OpenLLM-France/wikimedia huggingface dataset:
# Ante-Nicene Fathers/Volume IV/Commodianus/The Instructions of Commodianus/Chapter 23

XXII.—The Dulness of the Age.
Alas, I grieve, citizens, that ye are thus blinded by the world. One runs to the lot; another gazes on the birds; another, having shed the blood of bleating animals, calls forth the manes, and credulously desires to hear vain responses. When so many leaders and kings have taken counsel concerning life, what benefit has it been to them to have known even its portents? Learn, I beg you, citizens, what is good; beware of idol-fanes. Seek, indeed, all of you, in the law of the Omnipotent. Thus it has pleased the Lord of lords Himself in the heavens, that demons should wander in the world for our discipline. And yet, on the other hand, He has sent out His mandates, that they who forsake their altars shall become inhabitants of heaven. Whence I am not careful to argue this in a small treatise. The law teaches; it calls on you in your midst. Consider for yourselves. Ye have entered upon two roads; decide upon the right one.

## Footnotes

* ↑ [He defers to the Canon Law and notes the Duæ Viæ.]
# Ante-Nicene Fathers/Volume IV/Commodianus/The Instructions of Commodianus/Chapter 2

The Instructions of Commodianus
in favour of
Christian Discipline,
Against the Gods of the Heathens.
(Expressed in Acrostics.)
I.—Preface.
My preface sets forth the way to the wanderer and a good visitation when the goal of life shall have come, that he may become eternal—a thing which ignorant hearts disbelieve. I in like manner have wandered for a long time, by giving attendance upon heathen fanes, my parents themselves being ignorant. Thence at length I withdrew myself by reading concerning the law. I bear witness to the Lord; I grieve alas, the crowd of citizens! ignorant of what it loses in going to seek vain gods. Thoroughly taught by these things, I instruct the ignorant in the truth.

## Footnotes

* ↑ [Sufficient evidence of his heathen origin.]
# An Etymological Dictionary of the German Language/traut

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/traut | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ traut, adj., ‘beloved, dear,’ from the equiv. MidHG. and OHG. trût; allied MidHG. trût, m. and n., ‘sweetheart, spouse.’ Since there is no corresponding word in the Teut. dialects with a Goth. form of the dental, it cannot be decided whether traut must be connected with trauen; in any case, the form and meaning admit of our regarding it as the old to partic. (comp. laut, falt, zart) of the root trū̆, treu, seen in trauen and treu, so that its lit. meaning is ‘one in whom confidence or trust is reposed.’ The borrowed Romance words beginning with d (comp. Ital. drudo, m., ‘lover,’ druda, f., ‘mistress,’ drudo, ‘gallant, brave,’ Fr. dru) presuppose a Goth. ​*drûda-, which could not be from the same root as Goth. trauan, ‘to trust.’ The connection with Gael. drúth, ‘wanton, pert,’ W. drud, ‘bold,’ is obscure; it may be primit. allied (Aryan root dhrū̆).
# An Etymological Dictionary of the German Language/traun

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/traun | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ traun, interj., ‘truly! in faith! forsooth!’ from the equiv. MidHG. (MidG.) trûn, trûwen, for MidHG. triuwen, entriuwen, ‘in truth,’ allied to Treue.
# An Etymological Dictionary of the German Language/treiben

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/treiben | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ treiben, vb., ‘to drive, impel,’ from the equiv. MidHG. trîben, OHG. trîban, str. vb.; corresponding to OSax. drîƀan, ‘to drive, drive away, exercise,’ Du. drijven, ‘to drive, carry on (a business), fly, swim,’ E. to drive (AS. drîfan), OIc. drífa, ‘to hasten,’ Goth. dreiban, ‘to drive.’ The Teut. str. verbal root drī̆b (from Aryan dhrī̆bh ?, dhrī̆p?), ‘to move quickly, drive,’ has not yet been found in the other Aryan languages. See Trift.
# An Etymological Dictionary of the German Language/tragen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/tragen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ tragen, vb., ‘to bear, carry, support, endure,’ from the equiv. MidHG. tragen, OHG. tragan, str. vb., ‘to bear, hold, bring, lead’; corresponding to OSax. dragan, Du. dragen, Goth. dragan, str. vb., ‘to bear.’ Whether OIc. draga, AS. dragan, equiv. to E. to draw, are entirely different from these cognates is open to doubt. The Teut. root drag, ‘to bear’ (from Aryan dhragh), has been compared with OSlov. drŭžati, ‘to hold’
# An Etymological Dictionary of the German Language/trauen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/trauen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ trauen, vb., ‘to trust, confide; marry,’ from MidHG. trûwen, wk. vb., ‘to hope, believe, trust’ (also ‘to betroth, unite in marriage’), OHG. trûên (trûwên), ‘to believe, trust.’ Comp. Goth. trauan, wk. vb., ‘to trust, confide,’ OSax. trûôn, Du. vertrouwen, ‘to trust, confide’ (but trouwen, ‘to marry’). A derivative of the Teut. root trū̆, treu, ‘to have confidence,’ mentioned under traut and treu.
# An Etymological Dictionary of the German Language/trachten

