OpenLLM-France/wikimedia huggingface dataset:
# Ante-Nicene Fathers/Volume IX/Origen on John/Origen's Commentary on the Gospel of John/Book VI/Chapter 19

19. Luke and John Suggest that One May Loose the Shoe-Latchets of the Logos Without Stooping Down.
We must not, however, omit to ask how it comes that Luke and John give the speech without the phrase “to stoop down.” He, perhaps, who stoops down may be held to unloose in the sense which we have stated. On the other hand, it may be that one who fixes his eyes on the height of the exaltation of the Logos, may find the loosing of those shoes which when one is seeking them seem to be bound, so that He also looses those shoes which are separable from the Logos, and beholds the Logos divested of inferior things, as He is, the Son of God.
# Ante-Nicene Fathers/Volume IX/Origen on John/Origen's Commentary on the Gospel of John/Book VI/Chapter 20

20. The Difference Between Not Being “Sufficient” And Not Being “Worthy.”
John records that the Baptist said he was not worthy, Mark that he was not sufficient, and these two are not the same.  One who was not worthy might yet be sufficient, and one who was worthy might not be sufficient. For even if it be the case that gifts are bestowed to profit withal and not merely according to the proportion of faith, yet it would seem to be the part of a God who loves men and who sees before what harm must come from the rise of self-opinion or conceit, not to bestow sufficiency even on the worthy. But it belongs to the goodness of God by conferring bounties to conquer the object of His bounty, taking in advance him who is destined to be worthy, and adorning him even before he becomes worthy with sufficiency, so that after his sufficiency he may come to be worthy; he is not first to be worthy and then to anticipate the giver and take His gifts before the time and so arrive at being sufficient. Now with the three the Baptist says he is not sufficient, while in John he says he is not worthy. But it may be that he who formerly declared that he was not sufficient became sufficient afterwards, even though perhaps he was not worthy, or again that while he was saying he was not worthy, and was in fact not worthy, he arrived at being worthy, unless one should say that human nature can never come to perform worthily this loosing or this bearing, and that John, therefore, says truly that he never became sufficient to loose the latchets of the Saviour’s shoes, nor worthy of it either. However much we take into our minds there are still left things not yet understood; for, as we read in the wisdom of Jesus, son of Sirach, “When a man hath done, then he beginneth, and when he leaveth off, then he shall be doubtful.”

## Footnotes

* ↑ Ecclus. xviii. 7.
# Ante-Nicene Fathers/Volume IX/Origen on John/Origen's Commentary on the Gospel of John/Book VI/Chapter 15

15. How the Baptist Answers the Question of the Pharisees and Exalts the Nature of Christ. Of the Shoe-Latchet Which He is Unable to Untie.
John answered them, saying, “I baptize with water, but in the midst of you standeth one whom ye know not, even He who cometh after me, the latchet of whose shoe I am not worthy to unloose.” Heracleon considers that John’s answers to those sent by the Pharisees refer not to what they asked, but to what he wished, not observing that he accuses the prophet of a want of manners, by making him, when asked about one thing, answer about another; for this is a fault to be guarded against in conversation. We assert, on the contrary, that the reply accurately takes up the question. It is asked, “Why baptizest thou then, if thou art not the Christ?” And what other answer could be given to this than to show that his baptism was in its nature a bodily thing? I, he says, “baptize with water;” this is his answer to, “Why baptizest thou.” And to the second part of their question, “If thou art not the Christ,” he answers by exalting the superior nature of Christ, that He has such virtue as to be invisible in His deity, though present to every man and extending over the whole universe. This is what is indicated in the words, “There standeth one among you.” The Pharisees, moreover, though expecting the advent of Christ, saw nothing in Him of such a nature as John speaks of; they believed Him to be simply a perfect and holy man. John, therefore, rebukes their ignorance of His superiority, and adds to the words, “There standeth one among you,” the clause, “whom ye know not.” And, lest any one should suppose the invisible One who extends to every man, or, indeed, to the whole world, to be a different person from Him who became man, and appeared upon the earth and conversed with men, he adds to the words, “There standeth one among you whom you know not,” the further words, “Who cometh after me,” that is, He who is to be manifested after me. By whose surpassing excellence he well understood that his own nature was far surpassed, though some doubted whether he might be the Christ; and, therefore, desiring to show how far he is from attaining to the greatness of the Christ, that no one should think of him beyond what he sees or hears of him, he goes on: “The latchet of whose shoe I am not worthy to unloose.” By which he conveys, as in a riddle, that he is not fit to solve and to explain the argument about Christ’s assuming a human body, an argument tied up and hidden (like a shoe-tie) to those who do not understand it,—so as to say anything worthy of such an advent, compressed, as it was, into so short a space.

