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

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Käfer | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Käfer, m., ‘beetle, chafer,’ from the equiv. MidHG. këver, këfere, OHG. chëvar, chëvaro, m.; comp. AS. čeafor, E. chafer, Du. kever, m. The Goth. term was probably *kifra, or following AS. ceafor, *kafrus also (comp. LG. kavel). The name, which has the same import in all the dialects at ​their different periods, signifies ‘gnawing animal’ (comp. MidHG. kifen, kiffen, ‘to gnaw, chew,’ MidHG. kiffel under Kiefer), or ‘husk animal,’ from OHG. chëva, ‘husk,’ MidHG. kaf, E. chaff (AS. čeaf).
# An Etymological Dictionary of the German Language/Käfter

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Käfter | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Käfter, n., comp. Kabuse; the meaning ‘little chamber’ is ModHG. only; in OHG. chafteri, ‘beehive,’ Suab. Kâft, ‘student's room’. Allied to AS. ceafortûn, ‘hall’.
# An Etymological Dictionary of the German Language/Köcher

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Köcher | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Köcher, m., ‘quiver,’ from MidHG. kocher, OHG. chohhar, m., ‘quiver,’ yet also generally ‘receptacle’ with the variants, MidHG. kochœre, OHG. chohhâri, MidHG. koger, keger, with an abnormal g apparently in harmony with the obscure OIc. kǫgurr ‘quiver’?), preserved only in kǫgursweinn, kǫgurbarn; OIc. kǫgurr, ‘quilted counterpane, coverlet,’ is an entirely different word, and is connected with a remarkable G. form Köcher, ‘cover.’ AS. cocur, MidE. coker, ‘quiver’; also in MidE. and E. quiver, from OFr. cuivre, which is again derived from the Teut. word (Teut. kokro-, whence MidLat. cucurum, ‘quiver’).
# Annus Mirabilis: The Year of Wonders/Annus Mirabilis

This poem takes as its subject events in 1665 and 1666, in particular: the Battle of Lowestoft (1665); the Four Days Battle (June 1666); the St. James's Day Battle (July 1666); and the Great Fire of London (September 1666). The poem was first published, as an individual work, in 1667. [Based on John Dryden: a bibliography of early editions and of Drydeniana (1967), by Hugh Macdonald, pp. 12-16.]
Annus Mirabilis,
The YEAR of
WONDERS,
MDCLXVI.
FINIS.
# Annus Mirabilis: The Year of Wonders/To his Sacred Majesty, a Panegyrick on his Coronation

A poem celebrating the coronation of King Charles II in 1661, first published, as an individual work, in 1661. [Based on John Dryden: a bibliography of early editions and of Drydeniana (1967), by Hugh Macdonald, p. 10.]
TO HIS SACRED
MAJESTY,
A
PANEGYRICK
ON HIS
CORONATION.
By John Dryden.
LONDON,
Printed for Henry Herringman, and sold by Jacob Tonson at the Judges-Head in Chancery-lane. 1688.
TO HIS SACRED
MAJESTY,
A
PANEGYRICK
ON HIS
CORONATION.
# Annus Mirabilis: The Year of Wonders/To my Lord Chancellor, Presented on New-years-day

A poem, first published as a separate work in 1662, to Edward Hyde, 1st Earl of Clarendon, then the Lord Chancellor of England. [Based on John Dryden: a bibliography of early editions and of Drydeniana (1967), by Hugh Macdonald, pp. 10-11.]
TO
MY LORD
CHANCELLOR,
Presented on
New-years-day.
By John Dryden.
LONDON
Printed for Henry Herringman, and sold by Jacob Tonson at the Judges-Head in Chancery-lane. 1688.
FINIS.
# Annus Mirabilis: The Year of Wonders

This volume contains a number of Dryden's early poems, each originally published separately between 1661 and 1667. [Based on John Dryden: a bibliography of early editions and of Drydeniana (1967), by Hugh Macdonald, pp. 3-16.
ANNUS MIRABILIS.
The YEAR of
WONDERS,
M. DC. LXVI.
AN
Historical Poem.
ALSO
A POEM on the Happy Restoration and Return of His Late Sacred MAJESTY
Charles the Second.
LIKEWISE
A Panegyrick on His CORONATION.
TOGETHER
With a Poem to My Lord Chancellor
Presented on New-Years-Day. 1662.
By JOHN DRYDEN, Esq;
LONDON, Printed for Henry Herringman, and sold by Jacob Tonson at the Judges-Head in Chancery-Lane. 1688.
* To the Metropolis of Great Britain
* An Account of the Ensuing Poem in a Letter to the Honourable Sir Robert Howard
* Verses to Her Highness the Dutches on the Memorable Victory gain'd by the Duke against the Hollanders
* Dedication continued
* Annus Mirabilis
* Astræa Redux
* To his Sacred Majesty, a Panegyrick on his Coronation
* To my Lord Chancellor, Presented on New-years-day
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# Annus Mirabilis: The Year of Wonders/Astraea Redux

