OpenLLM-France/wikimedia huggingface dataset:
# Ante-Nicene Fathers/Volume III/Apologetic/The Shows, or De Spectaculis/Chapter XVII

Chapter XVII.
Are we not, in like manner, enjoined to put away from us all immodesty? On this ground, again, we are excluded from the theatre, which is immodesty’s own peculiar abode, where nothing is in repute but what elsewhere is disreputable. So the best path to the highest favour of its god is the vileness which the Atellan gesticulates, which the buffoon in woman’s clothes exhibits, destroying all natural modesty, so that they blush more readily at home than at the play, which finally is done from his childhood on the person of the pantomime, that he may become an actor. The very harlots, too, victims of the public lust, are brought upon the stage, their misery increased as being there in the presence of their own sex, from whom alone they are wont to hide themselves: they are paraded publicly before every age and every rank—their abode, their gains, their praises, are set forth, and that even in the hearing of those who should not hear such things. I say nothing about other matters, which it were good to hide away in their own darkness and their own gloomy caves, lest they should stain the light of day. Let the Senate, let all ranks, blush for very shame! Why, even these miserable women, who by their own gestures destroy their modesty, dreading the light of day, and the people’s gaze, know something of shame at least once a year. But if we ought to abominate all that is immodest, on what ground is it right to hear what we must not speak? For all licentiousness of speech, nay, every idle word, is condemned by God. Why, in the same way, is it right to look on what it is disgraceful to do? How is it that the things which defile a man in going out of his mouth, are not regarded as doing so when they go in at his eyes and ears—when eyes and ears are the immediate attendants on the spirit—and that can never be pure whose servants-in-waiting are impure? You have the theatre forbidden, then, in the forbidding of immodesty. If, again, we despise the teaching of secular literature as being foolishness in God’s eyes, our duty is plain enough in regard to those spectacles, which from this source derive the tragic or comic play. If tragedies and comedies are the bloody and wanton, the impious and licentious inventors of crimes and lusts, it is not good even that there should be any calling to remembrance the atrocious or the vile. What you reject in deed, you are not to bid welcome to in word.
# Ante-Nicene Fathers/Volume III/Apologetic/The Shows, or De Spectaculis/Chapter XI

Chapter XI.
In fulfilment of our plan, let us now go on to consider the combats. Their origin is akin to that of the games (ludi). Hence they are kept as either sacred or funereal, as they have been instituted in honour of the idol-gods of the nations or of the dead. Thus, too, they are called Olympian in honour of Jupiter, known at Rome as the Capitoline; Nemean, in honour of Hercules; Isthmian, in honour of Neptune; the rest mortuarii, as belonging to the dead. What wonder, then, if idolatry pollutes the combat-parade with profane crowns, with sacerdotal chiefs, with attendants belonging to the various colleges, last of all with the blood of its sacrifices? To add a completing word about the “place”—in the common place for the college of the arts sacred to the Muses, and Apollo, and Minerva, and also for that of the arts dedicated to Mars, they with contest and sound of trumpet emulate the circus in the arena, which is a real temple—I mean of the god whose festivals it celebrates. The gymnastic arts also originated with their Castors, and Herculeses, and Mercuries.
# Ante-Nicene Fathers/Volume III/Apologetic/The Shows, or De Spectaculis/Chapter XII

