OpenLLM-France/wikimedia huggingface dataset:
# An Essay on Crimes and Punishments/Chapter XL

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CHAP. XL.
Of false Ideas of Utility.
A Principal source of errors and injustice, are false ideas of utility. For example; that legislator has false ideas of ​utility, who considers particular more than general conveniences; who had rather command the sentiments of mankind than excite them, and dares say to reason, “Be thou a slave;” who would sacrifice a thousand real advantages to the fear of an imaginary or trifling inconvenience; who would deprive men of the use of fire, for fear of their being burnt, and of water for fear of their being drowned; and who knows of no means of preventing evil but by destroying it.
THE laws of this nature, are those which forbid to wear arms, disarming those only who are not disposed to commit the crime which the laws mean to prevent. Can it be supposed, that those who have the courage to violate the most sacred laws of humanity, and the most important of the code, will respect the less considerable and arbitrary injunctions, the violation of which is so easy, and of so little comparative importance? Does not the execution of this law deprive the subject of that personal liberty, so dear to mankind and to ​the wise legislator; and does it not subject the innocent to all the disagreeable circumstances that should only fall on the guilty? It certainly makes the situation of the assaulted worse, and the assailants better, and rather encourages than prevents murder, as it requires less courage to attack armed than unarmed persons.
It is a false idea of utility, that would give to a multitude of sensible beings that symmetry and order, which inanimate matter is alone capable of receiving; to neglect the present, which are the only motives that act with force and constancy on the multitude, for the more distant, whose impressions are weak and transitory, unless increased by that strength of imagination so very uncommon among mankind. Finally, that is a false idea of utility, which, sacrificing things to names, separates the public good from that of individuals.
There is this difference between a state of society and a state of nature, that ​a savage does no more mischief to another than is necessary to procure some benefit to himself; but a man in society is sometimes tempted, from a fault in the laws, to injure another, without any prospect of advantage. The tyrant inspires his vassals with fear and servility, which rebound upon him with double force, and are the cause of his torment. Fear, the more private and domestic it is, the less dangerous is it to him who makes it the instrument of his happiness; but the more it is public, and the greater number of people it affects, the greater is the probability that some mad, desperate, or designing person will seduce others to his party, by flattering expectations; and this will be the more easily accomplished, as the danger of the enterprize will be divided amongst a greater number, because the value the unhappy set upon their existence is less, as their misery is greater.
# Ante-Nicene Fathers/Volume IV/Tertullian: Part Fourth/On the Apparel of Women/Elucidation

Elucidation.
(The Prophecy of Enoch, p. 15.)
Dr. Davidson is the author of a useful article on “Apocalyptic Literature,” from which we extract all that is requisite to inform the reader of the freshest opinion as seen from his well-known point of view. He notes Archbishop Lawrence’s translation into English, and that it has been rendered back again into German by Dillman (1853), as before, less accurately, by Hoffmann. Ewald, Lücke, Koestlin, and Hilgenfeld are referred to, and an article of his own in Kitto’s Cyclopædia. We owe its re-appearance, after long neglect, to Archbishop Lawrence (1838), and its preservation to the Abyssinians. It was rescued by Bruce, the explorer, in an Æthiopic version; and the first detailed announcement of its discovery was made by De Sacy, 1800. Davidson ascribes its authorship to pre-Messianic times, but thinks it has been interpolated by a Jewish Christian. Tertullian’s negative testimony points the other way: he evidently relies upon its “Christology” as genuine; and, if interpolated in his day, he could hardly have been deceived.
Its five parts are: I. The rape of women by fallen angels, and the giants that were begotten of them. The visions of Enoch begun. II. The visions continued, with views of the Messiah’s kingdom. III. The physical and astronomical mysteries treated of. IV. Man’s mystery revealed in dreams from the beginning to the end of the Messianic kingdom. V. The warnings of Enoch to his own family and to mankind, with appendices, which complete the book. The article in Smith’s Dictionary of the Bible is accessible, and need only be referred to as well worth perusal; and, as it abounds in references to the entire literature of criticism respecting it, it is truly valuable. It seems to have been written by Westcott.
The fact that St. Jude refers to Enoch’s prophesyings no more proves that this book is other than apocryphal than St. Paul’s reference to Jannes and Jambres makes Scripture of the Targum. The apostle Jude does, indeed, authenticate that particular saying by inspiration of God, and doubtless it was traditional among the Jews. St. Jerome’s references to this quotation may be found textually in Lardner.  Although the book is referred to frequently in the Patrologia, Tertullian only, of the Fathers, pays it the respect due to Scripture.

