OpenLLM-France/wikimedia huggingface dataset:
# American Medical Biographies/Belt, Edward Oliver

​Belt, Edward Oliver (1861–1906)
Edward Oliver Belt was born May 19, 1861, at Rock Hall, near Dickerson, Frederick County, Maryland, the son of John Lloyd and Sarah Elenora McGill Belt. His father was a farmer. The Hon. William Burgess, an ancester, had brought a colony to Maryland and founded the town of South River. He attended public schools and Frederick College, Maryland, and studied medicine with ​his brother, Dr. Alfred M. Belt, of Baltimore, attending three sessions at the University of Maryland School of Medicine, Baltimore, taking his M. D. there in 1886. He practised medicine a few months in Frederick County, then for two years was resident physician, Presbyterian Eye, Ear and Throat Hospital, Baltimore. Afterwards he studied ophthalmology and otology at the University of Vienna and in hospitals of Paris, Berlin and London, next taking a post-graduate course in histology and pathology at Johns Hopkins University, Baltimore, and acting as visiting surgeon. In October, 1889, he removed to Washington and practised his specialty and married, on May 18, 1899, Miss Emily Walker Norvel. But after seven years of wedded life a great catastrophe overtook the family.
Dr. Belt, with his two sons, aged six and seven years, lost their lives in the railroad wreck at Terra Cotta, District of Columbia, December 30, 1906.
Belt was the originator and one of the organizers of the Episcopal Eye, Ear and Throat Hospital, Washington, and was surgeon and executive officer there; also ophthalmologist and otologist, Freedmen's Hospital, District of Columbia, and consulting ophthalmologist to the City and Emergency Hospital at Frederick, Maryland. He was professor of ophthalmology and otology at Howard Medical School, District of Columbia. He was president of the Society of Ophthalmology and Otology, Washington; surgeon, Episcopal Eye, Ear and Throat Hospital, Washington, and published in the medical journals many papers upon his specialty.
# American Medical Biographies/Benneville, George de

​Benneville, George de (1703–1793)
George de Benneville, preacher-doctor and the apostle of the Universalist faith, was born in London July 25, 1703. His father, George de Benneville, a French refugee to London on invitation of King William III, and his mother, Marie Granville, had nine children in five years after their marriage, having twins four years successively; when George, the youngest, was born the mother died. Queen Anne provided the child with a nurse. He was very wild, and at twelve years was sent to sea to learn navigation.
As he grew older he was exercised over sin and his relation to God as his judge; he had through life visions and revelations, especially ​connected with the Holy Trinity. He was called to preach in France where he endured much persecution and was condemned to death with a young man from Genoa by the name of Durant; the latter was hanged and De Benneville was about to be guillotined when reprieved by Louis XV, imprisoned in Paris, and finally liberated at the request of the Queen. He then went to Germany where he studied medicine, but does not appear to have received a degree. He gave much time to traveling, and preached in German, French and Dutch.
He was ill and thought he was dying when he had a vision of heaven and a revelation touching "all the human species without exception" of "an eternal and everlasting deliverance, an eternal and everlasting restoration, universal and everlasting restitution of all things!" proclaimed by the heavenly host.
Emigrating to America in 1741, the first person to meet him was Christopher Sauer, the printer of Germantown, the first in America to publish a quarto Bible in German. Sauer had a vision directing him to go to meet De Benneville, who was sick on the ship, and take him to his own house.
Dr. de Benneville practised medicine in Oley, Berks County, Pennsylvania, and at the same time preached the doctrines of universal restoration. In 1745 he married Esther Bertolette of a family of Protestant refugees and French Huguenots. Her parents, Jean and Susanna Bertolette, had fled to Germany where the daughter was born, in 1720; they went to America in 1724.
After a few hours' illness, De Benneville died in Philadelphia, March 19, 1793, in the ninetieth year of his age. He was laid in the burying-ground at the corner of Green Lane and old York Road, Philadelphia.
# American Medical Biographies/Bellisle, Henry

