OpenLLM-France/wikimedia huggingface dataset:
# An Etymological Dictionary of the Gaelic Language/Supplementary words

SUPPLEMENTARY WORDS NOT GIVEN IN THE BODY OF THE DICTIONARY.
I. From the Sutherland Dialect
(Per Rev. Adam Gunn).
II. From the Perthshire Dialect
(Per Rev. C. M. Robertson).
# An Etymological Dictionary of the Gaelic Language/U

U
# An Etymological Dictionary of the German Language

The Etymological Dictionary of the German Language is a reference book for the history of the German language, and was one of the first books of its kind ever written.
"The etymological history of some five thousand words—to estimate roughly the contents of the volume—is given, and extremely interesting this history often is." — The Spectator, August 1891<
KLUGE'S
ETYMOLOGICAL DICTIONARY.
* A
* B
* C
* D
* E
* F
* G
* H
* I
* J
* K
* L
* M
* N
* O
* P
* Q
* R
* S
* T
* U
* V
* W
* Z

## Table of Contents

* Title Page
* Translator's Preface
* Author's Preface
* Introduction
* List of Abbreviations
* Full text versions:
    A — B — C — D — E
    F — G — H — I — J
    K — L — M — N — O
    P — Q — R — S-Sch — Se-Su
    T — U — V — W — Z
* Additions and Corrections
* Index:
** Greek
** Latin
** Italian
** French
** English
* Annotated
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.
# An Etymological Dictionary of the Gaelic Language/S

S
# An Etymological Dictionary of the Gaelic Language/T

T
# An Etymological Dictionary of the German Language/-a, -ach

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/-a, -ach | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ -a, -ach, a frequent suffix in the formation of the names of brooks and rivers (or rather the places named after them); on the whole, -ach (Urach, Steinach, Salzach, Rotach, Schwarzach) is more UpG., -a more MidG., and LG. (Fulda, Berra, Schwarza); from OHG. aha, ‘running water,’ Goth. ahwa, ‘river' (for details see Au), whence also the names of the rivers Aa (Westph.), Ohe (Hesse).
# An Etymological Dictionary of the Gaelic Language/Preface to further Gaelic words and etymologies

PREFACE TO FURTHER GAELIC WORDS AND ETYMOLOGIES
Since the publication of my Etymological Dictionary of the Gaelic Language in January, 1896, I have had the benefit of criticisms of that work both publicly and privately, and the result of these, along with what I have gleaned from my own reading and thinking, I here give to the Gaelic Society and the public, so as to form a sort of addenda et corrigenda to my dictionary. I have to thank the critics of that work for their almost unanimous praise of it; its reception was very flattering indeed. The criticisms of most weight were from foreign scholars, the best in the way of addition and suggestion being that of Prof. Kuno Meyer in the Zeitschrift für Celtische Philologie. In Scotland the Inverness Courier gave the weightiest judgment on the general philology of the work; and other papers and periodicals as well added their quota of fruitful criticism. Nor did the work fail to meet with critics who acted on Goldsmith's golden rule in the "Citizen of the World"—to ask of any comedy why it was not a tragedy, and of any tragedy why it was not a comedy. I was asked how I had not given derivative words—though for that matter most of the seven thousand words in the Dictionary are derivatives; such a question overlooked the character of the work. Manifest derivatives belong to ordinary dictionaries, not to an etymological one. This was clearly indicated in the preface; the work, too, followed the best models on the subject—Prellwitz, Wharton, and Skeat. Another criticism was unscientific in the extreme: I was found fault with for excluding Irish words! Why, it was the best service I could render to Celtic philology to present a pure vocabulary of the ​Scottish dialect of Gadelic; the talk of the impossibility of "redding the marches" between Irish and Gaelic may be Celtic patriotism, but it is not science. As against this criticism, I was especially congratulated by Prof. Windisch for attempting to redd these same marches. A funny criticism was passed on the style of printing adopted for the leading words; no capitals are used at the beginning of each article. The critic had not seen a dictionary before without such capitals, and it offended his eye to see my work so "headless" as it is! Here again acquaintance with like philological work would have removed the "offence" and shown the utility of the style. In fact in Gaelic, with its accented vowels, capital initials are troublesome and unsightly, and the philological method is at once more scientific and more easy to work.
The following vocabulary contains (1) etymologies for words not etymologised in my dictionary; (2) new or corrected etymologies for words already otherwise traced; and (3) words omitted. These new words have come from the public and private criticisms and suggestions already referred to, and from another overhauling of such dictionaries as M'Alpine and M'Eachan.
# An Etymological Dictionary of the German Language/Annotated/schnell

