OpenLLM-France/wikimedia huggingface dataset:
# Anandamath (Dawn over India)/Part 4/Chapter 2

When Shanti left for the city that night Jiban was present in the cottage.
'I am going to the city for Kalyani,' she said to him. 'Please tell Mahendra that his wife is alive.'
Jiban had heard the story of Kalyani's revival from Bhavan. He also knew of the present whereabouts of Kalyani from Shanti. And so Jiban told Mahendra everything he knew of Kalyani. At first Mahendra refused to believe him. Then, overpowered with happiness, he felt as if he were in a trance of bliss.
Shanti made it possible for Mahendra to meet Kalyani at the dawn of the next day. Husband and wife met in the serene solitude of the woods and in the dark shadows of the trees before the waking of the beasts and the birds of the jungle. Their meeting was witnessed by the fading stars in the blue sky and the endless rows of sal trees. In the distance, one could hear the music of a little stream as it rippled against rocks and stones. A stray cuckoo occasionally struck an entrancing note...
Later, at about nine o'clock, Jiban came to where Shanti was talking with Kalyani. Kalyani was saying to Shanti: 'Dear sister Shanti, we shall ever remain as your slaves for all you have done for us. Now, please complete your kindness by telling us where we may find our little child.'
'I want to sleep a little now,' Shanti said to Jiban gently, as she looked at his face imploringly. I have been on my feet for the last twenty-four hours and have not slept at all for the last two nights — I am human, you know.'
Kalyani smiled a little. Jiban turned to Mahendra and said: 'I will take care of that. You two may go to Padachina. You will meet your daughter there.'
Jiban left for Bharuipur to fetch Sukumari from Nimi. It was no easy task. Nimi was sad at the very idea of parting with Sukumari whom she had been nurturing as her own daughter. Her face went through a thousand tragic changes at the thought of giving up such a sweet child — the child she loved so much. At last she burst into a wail and said: 'I won't give up Sukumari, I can't, I can't!'
'My dear Nimi,' Jiban said, 'what makes you cry? Sukumari's parents do not live far away. You can visit them and see the child you have grown so fond of.'
'Well, after all, this child belongs to you. Why don't you take her away?' Nimi said. Then she brought Sukumari out, placed her on Jiban's lap and sat down again to weep.
Jiban was at a loss to know what to say or what to do. So he began to talk of different, unrelated things. Nimi's anger, however, was not appeased. She was furious. Rushing into the house, she brought out and in quick succession threw before her brother bundles of Sukumari's clothes, her jewels, her ribbons, her pins, her dolls and her toys.
Sukumari gathered these together herself and asked Nimi: 'Mother dear, where am I going?'
Nimi could not bear it any longer. She lifted Sukumari to her bosom and ran away sobbing bitterly. Jiban had to struggle hard and long to get the little girl back from Nimi.
# Anandamath (Dawn over India)/Prologue

Vast, very vast indeed, was the forest. Huge trees stood in endless rows. They entwined each other warmly, and danced with joyous waves in the air. Such was the thickness of the forest that even the blinding light of hot summer days was not visible on the ground. No human dared tread on these grounds.
It was midnight. On all sides darkness enveloped the forest. And the darkness within was like the darkness in the womb of the earth. The birds and other creatures were all in deep sleep. A heavy silence compounded the blackness of this forest. On such a night in the midst of the forest, a human voice broke the silence by saying, 'Shall I ever attain my hearts desire?'
When silence returned, no one could ever believe that he had heard a human voice in such a forest! And yet, after a little while, the same voice cried out again, 'Shall I ever attain my hearts desire?'
A third time the silence was thus disturbed when another voice inquired: 'What can you sacrifice to win your heart's desire?'
'My life itself!' was the reply.
'Life is so insignificant that it is the simplest thing for anyone to sacrifice!'
'What more have I? What else can I offer?'
'Devotion! My friend, devotion!' declared the voice from above.
# Anandamath (The Abbey of Bliss)/Introductory

