OpenLLM-France/wikimedia huggingface dataset:
# Ante-Nicene Fathers/Volume III/Apologetic/The Chaplet, or De Corona/Chapter II

Chapter II.
I affirm that not one of the Faithful has ever a crown upon his head, except at a time of trial. That is the case with all, from catechumens to confessors and martyrs, or (as the case may be) deniers. Consider, then, whence the custom about which we are now chiefly inquiring got its authority. But when the question is raised why it is observed, it is meanwhile evident that it is observed. Therefore that can neither be regarded as no offence, or an uncertain one, which is perpetrated against a practice which is capable of defence, on the ground even of its repute, and is sufficiently ratified by the support of general acceptance. It is undoubted, so that we ought to inquire into the reason of the thing; but without prejudice to the practice, not for the purpose of overthrowing it, but rather of building it up, that you may all the more carefully observe it, when you are also satisfied as to its reason. But what sort of procedure is it, for one to be bringing into debate a practice, when he has fallen from it, and to be seeking the explanation of his having ever had it, when he has left it off? Since, although he may wish to seem on this account desirous to investigate it, that he may show that he has not done wrong in giving it up, it is evident that he nevertheless transgressed previously in its presumptuous observance. If he has done no wrong to-day in accepting the crown he offended before in refusing it. This treatise, therefore, will not be for those who not in a proper condition for inquiry, but for those who, with the real desire of getting instruction, bring forward, not a question for debate, but a request for advice. For it is from this desire that a true inquiry always proceeds; and I praise the faith which has believed in the duty of complying with the rule, before it has learned the reason of it. An easy thing it is at once to demand where it is written that we should not be crowned. But is it written that we should be crowned? Indeed, in urgently demanding the warrant of Scripture in a different side from their own, men prejudge that the support of Scripture ought no less to appear on their part. For if it shall be said that it is lawful to be crowned on this ground, that Scripture does not forbid it, it will as validly be retorted that just on this ground is the crown unlawful, because the Scripture does not enjoin it. What shall discipline do? Shall it accept both things, as if neither were forbidden? Or shall it refuse both, as if neither were enjoined? But “the thing which is not forbidden is freely permitted.” I should rather say that what has not been freely allowed is forbidden.
* ↑ [Kaye (p. 231) notes this as a rare instance of classing Catechumens among “the Faithful.”]
* ↑ [This is said not absolutely but in contrast with extreme license; but it shows the Supremacy of Scripture. Compare De Monogam, cap. 4.]
# Ante-Nicene Fathers/Volume III/Apologetic/The Chaplet, or De Corona/Chapter IX

Chapter IX.
In short, what patriarch, what prophet, what Levite, or priest, or ruler, or at a later period what apostle, or preacher of the gospel, or bishop, do you ever find the wearer of a crown? I think not even the temple of God itself was crowned; as neither was the ark of the testament, nor the tabernacle of witness, nor the altar, nor the candlestick crowned though certainly, both on that first solemnity of the dedication, and in that second rejoicing for the restoration, crowning would have been most suitable if it were worthy of God. But if these things were figures of us (for we are temples of God, and altars, and lights, and sacred vessels), this too they in figure set forth, that the people of God ought not to be crowned. The reality must always correspond with the image. If, perhaps, you object that Christ Himself was crowned, to that you will get the brief reply: Be you too crowned, as He was; you have full permission. Yet even that crown of insolent ungodliness was not of any decree of the Jewish people. It was a device of the Roman soldiers, taken from the practice of the world,—a practice which the people of God never allowed either on the occasion of public rejoicing or to gratify innate luxury: so they returned from the Babylonish captivity with timbrels, and flutes, and psalteries, more suitably than with crowns; and after eating and drinking, uncrowned, they rose up to play. Neither would the account of the rejoicing nor the exposure of the luxury have been silent touching the honour or dishonour of the crown. Thus too Isaiah, as he says, “With timbrels, and psalteries, and flutes they drink wine,” would have added “with crowns,” if this practice had ever had place in the things of God.
* ↑ [But see Eusebius, Hist. B. v., cap. 24, whose story is examined by Lardner, Cred., vol. iv., p. 448.]
* ↑ Isa. v. 12.
# Ante-Nicene Fathers/Volume III/Apologetic/On Idolatry/The Cases of Servants and Other Officials. What Offices a Christian Man May Hold