| This annotated version expands the abbreviations in the original entry schnell. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ schnell, adjective, ‘quick, speedy, hasty,’ from Middle High German snël (ll), adjective, ‘quick, nimble, brave,’ Old High German snël (ll); compare Old Saxon and Anglo-Saxon snël (ll), ‘fresh, energetic, courageous,’ Scotch snell, ‘bitter’ (compare English keen in the same sense, Modern High German kühn), Dutch snel, Old Icelandic snjallr, ‘eloquent, capable, brave.’ The earlier meaning (compare the Modern High German), was much more general, equivalent perhaps to ‘capable’; compare bald. This common Teutonic adjective, unknown only to Gothic, passed into Romance; compare the cognates of Italian snello, ‘quick, lively.’ The origin of the Teutonic adjective is obscure. — Compare Schnalle. Modern High German schnellen, verb, ‘to jerk, toss,’ from Middle High German snellen (preterite snalte), ‘to send off with a jerk; move on rapidly.’
# An Etymological Dictionary of the German Language/Annotated/schnippig

| This annotated version expands the abbreviations in the original entry schnippig. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ schnippig, adjective, ‘snappish,’ Modern High German only, formed from Dutch snebbig, ‘flippant,’ which is connected with sneb, ‘beak’; allied also to Middle English snibbin, ‘to blame’?.
# An Etymological Dictionary of the German Language/Annotated/schnurren

| This annotated version expands the abbreviations in the original entry schnurren. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ schnurren, verb, ‘to hum, whiz, buzz, purr,’ from Middle High German snurren, ‘to rustle, drink (of beasts).’ Allied to Modern High German Schnurre, feminine, ‘humming-top, farce,’ and the derivative schnurrig, ‘droll’; compare Old High German snurring, Middle High German snürrinc (also snurrœre), ​'buffoon, fool'; perhaps Narr, ‘fool,’ Old High German narro, is a cognate term. —
# An Etymological Dictionary of the German Language/Annotated/schneiteln

| This annotated version expands the abbreviations in the original entry schneiteln. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ schneiteln, schneideln, verb, ‘to lop, prune,’ from late Middle High German (also sneiten), ‘to strip of the branches.’ Allied to schneiden.
# An Etymological Dictionary of the German Language/Annotated/schniegeln

| This annotated version expands the abbreviations in the original entry schniegeln. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ schniegeln, verb, ‘to trim up, dress smartly,’ Modern High German only, allied to a dialectic Schniegel, ‘adornment, finery’; unknown to the older dialects. Of obscure origin.
# An Etymological Dictionary of the German Language/Annotated/schnitzen

| This annotated version expands the abbreviations in the original entry schnitzen. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ schnitzen, verb, ‘to cut, carve, chip,’ Middle High German snitzen, intensive of schneiden, ‘to cut in pieces, carve.’ —
# An Etymological Dictionary of the German Language/Annotated/schneuzen

| This annotated version expands the abbreviations in the original entry schneuzen. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ schneuzen, verb, ‘to blow one's nose, snuff (a candle),’ from the equivalent Middle High German sniuzen, Old High German snûzen; compare the equivalent Dutch snuiten; Old Icelandic snýta. To this Schnauze is allied. The Teutonic root snût appears as snutt in Middle High German snuz, ‘clogging of the ​nose,’ Dutch snot, ‘snot’ (snottolf, ‘snotty nose’), Anglo-Saxon snot (tt), English snot. Allied to a Teutonic root snū̆þ, in Middle High German snudel, snuder, ‘stoppage of the nose,’ Middle High German and Old High German snûden, ‘to snort, snore.’
# An Etymological Dictionary of the German Language/Annotated/schneien

