the light that is in itself, proclaim the very things we are not permitted to speak above our breath. Most justly, then, every soul is a culprit as well as a witness: in the measure that it testifies for truth, the guilt of error lies on it; and on the day of judgment it will stand before the courts of God, without a word to say. Thou proclaimedst God, O soul, but thou didst not seek to know Him: evil spirits were detested by thee, and yet they were the objects of thy adoration; the punishments of hell were foreseen by thee, but no care was taken to avoid them; thou hadst a savour of Christianity, and withal wert the persecutor of Christians.
# Ante-Nicene Fathers/Volume III/Apologetic/The Soul's Testimony/Elucidations

Elucidations.
I.
(Recognition of the Supreme God, cap. ii., p. 176.)
The passage referred to in the note, begins thus in Jowett’s rendering: “The Ruler of the Universe has ordered all things with a view to the preservation and perfection of the whole etc.” So, in the same book: “Surely God must not be supposed to have a nature which he himself hates.” Again: “Let us not, then, deem God inferior to human workmen, who in proportion to their skill finish and perfect their works…or that God, the wisest of beings, who is willing and able to extend his care to all things, etc.” Now, it is a sublime plan which our author here takes up, (making only slight reference to the innumerable citations which were behind his apostrophe to the soul if any one should dispute it) to bid the soul stand forth and confess its consciousness of God.
II.
(Dæmons, cap. vi. p. 176.)
Those who would pursue the subject of Demonology, which Tertullian opens in this admirable treatise, should follow it up in a writer whom Tertullian greatly influenced, in many particulars, even when he presents a remarkable contrast. The Ninth Book of the City of God is devoted to inquiries which throw considerable light on some of the startling sayings of our author as to the heathen systems, and their testimony to the Soul’s Consciousness of God and of the great enemy of God and the inferior spirit of Evil.
# Ante-Nicene Fathers/Volume III/Apologetic/To Scapula

V.
To Scapula.
[Translated by the Rev. S. Thelwall.]
Chapter I.
We are not in any great perturbation or alarm about the persecutions we suffer from the ignorance of men; for we have attached ourselves to this sect, fully accepting the terms of its covenant, so that, as men whose very lives are not their own, we engage in these conflicts, our desire being to obtain God’s promised rewards, and our dread lest the woes with which He threatens an unchristian life should overtake us. Hence we shrink not from the grapple with your utmost rage, coming even forth of our own accord to the contest; and condemnation gives us more pleasure than acquittal. We have sent, therefore, this tract to you in no alarm about ourselves, but in much concern for you and for all our enemies, to say nothing of our friends. For our religion commands us to love even our enemies, and to pray for those who persecute us, aiming at a perfection all its own, and seeking in its disciples something of a higher type than the commonplace goodness of the world. For all love those who love them; it is peculiar to Christians alone to love those that hate them. Therefore mourning over your ignorance, and compassionating human error, and looking on to that future of which every day shows threatening signs, necessity is laid on us to come forth in this way also, that we may set before you the truths you will not listen to openly.

## Contents

* Chapter II
* Chapter III
* Chapter IV
* Chapter V
* Elucidations

## Footnotes

* ↑ [See Elucidation I. Written late in our author’s life, this tract contains no trace of Montanism, and shows that his heart was with the common cause of all Christians. Who can give up such an Ephraim without recalling the words of inspired love for the erring?— Jer. xxxi. 20; Hos. xi. 8.]
# Ante-Nicene Fathers/Volume III/Apologetic/The Soul's Testimony/Chapter III

Chapter III.
But when we say that there are demons—as though, in the simple fact that we alone expel them from the men’s bodies, we did not also prove their existence—some disciple of Chrysippus begins to curl the lip. Yet thy curses sufficiently attest that there are such beings, and that they are objects of thy strong dislike. As what comes to thee as a fit expression of thy strong hatred of him, thou callest the man a dæmon who annoys thee with his filthiness, or malice, or insolence, or any other vice which we ascribe to evil spirits. In expressing vexation, contempt, or abhorrence, thou hast Satan constantly upon thy lips; the very same we hold to be the angel of evil, the source of error, the corrupter of the whole world, by whom in the beginning man was entrapped into breaking the commandment of God. And (the man) being given over to death on account of his sin, the entire human race, tainted in their descent from him, were made a channel for transmitting his condemnation. Thou seest, then, thy destroyer; and though he is fully known only to Christians, or to whatever sect confesses the Lord, yet, even thou hast some acquaintance with him while yet thou abhorrest him!
* ↑ [The existence of demoniacal possessions in heathen countries is said to be probable, even in our days. The Fathers unanimously assert the effectual exorcisms of their days.]
* ↑ [e.g. Horace, Epodes, Ode V.]
* ↑ [Satanan, in omni vexatione…pronuntias. Does he mean that they used this word? Rather, he means the demon is none other than Satan.]
* ↑ [I have been obliged, somewhat, to simplify the translation here.]
# Ante-Nicene Fathers/Volume III/Apologetic/Title Page

