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

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Kaninchen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Kaninchen, n., ‘rabbit,’ dimin. of an earlier ModHG. Kanin; it is based upon Lat. cuniculus, which passed into HG. in various forms; MidHG. küniclîn (accented on the first syllable), evidently germanised, also künolt, künlîn, külle. The ModHG. form is based upon a MidLat. variant, caniculus; the form with a is properly restricted to North and Middle Germany, while ü (Künchel) is current in the South. Comp. MidE. coning, E. coney, from Fr. connin (Ital. coniglio).
# An Etymological Dictionary of the German Language/Kante

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Kante | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Kante, f., ‘sharp edge, border, margin, fine lace,’ ModHG. only, from LG. kante, ‘edge, corner’; the latter, like E. cant, ‘corner, edge,’ which is also unknown to the earlier periods of the language, is derived from Fr. cant, ‘corner,’ which, with Ital. canto, is said to be based finally on Gr. κάνθος, ‘felloe of a wheel.’
# An Etymological Dictionary of the German Language/Kanzel

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Kanzel | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Kanzel, f., ‘pulpit,’ from MidHG. kanzel, OHG. cancella, chanzella, f., lit. ‘the place set apart for the priests,’ then ‘pulpit’; from the equiv. MidLat. cancellus, cancelli, ‘grating,’ cancelli altaris, ‘the grating enclosing the altar, the part separated, rom the nave of the church by a grating’; in MidLat. generally ‘any part surrounded by a parapet, especially an oriental flat roof.’ “Qui vero Epistolas missas recitare volebant populo in regione Palæstinæ antiquitus, ascendebant super tectum et de cancellis recitabant et inde inolevit usus ut qui litteras principibus missas habent exponere Cancellarii usitato nomine dicantur” (du Cange). Hence Kanzler. From the same source, MidLat. cancellus, is derived E. chancel, taken from OFr., the meaning of which forms the starting-point for the development of the signification of the HG. word.
# An Etymological Dictionary of the German Language/Kaper

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Kaper | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Kaper, m., ‘pirate,’ from the equiv. Du. kaper.
# An Etymological Dictionary of the German Language/Annotated/halsen

| This annotated version expands the abbreviations in the original entry halsen. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ halsen, verb, from the equivalent Middle High German halsen, Old High German halsôn, ‘to embrace, fall on one's neck’; compare Dutch omhelzen, ÁAS. healsian, ‘to implore,’ Middle English halsien, Scandinavian hálsa, ‘to embrace.’
# An Etymological Dictionary of the German Language/Annotated/hallen

| This annotated version expands the abbreviations in the original entry hallen. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ hallen, verb, ‘to sound, resound’; compare hell.
# An Etymological Dictionary of the German Language/Annotated/halten

| This annotated version expands the abbreviations in the original entry halten. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ halten, verb, ‘to hold, support, detain, observe, perform, consider,’ from the equivalent Middle High German halten, Old High German haltan; compare Old Saxon haldan, ‘to preserve, receive, detain as a prisoner, tend (cattle), adhere to, maintain,’ Dutch houden (see haudern), Anglo-Saxon healdan, strong verb, ‘to watch over, lead, possess, rule,’ English to hold; Gothic haldan, reduplicated verb, ‘to graze cattle’; a reduplicated verb common to Teutonic. According to the Old High German variant halthan, haltan points to the normal Gothic form *halþan, which is also supported by Old Swedish halla. The original sense of Old Teutonic haldan is perhaps ‘to keep together by careful watching,’ hence ‘to tend a herd, govern a tribe, rule.’ In the non-Teutonic languages an Aryan root kalt of cognate meaning is not found. If the dental belonged originally to the present stem merely, the word might also be derived from the root kol, and hence connected with Greek βου-κόλος. No relation between haldan and Herde is possible. — Modern High German Halt, masculine, is wanting both in Middle High German and Old High German.
# An Etymological Dictionary of the German Language/Annotated/hacken

| This annotated version expands the abbreviations in the original entry hacken. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ hacken, verb, from the equivalent Middle High German hacken, ‘to hack, hew’; Old High German *hacchôn is by chance not recorded; compare Anglo-Saxon haccian (hœccean), English to hack, Old Frisian tohakia, ‘to hack to pieces.’ Not found in Gothic; may we assume *hawôn, a derivative from the stem haw in hauen? The medial guttural may have been simply an insertion before w, as in queck and keck. — Hacke, feminine (thus even in Middle High German), Häckerling (Modern High German only), and Hächsel are derivatives.
# An Etymological Dictionary of the German Language/Annotated/haft