## Footnotes

* ↑ John i. 26.
# Ante-Nicene Fathers/Volume IX/Origen on John/Origen's Commentary on the Gospel of John/Book VI/Chapter 16

16. Comparison of John’s Testimony to Jesus in the Different Gospels.
It may not be out of place, as we are examining the text, “I baptize with water,” to compare the parallel utterances of the evangelists with this of John. Matthew reports that the Baptist, when he saw many of the Pharisees and Sadducees coming to his baptism, after the words of rebuke which we have already studied, went on: “I indeed baptize you with water unto repentance; but He that cometh after me is mightier than I, whose shoes I am not worthy to bear; He shall baptize you with the Holy Ghost, and with fire.” This agrees with the words in John, in which the Baptist declares himself to those sent by the Pharisees, on the subject of his baptizing with water. Mark, again, says, “John preached, saying, There cometh after me He that is mightier than I, the latchet of whose shoes I am not worthy to stoop down and unloose.  I baptized you with water, but He shall baptize you with the Holy Ghost.” And Luke says that, as the people were in expectation, and all were reasoning in their hearts concerning John, whether haply he were the Christ, John answered them all, saying, “I indeed baptize you with water; but there cometh one mightier than I, whose shoe-latchet I am not worthy to unloose; He shall baptize you with the Holy Ghost, and with fire.”

## Footnotes

* ↑ Matt. iii. 11.
* ↑ Mark i. 6, 7.
* ↑ Luke iii. 16.
# Ante-Nicene Fathers/Volume IX/Origen on John/Origen's Commentary on the Gospel of John/Book VI/Chapter 21

21. The Fourth Gospel Speaks of Only One Shoe, the Others of Both. The Significance of This.
As to the shoes, too, which are spoken of in the three Gospels, we have a question to consider; we must compare them with the single shoe named by the disciple John. “I am not worthy,” we read there, “to untie the latchet of His shoe.” Perhaps he was conquered by the grace of God, and received the gift of doing that which of himself he would not have been worthy to do, of untying, namely, the latchet of one of the shoes, namely, after he had seen the Saviour’s sojourn among men, of which he bears witness. But he did not know the things which were to follow, namely, whether Jesus was to come to that place also, to which he was to go after being beheaded in prison, or whether he was to look for another; and hence he alludes enigmatically to that doubt which was afterwards cleared up to us, and says, “I am not worthy to untie His shoe-latchet.” If any one considers this to be a superfluous speculation, he can combine in one the speech about the shoes and that about the shoe, as if John said, I am by no means worthy to loose His shoestring, not even at the beginning, the string of one of His shoes. Or the following may be a way to combine what is said in the Four. If John understands about Jesus’ sojourn here, but is in doubt about the future, then he says with perfect truth that he is not worthy to loose the latchet of His shoes; for though he loosed that of one shoe, he did not loose both. And on the other hand, what he says about the latchet of the shoe is quite true also; since as we saw he is still in doubt whether Jesus is He that was to come, or whether another is to be looked for, in that other region.
# An Etymological Dictionary of the German Language/Segel

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Segel | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Segel, n., ‘sail,’ from the equiv. MidHG. sëgel, OHG. sëgal, m.; comp. OSax. sëgel, n., Du. zeil, n., AS. sëgel, m. and n., E. sail, OIc. segl, n., ‘sail’ (Goth. *sigla- is not recorded). The word cannot have been borrowed from Lat. sagulum, ‘military cloak,’ on account of the sounds, and because no other OTeut. nautical expressions have been derived from Lat.; besides, sagulum is not a naut. term. Segel (Teut. *segla-) looks very much like a Teut. term (comp. Mast), yet the root cannot be ascertained. From the Teut. cognates Fr. cingler and Span. singlar, ‘to sail,’ are derived.
# An Etymological Dictionary of the German Language/Sehne