It was a vast forest The trees in it were mostly sal, but there were other trees too. Their tops and leaves ran into one another to form an endless line. This vast ocean of foliage, without break, without a hole, without, in fact, the smallest opening to let in light, stretched forth miles after miles, and miles after miles again, throwing up waves upon waves of green on the air. Below, there was the deepest gloom; light was dim here even when the sun was at its height. It was a fearful wilderness and no man ever stepped into it. Save the eternal rustle of leaves and the yells of wild animals, no sound was ever heard within it.
Such was this forest,—vast, gloomy, and dense; and the time we are speaking of was midnight; and a very dark night too, even out of the woods—where nothing could be seen. The gloom within the forest was black like the darkness in the womb of the earth.
Birds and beasts were wholly silent. Myriads of beasts, birds, worms and insects lived in the woods, but not one made a sound. You might rather imagine the darkness that was there, but you could not think of that dead stillness of the wood in a world which so much ​revels in sound. In that vast lonely forest, in that pitch-dark midnight, and from that unimaginable stillness came forth the words, "Will my desire not be fulfilled."
When the sound died away, the woods sank back into silence. Who would think then, that a man's voice had just been heard in the woods? Soon after, the words were heard again; again the stillness was disturbed, and a human voice rang forth: "Will my desire not be fulfilled?"
Thrice was the ocean of gloom thus stirred before the answer came, "What can you pawn for it?"
"Even my very life."
"Life is a trifle," was the answer, "every one can give it up."
"What more have I got? What more could I give?"
The answer came: "Devotion."
# An Etymological Dictionary of the German Language/Sonnabend

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​ Sonnabend, m., ‘Saturday,’ even in MidHG. sun-ábent, sunnen-âbent, OHG. sunnân-âband (also Samstag, OHG. sambaȥ-tac). MidHG. âbent is frequently used of the eve of a festival. In AS. the corresponding sunnan-œ̂fen is used only of the ‘eve of Sunday.’ It follows from what has been said under Fastnacht that the name of a part of the day was in G. applied to the whole day. According to the article Samstag, a native term for Saturday seems to have been wanting among the Teutons (perhaps they had orig. a week of only six days). Moreover, Sonnabend is really MidG. and LG.. —
# An Etymological Dictionary of the German Language/Sonntag

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​ Sonntag, m., ‘Sunday,’ from MidHG. sun-tac, sunnen-tac, OHG. sunnûntag, seems to have been even the pre-Christian term, as may be inferred from the agreement with OSax. sunnun-dag, Du. zondag, E. Sunday (but OIc. dróttensdagr, ‘Lord's day’). Comp. Montag.
# An Etymological Dictionary of the German Language/Sorge

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​ Sorge, f., ‘care, anxiety, sorrow,’ from the equiv. MidHG. sorge, OHG. soraga, f., whose Franc. variant sworga makes it probable that the word was derived from an Aryan root swerk (to which OIr. serc, ‘love,’ is allied?) or Aryan swergh (comp. Lith. sergéti, ‘to guard’). Yet the forms in the other Teut. dials. have not the w; comp. Goth. saúrga, AS. sorh, E. sorrow, Du. zorg, OSax. sorga. Nothing certain can be asserted concerning the early history of the word.
# An Etymological Dictionary of the German Language/Spanferkel

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​ Spanferkel, n., ‘sucking pig,’ a diminutive of MidHG. spęnvarch, n., ‘sucking pig’ (also in MidHG. spęn-sû-, -swîn). The first component is MidHG. spęn, f., ‘breast, milk,’ on whose equiv. variant spüne, spünne, MidHG. spünnevęrchelîn, ‘sucking pig,’ is based. Comp. Du. speen, ‘udder,’ and OHG. spunni, f., ‘breast,’ whose root is perhaps the same as that of spannen; akin also to Lith. spenýs, ‘teat.’
# An Etymological Dictionary of the German Language/Spange

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​ Spange, f., ‘clasp, buckle, bracelet,’ from the equiv. MidHG. spange; OHG. spanga, f.; a common Teut. term; comp. OIc. spǫng, AS. spange, ‘clasp’ (to which E. spangle, prop. a diminutive, is allied), Du. spang. Its early history is obscure.
# An Etymological Dictionary of the German Language/Spanne