| This annotated version expands the abbreviations in the original entry haft. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ haft, adjective suffix, as in schmerzhaft, lebhaft, &c.; properly an independent adjective, ‘combined with,’ which was used as a suffix even in Middle High German and Old High German; in Gothic audahafts, ‘overwhelmed with happiness, supremely happy.’ This suffix is usually identified with the adjective hafta-, Latin captus, discussed under Haft (2.). It might also be derived from the root hab, ‘to have,’ Latin habere; the meaning supports the latter supposition.
# An Etymological Dictionary of the German Language/Annotated/hagen

| This annotated version expands the abbreviations in the original entry hagen. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ hagen, behagen, verb, from the equivalent Middle High German hagen, behagen, ‘to please, gratify,’ Old High German *bihagôn: compare Old Saxon bihagôn, Anglo-Saxon onhagian, ‘to please, suit.’ The stem hag, ‘to suit,’ is widely diffused in Old Teutonic, and its strong participle is preserved in Old High German and Middle High German (gihagan and behagen, ‘suitable’). Allied to Scandinavian hagr, adjective, ‘skilful,’ hagr, masculine, ‘state, situation, advantage,’ hœgr, ‘suitable.’ The root hag, from pre-Teutonic kak, corresponds to the Sanscrit root çak, ‘to be capable, able, conducive,’ whence çakrá, ‘strong, helpful.’
# An Etymological Dictionary of the German Language/Annotated/hager

| This annotated version expands the abbreviations in the original entry hager. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ hager, adjective (in Upper German rahn), ‘haggard, lean,’ from Middle High German hager, adjective; compare English haggard (Middle English hagger), which is usually connected with English hag.
# An Etymological Dictionary of the German Language/Annotated/halb

| This annotated version expands the abbreviations in the original entry halb. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ halb, adjective, ‘half,’ from Middle High German halp, Old High German halb (genitive halbes). adjective; compare Old Saxon and Low German half, Dutch half, Anglo-Saxon healf, English half, Old Icelandic hálfr, Gothic halbs, adjective; the common Teutonic adjective for High German halb; there are no undoubted cognates in the non-Teutonic languages (Teutonic halba-, from pre-Teutonic kalbho-). The feminine of the adjective is used in Old Teutonic as a substantive in the sense of ‘side, direction’; Gothic halba, Old Icelandic halfa, Old High German halba, Middle High German halbe, Old Saxon halƀa; hence it might seem as if the adjective had originally some such meaning as ‘lateral, that which lies on one side.’ But in any case the adjective in the sense of ‘half’ was purely a numeral in primitively Teutonic; the Modern High German method of reckoning anderthalb (11/2), drittehalb (21/2), viertehalb (31/2), is common to Teutonic; compare Old Icelandic halfr annarr (11/2), halfr þriþe (21/2), halfr fjorþe (31/2); Anglo-Saxon ôþer healf, þridde healf, feorþe healf; even in Middle English this enumeration exists (it is wanting in English); in High German it has been retained from the earliest period.
halb, halben, preposition, ‘on account of,’ from Middle High German halp, halbe, halben, ‘on account of, by reason of, from, concerning’; properly a case of the Middle High German substantive halbe, feminine, ‘side,’ mentioned under halb (adjective), hence construed with the genitive; Middle High German mîn-halp, dîn-halp, der herren halbe, sëhens halben, ‘on my, thy account, on the gentlemen's account, for the sake of seeing.’ Similarly the Modern High German halber, ‘on account of,’ recorded in the 15th century, is a petrified form of the inflected adjective; so too halben, dative plural, halbe, halp, from Old High German halb, probably an instrumental singular (since Notker halb has been used as a preposition). This usage is also found in the other Teutonic languages; compare Old Icelandic af-halfu, Middle English on-, bi-halfe; Gothic in þizai halbai, ‘in this respect.’
# An Etymological Dictionary of the German Language/Annotated/halt

| This annotated version expands the abbreviations in the original entry halt. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ halt, adverb, ‘moreover, forsooth, methinks,’ properly a comparative meaning ‘rather,’ Middle High German and Old High German halt, adverb, Old Saxon hald, ‘rather’; originally a comparative adverb of the posit. adverb halto, ‘very.’ The comparative ending, according to the law of apocope, has ​disappeared, as in baß for the earlier batiz; originally haldiz formed, like Gothic haldis, Old Icelandic heldr, ‘rather.’ In no case is it related to the Old High German adjective hald, ‘inclined,’ mentioned under Halde; with the exception of the Old High German halto, adverb, no other word in the posit. can be found.
# An Etymological Dictionary of the German Language/Annotated/handeln

