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

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/manschen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ manschen, vb., for earlier mantschen, ‘to splash, dabble,’ from MidHG. *mangezen, OHG. *mangazzen; allied to mengen.
# An Etymological Dictionary of the German Language/mausig

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/mausig | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ mausig, adj., ‘pert, saucy,’ ModHG. only (sich, mausig machen, ‘to bray, bluster’), allied to Mauser, ‘moulting,’ lit. ‘one that moults, mews, dresses smartly in order to make himself conspicuous.’
# An Etymological Dictionary of the German Language/manch

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/manch | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ manch, adj., ‘many a,’ from MidHG. manec (g), OHG. manag, adj., ‘much, many a.’ The g has been preserved in ModHG. mannig-falt;. the change of g to ch in this word, which is first found in ModHG., is due to LG. influence. ModHG. manec, OHG. manag, ‘much’; akin to Goth. manags, ‘much,’ so too AS. monig, E. many, OSax. maneg, Du. menig. From the Teut. standpoint, the adj. may be derived from Goth. and OHG. mana-, ‘man, person,’ which orig. always occurred in compounds; comp. Goth. ga-man, n., ‘fellow-man,’ mana-sêþs, ‘mankind,’ OHG. manaheit, ‘valour,’ manalîhho, ‘likeness,’ &c. In that case, since the suffix ga-, equiv. to Gr. κο-, Lat. o, denotes ‘providing with something,’ the prim. meaning of Goth. manags may have been ‘to provide with people.’ Yet OIr. menice, ‘frequent,’ and OSlov. mănogŭ, ‘much,’ point to a prim. word probably unconnected with Goth. and OHG. mana-, ‘person.’
# An Etymological Dictionary of the German Language/mannig

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

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/mauscheln | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ mauscheln, vb., ‘to act like a cheat,’ lit. ‘mosaizare’; allied to Mausche, equiv. to Hebr. Môschâh, ‘Moses.’
# An Etymological Dictionary of the German Language/Annotated/Hülle

| This annotated version expands the abbreviations in the original entry Hülle. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Hülle, feminine, ‘envelop, covering, sheath,’ from Middle High German hülle, Old High German hulla (Gothic *hulja), feminine, ‘cloak, kerchief, covering’; allied to the root hel, ‘to cover for concealment,’ in hehlen. — Modern High German in Hülle und Fülle meant originally ‘in food and clothing’; hence Hülle und Fülle was used to denote all the necessaries of life, finally the idea of superfluity was combined with the phrase.
# An Etymological Dictionary of the German Language/Annotated/Hülse

| This annotated version expands the abbreviations in the original entry Hülse. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Hülse, feminine, ‘shell, husk,’ from the equivalent Middle High German hülse, hülsche, Old High German hulsa, for *hulisa (Gothic *hulisi or *huluzi), feminine, ‘shell’; from the root hél, hul (see hehlen, Hülle), like Gothic jukuzi, feminine, ‘yoke,’ or aqizi, feminine, ‘axe’ (see Axt), in Anglo-Saxon without the suffix s, hulu, ‘pod, husk.’
# An Etymological Dictionary of the German Language/Annotated/Iltis

| This annotated version expands the abbreviations in the original entry Iltis. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Iltis, masculine, ‘polecat,’ from the equivalent Middle High German iltī̆s, ëltes, Old High German illitī̆so, masculine (the long î is assumed by the Modern High German and Bavarian form Elledeis); a specifically German term based upon an old compound which has not as yet been explained.
# An Etymological Dictionary of the German Language/Annotated/Hügel

| This annotated version expands the abbreviations in the original entry Hügel. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Hügel, masculine, ‘hill, knoll,’ Modern High German only, introduced by Luther from Middle German: into the written language; in Middle High German (Upper German), bühel, hübel, were used, which, however, must be separated etymologically from Hügel; see Hübel. Hügel (Gothic *hugils), with diminutive suffix, is related by gradation to Old High German howg, Middle High German houc (-ges), ‘hill,’ which are explained under hoch.
# An Etymological Dictionary of the German Language/Annotated/Hüne

| This annotated version expands the abbreviations in the original entry Hüne. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Hüne (a Low German form, in earlier Modern High German Heune), masculine, from the equivalent Middle High German híune, masculine, ‘giant,’ in which sense it is found in the 13th century. This word, phonetically identical with Middle High German Hiune, Old High German Hun, ‘Hun, Hungarian,’ existed in Germany in Old Teutonic names of persons even before the appearance of the Huns. Some etymologists assume, with little probability, that the primitively Teutonic Hûno- was the name of the aborigines of Germany. Undoubtedly the North German Hüne points rather to a Teutonic tribe (Sigfrid in the Eddas is called enn hunske). Numerous compound names of places with Hun (Haun) are found in North Germany (Hauna, Hünfeld). Note the names of persons such as Humboldt (Old High German Hûnbolt).
# An Etymological Dictionary of the German Language/Annotated/Hütte