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Sehne | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Sehne, f., ‘sinew, tendon, nerve, string (of a bow),’ from MidHG. sëne, sënewe, f., ‘sinew, string (of a bow), nerve,’ OHG. sënawa, f., ‘sinew’; comp. Du. zenuw, AS. sinu, f., and the equiv. E. sinew, OIc. sin, f.; Goth. *sinawa, f., is wanting. The word is usually connected with Sans. snâva-s, m., ‘sinew’ (the Teut. words would also imply a Sans. *sanâva-); its kinship with Gr. ἶν-ες, ‘sinew,’ is improbable.
# An Etymological Dictionary of the German Language/Seide

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Seide | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Seide, f., ‘silk,’ from the equiv. MidHG. sîde, OHG. sîda, f.; derived from MidLat. sêta, ‘silk,’ like OHG. chrîda, from Lat. crêta. The d of the HG. words must be explained by the soft mute of the Rom. languages, appearing in Span., Prov. and North Ital. seda and Ital. seta, ‘silk’ (Fr. soie), just as in Span. greda, ‘chalk,’ compared with Ital. creta (comp. Seidel). MidLat. sêta, crêta (ê closed; see Preis, Pein, Speise, and feiern), may have been borrowed about the 10th cent. From Lat. sêta (lit. ‘bristle’) OIr. síta is also derived. For the assumption that the Phœnician town of Sidon furnished both the material and the name Seide, or rather Lat. sêta, there is no historic proof. In E. another term is used, AS. seole, seoloc, E. silk, to which the equiv. OIc. silke, n., is allied. It is usually assumed that these latter terms come from the Lat., in which serîcus (Ir. síric) means ‘of silk’; they must, however, especially since their forms can scarcely be deduced from the Lat., be more fittingly connected, like OSlov. šelkŭ, m., ‘silk,’ with an Eastern term; comp. Mongol. sirgek, ‘silk.’ The Seres, from whom the Greeks obtained their term σηρικὸς (Lat. sêricus), adj., cannot, as an East Asiatic people, be regarded as the immediate source of the North Europ. loan-words.
# An Etymological Dictionary of the German Language/Seife

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Seife | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Seife, f., ‘soap,’ from the equiv. MidHG. seife, OHG. seifa, f. (OHG. also ‘resin’); comp. Du. zeep, AS. sâpe (hence OIc. sápa), E. soap; Goth. *saipjô is implied by OHG. seipfa (Suab. and Swiss Seipfe), and by the Finn. loan-word saippio. OHG. seifa, AS. sâp, ‘resin,’ might suggest the assumption that Seife belongs, like AS. sîpan, MidHG. sîfen, and Du. zijpelen, ‘to trickle,’ to the Teut. root sī̆p, to which Lat. sébum, ‘tallow,’ is usually referred, But Pliny says that ‘soap’ (sâpo) was an invention of the Gauls, “Gallorum hoc inventum rutilandis capillis; fit ex sebo et cinere ... apud Germanos majore in usu viris quam feminis.” The Lat. sâpo of Pliny, however, is, like its derivatives Fr. savon, Ital. sapona, none other than the Teut. *saipô; perhaps soap (the Romans were not acquainted with it) may be regarded as a Teut. invention. Yet it is remarkable that Pliny speaks of soap only as a “pomade for colouring the hair.” The term sâpo, ‘soap,’ was not frequently used in Lat. until the 4th cent. Another Teut. word for soap is represented by E. lather, AS. leáðor, OIc. lauðr.
# An Etymological Dictionary of the German Language/Seil

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Seil | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Seil, n., ‘rope,’ from MidHG. and OHG. seil, n., ‘rope, cord’; corresponding to OSax. sêl, AS. sâl, OIc. seil, Goth. *sail, n., ‘rope’ (from insailjan, ‘to lower or let down with cords’). A common Teut. word sailo-m, which, like the equiv. OSlov. silo, is derived from the widely diffused Aryan root sī̆, ‘to bind.’ Comp. the Sans. root sì, ‘to bind,’ sẽtu, ‘bond, fetter,’ Gr. ἱ-μάς, ‘strap’, and ἱ-μονιά ‘well-rope,’ Lett. sinu, ‘to bind’; also OHG. si-lo, MidHG. sil, m., ‘traces of draught cattle’; OSax. sī̆mo, ‘strap,’ OIc. síme. See Seite and Siele.
# An Etymological Dictionary of the German Language/Seele