Chapter XII.
It remains for us to examine the “spectacle” most noted of all, and in highest favour. It is called a dutiful service (munus), from its being an office, for it bears the name of “officium” as well as “munus.” The ancients thought that in this solemnity they rendered offices to the dead; at a later period, with a cruelty more refined, they somewhat modified its character. For formerly, in the belief that the souls of the departed were appeased by human blood, they were in the habit of buying captives or slaves of wicked disposition, and immolating them in their funeral obsequies. Afterwards they thought good to throw the veil of pleasure over their iniquity. Those, therefore, whom they had provided for the combat, and then trained in arms as best they could, only that they might learn to die, they, on the funeral day, killed at the places of sepulture. They alleviated death by murders. Such is the origin of the “Munus.” But by degrees their refinement came up to their cruelty; for these human wild beasts could not find pleasure exquisite enough, save in the spectacle of men torn to pieces by wild beasts. Offerings to propitiate the dead then were regarded as belonging to the class of funeral sacrifices; and these are idolatry: for idolatry, in fact, is a sort of homage to the departed; the one as well as the other is a service to dead men. Moreover, demons have abode in the images of the dead. To refer also to the matter of names, though this sort of exhibition has passed from honours of the dead to honours of the living, I mean, to quæstorships and magistracies—to priestly offices of different kinds; yet, since idolatry still cleaves to the dignity’s name, whatever is done in its name partakes of its impurity. The same remark will apply to the procession of the “Munus,” as we look at that in the pomp which is connected with these honours themselves; for the purple robes, the fasces, the fillets, the crowns, the proclamations too, and edicts, the sacred feasts of the day before, are not without the pomp of the devil, without invitation of demons. What need, then, of dwelling on the place of horrors, which is too much even for the tongue of the perjurer? For the amphitheatre is consecrated to names more numerous and more dire than is the Capitol itself, temple of all demons as it is. There are as many unclean spirits there as it holds men. To conclude with a single remark about the arts which have a place in it, we know that its two sorts of amusement have for their patrons Mars and Diana.
* ↑ [The authority of Tertullian, in this matter, is accepted by the critics, as of historic importance.]
* ↑ [Though this was probably written at Carthage, his reference to the Flavian theatre in this place is plain from the immediate comparison with the Capitol.]
* ↑ [To the infernal deities and first of all to Pluto. See vol. I. note 6, p. 131, this Series.]
# Ante-Nicene Fathers/Volume III/Apologetic/The Shows, or De Spectaculis/Chapter XV

Chapter XV.
Having done enough, then, as we have said, in regard to that principal argument, that there is in them all the taint of idolatry—having sufficiently dealt with that, let us now contrast the other characteristics of the show with the things of God. God has enjoined us to deal calmly, gently, quietly, and peacefully with the Holy Spirit, because these things are alone in keeping with the goodness of His nature, with His tenderness and sensitiveness, and not to vex Him with rage, ill-nature, anger, or grief. Well, how shall this be made to accord with the shows? For the show always leads to spiritual agitation, since where there is pleasure, there is keenness of feeling giving pleasure its zest; and where there is keenness of feeling, there is rivalry giving in turn its zest to that. Then, too, where you have rivalry, you have rage, bitterness, wrath and grief, with all bad things which flow from them—the whole entirely out of keeping with the religion of Christ. For even suppose one should enjoy the shows in a moderate way, as befits his rank, age or nature, still he is not undisturbed in mind, without some unuttered movings of the inner man. No one partakes of pleasures such as these without their strong excitements; no one comes under their excitements without their natural lapses. These lapses, again, create passionate desire. If there is no desire, there is no pleasure, and he is chargeable with trifling who goes where nothing is gotten; in my view, even that is foreign to us. Moreover, a man pronounces his own condemnation in the very act of taking his place among those with whom, by his disinclination to be like them, he confesses he has no sympathy. It is not enough that we do no such things ourselves, unless we break all connection also with those who do. “If thou sawest a thief,” says the Scripture, “thou consentedst with him.” Would that we did not even inhabit the same world with these wicked men! But though that wish cannot be realized, yet even now we are separate from them in what is of the world; for the world is God’s, but the worldly is the devil’s.
# Ante-Nicene Fathers/Volume III/Apologetic/The Shows, or De Spectaculis/Chapter XIV