Chapter XVII.—The Cases of Servants and Other Officials. What Offices a Christian Man May Hold.
But what shall believing servants or children do? officials likewise, when attending on their lords, or patrons, or superiors, when sacrificing? Well, if any one shall have handed the wine to a sacrificer, nay, if by any single word necessary or belonging to a sacrifice he shall have aided him, he will be held to be a minister of idolatry. Mindful of this rule, we can render service even “to magistrates and powers,” after the example of the patriarchs and the other forefathers, who obeyed idolatrous kings up to the confine of idolatry. Hence arose, very lately, a dispute whether a servant of God should take the administration of any dignity or power, if he be able, whether by some special grace, or by adroitness, to keep himself intact from every species of idolatry; after the example that both Joseph and Daniel, clean from idolatry, administered both dignity and power in the livery and purple of the prefecture of entire Egypt or Babylonia. And so let us grant that it is possible for any one to succeed in moving, in whatsoever office, under the mere name of the office, neither sacrificing nor lending his authority to sacrifices; not farming out victims; not assigning to others the care of temples; not looking after their tributes; not giving spectacles at his own or the public charge, or presiding over the giving them; making proclamation or edict for no solemnity; not even taking oaths: moreover (what comes under the head of power), neither sitting in judgment on any one’s life or character, for you might bear with his judging about money; neither condemning nor fore-condemning; binding no one, imprisoning or torturing no one—if it is credible that all this is possible.

## Footnotes

* ↑ This is Oehler’s reading; Regaltius and Fr. Junius would read “liberti” = freedmen. I admit that in this instance I prefer their reading; among other reasons it answers better to “patronis” ="patrons.”
* ↑ Majores. Of course the word may be rendered simply “ancients;” but I have kept the common meaning “forefathers.”
* ↑ “The judge condemns, the legislator fore-condemns.”—Rigaltius (Oehler.)
# Ante-Nicene Fathers/Volume III/Apologetic/The Chaplet, or De Corona/Chapter III

Chapter III.
And how long shall we draw the saw to and fro through this line, when we have an ancient practice, which by anticipation has made for us the state, i.e., of the question? If no passage of Scripture has prescribed it, assuredly custom, which without doubt flowed from tradition, has confirmed it. For how can anything come into use, if it has not first been handed down? Even in pleading tradition, written authority, you say, must be demanded. Let us inquire, therefore, whether tradition, unless it be written, should not be admitted. Certainly we shall say that it ought not to be admitted, if no cases of other practices which, without any written instrument, we maintain on the ground of tradition alone, and the countenance thereafter of custom, affords us any precedent. To deal with this matter briefly, I shall begin with baptism. When we are going to enter the water, but a little before, in the presence of the congregation and under the hand of the president, we solemnly profess that we disown the devil, and his pomp, and his angels. Hereupon we are thrice immersed, making a somewhat ampler pledge than the Lord has appointed in the Gospel. Then when we are taken up (as new-born children), we taste first of all a mixture of milk and honey, and from that day we refrain from the daily bath for a whole week. We take also, in congregations before daybreak, and from the hand of none but the presidents, the sacrament of the Eucharist, which the Lord both commanded to be eaten at meal-times, and enjoined to be taken by all alike. As often as the anniversary comes round, we make offerings for the dead as birthday honours. We count fasting or kneeling in worship on the Lord’s day to be unlawful. We rejoice in the same privilege also from Easter to Whitsunday. We feel pained should any wine or bread, even though our own, be cast upon the ground. At every forward step and movement, at every going in and out, when we put on our clothes and shoes, when we bathe, when we sit at table, when we light the lamps, on couch, on seat, in all the ordinary actions of daily life, we trace upon the forehead the sign.
* ↑ [Elucidation I., and see Bunsen’s Church and House Book, pp. 19–24.]
* ↑ [There is here an allusion to the Roman form of recognizing a lawful child. The father, taking up the new-born infant, gave him adoption into the family, and recognised him as a legitimate son and heir.]
* ↑ [Men and women, rich and poor.]
* ↑ i.e., of the Cross.
# An Etymological Dictionary of the German Language/an

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/an | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ an, prep., adv., ‘on, by, along,’ from MidHG. ane, OHG. ana, prep., adv., ‘on, in, upon’; it corresponds to Goth. ana, prep., adv., ‘on, upon, in,’ AS., E. on, prep., adv., Du. aan, OSax. an. Primit. allied to Gr. ἀνά, ‘upon, on,’ Zend ana ‘upon,’ Lat. an- in anhélare, ‘to respire,’ OSlov. vŭ (for *on).
# An Etymological Dictionary of the German Language/anberaumen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/anberaumen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ anberaumen, vb., ‘to fix or appoint (a time),’ with a dialectic transmutation of â into au (OBav.), or the word was based by popular etymology on Raum, from MidHG. râmen (rœmen), ‘to make proposals, aim, strive’ (berâmen, ‘to fix’), OHG. râmên, OSax. râmôn, ‘to aim, strive,’ Du. beramen, ‘to fix’; allied to MidHG. râm ‘goal’ (root rê, as in Rede?). Further OFr. aramir, ‘to define legally’?.
# An Etymological Dictionary of the German Language/ander