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/trachten | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ trachten, vb., ‘to aim (at), aspire (to),’ from MidHG. trahten, OHG. trahtôn, wk. vb., ‘to think, esteem, consider, strive, invent, excogitate’; corresponding to Du. trachten, AS. trahtian. Based on Lat. tractare, ‘to treat, reflect on,’ whence Ital. trattare, Fr. traiter, ‘to treat.’ The genuine Teut. origin of OHG. trahtôn is undoubted, hence it has been thought to be primit. allied to Gr. δέρκομαι, Sans. dṛç, ‘to see.’
# An Etymological Dictionary of the German Language/trampeln

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/trampeln | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ trampeln, vb., from the equiv. MidHG. trampeln, wk. vb., ‘to trample’; a MidG. and LG. intensive form from Goth. trimpan, ‘to tread,’ to which a genuine HG. form, MidHG. trumpfen, ‘to run,’ is allied; comp. E. to tramp, trample. The forms ModHG. trappen, ‘to tread noisily,’ Du. trappen, ‘to tread,’ E. (dial.) to trape, without a nasal, also occur. Comp. also Treppe.
# An Etymological Dictionary of the German Language/trecken

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/trecken | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ trecken, vb., ‘to drag, haul,’ from the MidHG. trëchen, ‘to drag,’ or rather from the intensive form trecken; allied to Du. and MidLG. trekken.
# An Etymological Dictionary of the German Language/treffen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/treffen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ treffen, vb., ‘to hit, strike; guess; occur, happen,’ from MidHG. trëffen, OHG. trëffan, str. vb., ‘to hit, reach, fight’; comp. AS. drëpan, OIc. drepa, ‘to hit, push, strike.’ As to the Teut. root drep (pre-Teut. dhreb) contained in these cognates, nothing positive can be asserted. Comp. Eintracht.
# An Etymological Dictionary of the German Language/treideln

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/treideln | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ treideln, vb., ‘to tow a boat,’ ModHG. only; a LG. loan-word; comp. the equiv. Du. treilen (AS. trœglian, E. to trail). On account of Fr. trailler, ‘to pull,’ which is probably a corresponding term, treideln has been supposed to be connected with Lat. trahere. There is no need, however, to ascribe the cognates to a non-Teut. origin.
# An Etymological Dictionary of the German Language/Annotated/Saft

| This annotated version expands the abbreviations in the original entry Saft. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Saft, masculine, ‘sap, juice,’ from the equivalent Middle High German saft, usually saf, Old High German saf (genitive saffes), neuter; corresponding to Anglo-Saxon sœp, neuter, English sap, Dutch and Low German sap. Its connection with Latin sapio (Old High German sęven, sęppen, Middle High German sęben, ‘to observe’) and sapor is conceivable on account of Old Icelandic safe, ‘sap,’ provided that an Aryan root sap, sab (compare Sanscrit sadar, ‘nectar’) seems possible (on the other band, Greek ὀπός, ‘sap,’ and Old Slovenian sokŭ are not allied). The prevalent view that Anglo-Saxon sœp and Old High German saf were borrowed from Latin săpa, ‘thick must,’ is unsatisfactory.
# An Etymological Dictionary of the German Language/Annotated/Sage

| This annotated version expands the abbreviations in the original entry Sage. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Sage, feminine, ‘legend, report,’ from Middle High German sage, Old High German saga, feminine, ‘speech, declaration, tale, rumour’; an abstract from sagen, like Anglo-Saxon saga, feminine, from sęcgan; English saw,
# An Etymological Dictionary of the German Language/Annotated/Sache

