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

| This annotated version expands the abbreviations in the original entry reißen. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ reißen, verb, ‘to tear, drag; sketch,’ from Middle High German rîȥen, Old High German rîȥan, earlier *wrîȥan, ‘to tear, tear in pieces, scratch, write’; corresponding to Old Saxon wrftan, ‘to tear in pieces, wound, write,’ Anglo-Saxon wrîtan, English to write, Old Icelandic ríta, ‘to write’; Gothic *wreitan, ‘to rend, write,’ is wanting, but is implied by Gothic writs, ‘streak, point.’ The various meanings of the cognates are explained by the manner in which runes were written or scratched on beech twigs. The Teutonic root writ, which has been preserved also in Modern High German Riß, Ritz, ritzen, and reizen, has not yet been found in the non-Teutonic languages.
# An Etymological Dictionary of the German Language/Annotated/renken

| This annotated version expands the abbreviations in the original entry renken. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ renken, verb, ‘to twist, wrench,’ from Middle High German ręnken, Old High German ręnchen, ‘to turn this way and that,’ for an earlier *wrankjan (from the stem rank, ‘to dislocate,’ are derived the Romance cognates, Italian ranco, ‘lame,’ rancare, ‘to halt’). Anglo-Saxon wręnč, ‘bend, artifice,’ Anglo-Saxon wręnčan, ‘to turn,’ English wrench, substantive and verb. The corresponding verb is ringen, Teutonic wringan; the k of renken (probably for kk) compared with the g of ringen resembles the variation in bücken and biegen, lecken and Gothic bilaigôn, &c. With the pre-Teutonic root wrenk (wreng) compare Greek ῥέμβω, ‘to turn,’ ῥόμβος, ‘top.’ Compare Rank.
# An Etymological Dictionary of the German Language/Annotated/reihen

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

| This annotated version expands the abbreviations in the original entry rennen. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ rennen, verb, ‘to run,’ from Middle High German and Old High German rennen, properly ‘to cause to flow, chase, drive,’ especially ‘to make a horse leap, burst,’ hence the reflexive meaning of the Modern High German word; corresponding to Old Saxon rennian, Gothic rannjan, which are factitives of rinnen.
# An Etymological Dictionary of the German Language/Annotated/reizen

| This annotated version expands the abbreviations in the original entry reizen. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ reizen, verb, ‘to stimulate, excite, charm,’ from Middle High German reitzen, reiȥen, Old High German reizzen, reiȥen, ‘to charm, entice, lead astray’; the form with tz is due to Gothic tj. Apparently a factitive of reißen, hence literally ‘to cause to drag, make one come out of oneself’; compare Old Icelandic reita, ‘to stir up, irritate.’ Compare beizen, heizen.
# An Etymological Dictionary of the German Language/Annotated/ribbeln

| This annotated version expands the abbreviations in the original entry ribbeln. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ ribbeln, verb, ‘to rub briskly, scour,’ Modern High German only, intensive of reiben.
# An Etymological Dictionary of the German Language/Annotated/stören

| This annotated version expands the abbreviations in the original entry stören. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ stören, verb, ‘to stir up, disturb, poke, rake,’ from Middle High German stœren, Old High German stôren (stôrren from *stôrjan, *staurjan), weak verb, ‘to scatter, destroy, annihilate’; to these ​are allied North Frisian stiaren, and with gradation Anglo-Saxon styrian, English to stir, but hardly the cognates of streuen. The early history is obscure.
# An Etymological Dictionary of the German Language/Annotated/stürzen

| This annotated version expands the abbreviations in the original entry stürzen. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ stürzen, verb, ‘to hurl, overturn, overthrow, sink, plunge,’ from Middle High German stürzen, Old High German sturzen (from *sturzjan, *sturtjan), weak verb, ‘to hurl, sink, turn, cover by inverting’; corresponding to Dutch storten. Allied probably to English to start (to startle, from Anglo-Saxon steartlian). The early history of the Teutonic root stert (to which Sterz is allied?) cannot be traced further back.
# An Etymological Dictionary of the German Language/Annotated/stützen

| This annotated version expands the abbreviations in the original entry stützen. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ stützen, verb, ‘to prop, support,’ from the equivalent Middle High German (under-) stützen, Old High German (untar-)stuzzen; allied to Middle High German and Modern High German stütze. Old High German stuzzen, from *stutjan, points to a Teutonic root stut, besides which Old High German studen, Old Icelandic styðja, ‘to fix firmly, properly’ and Anglo-Saxon stuðu, studu, ‘post’ (English stud), presume a Teutonic root stuþ (stud). The early history of the cognates is obscure.
# An Etymological Dictionary of the German Language/Annotated/summen

