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

| This annotated version expands the abbreviations in the original entry Luder. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Luder, neuter, ‘lure, decoy, bait,’ from Middle High German luoder, neuter, ‘bait, gluttony, dissolute life, loose woman’ (from an Old Teutonic lôþra- is derived French leurre, ‘lure, bait’). Its connection with Modern High German laden is probable, since ‘bait’ is the original sense.
# An Etymological Dictionary of the German Language/Annotated/Los

| This annotated version expands the abbreviations in the original entry Los. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Los, Loos, neuter, ‘lot, fate, chance,’ from Middle High German and Old High German lôȥ, masculine and neuter, ‘lot, casting lots, drawing a lot, disposal by lottery, division of an inheritance’; compare Gothic hlauts, ‘lot, inheritance,’ Old Icelandic hlaut (hlutr), ‘lot, portion, sacrifice,’ Anglo-Saxon hlŷt and hlot, English lot. To these are allied the strong verbs — Old Icelandic hljóta, Anglo-Saxon hleótan, Old Saxon hliotan, Old High German lioȥan, Middle High German lieȥen, ‘to obtain by lot, acquire.’ This verbal stem in heathen times was probably a sacrificial term (compare Middle High German lieȥen, ‘to predict,’ Old Icelandic hlaut, ‘sacrifice’; also Tacitus, Germania, 10). Old derivatives of this root ​hlut, which is peculiar to Teutonic, passed also into Romance; compare Italian lotto, ‘lottery urn,’ French lot, ‘share,’ Old French lotir, ‘to cast lots, predict,’ French loterie, ‘lottery.’
# An Etymological Dictionary of the German Language/Annotated/Lotse

| This annotated version expands the abbreviations in the original entry Lotse. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Lotse, masculine, ‘pilot,’ like löschen (2) Modern High German only; borrowed from Low German and Dutch loots, loods, ‘pilot.’ Perhaps the word originated in English in which loadsman, ‘steersman,’ occurs as an old compound of load, Anglo-Saxon lâd, ‘street, way’ (see leiten). With regard to the o in Lotse, see Boot.
# An Etymological Dictionary of the German Language/Annotated/Lotter-

| This annotated version expands the abbreviations in the original entry Lotter-. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Lotter-, in compounds like Lotterbube, ‘vagrant, knave,’ from Middle High German loter, ‘slack, light-minded, frivolous, knave, ne'er-do-well, buffoon,’ Old High German lotar, ‘empty, vain’; compare Anglo-Saxon loddêre, ‘villain.’ Allied to liederlich.
# An Etymological Dictionary of the German Language/Annotated/Lolch

| This annotated version expands the abbreviations in the original entry Lolch. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Lolch, masculine, ‘darnel,’ from the equivalent Middle High German lulch, lullich, lulche, masculine; the Old High German word is wanting, therefore it is difficult to determine when the term was borrowed from the equivalent Latin lolîum. It is also conceivable that the German word is independent of the Latin, especially as the former is lengthened by a guttural.
# Ante-Nicene Fathers/Volume III/Ethical/On Repentance/X

Chapter X.—Of Men’s Shrinking from This Second Repentance and Exomologesis, and of the Unreasonableness of Such Shrinking.
Yet most men either shun this work, as being a public exposure of themselves, or else defer it from day to day. I presume (as being) more mindful of modesty than of salvation; just like men who, having contracted some malady in the more private parts of the body, avoid the privity of physicians, and so perish with their own bashfulness. It is intolerable, forsooth, to modesty to make satisfaction to the offended Lord! to be restored to its forfeited salvation! Truly you are honourable in your modesty; bearing an open forehead for sinning, but an abashed one for deprecating! I give no place to bashfulness when I am a gainer by its loss; when itself in some son exhorts the man, saying, “Respect not me; it is better that I perish through you, i.e. than you through me.” At all events, the time when (if ever) its danger is serious, is when it is a butt for jeering speech in the presence of insulters, where one man raises himself on his neighbour’s ruin, where there is upward clambering over the prostrate. But among brethren and fellow-servants, where there is common hope, fear, joy, grief, suffering, because there is a common Spirit from a common Lord and Father, why do you think these brothers to be anything other than yourself? Why flee from the partners of your own mischances, as from such as will derisively cheer them? The body cannot feel gladness at the trouble of any one member, it must necessarily join with one consent in the grief, and in labouring for the remedy. In a company of two is the church; but the church is Christ. When, then, you cast yourself at the brethren’s knees, you are handling Christ, you are entreating Christ. In like manner, when they shed tears over you, it is Christ who suffers, Christ who prays the Father for mercy. What a son asks is ever easily obtained. Grand indeed is the reward of modesty, which the concealment of our fault promises us! to wit, if we do hide somewhat from the knowledge of man, shall we equally conceal it from God? Are the judgment of men and the knowledge of God so put upon a par? Is it better to be damned in secret than absolved in public? But you say, “It is a miserable thing thus to come to exomologesis:” yes, for evil does bring to misery; but where repentance is to be made, the misery ceases, because it is turned into something salutary. Miserable it is to be cut, and cauterized, and racked with the pungency of some (medicinal) powder: still, the things which heal by unpleasant means do, by the benefit of the cure, excuse their own offensiveness, and make present injury bearable for the sake of the advantage to supervene.