This poem, which celebrates the restoration of King Charles II, was first published, as an individual work in 1660. [Based on John Dryden: a bibliography of early editions and of Drydeniana (1967), by Hugh Macdonald, p. 9.]
ASTRÆA REDUX.
A
POEM
On the Happy
Restoration and Return
Of His Sacred Majesty
Charles the Second.
By JOHN DRIDEN.
Jam redit & Virgo, redeunt Saturnia Regna. Virgil.
LONDON,
Printed for Henry Herringman, and sold by Jacob Tonson at the Judges-Head in Chancery-lane. 1688.
ASTRÆA REDUX.
A
POEM
On the Happy Restoration And Return of His Sacred MAJESTY
Charles the Second.
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# Annus Mirabilis: The Year of Wonders/To the Metropolis of Great Britain

TO THE
METROPOLIS
OF
GREAT BRITAIN,
The most Renowned and late Flourishing
City of London,
In Its
REPRESENTATIVES
The Lord Mayor and Court of Aldermen, the Sheriffs and Common Council of it.
As perhaps I am the first, who ever presented a work of this nature to the Metropolis of any Nation, so it is likewise consonant to Justice, that he who was to give the first Example of such a Dedication should begin it with that City, which has set a Pat​tem to all others of true Loyalty, invincible Courage and unshaken Constancy. Other Cities have been prais'd for the same Virtues, but I am much deceiv'd if any have so dearly purchas'd, their Reputation; their Fame has been won them by cheaper trials than an expensive, though necessary, War, a consuming Pestilence, and a more consuming Fire. To submit yourselves with that humility to the Judgments of Heaven, and at the same time to raise yourselves with that vigour above all human Enemies; to be combated at once from above and from below, to be struck down and to triumph, I know not whether such Trials have been ever parallel'd in any Nation, the resolution and successes of them never can be. Never had Prince or People more mutual reason to love each other, if suffering for each other can indear affection. You have come together a pair of matchless Lovers, through many difficulties; He, through a long Exile, various traverses of Fortune, and the interposition of many Rivals, who vio​lently ravish'd and with-held You from Him: And certainly you have had your share in sufferings. But Providence has cast upon you want of Trade, that you might appear bountiful to your Country's necessities; and the rest of your Afflictions are not more the effects of God's Displeasure, (frequent examples of them having been in the Reign of the most excellent Princes,) than occasions for the manifesting of your Christian and Civil virtues. To you therefore this Year of Wonders is justly dedicated, because you have made it so. You, who are to stand a wonder to all Years and Ages; and, who have built yourselves an Immortal Monument on your own Ruins. You are now a Phœnix in her ashes, and, as far as Humanity can approach, a great Emblem of the suffering Deity. But Heaven never made so much Piety and Virtue to leave it miserable, I have heard indeed of some virtuous Persons who have ended unfortunately, but never of any virtuous Nation: Providence ​is engag'd too deeply, when the Cause becomes so general. And I cannot imagine it has resolv'd the Ruin of that People at home, which it has bless'd abroad with such Successes. I am therefore to conclude, that your Sufferings are at an end; and that one part of my Poem has not been more an History of your destruction, than the other a Prophecy of your restoration. The accomplishment of which happiness, as it is the wish of all true English-men, so is by none more passionately desired than by
The greatest of Your Admirers
And most humble of Your Servants,
John Dryden.
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# Annus Mirabilis: The Year of Wonders/Verses to her Highness the Dutches

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# Annus Mirabilis: The Year of Wonders/Dedication

