OpenLLM-France/wikimedia huggingface dataset:
# Ante-Nicene Fathers/Volume III/Anti-Marcion/The Five Books Against Marcion/Book I/VI

Chapter VI.—Marcion Untrue to His Theory. He Pretends that His Gods are Equal, But He Really Makes Them Diverse. Then, Allowing Their Divinity, Denies This Diversity.
Thus far our discussion seems to imply that Marcion makes his two gods equal. For while we have been maintaining that God ought to be believed as the one only great Supreme Being, excluding from Him every possibility of equality, we have treated of these topics on the assumption of two equal Gods; but nevertheless, by teaching that no equals can exist according to the law of the Supreme Being, we have sufficiently affirmed the impossibility that two equals should exist. For the rest, however, we know full well that Marcion makes his gods unequal: one judicial, harsh, mighty in war; the other mild, placid, and simply good and excellent. Let us with similar care consider also this aspect of the question, whether diversity (in the Godhead) can at any rate contain two, since equality therein failed to do so. Here again the same rule about the great Supreme will protect us, inasmuch as it settles the entire condition of the Godhead. Now, challenging, and in a certain sense arresting the meaning of our adversary, who does not deny that the Creator is God, I most fairly object against him that he has no room for any diversity in his gods, because, having once confessed that they are on a par, he cannot now pronounce them different; not indeed that human beings may not be very different under the same designation, but because the Divine Being can be neither said nor believed to be God, except as the great Supreme. Since, therefore, he is obliged to acknowledge that the God whom he does not deny is the great Supreme, it is inadmissible that he should predicate of the Supreme Being such a diminution as should subject Him to another Supreme Being. For He ceases (to be Supreme), if He becomes subject to any. Besides, it is not the characteristic of God to cease from any attribute of His divinity—say, from His supremacy. For at this rate the supremacy would be endangered even in Marcion’s more powerful god, if it were capable of depreciation in the Creator. When, therefore, two gods are pronounced to be two great Supremes, it must needs follow that neither of them is greater or less than the other, neither of them loftier or lowlier than the other. If you deny him to be God whom you call inferior, you deny the supremacy of this inferior being.  But when you confessed both gods to be divine, you confessed them both to be supreme. Nothing will you be able to take away from either of them; nothing will you be able to add. By allowing their divinity, you have denied their diversity.

## Footnotes

* ↑ Parilitatem.
* ↑ Formam.
* ↑ Alioquin.
* ↑ Certi (sumus).
* ↑ Tantummodo.
* ↑ Vindicet.
* ↑ Injecta manu detinens.
* ↑ Præscribo.
* ↑ Ex æquo deos confessus.
* ↑ De statu suo.
* ↑ Nega.
* ↑ Nega.
# Ante-Nicene Fathers/Volume III/Anti-Marcion/The Five Books Against Marcion/Book I/X

Chapter X.—The Creator Was Known as the True God from the First by His Creation. Acknowledged by the Soul and Conscience of Man Before He Was Revealed by Moses.
For indeed, as the Creator of all things, He was from the beginning discovered equally with them, they having been themselves manifested that He might become known as God. For although Moses, some long while afterwards, seems to have been the first to introduce the knowledge of the God of the universe in the temple of his writings, yet the birthday of that knowledge must not on that account be reckoned from the Pentateuch. For the volume of Moses does not at all initiate the knowledge of the Creator, but from the first gives out that it is to be traced from Paradise and Adam, not from Egypt and Moses. The greater part, therefore, of the human race, although they knew not even the name of Moses, much less his writings, yet knew the God of Moses; and even when idolatry overshadowed the world with its extreme prevalence, men still spoke of Him separately by His own name as God, and the God of gods, and said, “If God grant,” and, “As God pleases,” and, “I commend you to God.” Reflect, then, whether they knew Him, of whom they testify that He can do all things. To none of the writings of Moses do they owe this. The soul was before prophecy. From the beginning the knowledge of God is the dowry of the soul, one and the same amongst the Egyptians, and the Syrians, and the tribes of Pontus. For their souls call the God of the Jews their God. Do not, O barbarian heretic, put Abraham before the world. Even if the Creator had been the God of one family, He was yet not later than your god; even in Pontus was He known before him. Take then your standard from Him who came first: from the Certain (must be judged) the uncertain; from the Known the unknown. Never shall God be hidden, never shall God be wanting. Always shall He be understood, always be heard, nay even seen, in whatsoever way He shall wish. God has for His witnesses this whole being of ours, and this universe wherein we dwell. He is thus, because not unknown, proved to be both God and the only One, although another still tries hard to make out his claim.