| This annotated version expands the abbreviations in the original entry handeln. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ handeln, verb, ‘to manage, act, deal, bargain,’ from Middle High German handeln, Old High German hantalôn, ‘to grasp with the hands, touch, feel, prepare, perform’ (hence O. Lorraine handeleir, ‘to sweep’); a derivative of Hand; Handel, masculine, has arisen from the verb handeln merely, just as Ärger from ärgern (see arg), Geiz from geizen, Opfer from opfern — since it does not appear until late Middle High German (handel, masculine, ‘transaction, procedure, event, negotiation, wares’). Anglo-Saxon handlian, English to handle, Anglo-Saxon handele, equivalent to English handle; Scandinavian hǫndla, ‘to treat.’
# Androcles and the Lion (Shaw)/Preface to Androcles and the Lion/Christian Iconolatry and the Peril of the Iconoclast

CHRISTIAN ICONOLATRY AND THE PERILS OF THE ICONOCLAST.
I must now abandon this attitude, and make a serious draft on the reader's attention by facing the question whether, if and when the medieval and Methodist will-to-believe the Salvationist and miraculous side of the gospel narratives fails us, as it plainly has failed the leaders of modern thought, there will be anything left of the mission of Jesus: whether, in short, we may not throw the gospels into the waste-paper basket, or put them away on the fiction shelf of our libraries. I venture to reply that we shall be, on the contrary, in the position of the man in Bunyan's riddle who found that "the more he threw away, the more he had. "We get rid, to begin with, of the idolatrous or iconographic worship of Christ. By this I mean literally that worship which is given to pictures and statues of him, and to finished and unalterable stories about him. The test of the prevalence of this is that if you speak or write of Jesus as a real live person, or even as a still active God, such worshippers are more horrified than Don Juan was when the statue stepped from its pedestal and came to supper with him. You may deny the divinity of Jesus; you may doubt whether he ever existed; you may reject Christianity for Judaism, Mahometanism, Shintoism, or Fire Worship; and the iconolaters, placidly contemptuous, will only classify you as a freethinker or a heathen. But if you venture to wonder how Christ would have looked if he had shaved and had his hair cut, or what size in shoes he took, or whether he swore when he stood on a nail in the carpenter's shop, or could not button his robe when he was in a hurry, or whether he laughed over the repartees by which he baffled the priests when they tried to trap him into sedition and blasphemy, or even if you tell any part of his story in the vivid terms of modern colloquial slang, you will produce an extraordinary dismay and horror among the iconolaters. You will have made the picture come out of its frame, the statue descend from its pedestal, the story become real, with all the incalculable consequences that may flow from this terrifying miracle. It is at such moments that you realize that the iconolaters have never for a moment conceived Christ as a real person who meant what he said, as a fact, as a force like electricity, only needing the invention of suitable political machinery to be applied to the affairs of mankind with revolutionary effect.
Thus it is not disbelief that is dangerous in our society: it is belief. The moment it strikes you (as it may any day) that Christ is not the lifeless harmless image he has hitherto been to you, but a rallying centre for revolutionary influences which all established States and Churches fight, you must look to yourselves; for you have brought the image to life; and the mob may not be able to bear that horror.
# Androcles and the Lion (Shaw)/Preface to Androcles and the Lion/A New Story and a New Character

JOHN.
A NEW STORY AND A NEW CHARACTER.
The gospel of John is a surprise after the others. Matthew, Mark and Luke describe the same events in the same order (the variations in Luke are negligible), and their gospels are therefore called the synoptic gospels. They tell substantially the same story of a wandering preacher who at the end of his life came to Jerusalem. John describes a preacher who spent practically his whole adult life in the capital, with occasional visits to the provinces. His circumstantial account of the calling of Peter and the sons of Zebedee is quite different from the others; and he says nothing about their being fishermen. He says expressly that Jesus, though baptized by John, did not himself practise baptism, and that his disciples did. Christ's agonized appeal against his doom in the garden of Gethsemane becomes a coldblooded suggestion made in the temple at a much earlier period. Jesus argues much more; complains a good deal of the unreasonableness and dislike with which he is met; is by no means silent before Caiaphas and Pilate; lays much greater stress on his resurrection and on the eating of his body (losing all his disciples except the twelve in consequence); says many apparently contradictory and nonsensical things to which no ordinary reader can now find any clue; and gives the impression of an educated, not to say sophisticated mystic, different both in character and schooling from the simple and downright preacher of Matthew and Mark, and the urbane easy-minded charmer of Luke. Indeed, the Jews say of him "How knoweth this man letters, having never learnt?"
# Androcles and the Lion (Shaw)/Preface to Androcles and the Lion/After the Crucifixion