​And now, Sir, 'tis time I should relieve you from the tedious length of this account. You have better and more profitable employment for your hours, and I wrong the Publick to detain you longer. In conclusion, I must leave my Poem to you with all its faults, which I hope to find fewer in the Printing by your emendations. I know you are not of the ​number of those, of whom the younger Pliny speaks, Nec sunt parum multi, qui carpere amicos suos judicium vocant; I am rather too secure of you on that side. Your candor in pardoning my Errors may make you more remiss in correcting them; if you will not withal consider that they come into the world with your approbation, and through your hands. I beg from you the greatest favour you can confer upon an absent person, since I repose upon your management what is dearest to me, my Fame and Reputation; and therefore I hope it will stir you up to make my Poem fairer by many of your blots; If not, you know the story of the Gamster who married the rich Man's Daughter, and when her Father denied the Portion, Christened all the Children by his Sirname, that if, in conclusion, they must beg, they should do so by one Name, as well as by the other. But since the reproach of my Faults will light on you, 'tis but reason I should do you that justice to the Readers, to let them know, that if there be any thing tolerable in this Poem; they owe the Argument to your choice, the Writing to your encouragement, the Correction to your judgment, and the Care of it to your friendship, to which he must ever acknowledge himself to owe all things, who is,
Sir,
The most Obedient and most Faithful of Your Servants,
From Charlton in
Wiltshire, Nov.
10. 1666.
JOHN DRYDEN.
Layout 2
# Annus Mirabilis: The Year of Wonders/An Account of the Ensuing Poem

AN
ACCOUNT
OF THE
Ensuing POEM,
IN
A LETTER
to the HONOURABLE
S$^{r.}$ Robert Howard.
SIR,
Layout 2
# An Etymological Dictionary of the German Language/sehnen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/sehnen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ sehnen, vb., ‘to long, yearn,’ from MidHG. senen, ‘to long, inspire with longing’; allied to MidHG. sene, f., ‘yearning, longing.’ Unrecorded in OHG. and the other OTeut. dials. perhaps only by chance; of obscure origin, but probably genuine Teut.
# An Etymological Dictionary of the German Language/selb

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/selb | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ selb, selber, selbst, pron., ‘self-same, self, himself,’ &c., from MidHG. sëlp (b), OHG. sëlb, pron., ‘self, himself,’ &c.; comp. OSax. self, Du. zelf, AS. sylf, OIc. sjalfr, Goth. silba, ‘self, himself,’ &c. A pron. peculiar to Teut., which signified lit. perhaps ‘master, possessor’ (thus Sans. patis, ‘master,’ is similar to Lith. pats, ‘self’). Comp. OIr. selb, f., ‘possession’?.
# An Etymological Dictionary of the German Language/selig

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/selig | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ selig, adj., ‘happy, blessed, deceased, late,’ from MidHG. sœlec, OHG. sâlig, adj., ‘happy, blessed, blissful, salutary’; lengthened by the suffix -îg from an older *sâl, which was preserved in MidHG. sûllîche, ‘in a lucky manner’; comp. Goth. sêls, ‘good, suitable,’ AS. sœ̂lig, ‘good, happy,’ OHG. sâlida, MidHG. sœlde, f., ‘happiness, welfare.’ Goth. sêls is usually compared with Gr. ὅλος (Ion. οὖλος), ‘whole,’ from solvos, οὖλε, as a greeting, Sans. sarva s, ‘whole, all,’ Lat. sollus, ‘whole.’ — selig, in the adjs., just as trübselig, saumselig, and mühselig, has nothing to do with OHG. sâlîg, since it is a suffix of the neuts. Trübsal, Saumsal, Mühsal. In substs. of this kind -sal itself is a suffix formed from OHG. isal (gen. -sles), which appears in Goth. as -isl, n.
# An Etymological Dictionary of the German Language/seit

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/seit | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ seit, prep. and conj., ‘since,’ from MidHG. sît, prep. and conj., ‘since,’ adv., ‘since then,’ OHG. sîd, adv., ‘since then, later,’ conj. ‘since, as, because,’ prep. ‘since.’ Comp. OSax. sîð (also sîðor), ‘later, afterwards, since then, if’; orig. a compar. adv.; comp. Goth. þanaseiþs, ‘further,’ allied to seiþus, ‘late.’ As new equiv. compars. comp. also OSax. sîð-or, OHG. sī̆dôr, MidHG. sī̆der. MidHG. sint, a variant of sît, is implied by sintemal; E. since is based on MidE. sithens, sithen, AS. sîððân.
# An Etymological Dictionary of the German Language/selten

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/selten | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ selten, adj. and adv., ‘rare, rarely,’ from MidHG. sëlten, OHG. sëltan, adv., ‘rarely’; corresponding to the equiv. AS. sëldan, adv., E. seldom, OIc. sjaldan, OFris. sielden, adv. The corresponding adj. is OHG. sëltsâni, MidHG. sëltsœne (AS. sëld-sêne), ‘rare, strange,’ the suffix of which has been supplanted in ModHG. by the more familiar -sam. In Goth. sildaleiks, ‘wonderful,’ to which is allied Goth. sildaleikjan, ‘to be astonished’ (akin to AS. syllîč, E. ​silly). Cognate terms in the non-Teut. languages are wanting.
# An Etymological Dictionary of the German Language/sehr