## Footnotes

* ↑ Dedicasse.
* ↑ Instituat.
* ↑ Denique.
* ↑ See also De test, anim. 2, and De anima, 41. [Bp. Kaye refers (p. 166) to Profr. Andrews Norton of Harvard, with great respect:  specially to a Note on this usage of the Heathen, in his Evidences, etc. Vol. III.]
* ↑ Prophetia, inspired Scripture.
# An Etymological Dictionary of the German Language/Annotated/Schalotte

| This annotated version expands the abbreviations in the original entry Schalotte. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Schalotte, feminine, ‘shallot,’ formed from the equivalent French échalotte, from Middle Latin ascalonium, ‘onion from Ascalon (in Palestine),’ whence also Modern High German Aschlauch.
# An Etymological Dictionary of the German Language/Annotated/Schall

| This annotated version expands the abbreviations in the original entry Schall. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Schall, masculine, ‘loud sound, noise,’ from the equivalent Middle High German schal (genitive schalles), Old High German scal (ll), masculine; from this is derived Middle High German and Modern High German schallen, akin to Old High German scëllan, Middle High German schëllen, ‘to sound loudly, resound,’ Old Icelandic skjalla, ‘to rattle.’ From the Teutonic verb is derived the Romance term Italian squillare, ‘to ring, resound.’ See Schelle and Schilling.
# An Etymological Dictionary of the German Language/Annotated/Schalmei

| This annotated version expands the abbreviations in the original entry Schalmei. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Schalmei, feminine, ‘reed pipe, shepherd’s pipe,’ from the equivalent Middle High German schalemîe, feminine, which is again derived from the equivalent French chalumeau, or rather Burgundian and Wall. chalemie, Middle Latin scalmeia (akin to Latin calamus).
# An Etymological Dictionary of the German Language/Annotated/Scham

| This annotated version expands the abbreviations in the original entry Scham. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Scham, feminine, ‘shame, disgrace, bashfulness, pudenda,’ feminine, from Middle High German scham, Old High German scama, feminine, ‘sense of shame, confusion, infamy, disgrace (Middle High German), pudibunda.’ Compare Old Saxon skama, feminine, ‘confusion,’ Dutch schaam- (in compounds), Anglo-Saxon sčeǫmu, feminine, ‘shame, infamy, disgrace,’ English shame; Gothic *skama, feminine, may be inferred from skaman, ‘to be ashamed’ (Old High German scamên). The Aryan root skam, which also appears in Modern High German Schande, is connected with the Aryan root kam, ‘to cover oneself,’ preserved in Hemd (which see, as well as Leichnam) and in Gothic hamôn, so that Gothic sik skaman, ‘to be ashamed,’ would signify literally ‘to cover oneself.’
# An Etymological Dictionary of the German Language/Annotated/Schakal

| This annotated version expands the abbreviations in the original entry Schakal. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Schakal, masculine, ‘jackal,’ Modern High German only, ​from Persian and Turk. schakal; through the medium of French chacal?.
# An Etymological Dictionary of the German Language/Annotated/Schaluppe

| This annotated version expands the abbreviations in the original entry Schaluppe. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Schaluppe, f£., ‘sloop,’ Modern High German only, from the equivalent French chaloupe, which is derived from Dutch sloep, whence also the equivalent English sloop; the English variant shallop comes from French.
# An Etymological Dictionary of the German Language/Annotated/Schale

| This annotated version expands the abbreviations in the original entry Schale. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Schale, feminine, ‘shell, peel, scale, dish,’ from Middle High German schū̆l, schū̆le, Old High German scū̆la, feminine, ‘husk of fruit, egg-shell, &c., drinking cup’ (hence French écale, ‘egg-shell, nut-shell’). It is questionable whether the two different senses are evolved from the same word. It is at all events probable that one of the meanings was connected with a form containing ă (in the sense of ‘husk’), the other with a form containing â, just as North Frisian distinguishes skal (originally ă), ‘‘scale of animals,’ &c., from skeel (originally â, ê), ‘bowl.’ Compare Old Saxon scâla, feminine, ‘drinking cup,’ Anglo-Saxon sčeălu, ‘husk,’ English shale and (under Old Icelandic influence?) scale, Old Icelandic skál, feminine, ‘drinking cup, scale (of a balance).’ Akin to Gothic skalja, feminine, ‘tile’ (literally perhaps ‘shingle, similar to a scale’), Old Icelandic skel, feminine, Anglo-Saxon sčyll, feminine, English shell, Dutch schel, feminine, ‘shell, husk.’ The Gothic and Teutonic form skalja passed into Romance; compare Italian scalgia, French écaille, ‘scale, shell, crust.’ The Teutonic cognates are usually connected with an Aryan root skel, ‘to split’; compare Schelle, as well as Lithuanian skélti, ‘to split,’ Old Slovenian skolĭka, ‘mussel, shell-fish,’ Russian skala, ‘crust.’—
# An Etymological Dictionary of the German Language/Annotated/Schalk