| This annotated version expands the abbreviations in the original entry Hütte. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Hütte, feminine, ‘cottage, hut, foundry, tent,’ from Middle High German hütte, Old High German hutta, feminine, ‘hut, tent’; a specifically High German word which found its way into Dutch, English, and Romance; compare Dutch hut, English hut, French hutte, ‘hut’ In Gothic perhaps *huþja, and related to Anglo-Saxon hŷdan, English to hide (from *hûdjan), Teutonic root hū̆d, from Aryan kū̆th, allied to Greek κεὐθω?. Compare Haus.
# An Etymological Dictionary of the German Language/Annotated/Hülfe

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

| This annotated version expands the abbreviations in the original entry Hürde. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Hürde, feminine, ‘hurdle,’ from Middle High German hurt, plural hürte and hürde, feminine, ‘hurdle, wickerwork,’ Old High German hurt, plural hurdi, feminine; compare Gothic haúrds, feminine, ‘door,’ Old Icelandic hurð, feminine, ‘door’ (this sense is also found in Middle High German), likewise ‘wickerwork, hurdle, lid’; Anglo-Saxon *hyrd, Middle English hyrde, Anglo-Saxon hyrdel, English hurdle. The meaning ‘door’ is only a development of the general sense ‘wickerwork’'; pre-Tent. krti-. Compare Latin crâtes, Greek κυρτία, ‘wickerwork,’ κύρτη, κύρτος, ‘creel, cage,’ κάρταλος, ‘basket’; allied to the Sanscrit root kṛt, ‘to spin,’ cṛt, ‘to connect, combine.’
# An Etymological Dictionary of the German Language/Annotated/Igel

| This annotated version expands the abbreviations in the original entry Igel. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Igel, masculine, ‘hedgehog,’ from the equivalent Middle High German igel, Old High German igil, masculine; corresponding to Dutch egel, Anglo-Saxon igl (îl), in English, however, hedgehog, to which Old Icelandic igull is equivalent Greek ‘ἐχῖνος, Old Slovenian ježĭ, Lithuanian eżýs, ‘hedgehog,’ are undoubtedly cognate. A West-Aryan *eghî-nos, ‘hedgehog,’ must be assumed; compare Gothic katils, from Latin catînus, Gothic asilus, from Latin asinus (so too Esel, Himmel, Kümmel, Kessel). Very different from this word is the second component of the compound Blutigel, properly Blutegel; in Middle High German simply ëgel, ëgele, Old High German ëgala, feminine, ‘leech.’ That this Old High German ëgala is connected etymologically with Old High German igil, ‘hedgehog,’ is improbable on account of the meaning only.
# An Etymological Dictionary of the German Language/brenzeln

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/brenzeln | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ brenzeln, vb., ‘to taste burnt,’ first occurs in ModHG. a frequentative form of brennen.
# An Etymological Dictionary of the German Language/bringen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/bringen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ bringen, vb., ‘to bring, accompany,’ from the equiv. MidHG. bringen, OHG. bringan; comp. OSax. brengian, Du. brengen AS. bringan, E. to bring, Goth. briggan, bringan, ‘to bring.’ The Aryan form of this specially Teut. word, which is wanting only in OIc., would be bhrengh (bhrenk?); no cognates are recorded.
# An Etymological Dictionary of the German Language/brodeln

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/brodeln | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ brodeln, brudeln, vb., ‘to bubble,’ from MidHG. brodeln, vb.; hence MidHG. aschenbrodele, ‘scullion,’ from which Aschenbrödel, ‘Cinderella,’ comes. See Brot.
# An Etymological Dictionary of the German Language/brüllen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/brüllen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ brüllen, vb., ‘to roar, bellow, low,’ from the equiv. MidHG. brüelen; in UpG. dialects even now briele, brüele. The remarkable short ü of ModHG. compared with MidHG. üe may be explained by the pret. brülte, where the shortness of the vowel is produced by the following double consonant; OHG. *bruowilôn is wanting; allied perhaps to E. brawl?. From the root brô (‘to scald’) in the sense of ‘to bubble’?.
# An Etymological Dictionary of the German Language/brüten

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/brüten | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ brüten, ‘to brood,’ from MidHG. brüeten, OHG. bruoten (Goth. *brôdjan); comp. AS. brêdan, E. to breed (with the further signification ‘to beget, bring up’). E. bird, AS. bridd, ‘the young of birds, little bird.’ are often incorrectly allied to brüten; AS. bridd would be in Goth. *bridi (plur. bridja), and consequently the connection of the E. word with HG. brüten (Goth. *brôdjan) becomes impossible. It is worth noticing that Du. broeijen, LG. brœjen, and ModHG. dial. brühen partake of the meaning of brüten. See brühen.
# An Etymological Dictionary of the German Language/bummeln

