OpenLLM-France/wikimedia huggingface dataset:
# American Book-Prices Current

American Book-Prices Current is a periodical, published from 1895 onwards. Certain parts of this work are in the public domain in the United States because they were published before 1929.
* Volume 1 (1895) External scan
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* Volume 15 (1909) (transcription project)
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# American Booksellers v. Hudnut

* related portals: United States Court of Appeals for the Seventh Circuit.
* sister projects: Wikipedia article.
771 F.2d 323 (7th Cir. 1985), aff'd mem., 475 U.S. 1001 (1986), was a 1985 court case that challenged the constitutionality of the Antipornography Civil Rights Ordinance, as enacted in Indianapolis, Indiana.
* Court Documents
* Opinion of the Court
* Concurring Opinion Swygert
* 771 F.2d 323
* AMERICAN BOOKSELLERS ASSOCIATION, INC., et al., Plaintiffs-Appellees
* v.
* WILLIAM H. HUDNUT, III, Mayor, City of Indianapolis, et al., Defendants-Appellants
* No. 84-3147
* United States Court of Appeals, Seventh Circuit.
* June 14, 1985, Argued
* August 27, 1985, Decided
Cudahy and Easterbrook, Circuit Judges, and Swygert, Senior Circuit Judge. Swygert, Senior Circuit Judge, concurring.
This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
Public domainPublic domainfalsefalse
# An Etymological Dictionary of the German Language/Nähe

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Nähe | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Nähe, f., ‘nearness, proximity,’ from the equiv. MidHG. nœhe, OHG. nâhî, f.; an abstract of the adj. nâh.
# An Etymological Dictionary of the German Language/Nudel

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Nudel | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Nudel, f., ‘vermicelli, dumpling,’ first occurs in ModHG., whence Fr. nouilles; of obscure origin.
# An Etymological Dictionary of the German Language/Nücke

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Nücke | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Nücke, Nucke, f., ‘freak, artfulness,’ ModHG. only, from LG. nücke; comp. Du. nuk, ‘freak.’
# An Etymological Dictionary of the German Language/Nüster

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Nüster | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Nüster, f., ‘nostril,’ ModHG. only, from LG. nuster, E. nostril, is demonstrably a compound, signifying lit. ‘nose-hole’ (comp. AS. nœs-þŷrel, nos-þyrl), We cannot so positively assume that the G. word is also a compound, for the l of the E. word is wanting. Hence some etymologists regard it as an r- derivative from nos- (a graded form of Nase, comp. earlier ModHG. nuseln, in Logau, ‘to snivel’), with a t inserted, and connect it with Lith. nasraì, ‘mouth, jaw,’ and OSlov. nozdri, ‘nostrils.’ Niesen is not allied; comp. Nase.
# An Etymological Dictionary of the German Language/Nuß

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Nuß | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Nuß (1.), f., ‘nut,’ from the equiv. MidHG. and OHG. nuȥ, f., neither cognate with nor borrowed from Lat. nux (nucem). It is rather a genuine Teut. world, orig. with initial h; comp. OIc. hnot, f., AS. hnutu, f., E. nut, Du. noot (Goth. *hnuts, f., is wanting). The genuine Teut. cognates point to a pre-Teut. knud-, which appears with the same sense in OIr. cnú.
Nuß (2.), f., ‘blow, push,’ ModHG. ​simply; only apparently identical with the preceding word (comp. Dachtel); historically, however, it is probably allied to Goth. hnutô, ‘prick.’
# An Etymological Dictionary of the German Language/Nute

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Nute | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Nute, f., from the equiv. MidHG. nuot, f., ‘joint, groove’; allied to OHG. hnuo, nuoa, ‘groove,’ as well as OHG. nuoil, MidHG. nuowel, nüejel, ‘groove, plane,’ nuotîsen, ‘iron of a groove plane.’ MidHG. nüejen, vb. (OHG. nuoen, from *hnôjan, ‘to smooth, fit exactly,’ also belongs to a Teut. root hnô.
# An Etymological Dictionary of the German Language/Nächste

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Nächste | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Nächste, m., the superl. of nahe used as a subst., ‘neighbour, fellow-man’; comp. OHG. nâhisto, m., ‘neighbour’; in Goth. nêhwundja, m., ‘neighbour.’
# An Etymological Dictionary of the German Language/Nässe

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Nässe | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Nässe, f., ‘humidity, moisture,’ from MidHG. nezze, OHG. nezzl, f., an abstract from naß.
# An Etymological Dictionary of the German Language/Nößel