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Seele | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Seele, f., ‘soul,’ from the equiv. MidHG. sêle, OHG. sêla (sē̆ula), f.; a word peculiar to Teut. Comp. Goth. saiwala, f., OIc. sala, f., AS. sâwl, sâwul, f., E. soul, Du. ziel, OSax. sē̆ola, f. The origin of the primit. Teut. saiwolô, f., ‘soul,’ is obscure; it may be allied to See (Seele, lit. ‘that which moves’): comp. Gr. αἰόλος. Its connection with Lat. saeculum, ‘age, generation’ (lit. ‘vital power’?), is equally possible; comp. Sans. âyu, ‘vital power,’ similar to Lat. aevum, ‘age, time.’
# An Etymological Dictionary of the German Language/Seidel

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Seidel | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Seidel, n. and m., ‘pint,’ from the equiv. late MidHG. sîdel, sîdelîn, n.; from Lat. sîtula (Ital. secchia, ‘pail’), ‘bucket,’ whence also OIr. sithal; with regard to the lengthening of Lat. ĭ to MidHG. î in an open syllable, see Schule, and for d representing t, see Seide.
# An Etymological Dictionary of the German Language/Segen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Segen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Segen, m., ‘blessing, bliss’, enchantment,’ from MidHG. sëgen, OHG. sëgan, n., ‘sign of the cross, blessing resulting from it, magic spell’; borrowed on the introduction of Christianity (see Kreuz, Altar, and Priester) from Lat. sîgnum; so too OHG. sëganôn, ‘to bless,’ OSax. sëgnôn, ‘to bless,’ lit. ‘to make the sign of the cross,’ from Lat. sîgnâre. AS. sëgen, ‘banner, military emblem,’ must have been borrowed at an earlier period from Lat. sîgnum; with the ë of the Teut. words comp. the OIr. loan-word sén, as well as Ital. segno (Fr. enseigne).
# An Etymological Dictionary of the German Language/Seidelbast

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Seidelbast | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Seidelbast, m., ‘spurge-laurel, mezereon,’ derived under the influence of Seide (on account of the fine bast?) from the equiv. MidHG. zîdelbast (also zîtzelbast), m., called also zîlant; origin obscure. Perhaps zîdel-weide, ‘rearing of bees,’ is allied.
# An Etymological Dictionary of the German Language/Seihe

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Seihe | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Seihe, t., ‘straining, strainer, colander,’ from the equiv. MidHG. sîhe, OHG. sîha, f. Allied to seihen, ‘to strain, filter,’ from MidHG. sîhen, OHG. sîhan, ‘to strain, filter, trickle’; comp. Du. zijgen, ‘to filter through, decay, faint,’ AS. seón (from *sîhan), ‘to strain,’ and the equiv. OIc. sía. Identical with these are MidHG. sîgen, OHG. and AS. sîgan, ‘to fall down, trickle.’ Teut. root sī̆h, sī̆hw (with grammatical change sī̆g, sī̆w), from pre-Teut. sī̆q, ‘to trickle down’; comp. OSlov. sĭcati, ‘to make water,’ Sans. sic, ‘to pour out’ (Gr. ἰκμάς, ‘moisture’?), An equiv. Teut. root is also indicated by ModHG. seichen, sinken, and sickern.
# An Inn for Journeying Thoughts

Boston: The Gorham Press
An Inn For Journeying Thoughts
WILLIAM J. ROE
RICHARD G. BADGER THE GORHAM PRESS BOSTON
Copyright, 1912, by William J. Roe
All Rights Reserved
The Gorham Press, Boston, U. S. A.
In loving memory of my wife
MARY STUART NORTON ROE
whose never failing appreciation of
my work was always an inspiration
CONTENTS
Part I
Page
Part II—Devotional
Part III—Mystic, Metaphysical and Intellectual.
Part IV—Humorous
Part V—Juvenile
INN FOR JOURNEYING THOUGHTS
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 Inquiry into the History and Theology of the Ancient Vallenses and Albigenses

An inquiry into the history and theology of the ancient Vallenses and Albigenses: as exhibiting, agreeably to the promises, the perpetuity of the sincere church of Christ. by George Stanley Faber, London 1838.