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/bummeln | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ bummeln, vb., ‘to dangle,’ simply ModHG. from LG. bummeln; an onomatopoetic word of recent origin.
# An Etymological Dictionary of the German Language/bumbsen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/bumbsen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ bumbsen, vb., ‘to bounce,’ ModHG. only; a recent onomatopoetic word.
# An Etymological Dictionary of the German Language/brinnen

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

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/brummen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ brummen, vb., ‘to growl, snarl, grumble,’ from MidHG. brummen, wk. vb., ‘to growl, hum,’ a deriv, of the MidHG. str. vb. brimmen, ‘to growl, roar’ (comp. the equiv. MidE. brimmen). This again is cognate with MidHG. brëmen, OHG. brëman, str. vb., ‘to growl, roar,’ since mm belongs properly only to the pres. and not to the other tenses. The cognates of the stem brëm-, which these verbs indicate, also includes OIc. brim, ‘surge,’ MidE. brim, ‘glow’ (E. brimstone); other related words may be found under Bremse. The Teut. root brem, pre-Teut. bhrëm, appears in Lat. fremere, ‘to gnash,’ with which some are fond of comparing Gr. βρέμεω, ‘to rumble.’ The OInd. bhram as a verbal stem significs ‘to move unsteadily’; bhramá, n., ‘whirling flame,’ bhrmí, m., ‘whirlwind.’ Hence the meaning ‘to rush, gnash, crackle,’ seems to have been developed from a vibrating motion, especially that of sound. See the following word.
# An Etymological Dictionary of the German Language/bunt

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/bunt | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ bunt, adj., ‘gay, mottled, variegated,’ a MidG. and LG. word (for which gefleckt, gespreckelt, &c., are used in UpG.), from the equiv. MidHG. bunt (inflected bunter); nt shows that the word cannot have been handed down from OHG., for nt in OHG. would have become nd in MidHG. Akin to MidLG. bunt, MidDu. bont, also with -nt-. Bunt was borrowed in the MidHG. period; the MidHG. signification, ‘with black spots on a white ground’ (ModHG. bunt is MidHG. missenar), supports the view that it was borrowed from MidLat. punctus, ‘dotted, spotted’ (for the loss of the medial c comp. Ital. punto, ‘point,’ as well as Tinte). In spite of this explanation the absence of the word in Rom. is remarkable. On account of the earlier reference to fur-skin (MidHG. and MidLG. bunt, n., also signifies ‘fur-skin’), MidLat. mus ponticus, ‘ermine,’ has been suggested, the meaning of which would suit excellently were there no objection to the form of the expression.
# An Outcast of the Islands

1896
* Pues el delito mayor
* Del hombre es haber nacito
* Calderon
TO
EDWARD LANCELOT SANDERSON

## Part I

* Chapter I
* Chapter II
* Chapter III
* Chapter IV
* Chapter V
* Chapter VI
* Chapter VII

## Part II

* Chapter I
* Chapter II
* Chapter III
* Chapter IV
* Chapter V
* Chapter VI

## Part III

* Chapter I
* Chapter II
* Chapter III
* Chapter IV

## Part IV

* Chapter I
* Chapter II
* Chapter III
* Chapter IV
* Chapter V

## Part V

* Chapter I
* Chapter II
* Chapter III
* Chapter IV
This work is in the public domain in the United States because it was published before January 1, 1929.
The longest-living author of this work died in 1924, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 99 years or less. This work may be in the public domain in countries and areas with longer native copyright terms that apply the rule of the shorter term to foreign works.
Public domainPublic domainfalsefalse
# Androcles and the Lion (Shaw)/Preface to Androcles and the Lion/The Perils of Salvationism

THE PERILS OF SALVATIONISM.
The secular view of Jesus is powerfully reinforced by the increase in our day of the number of people who have had the means of educating and training themselves to the point at which they are not afraid to look facts in the face, even such terrifying facts as sin and death. The result is greater sternness in modern thought. The conviction is spreading that to encourage a man to believe that though his sins be as scarlet he can be made whiter than snow by an easy exercise of self-conceit, is to encourage him to be a rascal. It did not work so badly when you could also conscientiously assure him that if he let himself be caught napping in the matter of faith by death, a red-hot hell would roast him alive to all eternity. In those days a sudden death—the most enviable of all deaths—was regarded as the most frightful calamity. It was classed with plague, pestilence, and famine, battle and murder, in our prayers. But belief in that hell is fast vanishing. All the leaders of thought have lost it; and even for the rank and file it has fled to those parts of Ireland and Scotland which are still in the XVII century. Even there, it is tacitly reserved for the other fellow.
# Androcles and the Lion (Shaw)/Preface to Androcles and the Lion/The Resurrection

