OpenLLM-France/wikimedia huggingface dataset:
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book IV/Chapter XLVI

Chapter XLVI.
Celsus, moreover, sneers at the “hatred” of Esau (to which, I suppose, he refers) against Jacob, although he was a man who, according to the Scriptures, is acknowledged to have been wicked; and not clearly stating the story of Simeon and Levi, who sallied out (on the Shechemites) on account of the insult offered to their sister, who had been violated by the son of the Shechemite king, he inveighs against their conduct. And passing on, he speaks of “brothers selling (one another),” alluding to the sons of Jacob; and of “a brother sold,” Joseph to wit; and of “a father deceived,” viz., Jacob, because he entertained no suspicion of his sons when they showed him Joseph’s coat of many colours, but believed their statement, and mourned for his son, who was a slave in Egypt, as if he were dead. And observe in what a spirit of hatred and falsehood Celsus collects together the statements of the sacred history; so that wherever it appeared to him to contain a ground of accusation he produces the passage, but wherever there is any exhibition of virtue worthy of mention—as when Joseph would not gratify the lust of his mistress, refusing alike her allurements and her threats—he does not even mention the circumstance! He should see, indeed, that the conduct of Joseph was far superior to what is related of Bellerophon, since the former chose rather to be shut up in prison than do violence to his virtue. For although he might have offered a just defence against his accuser, he magnanimously remained silent, entrusting his cause to God.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book IV/Chapter XLVII

Chapter XLVII.
Celsus next, for form’s sake, and with great want of precision, speaks of “the dreams of the chief butler and chief baker, and of Pharaoh, and of the explanation of them, in consequence of which Joseph was taken out of prison in order to be entrusted by Pharaoh with the second place in Egypt.” What absurdity, then, did the history contain, looked at even in itself, that it should be adduced as matter of accusation by this Celsus, who gave the title of True Discourse to a treatise not containing doctrines, but full of charges against Jews and Christians? He adds: “He who had been sold behaved kindly to his brethren (who had sold him), when they were suffering from hunger, and had been sent with their asses to purchase (provisions);” although he has not related these occurrences (in his treatise). But he does mention the circumstance of Joseph making himself known to his brethren, although I know not with what view, or what absurdity he can point out in such an occurrence; since it is impossible for Momus himself, we might say, to find any reasonable fault with events which, apart from their figurative meaning, present so much that is attractive. He relates, further, that “Joseph, who had been sold as a slave, was restored to liberty, and went up with a solemn procession to his father’s funeral,” and thinks that the narrative furnishes matter of accusation against us, as he makes the following remark: “By whom (Joseph, namely) the illustrious and divine nation of the Jews, after growing up in Egypt to be a multitude of people, was commanded to sojourn somewhere beyond the limits of the kingdom, and to pasture their flocks in districts of no repute.” Now the words, “that they were commanded to pasture their flocks in districts of no repute,” are an addition, proceeding from his own feelings of hatred; for he has not shown that Goshen, the district of Egypt, is a place of no repute. The exodus of the people from Egypt he calls a flight, not at all remembering what is written in the book of Exodus regarding the departure of the Hebrews from the land of Egypt. We have enumerated these instances to show that what, literally considered, might appear to furnish ground of accusation, Celsus has not succeeded in proving to be either objectionable or foolish, having utterly failed to establish the evil character, as he regards it, of our Scriptures.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book IV/Chapter XLVIII

Chapter XLVIII.
In the next place, as if he had devoted himself solely to the manifestation of his hatred and dislike of the Jewish and Christian doctrine, he says: “The more modest of Jewish and Christian writers give all these things an allegorical meaning;” and, “Because they are ashamed of these things, they take refuge in allegory.” Now one might say to him, that if we must admit fables and fictions, whether written with a concealed meaning or with any other object, to be shameful narratives when taken in their literal acceptation, of what histories can this be said more truly than of the Grecian? In these histories, gods who are sons castrate the gods who are their fathers, and gods who are parents devour their own children, and a goddess-mother gives to the “father of gods and men” a stone to swallow instead of his own son, and a father has intercourse with his daughter, and a wife binds her own husband, having as her allies in the work the brother of the fettered god and his own daughter! But why should I enumerate these absurd stories of the Greeks regarding their gods, which are most shameful in themselves, even though invested with an allegorical meaning? (Take the instance) where Chrysippus of Soli, who is considered to be an ornament of the Stoic sect, on account of his numerous and learned treatises, explains a picture at Samos, in which Juno was represented as committing unspeakable abominations with Jupiter. This reverend philosopher says in his treatises, that matter receives the spermatic words of the god, and retains them within herself, in order to ornament the universe. For in the picture at Samos Juno represents matter, and Jupiter god. Now it is on account of these, and of countless other similar fables, that we would not even in word call the God of all things Jupiter, or the sun Apollo, or the moon Diana. But we offer to the Creator a worship which is pure, and speak with religious respect of His noble works of creation, not contaminating even in word the things of God; approving of the language of Plato in the Philebus, who would not admit that pleasure was a goddess, “so great is my reverence, Protarchus,” he says, “for the very names of the gods.” We verily entertain such reverence for the name of God, and for His noble works of creation, that we would not, even under pretext of an allegorical meaning, admit any fable which might do injury to the young.
* ↑ κατὰ τὴν πρώτην ἐκδοχήν.
* ↑ τοὺς σπερματικοὺς λόγους.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book IV/Chapter XLIII