## Footnotes

* ↑ [Elucidation III.]
* ↑ Prodactæ.
* ↑ Per. But “per,” according to Oehler, is used by Tertullian as ="propter” —on your account, for your sake.
* ↑ Metus.
* ↑ 1 Cor. xii. 26.
* ↑ In uno et altero.
* ↑ See Matt. xviii. 20.
* ↑ i.e. as being His body.
* ↑ Or, “the Son.” Comp. John xi. 41, 42.
* ↑ Or, “by the grace.”
# Ante-Nicene Fathers/Volume III/Ethical/On Repentance/XI

Chapter XI.—Further Strictures on the Same Subject.
What if, besides the shame which they make the most account of, men dread likewise the bodily inconveniences; in that, unwashen, sordidly attired, estranged from gladness, they must spend their time in the roughness of sackcloth, and the horridness of ashes, and the sunkenness of face caused by fasting? Is it then becoming for us to supplicate for our sins in scarlet and purple?  Hasten hither with the pin for panning the hair, and the powder for polishing the teeth, and some forked implement of steel or brass for cleaning the nails. Whatever of false brilliance, whatever of feigned redness, is to be had, let him diligently apply it to his lips or cheeks. Let him furthermore seek out baths of more genial temperature in some gardened or seaside retreat; let him enlarge his expenses; let him carefully seek the rarest delicacy of fatted fowls; let him refine his old wine: and when any shall ask him, “On whom are you lavishing all this?” let him say, “I have sinned against God, and am in peril of eternally perishing: and so now I am drooping, and wasting and torturing myself, that I may reconcile God to myself, whom by sinning I have offended.” Why, they who go about canvassing for the obtaining of civil office, feel it neither degrading nor irksome to struggle, in behalf of such their desires, with annoyances to soul and body; and not annoyances merely, but likewise contumelies of all kinds. What meannesses of dress do they not affect? what houses do they not beset with early and late visits?—bowing whenever they meet any high personage, frequenting no banquets, associating in no entertainments, but voluntarily exiled from the felicity of freedom and festivity: and all that for the sake of the fleeting joy of a single year! Do we hesitate, when eternity is at stake, to endure what the competitor for consulship or prætorship puts up with? and shall we be tardy in offering to the offended Lord a self-chastisement in food and raiment, which Gentiles lay upon themselves when they have offended no one at all? Such are they of whom Scripture makes mention: “Woe to them who bind their own sins as it were with a long rope.”

## Footnotes

* ↑ Quod securium virgarumque petitio sustinet.
* ↑ “Quæ,” neut. pl.
* ↑ Isa. v. 18 (comp. the LXX.).
# Ante-Nicene Fathers/Volume III/Ethical/The Passion of the Holy Martyrs Perpetua and Felicitas
## Contents