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/ander | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ ander, adj., ‘other, different, second,’ from MidHG. ander, OHG. andar, ‘the other’; it corresponds to Goth. anþar, ‘the other,’ OIc. annarr, AS. ôðer, E. other, Du. ander, OSax. âðar, ôðar. The meanings ‘the second, one of two, the other,’ are due to a comparative form (Aryan ánteros, ‘one of two,’ Lat. alter). Comp. the corresponding Sans. ántara-, ‘different from,’ Osset. ändär, ‘otherwise than, with the exception of,’ Lith. àntras, ‘the other.’ The root an- is proved by Sans. and Zend an-ya-, ‘another.’ With OHG. andar ‘other,’ is also connected OHG. antarôn, ‘to imitate.’
# An Etymological Dictionary of the German Language/also

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/also | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ also, adv., related to als, like ModE. also to as, identical in every respect with the preceding.
# An Etymological Dictionary of the German Language/angenehm

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/angenehm | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ angenehm, adj., ‘agreeable, pleasant,’ from MidHG. genœme, late OHG. ginâmi, adj., ‘acceptable, agreeable’ (without the prefix an-), allied to nehmen. Comp. Goth. andanêms ‘agreeable,’ allied to and-niman, ‘to accept.’
# An Etymological Dictionary of the German Language/anrüchig

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/anrüchig | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ anrüchig, adj., also anrüchtig, ‘disreputable,’ ModHG. only, formed from ruchbar under the influence of riechen. See ruchtbar.
# An Etymological Dictionary of the German Language/anbeischig

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/anbeischig | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ anbeischig, adj., from the equiv. MidHG. antheiȥec, antheiȥe. adj., ‘bound, engaged,’ influenced by hetschen; the MidHG. adj. is derived from MidHG. and OHG. an-theiȥ, ‘vow, promise,’ which, like Goth. andahait ‘confession,’ AS. ondettan, ‘to confess,’ is compound of the particle ant- and the root hait, ‘to bid.’
# An Etymological Dictionary of the German Language/anfachen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/anfachen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ anfachen, see Fächer.
# An Etymological Dictionary of the German Language/alt

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/alt | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ alt, adj., from the equiv. MidHG. and OHG. alt, adj. ‘old’; the corresponding OSax. ald, AS. eald, E. old, have the same meaning; Goth. alþeis (instead of the expected form *alda-), ‘old.’ The West Teut. form al-da- is an old tó- participle (Lat. al-tus, ‘high’), like other ModHG. adjs. (see under falt), and belongs to Goth. alan, ‘to grow up,’ OIc. ala, ‘to bring forth’ (primit. related to Lat. alo. OIr. alim, ‘I nourish’), therefore lit. ‘grown up.’ Hence perhaps it was used orig. and chiefly in reckoning age, &c. (comp. Lat. X annos natus), but afterwards it was also used at an early period in an absolute sense, ‘vetus.’ See Alter, Eltern.
# An Etymological Dictionary of the German Language/anstatt

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/anstatt | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ anstatt, see Statt.
# An ancient Proverb

* information about this edition.
* sister projects: Wikidata item.
From Notebook, p. 107, reversed. See also Songs and Ballads.

#### 1st reading:

An ancient Proverb
Remove away that blac'kning church:
Remove away that marriage hearse:
Remove away that [place del.] man of blood: ['Twill del.] You'll quite remove the ancient curse.
________

#### 2nd reading:

An ancient Proverb
Remove away that blackning church
Remove away that marriage hearse
Remove away that________of blood
Youll quite remove the ancient curse
________

## Wikisource notes

* ↑ "Blake Complete Writings", ed. Geoffrey Keynes, pub. OUP 1966/85, p. 176.
* ↑ "The Complete Poetry & Prose of William Blake", ed. by David V. Erdman, Anchor Books, 1988, p. 475
* ↑ An ancient Proverb 3 that-------------] that place 1st rdg p 107; that man 2nd rdg p 107. (Was the long dash put in to avoid writing “palace”? See “London” line 12.) 4 Youll] Twill 1st rdg del, p 99
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
# An affecting history of an inn-keeper in Normandy

The date is estimated. The probable date of printing is given as 1795-1804 in the catalogue of the National Library of Scotland.
CHEAPTRACTS,
⟨Calculated⟩ to promote the Interests of Reli- gion, Virtue, and Humanity.
No. XIII.
AN Affecting HISTORY
OF AN Inn-keeper IN NORMANDY:
together with
A Tragical Story,
⟨On⟩ the unhappy Conſequences of an immoderate Attachment to Riches.
DUNBAR:
⟨Printed⟩ by G. Miller:—at whoſe Shop may be had a variety of Pamphlets, Ballads, Children's Books, Pictures, Catechiſms, &c.
WHOLESALE AND RETAIL.
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
# An altered look about the hills—