Chapter XLIII.
“Altogether absurd, and out of season,” he continues, “is the (account of the) begetting of children,” where, although he has mentioned no names, it is evident that he is referring to the history of Abraham and Sarah. Cavilling also at the “conspiracies of the brothers,” he allies either to the story of Cain plotting against Abel, or, in addition, to that of Esau against Jacob; and (speaking) of “a father’s sorrow,” he probably refers to that of Isaac on account of the absence of Jacob, and perhaps also to that of Jacob because of Joseph having been sold into Egypt. And when relating the “crafty procedure of mothers,” I suppose he means the conduct of Rebecca, who contrived that the blessing of Isaac should descend, not upon Esau, but upon Jacob. Now if we assert that in all these cases God interposed in a very marked degree, what absurdity do we commit, seeing we are persuaded that He never withdraws His providence from those who devote themselves to Him in an honourable and vigorous life? He ridicules, moreover, the acquisition of property made by Jacob while living with Laban, not understanding to what these words refer: “And those which had no spots were Laban’s, and those which were spotted were Jacob’s;” and he says that “God presented his sons with asses, and sheep, and camels,” and did not see that “all these things happened unto them for ensamples, and were written for our sake, upon whom the ends of the world are come.” The varying customs (prevailing among the different nations) becoming famous, are regulated by the word of God, being given as a possession to him who is figuratively termed Jacob. For those who become converts to Christ from among the heathen, are indicated by the history of Laban and Jacob.
* ↑ ἔξωρον.
* ↑ Cf. Gen. iv. 8.
* ↑ Cf. Gen. xxvii. 41.
* ↑ ἄγχιστα δὲ τούτοις πᾶσι συμπολιτεύομενον.
* ↑ θειότητα.
* ↑ ἐῤῥωμένως.
* ↑ Cf. Gen. xxx. 42 (LXX.). “The feebler were Laban’s, and the stronger Jacob’s” (Auth. Vers.).
* ↑ Cf. Gen. xxx. 43.
* ↑ Cf. 1 Cor. x. 11.
* ↑ παρ᾽ οἷς τὰ ποικίλα ἤθη ἐπίσημα γενόμενα, τῷ λογῷ τοῦ Θεοῦ πολιτεύεται, δοθέντα κτῆσις τῷ τροπικῶς καλουμένῳ ᾽Ιακώβ: ἐπίσημα is the term employed to denote the “spotted” cattle of Laban, and is here used by Origen in its figurative sense of “distinguished,” thus playing on the double meaning of the word.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book IV/Chapter XLIX

Chapter XLIX.
If Celsus had read the Scriptures in an impartial spirit, he would not have said that “our writings are incapable of admitting an allegorical meaning.” For from the prophetic Scriptures, in which historical events are recorded (not from the historical), it is possible to be convinced that the historical portions also were written with an allegorical purpose, and were most skilfully adapted not only to the multitude of the simpler believers, but also to the few who are able or willing to investigate matters in an intelligent spirit. If, indeed, those writers at the present day who are deemed by Celsus the “more modest of the Jews and Christians” were the (first) allegorical interpreters of our Scriptures, he would have the appearance, perhaps, of making a plausible allegation. But since the very fathers and authors of the doctrines themselves give them an allegorical signification, what other inference can be drawn than that they were composed so as to be allegorically understood in their chief signification? And we shall adduce a few instances out of very many to show that Celsus brings an empty charge against the Scriptures, when he says “that they are incapable of admitting an allegorical meaning.” Paul, the apostle of Jesus, says: “It is written in the law, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen? or saith He it altogether for our sakes? For our sakes, no doubt, this is written, that he that plougheth should plough in hope, and he that thresheth in hope of partaking.” And in another passage the same Paul says: “For it is written, For this cause shall a man leave his father and mother and shall be joined to his wife, and they two shall be one flesh. This is a great mystery; but I speak concerning Christ and the Church.” And again, in another place:  “We know that all our fathers were under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud, and in the sea.” Then, explaining the history relating to the manna, and that referring to the miraculous issue of the water from the rock, he continues as follows: “And they did all eat the same spiritual meat, and did all drink the same spiritual drink. For they drank of that spiritual Rock that followed them, and that Rock was Christ.” Asaph, moreover, who, in showing the histories in Exodus and Numbers to be full of difficulties and parables, begins in the following manner, as recorded in the book of Psalms, where he is about to make mention of these things: “Give ear, O my people, to my law: incline your ears to the words of my mouth. I will open my mouth in parables; I will utter dark sayings of old, which we have heard and known, and our fathers have told us.”
* ↑ κατὰ τὸν προηούμενον νοῦν.
* ↑ Cf. 1 Cor. ix. 9, 10 and Deut. xxv. 4.
* ↑ Cf. Eph. v. 31, 32. Cf. Gen. ii. 24.
* ↑ Cf. 1 Cor. x. 1, 2.
* ↑ Cf. 1 Cor. x. 3, 4.
* ↑ προβλήματα καὶ παραβολαί.
* ↑ Cf. Ps. lxxviii. 1–3.
# An Opium Fantasy