| This annotated version expands the abbreviations in the original entry Schalk. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Schalk, masculine, ‘rogue, knave,’ from Middle High German schalc, masculine, ‘servant, serf; person of servile character, especially cunning person,’ Old High German scalch, masculine, ‘servant’; corresponding to Gothic skalks, Old Icelandic skálkr, Anglo-Saxon sčealc, masculine, ‘retainer, man’ (so too the corresponding feminine sčylčen, ‘‘maid-servant’). The evolution in meaning is similar to that of Anglo-Saxon čyfes and wealh; see Kebse and welsch. Schalk passed at an early period into Italian, in which scalco signifies ‘head-cook.’ It is worthy of note that the meaning of the word is lifted into a higher plane in its transition from Middle High German to Modern High German; it is thus defined by Goethe, ‘one who plays a good-humoured practical joke.’
# An Etymological Dictionary of the German Language/Annotated/Schafott

| This annotated version expands the abbreviations in the original entry Schafott. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Schafott, neuter, ‘scaffold,’ Modern High German only, from French echafaut, earlier chafaut, through the medium of Dutch schavot?.
# An Etymological Dictionary of the German Language/Annotated/Schaft

| This annotated version expands the abbreviations in the original entry Schaft. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Schaft (1.), masculine, ‘shaft, handle, trunk, stalk,’ from Middle High German schaft, Old High German scaft, masculine, ‘shaft, spear, lance’; compare Old Saxon skaft, masculine, ‘spear,’ Dutch schacht, masculine, ‘quill, shaft of a lance,’ Anglo-Saxon sčęaft, English shaft, Old Icelandic skapt, neuter, ‘pole, spear’; Gothic *skafta- is by chance not recorded. These substantival cognates can scarcely be related to schaffen, they are connected rather with schaben (literally ‘that which has been scraped or made smooth’?). It is most closely allied to Greek σκῆπτρον, ‘staff,’ akin to Doric (Pindar) σκᾶπτον, σκήπων, ‘staff’; further Latin scâpus, ‘shaft’; hence Old Aryan skā̆p-, ‘shaft.’
Schaft (2.), masculine, ‘shelves, bookcase, Modern High German only; from Middle High German schaf, ‘vessel for containing liquids’?. For the latter see Scheffel.
# Ante-Nicene Fathers/Volume IV/Tertullian: Part Fourth/On the Pallium/Chapter 6

Chapter VI.—Further Distinctions, and Crowning Glory, of the Pallium.
“‘With speech,’ says (my antagonist), ‘you have tried to persuade me,—a most sage medicament.’ But, albeit utterance be mute—impeded by infancy or else checked by bashfulness, for life is content with an even tongueless philosophy—my very cut is eloquent.  A philosopher, in fact, is heard so long as he is seen. My very sight puts vices to the blush. Who suffers not, when he sees his own rival? Who can bear to gaze ocularly at him at whom mentally he cannot? Grand is the benefit conferred by the Mantle, at the thought whereof moral improbity absolutely blushes. Let philosophy now see to the question of her own profitableness; for she is not the only associate whom I boast. Other scientific arts of public utility I boast.  From my store are clothed the first teacher of the forms of letters, the first explainer of their sounds, the first trainer in the rudiments of arithmetic, the grammarian, the rhetorician, the sophist, the medical man, the poet, the musical timebeater, the astrologer, and the birdgazer. All that is liberal in studies is covered by my four angles. ‘True; but all these rank lower than Roman knights’ Well; but your gladiatorial trainers, and all their ignominious following, are conducted into the arena in togas. This, no doubt, will be the indignity implied in ‘From gown to Mantle!’” Well, so speaks the Mantle. But I confer on it likewise a fellowship with a divine sect and discipline. Joy, Mantle, and exult! A better philosophy has now deigned to honour thee, ever since thou hast begun to be a Christian’s vesture!
# An Unfinished Song/Chapter 19