THE RESURRECTION.
Matthew then tells how after three days an angel opened the family vault of one Joseph, a rich man of Arimathea, who had buried Jesus in it, whereupon Jesus rose and returned from Jerusalem to Galilee and resumed his preaching with his disciples, assuring them that he would now be with them to the end of the world. At that point the narrative abruptly stops. The story has no ending.
# Androcles and the Lion (Shaw)/Preface to Androcles and the Lion/The Peculiar Theology of Jesus

THE PECULIAR THEOLOGY OF JESUS.
In spite of the suspicions roused by John's idiosyncrasies, his narrative is of enormous importance to those who go to the gospels for a credible modern religion. For it is John who adds to the other records such sayings as that "I and my father are one"; that "God is a spirit"; that the aim of Jesus is not only that the people should have life, but that they should have it "more abundantly" (a distinction much needed by people who think a man is either alive or dead, and never consider the important question how much alive he is); and that men should bear in mind what they were told in the 82nd Psalm: that they are gods, and are responsible for the doing of the mercy and justice of God. The Jews stoned him for saying these things, and, when he remonstrated with them for stupidly stoning one who had done nothing to them but good works, replied "For a good work we stone thee not; but for blasphemy, because that thou, being a man, makest thyself God." He insists (referring to the 82nd psalm) that if it is part of their own religion that they are gods on the assurance of God himself, it cannot be blasphemy for him, whom the Father sanctified and sent into the world, to say "I am the son of God." But they will not have this at any price; and he has to escape from their fury. Here the point is obscured by the distinction made by Jesus between himself and other men. He says, in effect, "If you are gods, then, a fortiori, I am a god." John makes him say this, just as he makes him say "I am the light of the world." But Matthew makes him say to the people "Ye are the light of the world." John has no grip of the significance of these scraps which he has picked up: he is far more interested in a notion of his own that men can escape death and do even more extraordinary things than Christ himself: in fact, he actually represents Jesus as promising this explicitly, and is finally led into the audacious hint that he, John, is himself immortal in the flesh. Still, he does not miss the significant sayings altogether. However inconsistent they may be with the doctrine he is consciously driving at, they appeal to some sub-intellectual instinct in him that makes him stick them in, like a child sticking tinsel stars on the robe of a toy angel.
John does not mention the ascension; and the end of his narrative leaves Christ restored to life, and appearing from time to time among his disciples. It is on one of these occasions that John describes the miraculous draught of fishes which Luke places at the other end of Christ's career, at the call of the sons of Zebedee.
# Androcles and the Lion (Shaw)/Preface to Androcles and the Lion/The Right to refuse Atonement

THE RIGHT TO REFUSE ATONEMENT.
Consequently, even if it were mentally possible for all of us to believe in the Atonement, we should have to cry off it, as we evidently have a right to do. Every man to whom salvation is offered has an inalienable natural right to say "No, thank you: I prefer to retain my full moral responsibility: it is not good for me to be able to load a scapegoat with my sins: I should be less careful how I committed them if I knew they would cost me nothing." Then, too, there is the attitude of Ibsen: that iron moralist to whom the whole scheme of salvation was only an ignoble attempt to cheat God; to get into heaven without paying the price. To be let off, to beg for and accept eternal life as a present instead of earning it, would be mean enough even if we accepted the contempt of the Power on whose pity we were trading; but to bargain for a crown of glory as well! that was too much for Ibsen: it provoked him to exclaim, "Your God is an old man whom you cheat," and to lash the deadened conscience of the XIX century back to life with a whip of scorpions.
# Androcles and the Lion (Shaw)/Preface to Androcles and the Lion/The Political and Biological Objections to Inequality

THE POLITICAL AND BIOLOGICAL OBJECTIONS TO INEQUALITY.
But there are other reasons for objecting to class stratification of income which have heaped themselves up since the time of Jesus. In politics it defeats every form of government except that of a necessarily corrupt oligarchy. Democracy in the most democratic modern republics: France and the United States for example, is an imposture and a delusion. It reduces justice and law to a farce: law becomes merely an instrument for keeping the poor in subjection; and accused workmen are tried, not by a jury of their peers, but by conspiracies of their exploiters. The press is the press of the rich and the curse of the poor: it becomes dangerous to teach men to read. The priest becomes the mere complement of the policeman in the machinery by which the countryhouse oppresses the village. Worst of all, marriage becomes a class affair: the infinite variety of choice which nature offers to the young in search of a mate is narrowed to a handful of persons of similar income; and beauty and health become the dreams of artists and the advertisements of quacks instead of the normal conditions of life. Society is not only divided but actually destroyed in all directions by inequality of income between classes: such stability as it has is due to the huge blocks of people between whom there is equality of income.