​Bellisle, Henry (1675–1717)
Henry Bellisle was the first physician at Detroit Post under the French flag. Nothing is known of his ancestry or exact date of birth except that he was born in France and received such general and professional education as would induce the French government to place him in Cadillac's expedition to found Detroit. In the records of St. Anne's Church in Detroit he first appears as godfather at the baptism of a daughter of Margaret Roy, a Huron Indian, April 27, 1704. From that date till April 4, 1711, he is occasionally recorded as godfather at baptisms or witness at marriages and then he disappears from the records. It is quite likely that in 1715 he was transferred to another French military post, for his successor appears first in the church records of that year. While we have no definite information of his equipment for practice he must have ranked above the average of the profession in France.
Dr. Bellisle was married three times, once before coming to Detroit, once in Detroit, and once at Pointe aux Trembles, Quebec. His second wife died in Detroit. Three children were born after leaving Detroit.
# American Medical Biographies/Bennett, Sanford Fillmore

​Bennett, Sanford Fillmore (1836–1898)
Sanford Fillmore Bennett, editor and song writer, was the son of Robert and Sallie Kent Bennett and was born at Eden, New York, June 21, 1836. He was one of eleven children and two of his brothers became physicians. The father came to Lake County, Illinois, in 1842, first settling at Plainfield and three years later removing to a farm near Lake Zurich. He was a farmer of more than usual prominence, serving as assessor, town trustee, school director, and for eight years as justice of the peace. At sixteen years of age young Bennett entered the academy at Waukegan, Illinois, and at eighteen began teaching school. In 1858 he entered the University of Michigan. In 1864 he resigned his position as editor of The Independent at Elkhorn, Wisconsin, to enter the Civil War, enlisting in the 40th Wisconsin Volunteers and serving to the end of the war as 2d lieutenant.
At the close of the war he returned to Elkhorn where he engaged in the drug business and studied medicine and in 1874 he graduated from Rush Medical College of Chicago. He then settled in Richmond, Illinois, and for twenty years was a successful practitioner. While living in Elkhorn he became associated with J. P. Webster and together they published numerous songs. "The Signet Ring," published in 1871, was a book of hymns of which Dr. Bennett wrote more than a hundred. Among these was "The Sweet Bye and Bye," which has been widely used and is probably best known of his writings. In 1898 he published in book form "The Pioneer, an Idyl of the Middle West." In the preface he says, "It is the pleasant work of my later years, an attempt to preserve to posterity some of the incidents common to frontier experiences in this country during the thirties and fourties, the local coloring being drawn more particularly from the early settlement of Lake and McHenry Counties, Illinois, where I have spent nearly the whole of my life." He was a frequent contributor to the Richmond (Ill.) Gazette, of which he was for a short time one of the editors and publishers.
In 1860 he was married to Gertrude Crosby Johonnatt of Richmond. They had three children.
Dr. Bennett died at Richmond, Illinois, June 11, 1898, lacking only a few days of being sixty-two years old.
# American Medical Biographies/Bellinger, John

​Bellinger, John (1804–1860)
John Bellinger was born in St. Bartholomew's Parish, South Carolina, in 1804. His father, Dr. John Bellinger, a worthy and esteemed physician, was the descendant of an old English family, which settled at an early date, under the proprietary government, in Charleston. He began the study of medicine in this city, under the elder North. His first two courses of lectures on medicine were followed at the then recently established medical college of the State of South Carolina; but his preparatory training was completed in Philadelphia, where he enjoyed the private tuition of Dr. Physick (q.v.), and attended at the University of Pennsylvania, from whose medical department he received his diploma in 1826.
In 1848, when Dr. S. H. Dickson accepted a call to the University of New York, Dr. Bellinger's high reputation at once singled him out as the fittest successor as professor of surgery. In 1846 he did a deliberate hysteromyomectomy on a colored woman, using "animal ligatures." This patient died of peritonitis on the fifth day.
As a teacher of medicine, he was ready and erudite. As a writer, his style was terse and direct; his expression forcible and idiomatic, and his thought always characterized by independence, originality and vigor.
He died in Charleston, South Carolina, on the thirteenth day of August, 1860, in the fifty-sixth year of his age.
# An Etymological Dictionary of the German Language/irgend