CHAPTER XIX
I did not know what happened to me after this information, my mind was in a turmoil. After dinner father went to the outer apartment and I was left to think over my fate. Suddenly I felt myself growing strong, my natural shyness left me, and I entered my room still confused, yet with a strong determination. I would let my father know how I felt. I could not face him and explain, but I could write, and write I did.
"To your honoured feet,
"Dear Father,
I have no desire to marry. I have examined my heart carefully, and I know I shall find no happiness in marriage. Do not therefore think my resolution is the result of a foolish fancy. I hear that in England many a girl remains unmarried and spends her life in service to her country. Grant me to do likewise, let me dedicate ​my life in service to the Motherland. There alone will I find happiness. Do not, I beseech you, dear father, make me unhappy by urging me into marriage.
"Your loving daughter, "Mrinalini."
I sent a servant with the letter to father, taking care that it should reach him before he went out again. I waited for a reply with anxious and palpitating heart. Presently I heard footsteps, my father was coming. Suddenly my shyness returned and I thought I could not show him my face again. He entered the room and remained standing in one spot. I felt his gaze upon me although I stood with my head bent down. After a pause he spoke:
"I see you have a very mistaken idea about marriage. Must you necessarily remain single in order to serve your country? Even if you did, you could not do much in that direction under the present conditions. You will be able to fulfil the duties of your life far better married than single, and I have not the least doubt that you will be happy. For both the temporal and spiritual well-being of woman marriage ​is the best road. You are only a child and know nothing of life. If I acted upon your advice I would prepare unhappiness for you. It is my regret that I have not been able to marry you before now, but fortunately I have succeeded in securing a good bridegroom in the end. Thank God for this blessing and be prepared to receive your husband with a joyful heart."
My father did not wait for a reply but left me abruptly. His determination was firm, I was powerless. I realised I could not disobey him. I was after all but a weak Bengali girl; I could but obey. There was no alternative. I could not after this speak further to my father, so I had to face the inevitable.
# Ante-Nicene Fathers/Volume VI/Archelaus/Elucidations

Elucidations.
I.
(Spotless virgin, etc. p. 223 and note 7.)
Oh that “foolish and unlearned questions” had been avoided, as the Scripture bids! Surely, we should be as decent about the conjugal relations of the Blessed Virgin as we are socially in all such matters. Pearson, as in the note, says all that should be said on such a subject. Photius, in his thirtieth epistle, expounds the text Matt. i. 25. But it did not rest there. Let it rest here.
II.
(Get thee behind me, Satan, p. 224 and note 13.)
I adopt the views of those who reverently suppose that when it was said, “Let us make man,” etc., Lucifer conceived rebellion, and said, “This be far from Thee, Lord;” fearing the creature made in God’s own image might outshine himself. Hence our Lord applies the epithet “Satan” to Peter when he ventures to use similar language. Possibly there lurks a reference to this in such language as Job iv. 18. I have previously referred to the Messias and Anti-Messias of the Rev. Charles Ingham Black (London, 1854), in which this view is singularly well argued. It is well to halt, however, with a confession, that, while it seems intimated in Holy Scripture, it cannot be proved as revealed. Hence let us reverently say what is said by the Psalmist in Psa. cxxxi. 1, and confess what is written in Deut. xxix. 29. I go so far, only because the words on which this note is a comment seem to authorize inquiry as to the force of “Satan” just there. I state what seems the reference, but go no farther. Compare Dan. iv. 35.
III.
(I shrink from repeating, p. 227 and note 10.)
The delicacy of feeling here expressed is most honourable to the sentiment of the Church at this period. Not till St. Bernard’s day was it hinted even in the West, that the Blessed Virgin was conceived without taint of original sin; and he rebukes the innovators with a holy indignation. It shocks him that questions were thus raised as to her parents, their amplexus maritales, etc.
IV.
(In presence of the catechumens, p. 235.)
Here is testimony to the catechumen system of the primitive Church which appears to me not inconsistent with the period to which it is assigned. No doubt this gradual instruction of the disciple is based upon the example of our Lord Himself, who spoke in parables, and taught “as they were able to hear it.” But the disciplina arcani was designed chiefly to protect the Church from the profaneness of the heathen, and it fell into desuetude after the Council of Nice.