Chapter XIV.
Having sufficiently established the charge of idolatry, which alone ought to be reason enough for our giving up the shows, let us now ex abundanti look at the subject in another way, for the sake of those especially who keep themselves comfortable in the thought that the abstinence we urge is not in so many words enjoined, as if in the condemnation of the lusts of the world there was not involved a sufficient declaration against all these amusements. For as there is a lust of money, or rank, or eating, or impure enjoyment, or glory, so there is also a lust of pleasure. But the show is just a sort of pleasure. I think, then, that under the general designation of lusts, pleasures are included; in like manner, under the general idea of pleasures, you have as a specific class the “shows.” But we have spoken already of how it is with the places of exhibition, that they are not polluting in themselves, but owing to the things that are done in them from which they imbibe impurity, and then spirt it again on others.
# Ante-Nicene Fathers/Volume III/Apologetic/The Shows, or De Spectaculis/Chapter XIX

Chapter XIX.
We shall now see how the Scriptures condemn the amphitheatre. If we can maintain that it is right to indulge in the cruel, and the impious, and the fierce, let us go there. If we are what we are said to be, let us regale ourselves there with human blood. It is good, no doubt, to have the guilty punished. Who but the criminal himself will deny that? And yet the innocent can find no pleasure in another’s sufferings: he rather mourns that a brother has sinned so heinously as to need a punishment so dreadful. But who is my guarantee that it is always the guilty who are adjudged to the wild beasts, or to some other doom, and that the guiltless never suffer from the revenge of the judge, or the weakness of the defence, or the pressure of the rack? How much better, then, is it for me to remain ignorant of the punishment inflicted on the wicked, lest I am obliged to know also of the good coming to untimely ends—if I may speak of goodness in the case at all! At any rate, gladiators not chargeable with crime are offered in sale for the games, that they may become the victims of the public pleasure. Even in the case of those who are judicially condemned to the amphitheatre, what a monstrous thing it is, that, in undergoing their punishment, they, from some less serious delinquency, advance to the criminality of manslayers! But I mean these remarks for heathen. As to Christians, I shall not insult them by adding another word as to the aversion with which they should regard this sort of exhibition; though no one is more able than myself to set forth fully the whole subject, unless it be one who is still in the habit of going to the shows. I would rather withal be incomplete than set memory a-working.
# An Etymological Dictionary of the German Language/Tändelei

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Tändelei | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Tändelei, f., ‘toying, trifling, dawdling,’ ModHG. only, is a derivative of Tand (in MidHG. once only tenterîe). In OHG. only a corresponding tantarôn, ‘to be mentally perplexed,’ is recorded. No further light can be thrown on the HG. stem tant.
# An Etymological Dictionary of the German Language/Twing

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Twing | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Twing, m., see zwingen.
# An Etymological Dictionary of the German Language/Tugend

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Tugend | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Tugend, f., ‘virtue, chastity,’ from MidHG. tugent, tugende, f., ‘manly excellence, power, good quality, virtue’; OHG. tugund, f., as a derivative of tugan (see taugen), signifies lit. ‘serviceableness, fitness.’ Goth. *dugunþus (derivative unþu-, from ​pre-Teut. entu-) is also indicated by AS. duguþ.
# An Etymological Dictionary of the German Language/Tulpe

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Tulpe | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Tulpe, f., ‘tulip,’ earlier ModHG. Tulipan, from the equiv. Ital. tulipa, tulipano.
# An Etymological Dictionary of the German Language/Tusch

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Tusch | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Tusch, m., ‘flourish of trumpets’; interj., ‘hush! tush!’ ModHG only; a recent formation imitating a sound.
# An Etymological Dictionary of the German Language/Turteltaube

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Turteltaube | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Turteltaube, f., ‘turtle-dove,’ from the equiv. MidHG. turteltûbe (türteltube), OHG. turtul-, turtil-tûba, f.; borrowed and corrupted in the OHG. period (in connection with the Biblical texts) from Lat. turtur, whence also Du. tortelduif, AS. and E. turtle. Comp. also Ital. tortora, Fr. tourtre, tourtereau.
# An Etymological Dictionary of the German Language/Tücke