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/sehr | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ sehr, adv., ‘very greatly, very much’ (unknown to Suab. and Bav., arg, recht, gar being used), from MidHG. sêre, sêr, adv., ‘with pain, painfully, powerfully, very’; OHG. and OSax. sêro, ‘painfully, with difficulty, violently’; adv. form of OHG. and OSax. ser, ‘painfully,’ AS. sâr, adj., ‘painful, wounding.’ Allied to the substs. Goth. sair, AS. sâr, ‘pain’ (E. sore), OSax. sêr, ​OHG. and MidHG. sêr, n., ‘pain’; from the OTeut. adj. is derived Finn. sairas, ‘sick.’ The common Teut. saira- seems, like OIr. sáeth, sóeth, ‘hurt, disease,’ to point to a root sai, ‘to pain.’ The earlier meaning is preserved by Suab. and Bav. sêr, ‘wounded, painful,’ and versehren, ‘to wound’; comp. Du. zeer, ‘injured, injury, sickness, scab.’
# An Etymological Dictionary of the German Language/seichen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/seichen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ seichen, vb., ‘to make water,’ from the equiv. MidHG. seichen, OHG. seihhen; allied to ModHG. Seiche, ‘urine,’ and the equiv. MidHG. seiche, f., seich, m., OHG. seih, m.; Goth. *saiqjan, ‘to make water,’ is wanting; with these sickern, ‘to ooze,’ and LG. sêken, ‘to make water’ (Teut. root saik, saiq), are connected. The Aryan root sī̆q, mentioned under seihen, appears in OSlov. as sĭcati, with the same meaning, ‘to make water’; comp. OSlov. sĭcĭ, m., ‘urine.’
# An Etymological Dictionary of the German Language/sein

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/sein | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ sein, poss. pron., ‘his, its,’ from MidHG. and OHG. (also OSax.) sîn; comp. Goth. seins, ‘his’; allied to Goth. si-k, ‘himself,’ formed with the poss. suffix -îna- like mein and dein. Comp. sich; the further discussion of the word belongs to grammar.
sein, anomal. vb.; its tenses are formed from various stems. The Teut. prim. stems are es, -s, with the same meaning (OHG., MidHG., and ModHG. ist, OHG. and MidHG. sint, ModHG. sind; subj. mood, OHG. and MidHG. sî, ModHG. sei; inf. MidHG. sîn, ModHG. sein; comp. Goth. 3rd pers. sing. ist, plu. sind; optat. sijau; AS. and E. 3rd pers. sing. is, 3rd pers. plur. AS. sind); corresponding to the Aryan root es in Lat. es-t, Gr. ἐστί, Sans. ás-ti, Lat. sunt, sîm, Sans. sánti, &c. The second stem begins with b, ModHG., MidHG., and OHG. bin, OSax. bium, AS. beó, ‘I am’ (AS. also ‘I shall’), connected with the stem of Lat. fio, Gr. φύω, Sans. bhû, ‘to become.’ For the third stem (of gewesen and war) see under Wesen. Further details belong to grammar.
# An Etymological Dictionary of the German Language/semperfrei

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/semperfrei | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ semperfrei, adj., ‘free-born, entitled to act as assessor of the synod,’ from MidHG. sëmpervrÎ, ‘subject only to the emperor and empire, authorised to hold a synod or to take part in it.’ Allied to MidHG. sënt, m., ‘senatus, diet, imperial diet,’ also ‘ecclesiastical assembly,’ like OHG. sënot (Lat. synodus); MidHG. sëmpœre, sëntbœre, prop., ‘authorised to take part in a synod.’
# An Etymological Dictionary of the German Language/seicht

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/seicht | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ seicht, adj., ‘low, shallow, flat,’ from MidHG. sîhte, adj., ‘low, shallow’; OHG. *sîhti not recorded; probably allied to sinken, hence lit. ‘where the water has sunk into the ground,’ or ‘that which has sunk, or is low’; scarcely akin to seihen, lit. ‘where it gently flows’?.
# Ante-Nicene Fathers/Volume IV/Minucius Felix/The Octavius of Minucius Felix/Chapter 10