| This annotated version expands the abbreviations in the original entry Sache. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Sache, feminine, ‘thing, matter, affair, business, case,’ from Middle High German sache, Old High German sahha, feminine, ‘quarrel, cause of dispute, lawsuit, opportunity, affair, cause, reason'; corresponding to the equivalent Old Icelandic sǫk, feminine, and Old Saxon saka, feminine; compare Dutch zaak, ‘thing,’ Anglo-Saxon sacu, ‘strife, feud,’ English sake, Gothic sakjô, feminine, ‘strife, dispute.’ The cognates are connected with Gothic sakan, ‘to strive, dispute,’ Anglo-Saxon sacan, Old Saxon sakan, Old High German sahhan, ‘to blame, scold; sue (at law).’ The root sak, ‘to contend, sue (at law),’ is peculiar to Teutonic. The evolution in meaning is worthy of special notice. The general sense ‘case' is a later development of ‘lawsuit, dispute,’ which has been preserved in Modern High German Sachwalter, ‘attorney, advocate’ (see further Widersacher). Old legal parlance developed the former from the latter.
# An Etymological Dictionary of the German Language/Annotated/Sack

| This annotated version expands the abbreviations in the original entry Sack. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Sack, masculine, ‘sack, bag, pocket,’ from the equivalent Middle High German sac (genitive sackes), Old High German sac (genitive sacches), masculine; corresponding to the equivalent Gothic sakkus, masculine, Old Icelandic sekkr, masculine, Anglo-Saxon sœcc, masculine, English sack, and Dutch zak. A loanword from Latin saccus (Italian sacco, French and Old Irish sac), which came through the medium of Greek σάκκος, from the Hebrew and Phœnician sak. The Latin word seems to have been introduced into German, through commercial intercourse with Roman merchants, at a very early period (in Cæsar's time?), probably contemporaneously with Arche, Kiste, and Schrein.
# An Etymological Dictionary of the German Language/Annotated/Saal

| This annotated version expands the abbreviations in the original entry Saal. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Saal, masculine, ‘hall, large room, drawing-room,’ from Middle High German and Old High German sal, masculine and neuter, ‘house, large room, hall, building generally containing only one room, especially used for assemblies’; Old Saxon sęli, masculine, ‘building consisting of only one large room.’ In Old High German and Old Saxon the term sęlihûs, ‘house with a large room,’ is also used; Anglo-Saxon sęle, salor, sœl, ‘hall, palace,’ Old Icelandic salr, masculine (Old Teutonic saloz, saliz, neuter, may be assumed). Gothic preserves only the allied saljan, ‘to find shelter, remain,’ and saliþwôs, feminine plural ‘lodging, guest-chamber’; compare with the latter Old High German sęlida, feminine, ‘dwelling,’ Middle High German sęlde. To these Old Slovenian selitva, feminine, ‘dwelling,’ and selo, neuter, ‘courtyard, village,’ and also Latin sŏlum, ‘soil, ground.’ From the Teutonic cognates are derived the Romance class, Italian sala, French salle, ‘hall, room.’
# An Etymological Dictionary of the German Language/Annotated/Saat

| This annotated version expands the abbreviations in the original entry Saat. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Saat, feminine, ‘sowing, seed, crop,’ from the equivalent Middle High German and Old High German sât, feminine; corresponding to Old Saxon sâd, neuter, Dutch zaad, Anglo-Saxon sœ̂d, masculine and neuter, English seed, Old Icelandic sœ̂ðe, and sáð, neuter, ‘seed,’ Gothic only in mana-sêþs (þ equivalent to d), feminine, ‘mankind, world.’ Old Teutonic sê-di and sê-da- are abstract forms from the primitively root sê, ‘to sow,’ contained in Seu and Same.
# An Etymological Dictionary of the German Language/Annotated/Safran

| This annotated version expands the abbreviations in the original entry Safran. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Safran, masculine, ‘saffron,’ from Middle High German safrân, masculine, which is derived from French safran (compare English saffron); compare Italian zafferano, the ultimate source of which is the equivalent Arabic zâfarân.
# An Etymological Dictionary of the German Language/Annotated/Rüssel