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Tücke | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Tücke, f., ‘trick, spite, malice,’ from MidHG. tücke; properly plur. of older ModHG. Tuck, MidHG. tuc(k), duc (ck), m., ‘blow, push, rapid movement, sly trick, sleight of hand, craftiness.’ The word is wanting in OHG. and the other OTeut. languages, hence its earlier form cannot be discovered.
# An Etymological Dictionary of the German Language/Turm

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Turm | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Turm (UpG. and Rhen. Turn), m., ‘tower, steeple,’ from the equiv. MidHG. turm, with the variant turn (torm, torn), m.; in OHG. only turra and turri, which correspond to the equiv. Lat. turris. The final m of the MidHG. word has not yet been explained, nor the n of ODu. turn, Du. toren, UpG. turn; AS. tûr, E. tower, with the variant AS. torr, ‘tower,’ also present a difficulty. Comp. further Fr. tour, Ital. torre, from Lat. turris.
# An Etymological Dictionary of the German Language/Tusche

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Tusche | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Tusche, f., ‘Indian-ink,’ ModHG. only; from Fr. toucher, ‘to paint, delineate, ink.’
# An Etymological Dictionary of the German Language/Tölpel

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Tölpel | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Tölpel, m., ‘blockhead, booby,’ from MidHG. törpel, dörpel, properly dörper, dörpœre, m., ‘peasant, clownish person, blockhead’; really identical with Dörfer, ‘villager.’ MidHG. dörper is a MidG. and LG. form (for genuine MidHG. dorfœre). The LG. form of the MidHG. word is explained by the fact that Flanders, the medium by which French terms relating to the court and chivalry were introduced into Germany, also furnished some words (comp. Wappen) to HG.
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Exhortation to Martyrdom/Part 5

4. That God does not easily pardon idolaters.
Moses in Exodus prays for the people, and does not obtain his prayer, saying: “I pray, O Lord, this people hath sinned a great sin. They have made them gods of gold.  And now, if Thou forgivest them their sin, forgive it; but if not, blot me out of the book which Thou hast written. And the Lord said unto Moses, If any one hath sinned against me, him will I blot out of my book.”  Moreover, when Jeremiah besought for the people, the Lord speaks to him, saying: “And pray not thou for this people, and entreat not for them in prayer and supplication; because I will not hear in the time wherein they shall call upon me in the time of their affliction.” Ezekiel also denounces this same anger of God upon those who sin against God, and says: “And the word of the Lord came unto me, saying, Son of man, whatsoever land sinneth against me, by committing an offence, I will stretch forth mine hand upon it, and will crush the support of the bread thereof; and I will send into it famine, and I will take away from it man and beast. And though these three men were in the midst of it, Noah, Daniel, and Job, they shall not deliver sons nor daughters; they themselves only shall be delivered.” Likewise in the first book of Kings: “If a man sin by offending against another, they shall beseech the Lord for him; but if a man sin against God, who shall entreat for him?”

## Footnotes

* ↑ Ex. xxxii. 31–33.
* ↑ Jer. vii. 16.
* ↑ Ezek. xiv. 12–14.
* ↑ 1 Sam. ii. 25.
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Exhortation to Martyrdom/Part 7

6. That, being redeemed and quickened by the blood of Christ, we ought to prefer nothing to Christ.
In the Gospel the Lord speaks, and says:  “He that loveth father or mother more than me, is not worthy of me; and he that loveth son or daughter more than me, is not worthy of me; and he that taketh not his cross and followeth me, is not worthy of me.” So also it is written in Deuteronomy: “They who say to their father and their mother, I have not known thee, and have not acknowledged their own children, these have kept Thy precepts, and have observed Thy covenant.” Moreover, the Apostle Paul says: “Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or hunger, or nakedness, or peril, or sword? As it is written, Because for Thy sake we are killed all the day long, we are counted as sheep for the slaughter. Nay, in all these things we overcome on account of Him who hath loved us.” And again: “Ye are not your own, for ye are bought with a great price. Glorify and bear God in your body.” And again: “Christ died for all, that both they which live may not henceforth live unto themselves, but unto Him which died for them, and rose again.”