Tertullian.
Part First.
# An Etymological Dictionary of the German Language/schlüpfrig

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/schlüpfrig | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ schlüpfrig, adj. ‘slippery, unstable,’ from late MidHG. slupferic, ‘slippery,’ of which the variant slupfer occurs.
# An Etymological Dictionary of the German Language/schmecken

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/schmecken | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ schmecken, vb., ‘to taste, savour, relish,’ from MidHG. smęcken, smacken, ‘to try by tasting; savour, smell, scent; perceive’; the meaning ‘to smell’ is still partly retained by Alem. and Bav. OHG. smęcchen, only ‘to taste’ (trans. and intrans.), smacchên, ‘to smack of.’ Comp. OHG. and MidHG. smac, m., ‘taste,’ Du. smaak, AS. smœc (cc), ‘taste,’ smeččan, ‘to taste,’ E. smack, vb. and subst. In OIc. and Goth. there are no corresponding vbs. from the Teut. root ​smak (pre-Teut. smā̆g), with which Lith. smagùs, ‘agreeable,’ lit. ‘pliant,’ has wrongly been connected as cognate terms.
# An Etymological Dictionary of the German Language/schmarotzen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/schmarotzen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ schmarotzen, vb., ‘to spunge on,’ from late MidHG. smorotzen, ‘to beg, be sordid, spunge on.’ On account of the narrow area and the late appearance of the word, its history and origin are obscure.
# An Etymological Dictionary of the German Language/schlucken

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/schlucken | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ schlucken, vb., ‘to gulp down, swallow,’ from MidHG. slucken, ‘to swallow, gulp down, sob’; OHG. *slucchôn may be inferred from sluccho, slûhho (hh as in schluchzen?), m. ‘gormandiser, glutton.’ Allied to MidHG. slûchen, ‘to swallow, gulp down,’ and slûch, ‘gullet, throat; sot, glutton’ (comp. ModHG. Schlauchmaul). The Teut. root slū̆k, not allied to schlecken, originated in Aryan slū̆g, which has been identified in Gr. as λυγ (for σλυγ); comp. λυγγάνομαι, λύζω, ‘to have the hiccup, sob,’ λύγδην, ‘sobbingly,’ λύγξ (λυγγός), ‘violent sobbing, hiccup.’ In OIr. the root appears with initial s as slug, ‘to devour.’ Akin also to Schlauch.
# An Etymological Dictionary of the German Language/schlängeln

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/schlängeln | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ schlängeln, vb., ‘to wind, twist,’ ModHG. only, seems a diminut. derivative of Schlange.
# An Etymological Dictionary of the German Language/schmatzen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/schmatzen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ schmatzen, vb., ‘to smack the lips in eating,’ from the equiv. MidHG. smatzen, which also means ‘to kiss with a smack.’ The MidHG. word comes from an older equiv. variant smackezen, a derivative of MidHG. smacken, ‘to taste, savour.’
# An Etymological Dictionary of the German Language/schmeißen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/schmeißen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ schmeißen, vb., ‘to smite, fling, kick (of horses),’ from MidHG. smîȥen, ‘to rub, strike’; the latter meanings are the earlier, as is shown by Goth. smeitan (only in gasmeitan and bi-smeitan), ‘to spread over, besmear’; comp. AS. smîtan, E. to smite. The meaning of ModHG. schmeißen, compared with that of OHG. and MidHG., is due to LG. and Du. influence; comp. Du. smijten, ‘to sling, throw.’ Yet it is to be observed that the OHG. and MidHG. vbs. are compounded usually with bi, or rather be (as in Goth. and AS.), hence the OTeut. root smī̆t probably signifies ‘to throw at.’ The corresponding ModHG. vb. schmeißen, ‘cacare’ (MidHG. smeizen, ‘cacare’), is a factitive of smîȥen. See schmißen.
# An Etymological Dictionary of the German Language/schlürfen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/schlürfen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ schlürfen, vb., ‘to sip, lap, drink,’ ModHG. only; probably, however, its non-occurrence in earlier HG. is only an accident (MidHG. *slürfen, OHG. *slurfen); according to the HG. permutation Du. slurpen, ‘to sip,’ is allied. The stem is not found elsewhere; its origin is obscure.
# An Etymological Dictionary of the German Language/schmal

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/schmal | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ schmal, adj., ‘narrow, slender, scanty,’ from MidHG. and OHG. smal, adj., ‘small, trifling, slender, scanty, narrow’; corresponding to Goth. smals, ‘small, trifling.’ AS. smeœl, ‘small, trifling,’ E. small, Du. smal, OSax. smal, ‘emall, trifling.’ The ModHG. sense is to be regarded as a specialisation of the older and wider meaning. The word is usually compared with OSlov. malŭ, ‘small,’ as well as Gr. μῆλα, ‘small cattle’ (for σμ-?), OIr. míl, ‘animal,’ espec. since OIc. smale, ‘small cattle,’ has the same meaning. The older and wider meaning of the adj. is still faintly seen in schmälen, ‘to put down with reproof’; comp. MidHG. smeln, ‘to make narrower, lessen.’
# An Etymological Dictionary of the German Language/schmeicheln