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​ Spanne, f., ‘span,’ from MidHG. spanne, OHG. spanna, f.; ‘width of the outstretched hand’ (from this Ital. spanna and Fr. empan, ‘a measure of length,’ are borrowed); allied to spannen, ‘to stretch, expand, span,’ MidHG. spannen, OHG. spannan, str. vb., which corresponds to Du. spannen, AS. spannan, E. to span. The root span, ‘to draw,’ seems to be connected with the cognates discussed under Spanferkel and Gespenst, perhaps even with those of spinnen.
# An Etymological Dictionary of the German Language/Sommer

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​ Sommer, m., ‘summer,’ from the equiv. MidHG. sumer, OHG. sumar, m.; common to Teut. in a similar form; comp. Du. zomer, AS. sumor, E. summer, OIc. sumar. Sans. samâ, ‘year,’ Zend ham, ‘summer,’ Armen. amaṙn, ‘summer’ (but am, ‘year’), OIr. sam, samrad, Cymr. ham, haf, ‘summer,’ are cognate terms with different suffixes. Comp. Lenz, Winter, and Herbst.
# An Etymological Dictionary of the German Language/Sonne

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​ Sonne, f., ‘sun,’ from the equiv. MidHG. sunne, OHG. sunna, f.; a common Teut. term; comp. Goth. sunnô, f. and n., AS. sunne, f., E. sun, Du. zon, OSax. sunna, f. In OSax. and OHG. (MidHG.) sunno (sunne) also occurs as masc., which is similar to OHG. stër-no, mâ-no (see Stern). OIc. sól (corresponding to Goth. souil, AS. sôl), the only term used in Mod. Scand., is primit. allied to Lat. sôl, Gr. ἥλιος, ‘sun,’ which, like Sans. svar, ‘sun,’ are based on an Aryan root sā̆́w, sū̆ ‘to give light’; on this root the common Teut. term sunnôn- may also be based. —
# An Etymological Dictionary of the German Language/Sorte

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​ Sorte, f., ‘sort, kind, species,’ ModHG. only, formed from Ital sorta.
# An Etymological Dictionary of the German Language/Span

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​ Span, m., ‘sharing, chip, splinter,’ from MidHG. and OHG. spân, m., ‘chip,’ Du. spaan, ‘chip, blade of an oar,’ AS. spôn, ​E. spoon, as well as OIc. spónn, spánn, ‘splinter of wood, spoon,’ attest the double sense of primit. Teut. spênu-, of whose early history, on account of the want of cognate terms in the non-Teut. languages, nothing can be definitely ascertained. The connection with Gr. σπά-θη, ‘spoon for stirring’ (see Spaten), is uncertain.
# An Etymological Dictionary of the German Language/schenkern

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​ schenkern, vb., ‘to sling, fling; loiter, lounge’; from late MidHG. slęnkern, ‘to sling,’ allied to MidHG. slęnge, slęnger, slęnker, ‘sling,’ OHG. slęngira, f., ‘sling’; derivatives from a root sling (see schlingen). From this was formed OHG. slinga, f., MidHG. slinge, f., ‘sling,’ whence the Rom. term Fr. elingue was borrowed; comp. E. sling, and see Schlinge.
# An Etymological Dictionary of the German Language/scheren

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​ scheren, vb., ‘to shear, fleece, molest,’ from MidHG. schërn, OHG. scëran, ‘to shear, cut off’; comp. Du. scheren, AS. sčëran, ‘to shear, cut or hew to pieces,’ E. to shear, OIc. skera, ‘to cut, shear, slaughter.’ The prim. meaning of the root sker contained in these vbs. is ‘to cut or hew to pieces’ (comp. Lith. skírti, ‘to sever,’ skarà, ‘rag’), as is shown by the OTeut. skarda-, ‘hewn or cut to pieces,’ which originated in skṛ-tó- (see Scharte). Yet the meaning ‘to shear’ is very old; comp. the derivative Schere. The root sker (whence Sans. kšurás, ‘razor’?) appears in Gr. as ker in κείρω, ‘I shear.’
# An Etymological Dictionary of the German Language/schicken