* "April" in Poems: Second Series (1891)
* "An altered look about the hills" in The Complete Poems of Emily Dickinson (1924)
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book I/Chapter XXXI

Chapter XXXI.
And besides this, one may well wonder how it happened that the disciples—if, as the calumniators of Jesus say, they did not see Him after His resurrection from the dead, and were not persuaded of His divinity—were not afraid to endure the same sufferings with their Master, and to expose themselves to danger, and to leave their native country to teach, according to the desire of Jesus, the doctrine delivered to them by Him. For I think that no one who candidly examines the facts would say that these men devoted themselves to a life of danger for the sake of the doctrine of Jesus, without profound belief which He had wrought in their minds of its truth, not only teaching them to conform to His precepts, but others also, and to conform, moreover, when manifest destruction to life impended over him who ventured to introduce these new opinions into all places and before all audiences, and who could retain as his friend no human being who adhered to the former opinions and usages. For did not the disciples of Jesus see, when they ventured to prove not only to the Jews from their prophetic Scriptures that this is He who was spoken of by the prophets, but also to the other heathen nations, that He who was crucified yesterday or the day before underwent this death voluntarily on behalf of the human race,—that this was analogous to the case of those who have died for their country in order to remove pestilence, or barrenness, or tempests? For it is probable that there is in the nature of things, for certain mysterious reasons which are difficult to be understood by the multitude, such a virtue that one just man, dying a voluntary death for the common good, might be the means of removing wicked spirits, which are the cause of plagues, or barrenness, or tempests, or similar calamities. Let those, therefore, who would disbelieve the statement that Jesus died on the cross on behalf of men, say whether they also refuse to accept the many accounts current both among Greeks and Barbarians, of persons who have laid down their lives for the public advantage, in order to remove those evils which had fallen upon cities and countries? Or will they say that such events actually happened, but that no credit is to be attached to that account which makes this so-called man to have died to ensure the destruction of a mighty evil spirit, the ruler of evil spirits, who had held in subjection the souls of all men upon earth? And the disciples of Jesus, seeing this and much more (which, it is probable, they learned from Jesus in private), and being filled, moreover, with a divine power (since it was no mere poetical virgin that endowed them with strength and courage, but the true wisdom and understanding of God), exerted all their efforts “to become distinguished among all men,” not only among the Argives, but among all the Greeks and Barbarians alike, and “so bear away for themselves a glorious renown.”
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book I/Chapter XXXIV

Chapter XXXIV.
But it was, as the prophets also predicted, from a virgin that there was to be born, according to the promised sign, one who was to give His name to the fact, showing that at His birth God was to be with man.  Now it seems to me appropriate to the character of a Jew to have quoted the prophecy of Isaiah, which says that Immanuel was to be born of a virgin. This, however, Celsus, who professes to know everything, has not done, either from ignorance or from an unwillingness (if he had read it and voluntarily passed it by in silence) to furnish an argument which might defeat his purpose. And the prediction runs thus: “And the Lord spake again unto Ahaz, saying, Ask thee a sign of the Lord thy God; ask it either in the depth or in the height above. But Ahaz said, I will not ask, neither will I tempt the Lord. And he said, Hear ye now, O house of David; is it a small thing for you to weary men, but will ye weary my God also? Therefore the Lord Himself shall give you a sign. Behold, a virgin shall conceive, and bear a son, and shall call His name Immanuel, which is, being interpreted, God with us.” And that it was from intentional malice that Celsus did not quote this prophecy, is clear to me from this, that although he makes numerous quotations from the Gospel according to Matthew, as of the star that appeared at the birth of Christ, and other miraculous occurrences, he has made no mention at all of this. Now, if a Jew should split words, and say that the words are not, “Lo, a virgin,” but, “Lo, a young woman,” we reply that the word “Olmah”—which the Septuagint have rendered by “a virgin,” and others by “a young woman”—occurs, as they say, in Deuteronomy, as applied to a “virgin,” in the following connection: “If a damsel that is a virgin be betrothed unto an husband, and a man find her in the city, and lie with her; then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die; the damsel, because she cried not, being in the city; and the man, because he humbled his neighbour’s wife.” And again: “But if a man find a betrothed damsel in a field, and the man force her, and lie with her: then the man only that lay with her shall die: but unto the damsel ye shall do nothing; there is in her no sin worthy of death.”
* ↑ Cf. Isa. vii. 10–14 with Matt. i. 23.
* ↑ νεᾶνις.
* ↑ νεᾶνιν.
* ↑ Cf. Deut. xxii. 23, 24.
* ↑ τῇ νεάνιδι.