AFTER THE CRUCIFIXION.
Let us now return to the New Testament narrative; for what happened after the disappearance of Jesus is instructive. Unfortunately, the crucifixion was a complete political success. I remember that when I described it in these terms once before, I greatly shocked a most respectable newspaper in my native town, the Dublin Daily Express, because my journalistic phrase showed that I was treating it as an ordinary event like Home Rule or the Insurance Act: that is (though this did not occur to the editor), as a real event which had really happened, instead of a portion of the Church service. I can only repeat, assuming as I am that it was a real event and did actually happen, that it was as complete a success as any in history. Christianity as a specific doctrine was slain with Jesus, suddenly and utterly. He was hardly cold in his grave, or high in his heaven (as you please), before the apostles dragged the tradition of him down to the level of the thing it has remained ever since. And that thing the intelligent heathen may study, if they would be instructed in it by modern books, in Samuel Butler's novel, The Way of All Flesh.
# Androcles and the Lion (Shaw)/Preface to Androcles and the Lion/Belief in Personal Immortality no Criterion

BELIEF IN PERSONAL IMMORTALITY NO CRITERION.
Nor is belief in individual immortality any criterion. Theosophists, rejecting vicarious atonement so sternly that they insist that the smallest of our sins brings its Karma, also insist on individual immortality and metempsychosis in order to provide an unlimited field for Karma to be worked out by the unredeemed sinner. The belief in the prolongation of individual life beyond the grave is far more real and vivid among table-rapping Spiritualists than among conventional Christians. The notion that those who reject the Christian (or any other) scheme of salvation by atonement must reject also belief in personal immortality and in miracles is as baseless as the notion that if a man is an atheist he will steal your watch.
I could multiply these instances to weariness. The main difference that set Gladstone and Huxley by the ears is not one between belief in supernatural persons or miraculous events and the sternest view of such belief as a breach of intellectual integrity: it is the difference between belief in the efficacy of the crucifixion as an infallible cure for guilt, and a congenital incapacity for believing this, or (the same thing) desiring to believe it.
# Androcles and the Lion (Shaw)/Preface to Androcles and the Lion/Class Type of Matthew's Jesus

CLASS TYPE OF MATTHEW'S JESUS
One more circumstance must be noted as gathered from Matthew. Though he begins his story in such a way as to suggest that Jesus belonged to the privileged classes, he mentions later on that when Jesus attempted to preach in his own country, and had no success there, the people said, "Is not this the carpenter's son?" But Jesus's manner throughout is that of an aristocrat, or at the very least the son of a rich bourgeois, and by no means a lowly-minded one at that. We must be careful therefore to conceive Joseph, not as a modern proletarian carpenter working for weekly wages, but as a master craftsman of royal descent. John the Baptist may have been a Keir Hardie; but the Jesus of Matthew is of the Ruskin-Morris class.
This haughty characterization is so marked that if we had no other documents concerning Jesus than the gospel of Matthew, we should not feel as we do about him. We should have been much less loth to say, "There is a man here who was sane until Peter hailed him as the Christ, and who then became a monomaniac." We should have pointed out that his delusion is a very common delusion among the insane, and that such insanity is quite consistent with the retention of the argumentative cunning and penetration which Jesus displayed in Jerusalem after his delusion had taken complete hold of him. We should feel horrified at the scourging and mocking and crucifixion just as we should if Ruskin had been treated in that way when he also went mad, instead of being cared for as an invalid. And we should have had no clear perception of any special significance in his way of calling the Son of God the Son of Man. We should have noticed that he was a Communist; that he regarded much of what we call law and order as machinery for robbing the poor under legal forms; that he thought domestic ties a snare for the soul; that he agreed with the proverb "The nearer the Church, the farther from God;" that he saw very plainly that the masters of the community should be its servants and not its oppressors and parasites; and that though he did not tell us not to fight our enemies, he did tell us to love them, and warned us that they who draw the sword shall perish by the sword. All this shows a great power of seeing through vulgar illusions, and a capacity for a higher morality than has yet been established in any civilized community; but it does not place Jesus above Confucius or Plato, not to mention more modern philosophers and moralists.