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Nößel | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Nößel, n., ‘pint’ (nearly), allied to MidHG. nœȥelîn (ö?), n., ‘a small liquid measure,’ dimin. of an obsolete primit. word, the origin of which is obscure.
# An Etymological Dictionary of the German Language/Notzucht

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Notzucht | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Notzucht, f., ‘rape,’ formed from MidHG. (Lower Rhen.) nôtzühten, ‘to ravish, violate,’ and also the equiv. MidHG. nôtzogen, lit. ‘to treat in a violent manner,’ even in OHG. nôtzogôn (MidHG. and OHG. nôtnumft, ‘rape’).
# Anglo-Saxon Riddles of the Exeter Book/12

An annotated version of this text is available.
12 (K-D 66)
I am greater   than all this world is, less than the handworm,   brighter than the moon, swifter than the sun.   All seas and waters are in my embraces,   and the bosom of earth and the green fields.   I reach to the ground, I descend below hell,   I rise above the heavens, the land of glory.   I extend far over the home of angels.   I fill the earth, the whole wide world   and the ocean currents, all by myself.   Say what my name is.
This is plainly a condensed version of the preceding riddle, Creation.
# Anglo-Saxon Riddles of the Exeter Book/17

An annotated version of this text is available.
17 (K-D 6)
Christ, the commander,   the true lord of victories, ordained me for conflict.   I burn the living, unnumbered mortals,   over all the earth. I afflict them with pain,   yet never I touch them, whenever my lord   bids me to battle. Sometimes I gladden   the minds of many; sometimes I comfort   those I make war on, even from afar.   They feel it, nonetheless, the hurt and the healing,   when now and again, over deep tribulation,   I better their fortunes.10
​Above this in the manuscript stands the rune for Sun (sigel or Sol). The association of Christ and the sun is a commonplace.
# Anglo-Saxon Riddles of the Exeter Book/13

An annotated version of this text is available.
13 (K-D 55)
I saw in the hall   where heroes drank a thing of four kinds   borne on the wall. splendid forest tree,   and twisted gold, skilfully wound treasure,   and part of it silver; and the sign of the cross  of Him who raised us step by step   up to heaven before he stormed   the castle of Hell’s people. I can readily report   on the excellence of the wood: there was maple and oak   and tough yew and the dark holly.   They are all together10 a help to good men.   One name they have: Wolf-head Tree,   that often afforded a weapon for its lord,   a treasure in the hall, a gold-hilted sword.   Now show me the answer of this my song,   whoever may presume to say in words   how the wood is called.
This one is difficult, but the author liked it and called it a song (gied), a poem. The solutions hesitate between Scabbard and Cross; probably both are intended. A sword out of its scabbard may resemble a cross and the Holy Rood was often described as made of four kinds of wood. A wolf-head is an outlaw; the tree therefore a gallows. Altogether, a composite image—scabbard, sword, cross, Holy Rood, gallows on which our Lord was crucified. For additional complication the verb translated “afforded” might also mean “warded off.”
# Anglo-Saxon Riddles of the Exeter Book/15

An annotated version of this text is available.
15 (K-D 48)
I have heard of a ring   bright without tongue intercede for heroes.   Well it spoke with strong words   though not loud. This treasure for men   silently said: “Heal me   helper of souls.” May men understand   the magic meaning of the speech of the red gold.   May the wise entrust their salvation to God,   as the ring said.
The solution of this pious little piece is Chalice. The word “ring” (hring) may signify any circular object, as in the following riddle.
# Anglo-Saxon Riddles of the Exeter Book/18

An annotated version of this text is available.
18 (K-D 11)
My garment is darkish.   Bright decorations, red and radiant,   I have on my raiment. I mislead the stupid   and stimulate the foolish toward unwise ways.   Others I restrain from profitable paths.   But I know not at all that they, maddened,   robbed of their senses, astray in their actions   —that they praise to all men my wicked ways.   Woe to them then when the Most High holds out   his dearest of gifts if they do not desist   first from their folly.
The solution is apparently Wine and a reproof of its excesses. Cf. 59 (K-D 27), Mead, and 60 (K-D 28), John Barleycorn. Ll. 5 ff. “I know not that…” seem to mean “it is no affair of mine that….” L. 9 has given trouble; probably “Woe to them when brought to the Last Judgment.” Or “dearest of gifts” may mean the gift of salvation.
# Anglo-Saxon Riddles of the Exeter Book/3