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/irgend | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ irgend, adv., ‘ever, soever, whatever,’ with an affix d (see Mond, Habicht, and Obst), from the equiv. MidHG. (MidG.) iergen, late OHG. iergen, for which in earlier OHG. io węrgin occurs; OHG. węrgin (for *hwęrgin, *hwar-gin), corresponds to OSax. hwęr-gin, AS. hwęrgen, in which hwar significs ‘where,’ and -gin, the indef. particle, ‘any,’ corresponding to Goth. -hun (Lat. -cunque, Sans. -cana); Goth. *hwar-gin, *hwar-hun, ‘anywhere.’ Respecting OHG. to, comp. je. Nirgend, the negative form, occurs even in MidHG. as niergen (a compound of ni, ‘not’).
# An Etymological Dictionary of the German Language/irre

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/irre | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ irre, adj., ‘in error, astray, insane, confused,’ from the equiv. MidHG. irre, OHG. irri, adj. (OHG. also ‘provoked’); corresponding to AS. yrre, ‘provoked, angry.’ Allied to Goth. airzeis, ‘astray, misled’ (HG. rr equal to Goth. rz). Anger was regarded as an aberration of mind (comp. also Lat. delirare, allied to lira, ‘furrow,’ prop. ‘rut’). The root ers appears also in Lat. errare, ‘to go astray’ (for *ersare), error, ‘mistake’ (for *ersor); allied also to Sans. irasy, ‘to behave violently, be angry’?. —
# An Etymological Dictionary of the German Language/irren

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/irren | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ irren, ‘to be in error, go astray, mislead, deceive,’ from the equiv. MidHG. irren, OHG. irrôn (Goth. *aírzjôn). —
# An Etymological Dictionary of the German Language/ja

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/ja | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ ja, adv., ‘yes,’ from the equiv. MidHG. and OHG. jâ (for jă); corresponding to Goth. ja, ‘yes,’ also jai, ‘truly, forsooth,’ OSax. ja, AS. geâ, also gese (for gê-swâ, ‘yes, thus’), whence E. yea and yes. Allied also to Gr. ἢ, ‘forsooth,’ and OHG. jëhan, ‘to acknowledge, confess’ (see Beichte). Lith. ja is derived from G.
# An Etymological Dictionary of the German Language/jeder

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/jeder | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ jeder, pron., ‘each, every,’ from late MidHG. ieder, earlier iewëder, OHG. iowëdar (eo-hwëdar), ‘either,’ from weder (OHG. wëdar, ‘which of two’) and je; corresponding to OSax. iahwëthar, AS. âhwœðer; comp. also OHG. eogiwëdar, MidHG. iegewëder, AS. œ̂ghwœðer, E. either. — ModHG. jedweder, ‘each, every,’ is of a different etymological origin, being derived from MidHG. ietwëder, ie-dewëder, ‘either’ (from ie and MidHG. dewëder, ‘any one of two’; see entweder). —
# An Etymological Dictionary of the German Language/irden

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/irden | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ irden, adj., ‘earthen,’ from MidHG. and OHG. irdîn, adj., ‘made of clay’ (also ‘earthly’); an adj. of material allied to OHG. ërda, ‘earth.’ Also irdisch, with a different application from the equiv. MidHG. irdesch, OHG. irdisc (prop. ‘peculiar or belonging to the earth’; with regard to the suffix comp. deutsch and Mensch). See Erde.
# An Etymological Dictionary of the German Language/jappen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/jappen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ jappen, vb., ‘to gape, pant,’ ModHG. only, prop. LG.; comp. Du. gapen, ‘to gape,’ under gaffen.
# An Etymological Dictionary of the German Language/jauchzen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/jauchzen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ jauchzen, vb., ‘to shout for joy, exult,’ from MidHG. jûchezen, ‘to cry out, shout for joy,’ OHG. *jûhhazzen; probably a derivative of the MidHG. interjs. jûch, jû (expressions of joy); comp. ächzen, allied to ach.
# An Etymological Dictionary of the German Language/jach