## Footnotes

* ↑ The Oxford edition adds, “because neither did He account of anything before us.”
* ↑ Matt. x. 37, 38.
* ↑ Deut. xxxiii. 9.
* ↑ Rom. viii. 35–37.
* ↑ 1 Cor. vi. 20.
* ↑ 2 Cor. v. 15.
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Exhortation to Martyrdom/Part 2

On the Exhortation to Martyrdom.
1. That idols are not gods, and that the elements are not to be worshipped in the place of gods.
In the cxiiith Psalm it is shown that “the idols of the heathen are silver and gold, the work of men’s hands. They have a mouth, and speak not; eyes have they, and see not. They have ears, and hear not; neither is there any breath in their mouth. Let those that make them be made like unto them.” Also in the Wisdom of Solomon: “They counted all the idols of the nations to be gods, which neither have the use of eyes to see, nor noses to draw breath, nor ears to hear, nor fingers on their hands to handle; and as for their feet, they are slow to go. For man made them, and he that borrowed his own spirit fashioned them; but no man can make a god like unto himself. For, since he is mortal, he worketh a dead thing with wicked hands; for he himself is better than the things which he worshippeth, since he indeed lived once, but they never.” In Exodus also: “Thou shalt not make to thee an idol, nor the likeness of anything.” Moreover, in Solomon, concerning the elements: “Neither by considering the works did they acknowledge who was the workmaster; but deemed either fire, or wind, or the swift air, or the circle of the stars, or the violent water, or the sun, or the moon, to be gods. On account of whose beauty, if they thought this, let them know how much more beautiful is the Lord than they. Or if they admired their powers and operations, let them understand by them, that He that made these mighty things is mightier than they.”

## Footnotes

* ↑ [The astronomical idols seem to have been the earliest adopted (Job xxxi. 27), and so the soul degraded itself to lower forms and to mere fetichism by a process over and over again repeated among men. Rom. i. 21, 23.]
* ↑ Ps. cxxxv. 15–18; cxv. 4–8.
* ↑ Wisd. xv. 15–17.
* ↑ Ex. xx. 4.
* ↑ Pamelius and others read here, “the gods who rule over the world,” apparently taking the words from the thirteenth chapter of the book of Wisdom, and from the Testimonies, iii. 59, below, where they are quoted.
* ↑ Wisd. xiii. 1–4.
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Exhortation to Martyrdom/Part 4

3. What is God’s threatening against those who sacrifice to idols?
In Exodus: “He that sacrificeth unto any gods but the Lord only, shall be rooted out.” Also in Deuteronomy: “They sacrificed unto demons, and not to God.” In Isaiah also: “They worshipped those which their fingers have made; and the mean man was bowed down, and the great man was humbled:  and I will not forgive them.” And again: “To them hast thou poured out drink-offerings, and to them thou hast offered sacrifices. For these, therefore, shall I not be angry, saith the Lord?” In Jeremiah also: “Walk ye not after other gods, to serve them; and worship them not, and provoke me not in the works of your hands, to destroy you.” In the Apocalypse too:  “If any man worship the beast and his image, and receive his mark in his forehead or in his hand, he shall also drink of the wine of the wrath of God, which is mixed in the cup of His wrath, and shall be punished with fire and brimstone before the eyes of the holy angels, and before the eyes of the Lamb: and the smoke of their torments shall ascend for ever and ever: and they shall have no rest day or night, whosoever worship the beast and his image.”

## Footnotes

* ↑ Ex. xxii. 20.
* ↑ Deut. xxxii. 17.
* ↑ Isa. ii. 8, 9.
* ↑ Isa. lvii. 6.
* ↑ Jer. vii. 6.
* ↑ Rev. xiv. 9–11.