## Footnotes

* ↑ See also Pusey’s reply to Dr. Farrar.
* ↑ Credibility, etc., iv. pp. 460–462.
# Ante-Nicene Fathers/Volume IV/Tertullian: Part Fourth/On the Apparel of Women
## Contents

* Book I
* Book II
* Elucidation
# Ante-Nicene Fathers/Volume IV/Tertullian: Part Fourth/On the Apparel of Women/I/Chapter 1

II.
On the Apparel of Women.
Book I.
[Translated by the Rev. S. Thelwall.]
Chapter I.—Introduction.  Modesty in Apparel Becoming to Women, in Memory of the Introduction of Sin into the World Through a Woman.
If there dwelt upon earth a faith as great as is the reward of faith which is expected in the heavens, no one of you at all, best beloved sisters, from the time that she had first “known the Lord,” and learned (the truth) concerning her own (that is, woman’s) condition, would have desired too gladsome (not to say too ostentatious) a style of dress; so as not rather to go about in humble garb, and rather to affect meanness of appearance, walking about as Eve mourning and repentant, in order that by every garb of penitence she might the more fully expiate that which she derives from Eve,—the ignominy, I mean, of the first sin, and the odium (attaching to her as the cause) of human perdition. “In pains and in anxieties dost thou bear (children), woman; and toward thine husband (is) thy inclination, and he lords it over thee.” And do you not know that you are (each) an Eve? The sentence of God on this sex of yours lives in this age: the guilt must of necessity live too. You are the devil’s gateway: you are the unsealer of that (forbidden) tree: you are the first deserter of the divine law: you are she who persuaded him whom the devil was not valiant enough to attack. You destroyed so easily God’s image, man. On account of your desert—that is, death—even the Son of God had to die.  And do you think about adorning yourself over and above your tunics of skins? Come, now; if from the beginning of the world the Milesians sheared sheep, and the Serians spun trees, and the Tyrians dyed, and the Phrygians embroidered with the needle, and the Babylonians with the loom, and pearls gleamed, and onyx-stones flashed; if gold itself also had already issued, with the cupidity (which accompanies it), from the ground; if the mirror, too, already had licence to lie so largely, Eve, expelled from paradise, (Eve) already dead, would also have coveted these things, I imagine! No more, then, ought she now to crave, or be acquainted with (if she desires to live again), what, when she was living, she had neither had nor known. Accordingly these things are all the baggage of woman in her condemned and dead state, instituted as if to swell the pomp of her funeral.

## Footnotes

* ↑ [Written about a.d. 202. See Kaye, p. 56.]
* ↑ Comp. Heb. viii. 11; Jer. xxxi. 34 (in the LXX. it is xxxviii. 34).
* ↑ Satisfactionis.
* ↑ Comp. Gen. iii. 16, in Eng. ver. and in LXX.
* ↑ Sæculo.
* ↑ Resignatrix.  Comp. the phrase “a fountain sealed” in Cant. iv. 12.
* ↑ “Suasisti” is the reading of the mss.; “persuasisti,” a conjectural emendation adopted by Rig.
* ↑ See Gen. iii. 21.
* ↑ Rerum.
* ↑ i.e., Chinese.
# An Etymological Dictionary of the German Language/Annotated/Dienstag