| This annotated version expands the abbreviations in the original entry summen. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ summen, verb, ‘to hum,’ from the equivalent late Middle High German summen, weak verb; an onomatopoetic form.
# An Etymological Dictionary of the German Language/Annotated/stöhnen

| This annotated version expands the abbreviations in the original entry stöhnen. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ stöhnen, verb, ‘to groan,’ Modern High German only, property a Low German word. Compare the equivalent Dutch stenen, Anglo-Saxon stunian, Old Icelandic stynja. The verbal root sten, ‘to groan,’ is common to Teutonic; compare Sanscrit stan, ‘to rustle, roar,’ Greek στένω, ‘to groan, roar,’ Old Slovenian stenją, ‘to groan.’ The root sten is a variant of the Aryan root ten, discussed under donnern.
# An Etymological Dictionary of the German Language/Annotated/suchen

| This annotated version expands the abbreviations in the original entry suchen. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ suchen, verb, ‘to seek, search,’ from the equivalent Middle High German suochen (süechen), Old High German suohhan (suohhen); a common Teutonic verb, properly strong. Compare Gothic sôkjan, Anglo-Saxon sêcan, English to seek (and to beseech), Dutch zoeken, Old Saxon sôkian, ‘to seek.’ The strong verbal root sôk, from Aryan sâg, has primitively cognates in Greek ἡγέομας ‘to lead,’ and especially in Latin sâgire, ‘to trace out,’ and Old Irish sáigim, ‘to seek.’ To these are allied the cognates of Sache.
# An Etymological Dictionary of the German Language/Annotated/sudeln

| This annotated version expands the abbreviations in the original entry sudeln. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ sudeln, verb, ‘to splash, soil, daub,’ from late Middle High German sudelen, ‘to dirty’; literally perhaps ‘to cook badly’ (Middle High German sudel, ‘keeper of a cookshop’); allied to sieden.
# An Etymological Dictionary of the German Language/Annotated/surren

| This annotated version expands the abbreviations in the original entry surren. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ surren, weak verb, ‘to hum, buzz,’ Modern High German only, an imitative word.
# An Etymological Dictionary of the German Language/Annotated/stöbern

| This annotated version expands the abbreviations in the original entry stöbern. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ stöbern, verb, ‘to fly about, drift, drizzle,’ Modern High German only, allied to earlier Modern High German Stöber, masculine, Middle High German stöuber, ‘hound,’ which is derived from Middle High German stöuben, ‘to scare up, start up, chase away’; the latter is a factitive of stieben. To this is allied Modern High German Gestöber, neuter, ‘drifting,’ formed from Middle High German stöuben, ‘to raise dust.’
# An Etymological Dictionary of the German Language/Annotated/suckeln

| This annotated version expands the abbreviations in the original entry suckeln. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ suckeln, verb, ‘to suckle,’ Modern High German only, intensive of saugen.
# Androcles and the Lion (Shaw)/Preface to Androcles and the Lion/Jesus on Marriage and the Family

JESUS ON MARRIAGE AND THE FAMILY.
When we come to marriage and the family, we find Jesus making the same objection to that individual appropriation of human beings which is the essence of matrimony as to the individual appropriation of wealth. A married man, he said, will try to please his wife, and a married woman to please her husband, instead of doing the work of God. This is another version of "Where your treasure is, there will your heart be also." Eighteen hundred years later we find a very different person from Jesus, Talleyrand to wit, saying the same thing. A married man with a family, said Talleyrand, will do anything for money. Now this, though not a scientifically precise statement, is true enough to be a moral objection to marriage. As long as a man has a right to risk his life or his livelihood for his ideas he needs only courage and conviction to make his integrity unassailable. But he forfeits that right when he marries. It took a revolution to rescue Wagner from his Court appointment at Dresden; and his wife never forgave him for being glad and feeling free when he lost it and threw her back into poverty. Millet might have gone on painting potboiling nudes to the end of his life if his wife had not been of a heroic turn herself. Women, for the sake of their children and parents, submit to slaveries and prostitutions that no unattached woman would endure.
This was the beginning and the end of the objection of Jesus to marriage and family ties, and the explanation of his conception of heaven as a place where there should be neither marrying nor giving in marriage. Now there is no reason to suppose that when he said this he did not mean it. He did not, as St. Paul did afterwards in his name, propose celibacy as a rule of life; for he was not a fool, nor, when he denounced marriage, had he yet come to believe, as St. Paul did, that the end of the world was at hand and there was therefore no more need to replenish the earth. He must have meant that the race should be continued without dividing with women and men the allegiance the individual owes to God within him. This raises the practical problem of how we are to secure the spiritual freedom and integrity of the priest and the nun without their barrenness and uncompleted experience. Luther the priest did not solve the problem by marrying a nun: he only testified in the most convincing and practical way to the fact that celibacy was a worse failure than marriage.
# Androcles and the Lion (Shaw)/Preface to Androcles and the Lion/Jesus joins the Baptists