## Table of contents
### BOOK III.

* Chapter IV. - The antiquity of the Vallenses shewn from the history of Claude of Turin. (pp. 306-329)
(An account of Claude of Turin early in the ninth century - p. 306 | I. The pretended Arianism or Nestorianism of Claude - p. 306 | II. Propositions extracted from Claude s Commentary on the Epistle to the Galatians - p. 311 | III. Claude s Letter to the Abbot Theutmir - p. 314 | IV. Claude s reference to the divided state of his diocese - p. 316 | V. The concurrent attestation of his enemy Dungal - p. 320 | VI. The decisive language of Claude in regard to the superstitions of the age - p. 324 | VII. The charge of Dungal as to the doctrinal agreement of Claude and Vigilentius - p. 325 | VIII. The testimony of the Prior Rorenco - p. 327)

## About the book

The copyrights have expired (George Stanley Faber 1773-1854).
The whole book is available in online Canadian Libraries in TXT/PDF/JPG format.
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 Etymological Dictionary of the German Language/impfen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/impfen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ impfen, vb., ‘to ingraft, vaccinate,’ from the equiv. MidHG. (rare) impfen, OHG. (rare) impfôn, for which the usual forms are MidHG. imp(f)eten, OHG. impfitôn, mostly impitôn, ‘to inoculate, ingraft’; yet comp. also AS. impian, E. to imp. Impfen, just like pfropfen and pelzen, seems, on account of OHG. impfôn and AS. impian, to have been borrowed about the ​7th or 8th cent. from Lat.; yet only OHG. impitôn can be explained as directly borrowed from a Lat. horticultural term; comp. Lat.-Rom. putare, ‘to prune’ (comp. Ital. potare, Span. podar), to which Franc. possen, Du. and LG. poten, ‘to ingraft,’ are related. The correspondence of OHG. impitôn, with Fr. enter, ‘to ingraft’ (from *empter), is remarkable; comp. Du., MidDu., and MidLG. enten, ‘to inoculate’ (from empten). With the MidLat. base imputare (tor Lat. amputare?), OHG. impfôn and AS. impian may be connected by the intermediate link impo(d)are, unless it is based rather like Fr. (Lorr.) opé, ‘to inoculate,’ upon a Lat. *impuare. The usual derivation of all the Teut. and Rom. words from Gr. ἐμφυτεύω, ἐμφύω, ‘to ingraft,’ is perhaps conceivable. Moreover, the medical term impfen has been current only since the 18th cent.
# An Etymological Dictionary of the German Language/ich

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/ich | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ ich, pron., ‘I,’ from the equiv. MidHG. ich, OHG. ih; corresponding to OSax. ik, Du. ik, AS. ič, E. I, Goth. ik. For the common Teut. ik, from pre-Teut. egom, comp. Lat. ego, Ger. ἐγώ, Sans. aham, OSlov. azŭ, Lith. aż. The oblique cases of this primit. nom. were formed in all the Aryan languages from a stem me-; comp. mein. The orig. meaning of ich, primit. type egom (equal to Sans. aham), cannot be fathomed.
# An Etymological Dictionary of the German Language/inner

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/inner | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ inner, ‘within,’ from MidHG. innere, adj. and adv., ‘internal,’ OHG. innar, adj.
# An Etymological Dictionary of the German Language/inwendig

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

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/ihr | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ ihr, poss. pron., ‘her, their’ (general from the 14th cent.), MidHG. ir is rare as a poss. pron.; it is prop. the gen. plur. of er, OHG. iro (Goth. izé). Further details belong to grammar.
# An Etymological Dictionary of the German Language/immer

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/immer | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ immer, from the equiv. MidHG. imer, immer, earlier iemer, OHG. iomêr, ‘always’ (only of the present and future); OHG. iomêr is a compound of io (comp. je) and mêr (see mehr); comp. AS. œ̂fre (E. ever), from *œ̂-mre (equiv. to OHG. io-mêr).
# An Etymological Dictionary of the German Language/in

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/in | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ in, prep., ‘in, into, at,’ from the equiv. MidHG. and OHG. in, a common Teut. prep. with the same form; comp. Goth., AS., E., Du., and OSax. in, ‘in.’ Its primit. kinship with Lat. in, Gr. ἐν, ἐνί, Lith. i, and Lett. ë is certain. To this are allied indem, indeß, and indessen.
# An Etymological Dictionary of the German Language/inne

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/inne | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ inne, adv., ‘within,’ from MidHG. and OHG. inne, OHG. inna, ‘inwardly’; comp. Goth. inna; allied to in. — So too innen, ‘within,’ MidHG. innen, OHG. innân, innana; Goth. innana, ‘within.’ —