| This annotated version expands the abbreviations in the original entry schneien. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ schneien, see Schnee.
# An Etymological Dictionary of the German Language/Annotated/schnoben

| This annotated version expands the abbreviations in the original entry schnoben. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ schnoben, verb, ‘to snuff, pant,’ Modern High German only, formed from schnauben; so too schnobern, ‘to sniff.’
# An Etymological Dictionary of the German Language/Annotated/schnauben

| This annotated version expands the abbreviations in the original entry schnauben. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ schnauben, verb, ‘to snort,’ from Middle High German (Middle German) snûben, ‘to snore’; compare Dutch snuiven, ‘to snort.’ From the ​corresponding Dutch snûven is usually derived Modern High German schnaufeu, which, however, may come from Middle High German snûfen, ‘to snuff.’ The Teutonic root is snupp, snū̆f, snū̆b. Compare Schnupfen.
# Anandamath (Aurobindo)

Translation published in 1909.
Bankim Chandra Chatterjee
O plains, O hills, O rivers of sweet Bengal, O land of love and flowers, the spring-bird's call And southern wind are sweet among your trees: Your poet's words are sweeter far than these. Your heart was this man's heart. Subtly he knew The beauty and divinity in you. His nature kingly was and as a god In large serenity and light he trod His daily way, yet beauty, like soft flowers Wreathing a hero's sword, ruled all his hours. Thus moving in these iron times and drear, Barren of bliss and robbed of golden cheer, He sowed the desert with ruddy-hearted rose, The sweetest voice that ever spoke in prose.
Sri Aurobindo
    Table of Contents
    Prologue
    Part I
    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
    Part II
    Chapter I
    Chapter II
    Chapter III
    Chapter IV
    Chapter V
    Chapter VI
    Chapter VII
    Chapter VIII
    Part III
    Chapter I
    Chapter II
    Chapter III
    Chapter IV
    Chapter V
    Chapter VI
    Chapter VII
    Chapter VIII
    Chapter IX
    Chapter X
    Chapter XI
    Chapter XII
    Part IV
    Chapter I
    Chapter II
    Chapter III
    Chapter IV
    Chapter V
    Chapter VI
    Chapter VII
This work is a translation and has a separate copyright status to the applicable copyright protections of the original content.
# Analysis of the Sexual Impulse/preface2

This volume has been thoroughly revised for the present edition and considerably enlarged throughout, in order to render it more accurate and more illustrative, while bringing it fairly up to date with reference to scientific investigation. Numerous histories have also been added to the Appendix.
It has not been found necessary to modify the main doctrines set forth ten years ago. At the same time, however, it may be mentioned, as regards the first study in the volume, that our knowledge of the physiological mechanism of the sexual instinct has been revolutionized during recent years. This is due to the investigations that have been made, and the deductions that have been built up, concerning the part played by hormones, or internal secretions of the ductless glands, in the physical production of the sexual instinct and the secondary sexual characters. The conception of the psychology of the sexual impulse here set forth, while correlated to terms of a physical process of tumescence and detumescence, may be said to be independent of the ultimate physiological origins of that process. But we cannot fail to realize the bearing of physiological chemistry in this field; and the doctrine of internal secretions, since it may throw light on many complex problems presented by the sexual instinct, is full of interest for us.
Havelock Ellis.
       June, 1913.
# Anandamath

Anandamath (1882) is a Bengali political novel by Bankim Chandra Chattopadhyay, from which India's national song Vande Mataram was taken.
English-language translations of আনন্দমঠ include:
* Anandamath (The Abbey of Bliss), translated by Nares Chandra Sen-Gupta (1906)
* Anandamath (Aurobindo), translated by Sri Aurobindo and Barindra Kumar Ghosh (1909)
* Anandamath (Dawn over India), translated by Basanta Koomar Roy (1941)
# Ante-Nicene Fathers/Volume VI/Anatolius and Minor Writers/Anatolius of Alexandria/The Paschal Canon of Anatolius of Alexandria/Chapter VIII