An annotated version of this text is available.
3 (K-D 29)
I saw a being in wondrous wise hold its plunder between its horns, a vessel of light, of shining beauty, bringing it home, a spoil of battle. It wished to build a bower in the burg and cunningly place it —if so might be. Then a wondrous being came over the roof, known to all children of mortal men, recovered the spoil and then brought back the unwilling exile. Westward it went,10 hurrying home after the battle. Dust rose to the skies; dew fell on the ground; night departed and none thereafter knew its way, whither it went.
Some strange solutions have been proposed, but the correct one is no doubt the monthly contest of Sun and Moon. The plunder is the old moon in the new moon’s arms. The moon would like to make itself a home in the heavens, but the familiar sun comes up and the moon is routed.
# Anglo-Saxon Riddles of the Exeter Book/14

An annotated version of this text is available.
14 (K-D 30)
I am an active flame;   I sport with the wind, enwound with wonder,   enwrapped by the storm, eager on my way,   troubled by fire, a blooming grove,   a burning flame. Friends often pass me   from hand to hand so that men and women   proudly kiss me. When I rise up   they bow down to me, ​many joyfully,   where I shall add to the oncoming   of blessedness to men.
The first four lines give a free and fanciful picture of a tree; then by a conventional association the tree becomes the Cross. (See also the preceding riddle.) This solution was first proposed by F. A. Blackburn in JEGP iii (1900), 4–7, and has been generally accepted with reservations about cup and harp. His translation is as follows:
I am agile of body, I sport with the breeze; [tree] I am clothed with beauty, a comrade of the storm; [tree] I am bound on a journey, consumed by fire; [ship, tree] A blooming grove, a burning gleed, [tree, log] Full often comrades pass me from hand to hand, [harp] Where stately men and women kiss me. [cup?] When I rise up, before me bow The proud with reverence. Thus it is my part To increase for many the growth of happiness. [the cross]
In the first line “agile of body” is from the other text of this riddle in Exeter Book (f. 122b), where the variants add to the difficulties of translation but do little or nothing for the solution.
# Anglo-Saxon Riddles of the Exeter Book/16

An annotated version of this text is available.
16 (K-D 59)
I saw in the hall   a golden ring which men beheld   with happy hearts, ​with wise minds.   Peace and salvation has God offered   to every guest who turns the ring.   A word then it spoke, the ring to the gathering.   It named the Saviour of righteous men.   Dumb it brought clearly to their minds   the Lord’s name and to the sight of their eyes   if one could grasp the true meaning   of the noble gold.10 The wounded Lord,   do as the wounds of the ring had said. Nor can to the prayer   . . . the soul of any man   unfulfilled seek the princely city,   the castle of heaven. Explain how the wounds   of this splendid ring spoke to mortals   when there in the hall it was turned and revolved   in the hands of the proud.
“Who turns the ring” (l. 5) probably means: “Who passes it along.” Two lines are defective. They have been built up by emendation to yield the meaning: “The prayer of any man being unfulfilled, his spirit cannot attain to seek God’s city, etc.” (Tupper). Like the preceding riddle on the same subject, this is not a success. One may suppose that the pious author tried too hard.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book I/Chapter LVIII

Chapter LVIII.
After these matters this Jew of Celsus, instead of the Magi mentioned in the Gospel, says that “Chaldeans are spoken of by Jesus as having been induced to come to him at his birth, and to worship him while yet an infant as a God, and to have made this known to Herod the tetrarch; and that the latter sent and slew all the infants that had been born about the same time, thinking that in this way he would ensure his death among the others; and that he was led to do this through fear that, if Jesus lived to a sufficient age, he would obtain the throne.” See now in this instance the blunder of one who cannot distinguish between Magi and Chaldeans, nor perceive that what they profess is different, and so has falsified the Gospel narrative. I know not, moreover, why he has passed by in silence the cause which led the Magi to come, and why he has not stated, according to the scriptural account, that it was a star seen by them in the east. Let us see now what answer we have to make to these statements. The star that was seen in the east we consider to have been a new star, unlike any of the other well-known planetary bodies, either those in the firmament above or those among the lower orbs, but partaking of the nature of those celestial bodies which appear at times, such as comets, or those meteors which resemble beams of wood, or beards, or wine jars, or any of those other names by which the Greeks are accustomed to describe their varying appearances.  And we establish our position in the following manner.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book I/Chapter LXI