| This annotated version expands the abbreviations in the original entry Dienstag. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Dienstag, masculine, ‘Tuesday,’ a West Teutonic word, which has quite as important a bearing upon the religious views of the Teutons as Ostern. Originally there were three names for the day. One contains in the first component of the compound the name of the Old Teutonic god Tiu, to whom the day was sacred; Old Icelandic Týsdagr, Anglo-Saxon Tîwesdœg, English Tuesday, preserve this name in the genitive (compare Gothic baurgswaddjus, just as if Burgsmauer were used for Burgmauer; see Nachtigall). Old High German Zio (Old Icelandic Týr) is a primitive deity whose worship the Teutons brought with them from their Asiatic home; it is identical with Greek Ζεύς (for δjεύς), genitive Διός (for διϝός, hence corresponding to Gothic *Tius-dags); Latin Jupiter, Jovis (for *djovis); Sanscrit Djâus, genitive Divás; originally the word meant simply ‘sky,’ then the sky personified as a god. Among the Teutons Tiu appears as a god of war; this change of meaning is explained by the supposition that Tiu, corresponding to the Greek Zeus, was at first regarded simply as the chief god, but was afterwards connected with the main occupation of our ancestors, i.e. war (see kühn). From Tiu, Old High German Zio, ‘Tuesday’ in OAlem. is termed (Old High German) Ziostac, (Middle High German) Ziestac (Ziestag in Hebel). Another appellation is the Old Bavarian Ertac (Erchtag), instead of which, on the adoption of Christianity in the east of Suabia, the word aftermœntig, ‘after Monday,’ was introduced. In the Franconian and Saxon dialects the term dingestag has existed from time immemorial, and was at one time incorrectly thought to mean ‘court-day’ (see Ding). The latter word, however, is based rather on an attribute of the Old Teutonic Tiu, who in a Teutonic-Latin inscription is designated Mars Thingsus. Thinx is the Lombardic term for Ding, ‘assembly of the people,’ hence Thinxus, the god of the assemblies. Among the Saxon, Frisian, and Franconian tribes Tuesday was sacred to this god; compare Middle Dutch dinxendach, Middle Low German dingsedach, earlier Modern High German dingsdag.
# An Etymological Dictionary of the German Language/Annotated/Dill

| This annotated version expands the abbreviations in the original entry Dill. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Dill, masculine, ‘dill.’ In Modern High German the Low German form is current, just as in the case of Hafer. Middle High German tille, feminine, masculine, is used of the same umbelliferous plant (anethum), Old High German tilli, neuter; compare Anglo-Saxon dile, English dill; of obscure origin.
# An Etymological Dictionary of the German Language/Annotated/Ding

| This annotated version expands the abbreviations in the original entry Ding. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Ding, neuter, ‘thing, matter, transaction,’ from Middle High German and Old High German dinc(g), neuter, ‘thing, matter,’ properly ‘judicial proceeding, ​court-day’ (for a similar change of meaning compare Sache); the corresponding Scandinavian þing (thing), meaning ‘judicial transaction, court-day, court of justice,’ is well known. The Old Teutonic þing (Lombardic thinx) is therefore connected with the old mahal, maþl, as ‘assembly of the people’ (see Gemahl). In English the substantive (Anglo-Saxon þing, neuter, English thing) has essentially the Modern High German meaning; but the derivative þingan, ‘to make a treaty,’ þingian, ‘to settle, adjust,’ and þingung, ‘mediation,’ imply also ‘treaty, discussion.’ In Modern High German a remnant of the earlier meaning remained in dingen, from Middle High German ‘to hold a court, negotiate, make a treaty’ (whence Modern High German Bedingung, ‘stipulation’), and specially ‘to conclude a bargain, buy, hire’ (also generally ‘to talk,’ like Anglo-Saxon þingian, ‘to talk’); so, too, in vertheidigen, Dienstag. Hence the primary meaning of the substantive is ‘public transaction in the folk-moot,’ literally ‘term’; this is supported by Gothic þeihs, ‘time,’ from pre-Teutonic ténkos (equal to Latin tempus). The Aryan base of Lombardic thinx, Old High German ding, is tenkos. The Old Bulgarian tęza, feminine, ‘judicial transaction,’ is of Teutonic origin.
# An Etymological Dictionary of the German Language/Annotated/Dietrich