VIII.
Accordingly, it is not the case, as certain calculators of Gaul allege, that this assertion is opposed by that passage in Exodus, where we read: “In the first month, on the fourteenth day of the first month, at even, ye shall eat unleavened bread until the one-and-twentieth day of the month at even. Seven days shall there be no leaven found in your houses.” From this they maintain that it is quite permissible to celebrate the Passover on the twenty-first day of the moon; understanding that if the twenty-second day were added, there would be found eight days of unleavened bread. A thing which cannot be found with any probability, indeed, in the Old Testament, as the Lord, through Moses, gives this charge: “Seven days ye shall eat unleavened bread.” Unless perchance the fourteenth day is not reckoned by them among the days of unleavened bread with the celebration of the feast; which, however, is contrary to the Word of the Gospel which says: “Moreover, on the first day of unleavened bread, the disciples came to Jesus.” And there is no doubt as to its being the fourteenth day on which the disciples asked the Lord, in accordance with the custom established for them of old, “Where wilt Thou that we prepare for Thee to eat the Passover?” But they who are deceived with this error maintain this addition, because they do not know that the 13th and 14th, the 14th and 15th, the 15th and 16th, the 16th and 17th, the 17th and 18th, the 18th and 19th, the 19th and 20th, the 20th and 21st days of the moon are each found, as may be most surely proved, within a single day. For every day in the reckoning of the moon does not end in the evening as the same day in respect of number, as it is at its beginning in the morning. For the day which in the morning, that is up to the sixth hour and half, is numbered the 13th day of the month, is found at even to be the 14th. Wherefore, also, the Passover is enjoined to be extended on to the 21st day at even; which day, without doubt, in the morning, that is, up to that term of hours which we have mentioned, was reckoned the 20th. Calculate, then, from the end of the 13th day of the moon, which marks the beginning of the 14th, on to the end of the 20th, at which the 21st day also begins, and you will have only seven days of unleavened bread, in which, by the guidance of the Lord, it has been determined before that the most true feast of the Passover ought to be celebrated.

## Footnotes

* ↑ Exod. xii. 18, 19.
* ↑ Exod. xii. 15; Levit. xxiii. 6.
* ↑ Matt. xxvi. 17; Mark xiv. 12; Luke xxii. 7.
* ↑ But the text gives 12th.
# Ante-Nicene Fathers/Volume VI/Anatolius and Minor Writers/Anatolius of Alexandria/The Paschal Canon of Anatolius of Alexandria/Chapter III

III.
Nor is this an opinion confined to ourselves alone. For it was also known to the Jews of old and before Christ, and it was most carefully observed by them. And this may be learned from what Philo, and Josephus, and Musæus have written; and not only from these, but indeed from others still more ancient, namely, the two Agathobuli, who were surnamed the Masters, and the eminent Aristobulus, who was one of the Seventy who translated the sacred and holy Scriptures of the Hebrews for Ptolemy Philadelphus and his father, and dedicated his exegetical books on the law of Moses to the same kings. These writers, in solving some questions which are raised with respect to Exodus, say that all alike ought to sacrifice the Passover after the vernal equinox in the middle of the first month. And that is found to be when the sun passes through the first segment of the solar, or, as some among them have named it, the zodiacal circle.

## Footnotes

* ↑ πρὸς αὐτῶν—others read πρό, before them.
* ↑ Anatolius writes that there were two Agathobuli with the surname Masters; but I fear that he is wrong in his opinion that they were more ancient than Philo and Josephus. For Agathobulus, the philosopher, flourished in the times of Adrian, as Eusebius writes in his Chronicon, and after him Georgius Syncellus.—Vales.
* ↑ ᾽Αριστοβούλου τοῦ πάνυ—Rufinus erroneously renders it Aristobulum ex Paneade, Aristobulus of Paneas. Scaliger also, in his Animadversiones Eusebianæ, p. 130, strangely thinks that the text should be corrected from the version of Rufinus. And Bede, in his De Ratione Computi, also follows the faulty rendering of Rufinus, and writes Aristobulus et Paniada, as though the latter word were the proper name of a Jewish writer, finding probably in the Codex of Rufinus, which he possessed, the reading Aristobulus et Paneada, which indeed is found in a very ancient Paris manuscript, and also in the Codex Corbeiensis. But that that Aristobulus was not one of the seventy translators, as Anatolius writes, is proved by Scaliger in the work cited above. This Aristobulus was also surnamed διδάσκαλος, or Master, as we see from the Maccabees ii. 1. For I do not agree with Scaliger in distinguishing this Aristobulus, of whom mention is made in the Maccabees, from the Peripatetic philosopher who dedicated his Commentaries on the Law of Moses to Ptolemy Philometor—Vales. [See vol. ii. p. 487, and Elucidation II. p. 520, same volume, this series.]
* ↑ τὰ διαβητήρια θόειν.
# Ante-Nicene Fathers/Volume VI/Anatolius and Minor Writers/Anatolius of Alexandria/The Paschal Canon of Anatolius of Alexandria/Chapter IV