* Introductory Notice
* Preface
* Argument I
* Argument II
* Argument III
* Argument IV
* Argument V
* Argument VI
* Elucidations
# An Etymological Dictionary of the German Language/Annotated/Kante

| This annotated version expands the abbreviations in the original entry Kante. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Kante, feminine, ‘sharp edge, border, margin, fine lace,’ Modern High German only, from Low German kante, ‘edge, corner’; the latter, like English cant, ‘corner, edge,’ which is also unknown to the earlier periods of the language, is derived from French cant, ‘corner,’ which, with Italian canto, is said to be based finally on Greek κάνθος, ‘felloe of a wheel.’
# An Etymological Dictionary of the German Language/Annotated/Kantschu

| This annotated version expands the abbreviations in the original entry Kantschu. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Kantschu, masculine, ‘leather whip,’ from Bohemian kančuch, Polish kańczuk. The word is of Turk. origin (Turk. kamčẹ, ‘whip’). Compare Karbatsche.
# An Etymological Dictionary of the German Language/Annotated/Kapaun

| This annotated version expands the abbreviations in the original entry Kapaun. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Kapaun, masculine, ‘capon,’ from the equivalent Middle High German kappûn; borrowed after the era of the substitution of consonants from Romance cappônem (Latin capo, equivalent to Greek κἀπων); compare Italian cappone, French chapon (whence also Servian kopun). Even in the Anglo-Saxon period capûn, ‘gallinaceus,’ is found derived from the same source (English capon); compare Dutch kapoen. From the Latin nominative cappo is derived Middle High German kappe, and even Old High German chappo. For another term see under Hahnrei.
# An Etymological Dictionary of the German Language/Annotated/Kanzel

| This annotated version expands the abbreviations in the original entry Kanzel. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Kanzel, feminine, ‘pulpit,’ from Middle High German kanzel, Old High German cancella, chanzella, feminine, literally ‘the place set apart for the priests,’ then ‘pulpit’; from the equivalent Middle Latin cancellus, cancelli, ‘grating,’ cancelli altaris, ‘the grating enclosing the altar, the part separated, rom the nave of the church by a grating’; in Middle Latin 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, Middle Latin cancellus, is derived English chancel, taken from Old French, the meaning of which forms the starting-point for the development of the signification of the High German word.
# An Etymological Dictionary of the German Language/Annotated/Kampf

| This annotated version expands the abbreviations in the original entry Kampf. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Kampf, masculine, ‘combat,’ from Middle High German kampf, masculine and neuter, ‘combat, duel, tilting’; Old High German champf, masculine, Anglo-Saxon camp, comp; Old Icelandic kapp, neuter. The Old Icelandic word is interesting, because it signifies literally ‘zeal, emulation,’ which is the original meaning of Kampf (Modern High German Krieg has gone through a similar development of meaning). Hence there is no probability in the assumption that Old Teutonic *kampa- is derived from Latin campus, thus connecting it with Campus Martius. This older assumption receives no support from phonetic laws, for kamp does not look unlike a Teutonic word, while the meaning of the Scandinavian word makes it impossible. We should consider, too, whether the old Teutons, with their numerous terms relating to war, had any need of borrowing such a word. Some connect Old Teutonic kampo- with Sanscrit jañg, ‘to fight.’ High German Kämpfer, and Kämpfe, Kämpe, properly ‘combatant,’ is Middle High German kęmpfe, Old High German chęmphio, ‘wrestler, duellist’; Anglo-Saxon cęmpa, and Old Icelandic kappe signify ‘warrior, hero’; this term, denoting the agent, passed into Romance (compare French champion, whence also English champion).
# An Etymological Dictionary of the German Language/Annotated/Kaninchen

| This annotated version expands the abbreviations in the original entry Kaninchen. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Kaninchen, neuter, ‘rabbit,’ diminutive of an earlier Modern High German Kanin; it is based upon Latin cuniculus, which passed into High German in various forms; Middle High German küniclîn (accented on the first syllable), evidently germanised, also künolt, künlîn, külle. The Modern High German form is based upon a Middle Latin variant, caniculus; the form with a is properly restricted to North and Middle Germany, while ü (Künchel) is current in the South. Compare Middle English coning, English coney, from French connin (Italian coniglio).
# An Etymological Dictionary of the German Language/Annotated/Kanker