Soft hangs the opiate in the brain, And lulling soothes the edge of pain, Till harshest sound, far off or near, Sings floating in its mellow sphere.
What wakes me from my heavy dream?  Or am I still asleep? Those long and soft vibrations seem  A slumbrous charm to keep.
The graceful play, a moment stopp'd,  Distance again unrolls, Like silver balls that, softly dropp'd,  Ring into golden bowls.
I question of the poppies red,  The fairy flaunting band, While I, a weed with drooping head  Within their phalanx stand:
"Some airy one, with scarlet cap!  The name unfold to me Of this new minstrel who can lap  Sleep in his melody!"
Bright grew their scarlet kerchiefed heads,  As freshening winds had blown, And from their gently swaying beds  They sang in undertone,
"O he is but a little Owl,  The smallest of his kin, Who sits beneath the Midnight's cowl  And makes this airy din. "
"Deceitful tongues, of fiery tints,  Far more than this you know,— That he is your Enchanted Prince  Doom'd as an owl to go."
"Nor his fond play for years hath stopp'd  But nightly he unrolls His silver ball that, softly dropp'd,  Ring into golden bowls."
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 Optimist

"O aged man, pray, if you know"
* Coates, Florence Earle (1903), "An Optimist" in Lippincott's Monthly Magazine (March 1903).
* Coates, Florence Earle (1904), "An Optimist" in Mine and Thine (1904).
* Coates, Florence Earle (1916), "An Optimist" in Poems II.

## References

* ↑ View this version at Google Books.
# An Orphan's Lament

She's gone - and twice the summer's sun Has gilt Regina's towers, And melted wild Angora's snows, And warmed Exina's bowers. The flowerets twice on hill and dale Have bloomed and died away, And twice the rustling forest leaves Have fallen to decay,
And thrice stern winter's icy hand Has checked the river's flow, And three times o'er the mountains thrown His spotless robe of snow.
Two summers springs and autumns sad Three winters cold and grey -- And is it then so long ago That wild November day!
They say such tears as children weep Will soon be dried away, That childish grief however strong Is only for a day,
And parted friends how dear soe'er Will soon forgotten be; It may be so with other hearts, It is not thus with me.
My mother, thou wilt weep no more For thou art gone above, But can I ever cease to mourn Thy good and fervent love?
While that was mine the world to me Was sunshine bright and fair; No feeling rose within my heart But thou couldst read it there.
And thou couldst feel for all my joys And all my childish cares And never weary of my play Or scorn my foolish fears.
Beneath thy sweet maternal smile All pain and sorrow fled, And even the very tears were sweet Upon thy bosom shed.
Thy loss can never be repaired; I shall not know again While life remains, the peaceful joy That filled my spirit then.
Where shall I find a heart like thine While life remains to me, And where shall I bestow the love I ever bore for thee?
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 Opera and Lady Grasmere/To-day

pp. 289–290.

### TO-DAY.

MERCERON'S first opera, The Sultan of Shagpat, has, as you are doubtless aware, made triumphal progress round the two hemispheres. The British composer has at length emerged from obscurity, and the nations are loud with acclamation. The unexpected has again happened. As for Harvey, he takes his honours lightly, and ponders further conquests. Mrs. Merceron—for the yellow domino has put aside her titles—lately presented him with a daughter. The child's name is Isabella.
Sopwith, snug in his Bayswater flat, has bravely overcome defeat. His songs are conspicuous in the shop-windows. He paid seventeen pence in the pound. As the hero of a late courageous, yet ill-fated attempt, he supports his position with a certain mournful dignity very edifying to the spectator. "The race is not always to the strong," his graceful comment upon the news of Harvey's first success, charmed a large and influential circle, besides implying a generous acceptance of the situation created.
And of all the diversified, the momentous events and struggles recently traversed, of this whole dance-of-life which he himself put into motion, saving a bald and unconvincing outline, Hutchinson, the instrument, Hutchinson, the original instigator and responsible head, knows nothing, absolutely nothing!
# An Etymological Dictionary of the German Language/Wachholder