JESUS JOINS THE BAPTISTS
Jesus entered as a man of thirty (Luke says) into the religious life of his time by going to John the Baptist and demanding baptism from him, much as certain well-to-do young gentlemen forty years ago "joined the Socialists." As far as established Jewry was concerned, he burnt his boats by this action, and cut himself off from the routine of wealth, respectability, and orthodoxy. He then began preaching John's gospel, which, apart from the heresy of baptism, the value of which lay in its bringing the Gentiles (that is, the uncircumcized) within the pale of salvation, was a call to the people to repent of their sins, as the kingdom of heaven was at hand. Luke adds that he also preached the communism of charity; told the surveyors of taxes not to over-assess the taxpayers; and advised soldiers to be content with their wages and not to be violent or lay false accusations. There is no record of John going beyond this.
# Androcles and the Lion (Shaw)/Preface to Androcles and the Lion/Jesus not a Proselytist

JESUS NOT A PROSLETYST
A point of considerable practical importance today is that be expressly repudiates the idea that forms of religion, once rooted, can be weeded out and replanted with the flowers of a foreign faith. "If you try to root up the tares you will root up the wheat as well." Our proselytizing missionary enterprises are thus flatly contrary to his advice; and their results appear to bear him out in his view that if you convert a man brought up in another creed, you inevitably demoralize him. He acts on this view himself, and does not convert his disciples from Judaism to Christianity. To this day a Christian would be in religion a Jew initiated by baptism instead of circumcision, and accepting Jesus as the Messiah, and his teachings as of higher authority than those of Moses, but for the action of the Jewish priests, who, to save Jewry from being submerged in the rising flood of Christianity after the capture of Jerusalem and the destruction of the Temple, set up what was practically a new religious order, with new Scriptures and elaborate new observances, and to their list of the accursed added one Jeschu, a bastard magician, whose comic rogueries brought him to a bad end like Punch or Til Eulenspiegel: an invention which cost them dear when the Christians got the upper hand of them politically. The Jew as Jesus, himself a Jew, knew him, never dreamt of such things, and could follow Jesus without ceasing to be a Jew.
# Androcles and the Lion (Shaw)/Preface to Androcles and the Lion/Jesus as Economist

JESUS AS ECONOMIST.
It seems therefore that we must begin by holding the right to an income as sacred and equal, just as we now begin by holding the right to life as sacred and equal. Indeed the one right is only a restatement of the other. To hang me for cutting a dock laborer's throat after making much of me for leaving him to starve when I do not happen to have a ship for him to unload is idiotic; for as he does far less mischief with his throat cut than when he is starving, a rational society would esteem the cutthroat more highly than the capitalist. The thing has become so obvious, and the evil so unendurable, that if our attempt at civilization is not to perish like all the previous ones, we shall have to organize our society in such a way as to be able to say to every person in the land, "Take no thought, saying What shall we eat? or What shall we drink? or Wherewithal shall we be clothed?" We shall then no longer have a race of men whose hearts are in their pockets and safes and at their bankers. As Jesus said, where your treasure is, there will your heart be also. That was why he recommended that money should cease to be a treasure, and that we should take steps to make ourselves utterly reckless of it, setting our minds free for higher uses. In other words, that we should all be gentlemen and take care of our country because our country takes care of us, instead of the commercialized cads we are, doing everything and anything for money, and selling our souls and bodies by the pound and the inch after wasting half the day haggling over the price. Decidedly, whether you think Jesus was God or not, you must admit that he was a first-rate political economist.
# Androcles and the Lion (Shaw)/Preface to Androcles and the Lion/Jerusalem and the Mystical Sacrifice