| This annotated version expands the abbreviations in the original entry Dietrich. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Dietrich, masculine, ‘false key’ (in Upper German Nachschlüssel), occurs late in Middle High German; the age of the word and of its meaning is attested by the loan-word Swedish dyrk (Danish dirk), which has the same signification, and is, like the Modern High German proper name Dierk, ‘Derry,’ a pet name from Dietrich, ‘Derrick.’ Similarly, instead of ‘Dietrich,’ Peterchen (Peterken), ‘Peterkin,’ and Klaus (Klöschen), ‘Nick,’ are used, probably because Peter, ‘Peter,’ like Dietrich, ‘Derrick,’ and Nikolaus, ‘Nicholas,’ are favourite Christian names, which might serve to veil (in thieves' slang?) the term ‘false key’ (compare Italian grimaldello) The word in Middle High German is miteslüȥȥel, Old High German aftersluȥȥil.
# An Etymological Dictionary of the German Language/Annotated/Dinkel

| This annotated version expands the abbreviations in the original entry Dinkel. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Dinkel, masculine, from the equivalent Middle High German dinkel, Old High German dinchil, masculine, ‘bearded wheat, spelt’; of obscure origin.
# An Etymological Dictionary of the German Language/Annotated/Dinte

| This annotated version expands the abbreviations in the original entry Dinte. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Dinte, see Tinte.
# An Etymological Dictionary of the German Language/Annotated/Deube

| This annotated version expands the abbreviations in the original entry Deube. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Deube, see Dieb.
# An Etymological Dictionary of the German Language/Annotated/Deut

| This annotated version expands the abbreviations in the original entry Deut. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Deut, feminine, ‘doit, trifle,’ simply Modern High German, from Dutch duit, ‘smallest coin’ (whence also English doit); the latter is of Scandinavian origin; Old Icelandic þveit, ‘a small coin’ (from þvíta, ‘to cut’).
# An Etymological Dictionary of the German Language/Annotated/Diele

| This annotated version expands the abbreviations in the original entry Diele. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Diele, feminine, ‘plank, board,’ from Middle High German dil, dille, feminine, masculine, ‘board, partition of boards, boarded floor’ (in Low German ‘vestibule’), Old High German ​dili, masculine (neuter?), dilla, feminine, with the same meaning. Originally Teutonic þeloz, þiliz, neuter, ‘board,’ was þiljôn, ‘made of boards’; compare Anglo-Saxon þël, ‘board,’ Old Icelandic þilja, ‘rowing seat’ (Finnish teljo ‘ship's beam, oar-bench,’ comes from Teutonic). Compare further Dutch deel, ‘board, floor,’ Middle Low German dêle, ‘board.’ Lithuanian tile, ‘plank of a boat,’ Old Slovenian tĭlo, ‘ground,’ Sanscrit tala-m, ‘surface,’ seem to be primitively allied; also Latin tellus, ‘earth’?.
# An Etymological Dictionary of the German Language/Annotated/Dieb

| This annotated version expands the abbreviations in the original entry Dieb. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Dieb, masculine, ‘thief,’ from the equivalent Middle High German diep(b), Old High German diob, masculine; common to the Teutonic group; compare Gothic þiufs(b), Dutch dief, Anglo-Saxon þeóf, English thief. The word cannot be traced beyond Teutonic. In the sense of ‘Diebstahl,’ English has a form with a dental suffix — Anglo-Saxon þŷfþ, feminine (Old Icelandic þýfð, singular, Gothic *þiubiþa), English theft. The form in High German is a j- stem — Old High German diuba (diuva), Middle High German diube (diuve), earlier Modern High German Deube (as late as Logau, 1604-1655), which is now met with only in Wilddeube, ‘petty poaching.’ The latter forms the base of Modern High German Diebstahl, in Middle High German diepstâle and diupstâle (Old Swedish þiufstolet), literally ‘theft-stealing.’ The second part of the compound expresses the same idea as the first; Dieb is simply the concrete which has replaced the abstract; compare Gothic þiubi, neuter, and its adverb form þiubjô, ‘secretly.’ Besides the masculine Dieb, there existed in Old High German and Middle High German a feminine form, which in Gothic would have been *þiubi; compare Old High German diupa, Middle High German diupe, ‘female thief.’ We must seek for the primitively word in a pre-Teutonic root with a final p; this is proved by Old High German diuva, Middle High German diuve, feminine, ‘theft’; compare the Aryan root tup, ‘to duck,’ under Ducht.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book X/Part 5