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Wachholder | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Wachholder, m., ‘juniper, gin’; the word has attained its present form by many inorganic changes; it is based on the equiv. OHG. wëhhalturia (MidHG. wëcheltürre) and wëhhœltar (MidHG. wëcholter); in MidHG. also wachalter, quëckolter, rëckholter in represented by the modern Alem. form Reckholder). Holunder and Maßholder show that the derivative syllable is MidHG. -ter; as in the case of Maßholder, the final syllables were changed to Holder, equiv. to Holunder. The signification of the l derivative, OHG. *wëhhal, ‘juniper’ (also wëhhan- in dial. Wachandel), is entirety inexplicable.
# An Etymological Dictionary of the German Language/Wachs

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Wachs | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Wachs, n., ‘wax,’ from the equiv. MidHG. and OHG. wahs, n., common to Teut. in the same sense; comp. OIc. vax, AS. weahs, E. wax, LG. and Du. was. OSlov. (Russ.) voskŭ, Lith. wászkas, ‘wax,’ perhaps borrowed from OTeut., are closely related to this word.
# An Etymological Dictionary of the German Language/Wachtel

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Wachtel | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Wachtel, f., ‘quail,’ from the equiv. MidHG. wahtel, OHG. wahtala, f.; corresponding to AS. wyhtel (rare; usually çrschęn). The term looks like a derivative of Wacht (root wak, ‘to be awake’). It is probable, however, that the word has attained its present form by many changes; comp. Du. kwakkel, kwartel, ‘quail’ (phonetically cognate with MidLat. quaccila, Fr. quaille, Ital. quaglia, ‘quail’). The word for ‘quail,’ common to Sans. and Gr. but unknown to Teut., was wortok, wortog; comp. Sans. vartikâ, Gr. ὄρτυξ, ‘quail.’
# An Etymological Dictionary of the German Language/Waare

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

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Waberlohe | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Waberlohe, f., ‘flickering flame,’ formed like the equiv. OIc. vafrlogi.
# An Etymological Dictionary of the German Language/Wade

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Wade | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Wade, f., ‘calf’ (of the leg), from the equiv. MidHG. wade, m. (used chiefly in the plur.), OHG. wado, m.; comp. the equiv. Du. wade. OIc. vǫðve, m., ‘muscle,’ shows that the more general meaning was ‘muscle’; OHG. ado (accus. wadun) is based on Teut. waþwo, m. There are no cognates in the non-Teut. languages.
# An Etymological Dictionary of the German Language/Wabe

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Wabe | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Wabe, f., ‘honeycomb,’ from the equiv. MidHG. wabe, m. and f. (waben, m.) OHG. waba, f. (wabo, m.); lit. perhaps ‘texture,’ allied to weben. It is scarcely connected with Lat. favus. Allied also to Waffel.
# An Etymological Dictionary of the German Language/Wacke

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Wacke | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Wacke, f., ‘wacke, toadstone,’ from Mid ​HG. wacke, m., ‘rock-flint, block of stone projecting from the ground,’ OHG. *wacko- (from the base waggo), m., ‘pebble, flint.’ Further cognates are wanting.
# An Etymological Dictionary of the German Language/Waffe

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Waffe | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Waffe, f., ‘weapon,’ from the equiv. MidHG. waffen, wâfen, OHG. waffan, wâfan, n., ‘weapon, sword, armour’; corresponding to Goth. wépna, n. plur., ‘weapons,’ AS. wœ̂pn, E. weapon, Du. wapen. Comp. also Wappen. Teut. wêpno- (wapono-) assumes a Teut. wêbono- (wobono-); its connection with the equiv. Gr. ὅπλον (lit. ‘utensil’) is conceivable by assuming a double root, wop, wob. Whether this root is identical with the Sans. root vap, ‘to scatter, sow,’ in which case ‘missile’ would be the primary meaning of Waffe, is uncertain.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book VI/Part 50

Chapter XLIX.—The Work of the Demiurge Perishable.
And in addition to these (points, they lay down) that the Demiurge of the supernal Ogdoad, desirous of imitating the indefinite, and everlasting, and illimitable (one), and (the one) not subject to the condition of time; and (the Demiurge) not being able to represent the stability and eternity of this (Ogdoad), on account of his being the fruit of the Hysterema, to this end appointed times, and seasons, and numbers, measuring many years in reference to the eternity of this (Ogdoad), thinking by the multitude of times to imitate its indefiniteness.  And here they say, when Truth eluded his pursuit, that Falsehood followed close upon him; and that on account of this, when the times were fulfilled, his work underwent dissolution.

## Footnotes

* ↑ Or, “blamelessness.”