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/jach | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ jach, gach, ‘precipitate, hasty,’ allied to jähe.
# An Etymological Dictionary of the German Language/je

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/je | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ je, adv., older ie (which in the 17th cent. was supplanted by je, recorded at a still earlier period), ‘always, ever,’ from MidHG. ie, ‘at all times, always (of the past and present), the (with compars., distributives, &c.), at any (one) time,’ OHG. io, eo, ‘always, at any (one) time.’ The earliest OHG. form eo is based on *êo, aiw (comp. See, Schnee, and wie); comp. Goth. aiw, ‘at any time,’ OSax. êo, AS. â, ‘always’ (E. aye, from OIc. ei, ‘always’). Goth. aiw is an oblique case of the subst. aiws, ‘time, eternity,’ and because in Goth. only the combination of aiw with the negative ni occurs, it is probable that ni aiw (see nie), ‘never’ (‘not for all eternity’), is the oldest, and that the positive meaning, OHG. eo, ‘always,’ was obtained à posteriori; yet comp. Gr. αἰεί, ‘always,’ allied to αἰών, and see ewig and the following words.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book III/Chapter LIII

Chapter LIII.
For the word is used by our Paul in writing to the Corinthians, who were Greeks, and not yet purified in their morals: “I have fed you with milk, not with meat; for hitherto ye were not able to bear it, neither yet now are ye able, for ye are yet carnal: for whereas there is among you envying and strife, are ye not carnal, and walk as men?” Now the same writer, knowing that there was a certain kind of nourishment better adapted for the soul, and that the food of those young persons who were admitted was compared to milk, continues: “And ye are become such as have need of milk, and not of strong meat. For every one that useth milk is unskilful in the word of righteousness; for he is a babe. But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.” Would then those who believe these words to be well spoken, suppose that the noble doctrines of our faith would never be mentioned in an assembly of wise men, but that wherever (our instructors) see young men, and a mob of slaves, and a collection of foolish individuals, they bring publicly forward divine and venerable truths, and before such persons make a display of themselves in treating of them? But it is clear to him who examines the whole spirit of our writings, that Celsus is animated with a hatred against the human race resembling that of the ignorant populace, and gives utterance to these falsehoods without examination.
* ↑ [1 Cor. iii. 2, 3. S.]
* ↑ [See note supra, p. 239. S.]
* ↑ νηπίων.
* ↑ Heb. v. 12–14.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book III
## 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
* Chapter LXVI
* Chapter LXVII
* Chapter LXVIII
* Chapter LXIX
* Chapter LXX
* Chapter LXXI
* Chapter LXXII
* Chapter LXXIII
* Chapter LXXIV
* Chapter LXXV
* Chapter LXXVI
* Chapter LXXVII
* Chapter LXXVIII
* Chapter LXXIX
* Chapter LXXX
* Chapter LXXXI
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book III/Chapter I