| This annotated version expands the abbreviations in the original entry Kanker. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Kanker (1.), masculine, ‘spider’ (Middle German), from the equivalent Middle High German kanker (rare), masculine. The derivation of the word from Latin cancer, ‘crab’, is, for no other reason than the meaning, impossible. It seems to be based upon an Old Teutonic verb ‘to weave, spin.’ This is indicated by the Old Icelandic kǫngulváfa, kǫngurváfa, ‘spider’; Anglo-Saxon gongelwœ̂fre, ‘spider,’ must also be based upon a similar word; its apparent meaning, ‘the insect that weaves as it goes along,’ is probably due to a popular corruption of the obscure first component. We should thus get a primary Teutonic stem kang, ‘to spin,’ which in its graded form appears in Modern High German Kunkel. his stem has been preserved in the non-Teutonic languages only in a Finnish loan-word; compare Finnish kangas, ‘web’ (Gothic *kaggs).
Kanker (2.), masculine, ‘canker,’ from Old High German chanchar, cancur; compare Anglo-Saxon cancer, English canker. Probably Old High German chanchur is a real Teutonic word from an unpermutated gongro-; compare Greek γόγγρος, ‘an excrescence on trees,’ γάγγραινα, ‘gangrene.’ Perhaps a genuinely Teutonic term has been blended with a foreign word (Latin cancer, French chancre).
# An Etymological Dictionary of the German Language/Annotated/Kampfer

| This annotated version expands the abbreviations in the original entry Kampfer. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Kampfer, masculine, ‘camphor,’ from Middle High German kampfer, gaffer, masculine, from Middle Latin camphora, cafura (French camphre; Italian canfora and cafura, Modern Greek καφουρά); the latter terms derived finally from Indian karpûra, kapûr, or from Hebrew kôpher, ‘pitch, resin.’
# An Etymological Dictionary of the German Language/Annotated/Kanel

| This annotated version expands the abbreviations in the original entry Kanel. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Kanel, masculine, ‘cinnamon bark,’ accented on the termination, from Middle High German kanêl, ‘stick or cane of cinnamon’; the word was borrowed in the Middle High German period from French canelle, cannelle, ‘cinnamon bark,’ which is a diminutive of French canne (Latin canna) ‘cane,’ Italian canella, ‘tube.’
# An Etymological Dictionary of the German Language/Annotated/Kanne

| This annotated version expands the abbreviations in the original entry Kanne. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Kanne, feminine, ‘can, tankard, jug,’ from the equivalent Middle High German kanne, Old High German channa, feminine; compare Anglo-Saxon canne, English can; Old Icelandic kanna, Gothic *kannô. The Old Teutonic word cannot have been borrowed from Latin cantharus (Greek κάνθαρος); an assumed corruption of kantarum, masculine accusative to a feminine kannô, is improbable. The derivation of Kanne, from Latin canna, ‘cane,’ is opposed by the meaning of the word. Since Modern High German Kahn is based upon a Teutonic root ka-, the latter can hardly be adduced in explanation of Kanne, although the meaning of both might be deduced from a primary sense ‘hollowed wood,’ If we assume, as is quite possible, a Gothic *kaznô, ‘can,’ another etymology presents itself, Gothic kas, Old Icelandic ker and Old High German char, ‘vessel,’ would be cognate, and -nô-, a suffix of the same root. If we compare, however, with Kanne the Suabian and Alemannian variant Kante, which is based upon Old High German chanta, we obtain kan- as the root. The German word passed into French (Modern French canette, ‘small can,’ equivalent to Middle Latin cannetta, diminutive of Middle Latin canna).
# Ante-Nicene Fathers/Volume III/Apologetic/Ad Nationes/Elucidations/The Innocence of the Christians Not Compromised by the Iniquitous Laws Which Were Made Against Them