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​ schicken, vb., ‘to bring about, send, despatch,’ from MidHG. schicken, ‘to bring about, do, create, prepare, set going, depute, send.’ This vb., undoubtedly a primit. form, which is wanting in OHG. and the OTeut. dials. generally, seems, like Goth. skêwjan and OIc. skœ́va, ‘to go,’ to be connected with a primit. Teut. root skē̆hw (skē̆w) from pre-Teut. skē̆q (to which OIr. scuchim, ‘I go away,’ from skok? is allied). Akin to late MidHG. schic, m., ‘method,’ and shicklich, which first occurs in ModHG.; see geschickt. These specifically G. cognates, which passed into Du., Fris., and Scand., are wanting in OHG. until the 12th cent.; on account of their formation, however, they must be very old; OHG. *scicchen, Goth. *skikkjan. Allied to (ge)schehen. Deriv. Schicksal.
# An Etymological Dictionary of the German Language/scheiden

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​ scheiden, vb., ‘to separate, divide; depart,’ from MidHG. scheiden, OHG. sceidan, str. vb., ‘to separate, sever; decide, adjust, appoint.’ For the expected Goth. *skaiþan (comp. OSax. skêðan, ‘to separate,’ OFris. skêtha) occurs skaidan with grammatical change; comp. AS. sčęâdan, ‘to separate,’ whence E. shed. The Teut. root skaiþ, the dental form of which may be inferred from ModHG. Scheide, f., is based on Aryan skhait, of which skhaid and skhid are parallel forms; comp. Gr. σχίζω, ‘I split,’ σχίζα (see Scheit; Sans. chid, ‘to split,’ Lat. scindo (also caedo?), Lith. skědżu, ‘I separate.’ See further gescheit and scheißen.
# An Etymological Dictionary of the German Language/schelten

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​ schelten, vb., ‘to reprove, revile,’ from MidHG. schëlten, OHG. scëltan, str. vb., ‘to reprove, abuse, insult’; comp. MidLG. and Du. schelden, OFris. skelda, ‘to reprove.’ Akin to the cognates discussed under schalten; ‘to push’ is the prim. meaning of schelten.
# An Etymological Dictionary of the German Language/schieben

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​ schieben, vb., ‘to shove, push,’ from the equiv. MidHG. schieben, OHG. scioban; comp. Goth. af-skiuban, ‘to thrust away,’ OIc. skúfa, skýfa, ‘to push,’ AS. sčûfan, ‘to shove, push,’ E. to shove. The root skū̆b, ‘to shove’ (from pre-Teut. skū̆p), which appears also in Schaufel, Schober, and Schüppe, corresponds to the Sans. root chup, ‘to touch,’ with which Lith. skubrùs, skubùs, ‘quick,’ and skùbti, ‘to make haste’ (Aryan rout skub), and OSlov. skubąti, ‘to pluck,’ are also probably allied. See Schupf.
# An Etymological Dictionary of the German Language/scheißen

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​ scheißen, vb., ‘to go to stool, excrete,’ from MidHG. schîȥen, OHG. scîȥan; corresponding to the equiv. Du. schijten, AS. sčîtan, E. to shit, OIc. skíta. The common Teut. root skī̆t, ‘to excrete,’ is probably connected with the Aryan skhī̆d, discussed under scheiden; its lit. meaning is perhaps ‘to dissever’?. From the Teut. cognates are derived Ital. (dial.) scito, ‘excrement,’ and OFr. eschiter.
# An Etymological Dictionary of the German Language/scheuern

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​ scheuern, vb. ‘to scour, rub,’ early ModHG. (unknown to UpG., the term used being fegen), formed from MidG. and LG. schüren; comp. Du. schuren (MidE. scouren, E. to scour, borrowed from Du.?), Dan. skure, Swed. skura. Although the ​word is wanting iu the OTeut. dials., it need not be regarded as borrowed from MidLat. scurare (Lat. ex-curare), Ital. scurare, Fr. écurer, ‘to scour.’
# An Etymological Dictionary of the German Language/scheitern