## Footnotes

* ↑ 2 Tim. ii. 23; Tit. iii. 9.
* ↑ St. Bernard, Opp., tom. i. Compare note 10, p. 227, supra. See the Abbé Laborde on the Impossibility, etc., translated by the editor of this series, ed. Baltimore, 1855.
* ↑ Save only by Mohammed.
* ↑ Matt. xiii. 34; Mark iv. 33.
# Ante-Nicene Fathers/Volume VI/Archelaus/Title Page

Archelaus.
[Translated by the Rev. S. D. F. Salmond, M.A.]
# Ante-Nicene Fathers/Volume VI/Arnobius
## Contents

* Title Page
* Introductory Notice
* Adversus Gentes
# Ante-Nicene Fathers/Volume VI/Archelaus/General Note

General Note.
As I have not infrequently treated the rise of the great Alexandrian school as an outcrop from the learning and piety of Apollos, I take this space to record my reasons: 1. Apart from the question in formal shape, I hold that the character and influence of this brilliant Alexandrian must have operated upon Alexandrian converts. 2. But the frequent employment by the Alexandrians of the expressions (Acts xviii. 24) used concerning him by St. Luke, almost textually, confirms my suspicion that they had his high example always before them. 3. The catechetical school was certainly established in Alexandria from apostolic times. By whom more probably than by Apollos? 4. St. Mark’s connection with Alexandria rests on no scriptural evidence, yet it is credited. 5. That of Apollos is narrated in Scripture, and I can conceive of nothing so probable as that, remembering his own instruction by Aquila and Priscilla (Acts xviii. 26), he should have founded catechetical schools for others. 6. All this is conjectural, indeed, but it agrees with known facts. 7. The silence of Clement and the rest is an objection quite as fatal to the claims of St. Mark. 8. The unanimity of the Alexandrians, from Pantænus downward, in assigning to St. Paul the authorship of the Epistle to the Hebrews, while it was so much debated elsewhere, suggests that they had early evidence on this point. 9. Clement’s testimony about St. Luke convinces me that Apollos had no claim to it, but had testified to the Alexandrians that the Apostle was the author, and St. Luke his inspired amanuensis by whom the words were not servilely taken down, but reported in idioms of his own: whether out of St. Paul’s “Hebrew” or not, is another question. 10. Apollos disappears from history about a.d. 64, on his way homeward, bearing the Epistle to Titus, and (who can doubt?) a copy of that to the Hebrews, written the previous year. All these facts agree with my conjectures that Apollos closed his labours in his native city.

## Footnotes

* ↑ See vol. ii. p. 342, Elucidation II., this series. Note also, in the same volume, what is said, pp. 166–167.
* ↑ Lewin, St. Paul, vol. ii. p. 340.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes

The Seven Books of Arnobius Against the Heathen.
(Adversus Gentes.)

## Contents

* Book I
* Book II
* Book III
* Book IV
* Book V
* Book VI
* Book VII
* Appendix
* Elucidations
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book I

Book I.

## Contents

* Chapter I
* Chapter II
* Chapter III
* Chapter IV
* Chapter V
* Chapter VI
* Chapter VII
* Chapter VIII
* Chapter IX
* Chapter X
* Chapter XI
* Chapter XII
* Chapter XIII
* Chapter XIV
* Chapter XV
* Chapter XVI
* Chapter XVII
* Chapter XVIII
* Chapter XIX
* Chapter XX
* Chapter XXI
* Chapter XXII
* Chapter XXIII
* Chapter XXIV
* Chapter XXV
* Chapter XXVI
* Chapter XXVII
* Chapter XXVIII
* Chapter XXIX
* Chapter XXX
* Chapter XXXI
* Chapter XXXII
* Chapter XXXIII
* Chapter XXXIV
* Chapter XXXV
* Chapter XXXVI
* Chapter XXXVII
* Chapter XXXVIII
* Chapter XXXIX
* Chapter XL
* Chapter XLI
* Chapter XLII
* Chapter XLIII
* Chapter XLIV
* Chapter XLV
* Chapter XLVI
* Chapter XLVII
* Chapter XLVIII
* Chapter XLIX
* Chapter L
* Chapter LI
* Chapter LII
* Chapter LIII
* Chapter LIV
* Chapter LV
* Chapter LVI
* Chapter LVII
* Chapter LVIII
* Chapter LIX
* Chapter LX
* Chapter LXI
* Chapter LXII
* Chapter LXIII
* Chapter LXIV
* Chapter LXV