Chapter VI.—The Innocence of the Christians Not Compromised by the Iniquitous Laws Which Were Made Against Them.
Whenever these statements and answers of ours, which truth suggests of its own accord, press and restrain your conscience, which is the witness of its own ignorance, you betake yourselves in hot haste to that poor altar of refuge, the authority of the laws, because these, of course, would never punish the offensive sect, if their deserts had not been fully considered by those who made the laws. Then what is it which has prevented a like consideration on the part of those who put the laws in force, when, in the case of all other crimes which are similarly forbidden and punished by the laws, the penalty is not inflicted until it is sought by regular process? Take, for instance, the case of a murderer or an adulterer. An examination is ordered touching the particulars of the crime, even though it is patent to all what its nature is. Whatever wrong has been done by the Christian ought to be brought to light. No law forbids inquiry to be made; on the contrary, inquiry is made in the interest of the laws. For how are you to keep the law by precautions against that which the law forbids, if you neutralize the carefulness of the precaution by your failing to perceive what it is you have to keep? No law must keep to itself the knowledge of its own righteousness, but (it owes it) to those from whom it claims obedience. The law, however, becomes an object of suspicion when it declines to approve itself. Naturally enough, then, are the laws against the Christians supposed to be just and deserving of respect and observance, just as long as men remain ignorant of their aim and purport; but when this is perceived, their extreme injustice is discovered, and they are deservedly rejected with abhorrence, along with (their instruments of torture)—the swords, the crosses, and the lions. An unjust law secures no respect. In my opinion, however, there is a suspicion among you that some of these laws are unjust, since not a day passes without your modifying their severity and iniquity by fresh deliberations and decisions.

## Footnotes

* ↑ Compare The Apology, c. iv.
* ↑ Ad arulam quandam.
* ↑ Istam.
* ↑ Cessat, “loiters.”
* ↑ Requiratur.
* ↑ Lege.
* ↑ Ordo.
* ↑ Genus.
* ↑ Literally, “holding the inquiry makes for the laws.”
* ↑ Per defectionem agnoscendi.
* ↑ Sibi debet.
* ↑ Justitiæ suæ.
* ↑ Merito.
* ↑ Despuuntur.
# Ante-Nicene Fathers/Volume III/Apologetic/Ad Nationes/Elucidations/The Vile Calumny About Onocoetes Retorted on the Heathen by Tertullian

Chapter XIV.—The Vile Calumny About Onocoetes Retorted on the Heathen by Tertullian.
Report has introduced a new calumny respecting our God. Not so long ago, a most abandoned wretch in that city of yours, a man who had deserted indeed his own religion—a Jew, in fact, who had only lost his skin, flayed of course by wild beasts, against which he enters the lists for hire day after day with a sound body, and so in a condition to lose his skin—carried about in public a caricature of us with this label: Onocoetes. This (figure) had ass’s ears, and was dressed in a toga with a book, having a hoof on one of his feet. And the crowd believed this infamous Jew. For what other set of men is the seed-plot of all the calumny against us? Throughout the city, therefore, Onocoetes is all the talk. As, however, it is less then “a nine days’ wonder,” and so destitute of all authority from time, and weak enough from the character of its author, I shall gratify myself by using it simply in the way of a retort. Let us then see whether you are not here also found in our company. Now it matters not what their form may be, when our concern is about deformed images. You have amongst you gods with a dog’s head, and a lion’s head, with the horns of a cow, and a ram, and a goat, goat-shaped or serpent-shaped, and winged in foot, head, and back. Why therefore brand our one God so conspicuously? Many an Onocoetes is found amongst yourselves.

## Footnotes

* ↑ Comp. The Apology, c. xvi.
* ↑ In ista civitate, Rome.
* ↑ This is explained in the passage of The Apology (xvi.): “He had for money exposed himself with criminals to fight with wild beasts.”
* ↑ Decutiendus, from a jocular word, “decutire.”
* ↑ This curious word is compounded of ὅνος, an ass, and κοιᾶσθαι, which Hesychius explains by ἰερᾶσθαι, to act as a priest. The word therefore means, “asinarius sacerdos,” “an ass of a priest.” Calumnious enough; but suited to the vile occasion, and illustrative of the ribald opposition which Christianity had to encounter.
* ↑ We take Rigaltius’ reading, “seminarium.”
* ↑ Tanquam hesternum.
# An Etymological Dictionary of the German Language/Annotated/Schramme

| This annotated version expands the abbreviations in the original entry Schramme. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Schramme, feminine, ‘slight wound or scratch,’ from Middle High German schram (mm), feminine, ‘sword wound’; compare Dutch schram, ‘scratch,’ Old Icelandic skráma, ‘wound’; allied to Middle High German schramen, ‘to open, tear open,’ schram, ‘hole.’