Chapter LXI.
That Herod conspired against the Child (although the Jew of Celsus does not believe that this really happened), is not to be wondered at. For wickedness is in a certain sense blind, and would desire to defeat fate, as if it were stronger than it.  And this being Herod’s condition, he both believed that a king of the Jews had been born, and yet cherished a purpose contradictory of such a belief; not seeing that the Child is assuredly either a king and will come to the throne, or that he is not to be a king, and that his death, therefore, will be to no purpose. He desired accordingly to kill Him, his mind being agitated by contending passions on account of his wickedness, and being instigated by the blind and wicked devil who from the very beginning plotted against the Saviour, imagining that He was and would become some mighty one. An angel, however, perceiving the course of events, intimated to Joseph, although Celsus may not believe it, that he was to withdraw with the Child and His mother into Egypt, while Herod slew all the infants that were in Bethlehem and the surrounding borders, in the hope that he would thus destroy Him also who had been born King of the Jews. For he saw not the sleepless guardian power that is around those who deserve to be protected and preserved for the salvation of men, of whom Jesus is the first, superior to all others in honour and excellence, who was to be a King indeed, but not in the sense that Herod supposed, but in that in which it became God to bestow a kingdom,—for the benefit, viz., of those who were to be under His sway, who was to confer no ordinary and unimportant blessings, so to speak, upon His subjects, but who was to train them and to subject them to laws that were truly from God. And Jesus, knowing this well, and denying that He was a king in the sense that the multitude expected, but declaring the superiority of His kingdom, says: “If My kingdom were of this world, then would My servants fight, that I should not be delivered to the Jews: but now is My kingdom not of this world.” Now, if Celsus had seen this, he would not have said: “But if, then, this was done in order that you might not reign in his stead when you had grown to man’s estate; why, after you did reach that estate, do you not become a king, instead of you, the Son of God, wandering about in so mean a condition, hiding yourself through fear, and leading a miserable life up and down?” Now, it is not dishonourable to avoid exposing one’s self to dangers, but to guard carefully against them, when this is done, not through fear of death, but from a desire to benefit others by remaining in life, until the proper time come for one who has assumed human nature to die a death that will be useful to mankind. And this is plain to him who reflects that Jesus died for the sake of men,—a point of which we have spoken to the best of our ability in the preceding pages.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book I/Chapter LXIII

Chapter LXIII.
And since Celsus has termed the apostles of Jesus men of infamous notoriety, saying that they were tax-gatherers and sailors of the vilest character, we have to remark, with respect to this charge, that he seems, in order to bring an accusation against Christianity, to believe the Gospel accounts only where he pleases, and to express his disbelief of them, in order that he may not be forced to admit the manifestations of Divinity related in these same books; whereas one who sees the spirit of truth by which the writers are influenced, ought, from their narration of things of inferior importance, to believe also the account of divine things. Now in the general Epistle of Barnabas, from which perhaps Celsus took the statement that the apostles were notoriously wicked men, it is recorded that “Jesus selected His own apostles, as persons who were more guilty of sin than all other evildoers.” And in the Gospel according to Luke, Peter says to Jesus, “Depart from me, O Lord, for I am a sinful man.” Moreover, Paul, who himself also at a later time became an apostle of Jesus, says in his Epistle to Timothy, “This is a faithful saying, that Jesus Christ came into the world to save sinners, of whom I am the chief.” And I do not know how Celsus should have forgotten or not have thought of saying something about Paul, the founder, after Jesus, of the Churches that are in Christ. He saw, probably, that anything he might say about that apostle would require to be explained, in consistency with the fact that, after being a persecutor of the Church of God, and a bitter opponent of believers, who went so far even as to deliver over the disciples of Jesus to death, so great a change afterwards passed over him, that he preached the Gospel of Jesus from Jerusalem round about to Illyricum, and was ambitious to carry the glad tidings where he needed not to build upon another man’s foundation, but to places where the Gospel of God in Christ had not been proclaimed at all. What absurdity, therefore, is there, if Jesus, desiring to manifest to the human race the power which He possesses to heal souls, should have selected notorious and wicked men, and should have raised them to such a degree of moral excellence, that they became a pattern of the purest virtue to all who were converted by their instrumentality to the Gospel of Christ?
* ↑ Epistle of Barnabas, chap. v. vol. i. p. 139.
* ↑ Luke v. 8.
* ↑ Cf. 1 Tim. i. 15.