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/schmeicheln | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ schmeicheln, vb., ‘to caress, coax, flatter,’ from MidHG. smeicheln, smeichen, ‘to flatter, praise, extol’; OHG. *smeihhen is wanting; comp. MidLG. smeken, Du. smeeken, ‘to implore’ (conversely, Du. vleijen signifies ‘to flatter’). These cognates, which have no corresponding terms in other languages, probably belong, like the words adduced under Schminke, to a Teut. and Aryan root smī̆-w, ‘to be insinuating, friendly,’ to which MidHG. smieren, smielen, ‘to smile’ (comp. Speichel from the root spîw, ‘to spit’), is allied. In that case E. to smile, Sans. smêra-s, ‘smiling,’ Sans. root smi, ‘to laugh,’ Lett. smët, ‘to laugh,’ and OSlov. směją, smijati sę, ‘to laugh,’ are probably allied. If from its relation to HG. glatt and E. glad it is assumed that the prim. meaning of the root smī̆-w is ‘to be smooth,’ the root smī̆ (see Schmied), ‘to work artistically’ (lit. ‘to do polished work’), may be regarded as cognate with the former; similarly OHG. gi-slihten signifies ‘to smooth over, polish,’ and ‘to flatter.’
# Anarchism and Socialism

Original title Anarchismus und Sozialismus (1894).
ANARCHISM
AND
SOCIALISM.
BY
GEORGE PLECHANOFF.
Translated with the permission of the author by
ELEANOR MARX AVELING.
London: PRINTED AND PUBLISHED BY THE TWENTIETH CENTURY PRESS, LIMITED (Trade Union and 48 Hours), 37A and 38, Clerkenwell Green, E.C.
1906.
* Translator's Preface
* Chapter I: The Point of View of the Utopian Socialists
* Chapter II: The Point of View of Scientific Socialism
* Chapter III: The Historical Development of the Anarchist Doctrine
* Chapter IV: Proudhon
* Chapter V: Bakounine
* Chapter VI: Bakounine—(Concluded)
* Chapter VII: The Smaller Fry
* Chapter VIII: The So-called Anarchist Tactics. Their Morality
* Chapter IX:—Conclusion
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.
# Anecdotes of Great Musicians/Anecdote 145

145.—UNFAILING SIGHT READING AN IMPOSSIBILITY.
Very frequently we hear of people who "can read anything at sight." Such people are more rare than the frequency of this claim would lead us to suppose. In fact, if one real, good, live example of the man who can read anything at sight were to be produced he would find that he had no competitors in the field. This may seem a strong statement. There are so many who can read almost anything that may be put before them that, when reading of their prowess in this line, we are apt to think they have accomplished that which we may almost say no man has yet done. We hear of the great feats of Liszt, Mendelssohn, Mozart, and others. But by all accounts Bach was their superior in reading and execution, and here is Bach's experience.
Bach was certainly a giant in composition and performance. His memory was prodigious, his playing unapproachable. He himself began to think he was invincible and frequently expressed to a friend his belief that he could play anything at sight. The friend had great faith in Bach's abilities, but could not quite swallow that. So one day he laid a trap for him. Selecting a certain piece of music that was much more difficult in reality than it was in appearance, he laid it with others on his organ desk. Then he invited Bach to breakfast, and while he was arranging the meal, Bach, as was his custom, sat down to look over the music that happened to ​be on the desk. In a few moments he struck this particular piece; he tried it, tried it again, stopped, and tried again. Finally, he called out to his friend, who was laughing at him in the next room, "No, no, one cannot play everything at sight, it is not possible."
# Anecdotes of Great Musicians/Anecdote 138

138.—CHERUBINI AS A REVOLUTIONARY FIDDLER.
We have read of the Englishman who, knowing the temper of the French people and French weather, instructed his valet, when they were in Paris, to bring him each morning information on two points; first, what kind of weather there was, and second, what form of government. This is not so much overdrawn as one might at first think, for in the last hundred years France has seen at least ten changes in its form of government. The first of these changes was accompanied by such an outpouring of blood as the world has never before or since seen in a civilized country. But, as is frequently the case, the horrible was accompanied by the ludicrous. The following incident was more enjoyable to the beholder or to the reader than to the main actor, not less a musical personage than Cherubini.
Once, during the exciting days of 1792, Cherubini ventured to take a ramble on the streets, and as a result was soon in the hands of a mob. They knew him to be a musician, and insisted that the talent with which he had delighted the king and court should now be displayed for their gratification. Cherubini refused to satisfy them, whereupon murmurs of "Royalist, Royalist," were heard, and that meant a speedy exit from this world for Cherubini.
Another kidnapped musician, seeing the danger the great composer was in, thrust a violin into his hands and persuaded him that his only safety was in playing for them. The whole day these musicians had to play for the revolutionary and blood-thirsty mob, and at last were mounted on some casks in a public square, and made to play till the riotous feasters had devoured an impromptu banquet and had dispersed at a late hour.