Book III.
Chapter I.
In the first book of our answer to the work of Celsus, who had boastfully entitled the treatise which he had composed against us A True Discourse, we have gone through, as you enjoined, my faithful Ambrosius, to the best of our ability, his preface, and the parts immediately following it, testing each one of his assertions as we went along, until we finished with the tirade of this Jew of his, feigned to have been delivered against Jesus. And in the second book we met, as we best could, all the charges contained in the invective of the said Jew, which were levelled at us who are believers in God through Christ; and now we enter upon this third division of our discourse, in which our object is to refute the allegations which he makes in his own person.
He gives it as his opinion, that “the controversy between Jews and Christians is a most foolish one,” and asserts that “the discussions which we have with each other regarding Christ differ in no respect from what is called in the proverb, ‘a fight about the shadow of an ass;’” and thinks that “there is nothing of importance in the investigations of the Jews and Christians: for both believe that it was predicted by the Divine Spirit that one was to come as a Saviour to the human race, but do not yet agree on the point whether the person predicted has actually come or not.” For we Christians, indeed, have believed in Jesus, as He who came according to the predictions of the prophets. But the majority of the Jews are so far from believing in Him, that those of them who lived at the time of His coming conspired against Him; and those of the present day, approving of what the Jews of former times dared to do against Him, speak evil of Him, asserting that it was by means of sorcery that he passed himself off for Him who was predicted by the prophets as the One who was to come, and who was called, agreeably to the traditions of the Jews, the Christ.
* ↑ δημηγορίας:  cf. book i. c. 71.
* ↑ δημηγορίας:  cf. book i. c. 71.
* ↑ κατὰ τὴν παροιμίαν καλουμένης ὄνου σκιᾶς μάχης. On this proverb, see Zenobius, Centuria Sexta, adag. 28, and the note of Schottius. Cf. also Suidas, s.v. ὄνου σκιά.—De la Rue.
* ↑ σεμνόν.
* ↑ διά τινος γοητείας.
* ↑ κατὰ τὰ ᾽Ιουδαίων πάτρια.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book III/Chapter IV

Chapter IV.
And if the above be the state of the case, how do Jews and Christians search after “the shadow of an ass,” in seeking to ascertain from those prophecies which they believe in common, whether He who was foretold has come, or has not yet arrived, and is still an object of expectation? But even suppose it be granted to Celsus that it was not Jesus who was announced by the prophets, then, even on such a hypothesis, the investigation of the sense of the prophetic writings is no search after “the shadow of an ass,” if He who was spoken of can be clearly pointed out, and it can be shown both what sort of person He was predicted to be, and what He was to do, and, if possible, when He was to arrive. But in the preceding pages we have already spoken on the point of Jesus being the individual who was foretold to be the Christ, quoting a few prophecies out of a larger number. Neither Jews nor Christians, then, are wrong in assuming that the prophets spoke under divine influence; but they are in error who form erroneous opinions respecting Him who was expected by the prophets to come, and whose person and character were made known in their “true discourses.”
* ↑ καθ᾽ ὑπόθεσιν.
* ↑ θεόθεν.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book III/Chapter IX

Chapter IX.
But since he is manifestly guilty of falsehood in the statements which follow, let us examine his assertion when he says, “If all men wished to become Christians, the latter would not desire such a result.” Now that the above statement is false is clear from this, that Christians do not neglect, as far as in them lies, to take measures to disseminate their doctrine throughout the whole world. Some of them, accordingly, have made it their business to itinerate not only through cities, but even villages and country houses, that they might make converts to God. And no one would maintain that they did this for the sake of gain, when sometimes they would not accept even necessary sustenance; or if at any time they were pressed by a necessity of this sort, were contented with the mere supply of their wants, although many were willing to share (their abundance) with them, and to bestow help upon them far above their need. At the present day, indeed, when, owing to the multitude of Christian believers, not only rich men, but persons of rank, and delicate and high-born ladies, receive the teachers of Christianity, some perhaps will dare to say that it is for the sake of a little glory that certain individuals assume the office of Christian instructors. It is impossible, however, rationally to entertain such a suspicion with respect to Christianity in its beginnings, when the danger incurred, especially by its teachers, was great; while at the present day the discredit attaching to it among the rest of mankind is greater than any supposed honour enjoyed among those who hold the same belief, especially when such honour is not shared by all. It is false, then, from the very nature of the case, to say that “if all men wished to become Christians, the latter would not desire such a result.”
* ↑ ᾽Επαύλεις.
* ↑ Δοξάριον.