| This annotated version expands the abbreviations in the original entry Rüssel. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Rüssel, masculine, ‘trunk (of an elephant), snout,’ from the equivalent Middle High German rüeȥel, masculine; Modern High German has shortened the real stem vowel as in lassen, from Middle High German lâȥen. Old High German *ruoȥil, earlier *wruoȥil, are unrecorded. Compare the equivalent Anglo-Saxon wrôt, East Frisian wrôte, formed without the l suffix; also Old High German ruozzen, ‘to root or tear up the earth,’ Dutch wroeten and North Frisian wretten, ‘to root,’ Anglo-Saxon wrôtan, wrôtian, English to root. The Teutonic root wrôt, ‘to root up’ (Rüssel is literally ‘the uprooting snout of a pig’), from pre-Teutonic wrôd (yet see Wurzel), has not yet been discovered in the non-Teutonic languages; perhaps Latin rôdere, ‘to gnaw,’ is primitively allied.
# An Etymological Dictionary of the German Language/Annotated/Rüste

| This annotated version expands the abbreviations in the original entry Rüste. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Rüste, feminine, from the equivalent late Middle High German rust, feminine, ‘repose, rest,’ a variant of Rast, derived from Low German. Compare Dutch rust, ‘rest.’
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book II/Chapter LXVIII

68. On the Alban hill, it was not allowed in ancient times to sacrifice any but snow-white bulls: have you not changed that custom and religious observance, and has it not been enacted by decree of the senate, that reddish ones may be offered? While during the reigns of Romulus and Pompilius the inner parts, having been quite thoroughly cooked and softened, were burnt up in sacrificing to the gods, did you not begin, under king Tullius, to hold them out half-raw and slightly warm, paying no regard to the former usage? While before the arrival of Hercules in Italy supplication was made to father Dis and Saturn with the heads of men by Apollo’s advice; have you not, in like manner, changed this custom too, by means of cunning deceit and ambiguous names? Since, then, yourselves also have followed at one time these customs, at another different laws, and have repudiated and rejected many things on either perceiving your mistakes or seeing something better, what have we done contrary to common sense and the discretion all men have, if we have chosen what is greater and more certain, and have not suffered ourselves to be held back by unreasoning respect for impostures?

## Footnotes

* ↑ i.e. Servius Tullius. The first four edd. read Tullo, i.e., Tullus Hostilius.
* ↑ Cf. v. c. 1.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book II/Chapter LXX

70. But why do I speak of these trivial things? The immortal gods themselves, whose temples you now enter with reverence, whose deity you suppliantly adore, did they not at certain times, as is handed down by your writings and traditions, begin to be, to be known and to be invoked by names and titles which were given to them? For if it is true that Jupiter with his brothers was born of Saturn and his wife, before Ops was married and bore children Jupiter had not existed both the Supreme and the Stygian, no, nor the lord of the sea, nor Juno, nay more, no one inhabited the heavenly seats except the two parents; but from their union the other gods were conceived and born, and breathed the breath of life. So, then, at a certain time the god Jupiter began to be, at a certain time to merit worship and sacrifices, at a certain time to be set above his brothers in power. But, again, if Liber, Venus, Diana, Mercury, Apollo, Hercules, the Muses, the Tyndarian brothers, and Vulcan the lord of fire, were begotten by father Jupiter, and born of a parent sprung from Saturn, before that Memory, Alcmena, Maia, Juno, Latona, Leda, Dione, and Semele also bore children to Diespiter; these deities, too, were nowhere in the world, nor in any part of the universe, but by Jupiter’s embraces they were begotten and born, and began to have some sense of their own existence. So then, these, too, began to be at a certain time, and to be summoned among the gods to the sacred rites. This we say, in like manner, of Minerva. For if, as you assert, she burst forth from Jupiter’s head ungenerated, before Jupiter was begotten, and received in his mother’s womb the shape and outline of his body, it is quite certain that Minerva did not exist, and was not reckoned among things or as existing at all; but from Jove’s head she was born, and began to have a real existence. She therefore has an origin at the first, and began to be called a goddess at a certain time, to be set up in temples, and to be consecrated by the inviolable obligations of religion. Now as this is the case, when you talk of the novelty of our religion, does your own not come into your thoughts, and do you not take care to examine when your gods sprung up,—what origins, what causes they have, or from what stocks they have burst forth and sprung? But how shameful, how shameless it is to censure that in another which you see that you do yourself,—to take occasion to revile and accuse others for things which can be retorted upon you in turn!