JERUSALEM AND THE MYSTICAL SACRIFICE.
In this new frame of mind he at last enters Jerusalem amid great popular curiosity; drives the moneychangers and sacrifice sellers out of the temple in a riot; refuses to interest himself in the beauties and wonders of the temple building on the ground that presently not a stone of it shall be left on another; reviles the high priests and elders in intolerable terms; and is arrested by night in a garden to avoid a popular disturbance. He makes no resistance, being persuaded that it is part of his destiny as a god to be murdered and to rise again. One of his followers shows fight, and cuts off the ear of one of his captors. Jesus rebukes him, but does not attempt to heal the wound, though he declares that if he wished to resist he could easily summon twelve million angels to his aid. He is taken before the high priest and by him handed over to the Roman governor, who is puzzled by his silent refusal to defend himself in any way, or to contradict his accusers or their witnesses, Pilate having naturally no idea that the prisoner conceives himself as going through an inevitable process of torment, death, and burial as a prelude to resurrection. Before the high priest he has also been silent except that when the priest asks him is he the Christ, the Son of God, he replies that they shall all see the Son of Man sitting at the right hand of power, and coming on the clouds of heaven. He maintains this attitude with frightful fortitude whilst they scourge him, mock him, torment him, and finally crucify him between two thieves. His prolonged agony of thirst and pain on the cross at last breaks his spirit, and he dies with a cry of "My God: why hast Thou forsaken me?"
# Androcles and the Lion (Shaw)/Preface to Androcles and the Lion/Jesus as Biologist

JESUS AS BIOLOGIST.
He was also, as we now see, a first-rate biologist. It took a century and a half of evolutionary preachers, from Buffon and Goethe to Butler and Bergson, to convince us that we and our father are one; that as the kingdom of heaven is within us we need not go about looking for it and crying Lo here! and Lo there!; that God is not a picture of a pompous person in white robes in the family Bible, but a spirit; that it is through this spirit that we evolve towards greater abundance of life; that we are the lamps in which the light of the world burns: that, in cohort, we are gods though we die like men. All that is today sound biology and psychology; and the efforts of Natural Selectionists like Weismann to reduce evolution to mere automatism have not touched the doctrine of Jesus, though they have made short work of the theologians who conceived God as a magnate keeping men and angels as Lord Rothschild keeps buffaloes and emus at Tring.
# Androcles and the Lion (Shaw)/Preface to Androcles and the Lion/John Barleycorn

JOHN BARLEYCORN
There is yet another page in the history of religion which must be conned and digested before the career of Jesus can be fully understood. people who can read long books will find it in Frazer's Golden Bough. Simpler folk will find it in the peasant's song of John Barleycorn, now made accessible to our drawingroom amateurs in the admirable collections of Somersetshire Folk Songs by Mr. Cecil Sharp. From Frazer's magnum opus you will learn how the same primitive logic which makes the Englishman believe today that by eating a beefsteak he can acquire the strength and courage of the bull, and to hold that belief in the face of the most ignominious defeats by vegetarian wrestlers and racers and bicyclists, led the first men who conceived God as capable of incarnation to believe that they could acquire a spark of his divinity by eating his flesh and drinking his blood. And from the song of John Barleycorn you may learn how the miracle of the seed, the growth, and the harvest, still the most wonderful of all the miracles and as inexplicable as ever, taught the primitive husbandman, and, as we must now affirm, taught him quite rightly, that God is in the seed, and that God is immortal. And thus it became the test of Godhead that nothing that you could do to it could kill it, and that when you buried it, it would rise again in renewed life and beauty and give mankind eternal life on condition that it was eaten and drunk, and again slain and buried, to rise again for ever and ever. You may, and indeed must, use John Barleycorn "right barbarouslee," cutting him "off at knee" with your scythes, scourging him with your flails, burying him in the earth; and he will not resist you nor reproach you, but will rise again in golden beauty amidst a great burst of sunshine and bird music, and save you and renew your life. And from the interweaving of these two traditions with the craving for the Redeemer, you at last get the conviction that when the Redeemer comes he will be immortal; he will give us his body to eat and his blood to drink; and he will prove his divinity by suffering a barbarous death without resistance or reproach, and rise from the dead and return to the earth in glory as the giver of life eternal.
# Androcles and the Lion (Shaw)/Preface to Androcles and the Lion/John the Baptist

JOHN THE BAPTIST
At this moment, a Salvationist prophet named John is stirring the people very strongly. John has declared that the rite of circumcision is insufficient as a dedication of the individual to God, and has substituted the rite of baptism. To us, who are accustomed to baptism as a matter of course, and to whom circumcision is a rather ridiculous foreign practice of no consequence, the sensational effect of such a heresy as this on the Jews is not apparent: it seems to us as natural that John should have baptized people as that the rector of our village should do so. But, as St. Paul found to his cost later on, the discarding of circumcision for baptism was to the Jews as startling a heresy as the discarding of transubstantiation in the Mass was to the Catholics of the XVI century.