Chapter X.—Argument: Whatever the Christians Worship, They Strive in Every Way to Conceal: They Have No Altars, No Temples, No Acknowledged Images. Their God, Like that of the Jews, is Said to Be One, Whom, Although They are Neither Able to See Nor to Show, They Think Nevertheless to Be Mischievous, Restless, and Unseasonably Inquisitive.
“I purposely pass over many things, for those that I have mentioned are already too many; and that all these, or the greater part of them, are true, the obscurity of their vile religion declares. For why do they endeavour with such pains to conceal and to cloak whatever they worship, since honourable things always rejoice in publicity, while crimes are kept secret? Why have they no altars, no temples, no acknowledged images? Why do they never speak openly, never congregate freely, unless for the reason that what they adore and conceal is either worthy of punishment, or something to be ashamed of? Moreover, whence or who is he, or where is the one God, solitary, desolate, whom no free people, no kingdoms, and not even Roman superstition, have known? The lonely and miserable nationality of the Jews worshipped one God, and one peculiar to itself; but they worshipped him openly, with temples, with altars, with victims, and with ceremonies; and he has so little force or power, that he is enslaved, with his own special nation, to the Roman deities. But the Christians, moreover, what wonders, what monstrosities do they feign!—that he who is their God, whom they can neither show nor behold, inquires diligently into the character of all, the acts of all, and, in fine, into their words and secret thoughts; that he runs about everywhere, and is everywhere present: they make him out to be troublesome, restless, even shamelessly inquisitive, since he is present at everything that is done, wanders in and out in all places, although, being occupied with the whole, he cannot give attention to particulars, nor can he be sufficient for the whole while he is busied with particulars.  What! because they threaten conflagration to the whole world, and to the universe itself, with all its stars, are they meditating its destruction?—as if either the eternal order constituted by the divine laws of nature would be disturbed, or the league of all the elements would be broken up, and the heavenly structure dissolved, and that fabric in which it is contained and bound together would be overthrown.

## Footnotes

* ↑ Otherwise, “no consecrated images.”
* ↑ Otherwise, “we are contained and bound together.”
* ↑ [These very accusations, reduced back to Christian language, show that much of the Creed was, in fact, known to the heathen at this period.]
# Ante-Nicene Fathers/Volume IV/Minucius Felix/The Octavius of Minucius Felix/Chapter 13

Chapter XIII.—Argument: Cæcilius at Length Concludes that the New Religion is to Be Repudiated; And that We Must Not Rashly Pronounce Upon Doubtful Matters.
“However, if you have a desire to philosophize, let any one of you who is sufficiently great, imitate, if he can, Socrates the prince of wisdom. The answer of that man, whenever he was asked about celestial matters, is well known:  ‘What is above us is nothing to us.’ Well, therefore, did he deserve from the oracle the testimony of singular wisdom, which oracle he himself had a presentiment of, that he had been preferred to all men for the reason, not that he had discovered all things, but because he had learnt that he knew nothing. And thus the confession of ignorance is the height of wisdom. From this source flowed the safe doubting of Arcesilas, and long after of Carneades, and of very many of the Academics, in questions of the highest moment, in which species of philosophy the unlearned can do much with caution, and the learned can do gloriously. What! is not the hesitation of Simonides the lyric poet to be admired and followed by all? Which Simonides, when he was asked by Hiero the tyrant what, and what like he thought the gods to be, asked first of all for a day to deliberate; then postponed his reply for two days; and then, when pressed, he added only another; and finally, when the tyrant inquired into the causes of such a long delay, he replied that, the longer his research continued, the obscurer the truth became to him. In my opinion also, things which are uncertain ought to be left as they are. Nor, while so many and so great men are deliberating, should we rashly and boldly give an opinion in another direction, lest either a childish superstition should be introduced, or all religion should be overthrown.”

## Footnotes

* ↑ This is otherwise read, “Academic Pyrrhonists.”
* ↑ Cicero, de Natura Deorum, i. 22.
# Ante-Nicene Fathers/Volume IV/Minucius Felix/The Octavius of Minucius Felix/Chapter 15

Chapter XV.—Argument: Cæcilius Retorts Upon Minucius, with Some Little Appearance of Being Hurt, that He is Foregoing the Office of a Religious Umpire, When He is Weakening the Force of His Argument. He Says that It Should Be Left to Octavius to Confute All that He Had Advanced.
“You are withdrawing,” says Cæcilius, “from the office of a religious judge; for it is very unfair for you to weaken the force of my pleading by the interpolation of a very important argument, since Octavius has before him each thing that I have said, sound and unimpaired, if he can refute it.” “What you are reproving,” said I, “unless I am mistaken, I have brought forward for the common advantage, so that by a scrupulous examination we might weigh our decision, not by the pompous style of the eloquence, but by the solid character of the matter itself. Nor must our attention, as you complain, be any longer called away, but with absolute silence let us listen to the reply of our friend Januarius, who is now beckoning to us.”

## Footnotes

* ↑ Scil. “Octavius.”