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​ scheitern, ‘to go to pieces, be wrecked,’ ModHG. only, from MidHG. schît plur. schîter.
# An Etymological Dictionary of the German Language/schenken

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/schenken | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ schenken, see Schenk.
# An Elementary Treatise on Optics/Chapter 4

CHAP. IV.
REFLEXION AT CURVED SURFACES NOT SPHERICAL.
17.It will be recollected that the common parabola has the peculiar property that two lines drawn from any point on the curve, one to the focus, the other parallel to the axis, make equal angles with the tangent or normal; whence it follows that rays proceeding from the focus of a paraboloid will be reflected accurately parallel to its axis, and vice versâ rays coming parallel to the axis will be made to converge accurately to the focus or from it according as it is the concave or convex surface that reflects.
18.In like manner rays proceeding from one focus of an ellipsoid will be reflected accurately to the other focus, or if the outward be the reflecting surface, rays converging towards one focus, will diverge after reflection as if they proceeded from the other.
19.The analogous property of the hyperbola leads one to the conclusion that the surface generated by the revolution of that figure about its major axis, is such that rays meeting in one focus, will after reflexion diverge from or converge to the other.
​20. These are the only surfaces that reflect light accurately in the manner we have described, which the simplest of all curved surfaces, the sphere, does not do; as to other surfaces, if we had occasion to treat of their reflexion, we should proceed in a manner similar to that used for the sphere, but in most instances if it were required to investigate the simple case of a small pencil of rays incident perpendicularly, it would be easiest to substitute for the surface its osculating sphere, that is, provided there were one, which is always the case at the vertex of a surface of revolution.
All this will, however, be much better understood after going through the next Chapter, which places the subject in a more general point of view.
# An Etymological Dictionary of the German Language/darben

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​ darben, vb., ‘to suffix want, famish,’ from MidHG. darben, OHG. darbên, ‘to dispense with, be deficient’; corresponds to Goth. gaþarban, ‘to abstain from’; AS. þearfan, ‘to be in need of.’ The verb is derived from the same root (þerf) as dürfen ​which see; its primary meaning is ‘to be in need of.’
# An Etymological Dictionary of the German Language/daß

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​ daß, conj., ‘that,’ from MidHG. and OHG. daȥ; corresponds to OLG. and E. that, Goth. þata; etymologically identical with das, the neut. article. See der.
# An Etymological Dictionary of the German Language/damals

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​ damals, adv., ‘at that time, then,’ ModHG. only. In MidHG. the expression is des mâles, ‘at that time.’ See Mal.
# An Etymological Dictionary of the German Language/dann

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​ dann, adv., from the equiv. MidHG. and OHG. danne, ‘then, at that time, in such a case, thereupon’; properly identical with denn; in MidHG. and OHG. danne is used indifferently for denn and dann. AS. þonne, þœnne, E. then. The OTeut. adv. is based on the pronominal stem þa- (comp. der); yet the mode of its formation is nor quite clear. Comp. da, der, and the following word.
# An Etymological Dictionary of the German Language/dauern

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​ dauern (1.), vb., ‘to last, endure,’ from the equiv. MidHG. dûren, tûren, from Lat. dûrare (Fr. durer). Dauer, f., is simply a ModHG. form from dauern. E. to dure (endure) comes from Fr. durer.
dauern (2.), bedauern, vb., ‘to cause pity, sorrow, regret’; the initial d indicates that the vb. was borrowed from MidG. and LG., for the MidHG. form was tûren; mich tûret ein ding or eines dinges, ‘that appears to me to be (too) expensive, dear’; tûren is related by gradation to teuer, MidHG. tiure; for the change from û to iu comp. traurig with AS. dreórig, E. dreary. It is remarkable that the verb, which, judging by its gradation, must be very old, is utterly wanting in the older dialects.
# An Etymological Dictionary of the German Language/deftig

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​ deftig, adj., ModHG. only, from LG. destig; the latter, with E. daft, AS. gedœft, ‘mild, meek, gentle’ (Goth. gadaban, ‘to be fitting’), and perhaps with HG. tapfer, is derived from a Teut. root dab, dap. See tapfer.