Chapter IV.—Summary of the Opinions of Philosophers Continued.
Persuaded, then, that the principle of physiology is confessedly discovered to be encumbered with difficulties for all these philosophers, we ourselves also shall fearlessly declare concerning the examples of the truth, as to how they are, and as we have felt confident that they are. But we shall previously furnish an explanation, in the way of epitome, of the tenets of the heresiarchs, in order that, by our having set before our readers the tenets of all made well known by this (plan of treatment), we may exhibit the truth in a plain and familiar (form).
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book X/Part 6

Chapter V.—The Naasseni.
But since it so appears expedient, let us begin first from the public worshippers of the serpent. The Naasseni call the first principle of the universe a Man, and that the same also is a Son of Man; and they divide this man into three portions. For they say one part of him is rational, and another psychical, but a third earthly. And they style him Adamas, and suppose that the knowledge appertaining to him is the originating cause of the capacity of knowing God. And the Naassene asserts that all these rational, and psychical, and earthly qualities have retired into Jesus, and that through Him these three substances simultaneously have spoken unto the three genera of the universe.  These allege that there are three kinds of existence—angelic, psychical, and earthly; and that there are three churches—angelic, psychical, and earthly; and that the names for these are—chosen, called, and captive. These are the heads of doctrine advanced by them, as far as one may briefly comprehend them. They affirm that James, the brother of the Lord, delivered these tenets to Mariamne, by such a statement belying both.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book X/Part 7

Chapter VI.—The Peratæ.
The Peratæ, however, viz., Ademes the Carystian, and Euphrates the Peratic, say that there is some one world,—this is the denomination they use,—and affirming that it is divided into three parts. But of the threefold division, according to them, there is one principle, just like an immense fountain, capable of being by reason divided into infinite segments. And the first segment, and the one of more proximity, according to them, is the triad, and is called a perfect good, and a paternal magnitude. But the second portion of the triad is a certain multitude of, as it were, infinite powers. The third part, however, is formal. And the first is unbegotten; whence they expressly affirm that there are three Gods, three Logoi, three minds, (and) three men. For when the division has been accomplished, to each part of the world they assign both Gods, and Logoi, and men, and the rest. But from above, from uncreatedness and the first segment of the world, when afterwards the world had attained to its consummation, the Peratic affirms that there came down, in the times of Herod, a certain man with a threefold nature, and a threefold body, and a threefold power, named Christ, and that He possesses from the three parts of the world in Himself all the concretions and capacities of the world. And they are disposed to think that this is what has been declared, “in whom dwelleth all the fulness of the Godhead bodily.” And they assert that from the two worlds situated above—namely, both the unbegotten one and self-begotten one—there were borne down into this world in which we are, germs of all sorts of powers.  And (they say) that Christ came down from above from uncreatedness, in order that, by His descent, all things that have been divided into three parts may be saved. For, says the Peratic, the things that have been borne down from above will ascend through Him; and the things that have plotted against those that have been borne down are heedlessly rejected, and sent away to be punished. And the Peratic states that there are two parts which are saved—that is, those that are situated above—by having been separated from corruption, and that the third is destroyed, which he calls a formal world. These also are the tenets of the Peratæ.

## Footnotes

* ↑ Cruice supplies from Theodoret: “and the second which is good is self-begotten, and the third is generated.”
* ↑ Col. ii. 9.
* ↑ ἀφίεται εἰκῇ: Bernays proposes ὀφιοειδῆ, i.e., being of the form of the serpent.