## Footnotes

* ↑ i.e., Pluto.
* ↑ Pl.
* ↑ Lit., “Castors,” i.e., Castor and Pollux.
* ↑ i.e., sine ullius seminis jactu.
* ↑ Lit., “forms of bodily circumscription.”
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book II/Chapter LXXV

75. You may object and rejoin, Why was the Saviour sent forth so late? In unbounded, eternal ages, we reply, nothing whatever should be spoken of as late. For where there is no end and no beginning, nothing is too soon, nothing too late. For time is perceived from its beginnings and endings, which an unbroken line and endless succession of ages cannot have. For what if the things themselves to which it was necessary to bring help, required that as a fitting time? For what if the condition of antiquity was different from that of later times? What if it was necessary to give help to the men of old in one way, to provide for their descendants in another? Do ye not hear your own writings read, telling that there were once men who were demi-gods, heroes with immense and huge bodies? Do you not read that infants on their mothers’ breasts shrieked like Stentors, whose bones, when dug up in different parts of the earth, have made the discoverers almost doubt that they were the remains of human limbs? So, then, it may be that Almighty God, the only God, sent forth Christ then indeed, after that the human race, becoming feebler, weaker, began to be such as we are. If that which has been done now could have been done thousands of years ago, the Supreme Ruler would have done it; or if it had been proper, that what has been done now should be accomplished as many thousands after this, nothing compelled God to anticipate the necessary lapse of time. His plans are executed in fixed ways; and that which has been once decided on, can in no wise be changed again.

## Footnotes

* ↑ These words having been omitted by Oberthür, are omitted by Orelli also, as in previous instances.
* ↑ The ms. and first ed. read etiam moderata continuatio; corrected, et immod. con. by Gelenius.
* ↑ So the edd., reading infantes stentoreos, except Oehler, who retains the ms. reading centenarios, which he explains as “having a hundred” heads or hands, as the case might be, e.g., Typhon, Briareus, etc.
* ↑ Lit., “measure.”
* ↑ Lit., “things.”
* ↑ Lit., “can be changed with no novelty.”
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book II/Chapter LXXIII

73. But are we alone in this position? What! have you not introduced into the number of your gods the Egyptian deities named Serapis and Isis, since the consulship of Piso and Gabinius? What! did you not begin both to know and be acquainted with, and to worship with remarkable honours, the Phrygian mother—who, it is said, was first set up as a goddess by Midas or Dardanus—when Hannibal, the Carthaginian, was plundering Italy and aiming at the empire of the world? Are not the sacred rites of mother Ceres, which were adopted but a little while ago, called Græca because they were unknown to you, their name bearing witness to their novelty? Is it not said in the writings of the learned, that the rituals of Numa Pompilius do not contain the name of Apollo? Now it is clear and manifest from this, that he, too, was unknown to you, but that at some time afterwards he began to be known also. If any one, therefore, should ask you why you have so lately begun to worship those deities whom we mentioned just now, it is certain that you will reply, either because we were till lately not aware that they were gods, or because we have now been warned by the seers, or because, in very trying circumstances, we have been preserved by their favour and help. But if you think that this is well said by you, you must consider that, on our part, a similar reply has been made. Our religion has sprung up just now; for now He has arrived who was sent to declare it to us, to bring us to its truth; to show what God is; to summon us from mere conjectures, to His worship.

## Footnotes

* ↑ The ms. reads unintelligibly vertitur solæ; for which LB., followed by the later edd. reads, as above, vertimur soli.
* ↑ Dr. Schmitz (Smith’s Dict., 3. v. Isis) speaks of these consuls as heading the revolt against the decree of the senate, that the statues of Isis and Serapis should be removed from the Capitol. The words of Tertullian (quoting Varro as his authority) are very distinct: “The consul Gabinius…gave more weight to the decision of the senate than the popular impulse, and forbade their altars (i.e., those of Serapis, Isis, Arpocrates, and Anubis) to be set up” (ad Nationes, i. 10, cf. Apol., 6).
* ↑ Cf. vii. 49.
* ↑ Lit., “contained.”