IV.
But this Aristobulus also adds, that for the feast of the Passover it was necessary not only that the sun should pass the equinoctial segment, but the moon also. For as there are two equinoctial segments, the vernal and the autumnal, and these diametrically opposite to each other, and since the day of the Passover is fixed for the fourteenth day of the month, in the evening, the moon will have the position diametrically opposite the sun; as is to be seen in full moons. And the sun will thus be in the segment of the vernal equinox, and the moon necessarily will be at the autumnal equinox.
# Ante-Nicene Fathers/Volume VI/Anatolius and Minor Writers/Anatolius of Alexandria/The Paschal Canon of Anatolius of Alexandria/Chapter V

V.
I am aware that very many other matters were discussed by them, some of them with considerable probability, and others of them as matters of the clearest demonstration, by which they endeavour to prove that the festival of the Passover and unleavened bread ought by all means to be kept after the equinox. But I shall pass on without demanding such copious demonstrations (on subjects) from which the veil of the Mosaic law has been removed; for now it remains for us with unveiled face to behold ever as in a glass Christ Himself and the doctrines and sufferings of Christ. But that the first month among the Hebrews is about the equinox, is clearly shown also by what is taught in the book of Enoch.

## Footnotes

* ↑ κυριακὰς ἀποδείξεις—Christophorsonus renders it ratas; Rufinus gives validissimas assertiones. The Greeks use κύριος in this sense, κυρίαι δίκαι, δοξαι, &c., decisive, valid, judgments, opinions, &c.
* ↑ The text gives ἀπαιτῶν ὧν περιῄρηται, &c.; various codices read ἀπ᾽ αὐτῶν, &c. Valesius now proposes ὕλας ἀπαιτῶν· ᾧ περι ᾑρηται, I shall pass on without…for the veil is removed from me.
* ↑ An apocryphal book of some antiquity, which professes to proceed from the patriarch of that name, but of whose existence prior to the Christian era there is no real evidence. The first author who clearly refers to it by name is Tertullian. [Vol. iii. p. 62, and iv. 380.]
# Ante-Nicene Fathers/Volume VI/Anatolius and Minor Writers/Anatolius of Alexandria/The Paschal Canon of Anatolius of Alexandria/Chapter VII

VII.
To us, however, with whom it is impossible for all these things to come aptly at one and the same time, namely, the moon’s fourteenth, and the Lord’s day, and the passing of the equinox, and whom the obligation of the Lord’s resurrection binds to keep the Paschal festival on the Lord’s day, it is granted that we may extend the beginning of our celebration even to the moon’s twentieth. For although the moon of the 20th does not fill the whole night, yet, rising as it does in the second watch, it illumines the greater part of the night. Certainly if the rising of the moon should be delayed on to the end of two watches, that is to say, to midnight, the light would not then exceed the darkness, but the darkness the light. But it is clear that in the Paschal feast it is not possible that any part of the darkness should surpass the light; for the festival of the Lord’s resurrection is one of light, and there is no fellowship between light and darkness. And if the moon should rise in the third watch, it is clear that the 22d or 23d of the moon would then be reached, in which it is not possible that there can be a true celebration of Easter. For those who determine that the festival may be kept at this age of the moon, are not only unable to make that good by the authority of Scripture, but turn also into the crime of sacrilege and contumacy, and incur the peril of their souls; inasmuch as they affirm that the true light may be celebrated along with something of that power of darkness which dominates all.