OpenLLM-France/wikimedia huggingface dataset:
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XIV/Chapter 8

Chapter VIII.—The Old Man Gives Information in Regard to Faustus the Father of Clement.
“When the old man had thus spoken, I knew from what he said that the old man who he stated had died, was no other than your father. I did not wish, however, to communicate your circumstances to him until I should confer with you. But I ascertained where his lodging was, and I pointed out mine to him; and to make sure that my conjecture was right, I put this one question to him: ‘What was the name of the old man?’ And he said, ‘Faustus.’ ‘And what were the names of his twin sons?’ And he answered, ‘Faustinus and Faustinianus.’ ‘What was the name of the third son?’ He said, ‘Clement.’ ‘What was their mother’s name?’ He said, ‘Mattidia.’ Accordingly, from compassion, I shed tears along with him, and, dismissing the multitudes, I came to you, in order that I might take counsel with you after we had partaken of food together.  But I did not wish to disclose the matter to you before we had partaken of food, lest perchance you should be overcome by sorrow, and continue sad on the day of baptism, when even angels rejoice.” At these statements of Peter we all fell a weeping along with our mother. But he beholding us in tears, said: “Now let each one of you, through fear of God, bear bravely what has been said: for certainly it was not to-day that your father died, but long ago, as you conjecturing said.”

## Footnotes

* ↑ Lit., “of salt.”
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XIV/Chapter 7

Chapter VII.—The Old Man Tells His Story.
“And I answered: ‘How then do you know that she who fled and took up her residence in a foreign land married the slave, and marrying him died?’ And the old man said: ‘I am quite sure that this is true, not indeed that she married him, for I did not know even that she fell in love with him; but after her departure, a brother of her husband’s told me the whole story of her passion, and how he acted as an honourable man, and did not, as being his brother, wish to pollute his couch, and how she the wretched woman (for she is not blameable, inasmuch as she was compelled to do and suffer all this in consequence of Genesis) longed for him, and yet stood in awe of him and his reproaches, and how she devised a dream, whether true or false I cannot tell; for he stated that she said, “Some one in a vision stood by me, and ordered me to leave the city of the Romans immediately with my children.” But her husband being anxious that she should be saved with his sons, sent them immediately to Athens for their education, accompanied by their mother and slaves, while he kept the third and youngest son with himself, for he who gave the warning in the dream permitted this son to remain with his father. And when a long time had elapsed, during which he received no letters from her, he himself sent frequently to Athens, and at length took me, as the truest of all his friends, and went in search of her. And much did I exert myself along with him in the course of our travels with all eagerness; for I remembered that, in the old times of his prosperity, he had given me a share of all he had and loved me above all his friends. At length we set sail from Rome itself, and so we arrived in these parts of Syria, and we landed at Seleucia, and not many days after we had landed he died of a broken heart.  But I came here, and have procured my livelihood from that day till this by the work of my hands.’

## Footnotes

* ↑ We have inserted ὡς from the Epitomes.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XIV/Chapter 3

Chapter III.—The Old Man Does Not Believe in God or Providence.
“The old man began to speak as follows: ‘When I saw you after you had bathed in the sea retire into the secret place, I went up and secretly watched what might be your object in entering into a secret place, and when I saw you pray, I retired; but taking pity on you, I waited that I might speak with you when you came out, and prevail on you not to be led astray. For there is neither God nor providence; but all things are subject to Genesis. Of this I am fully assured in consequence of what I have myself endured, having for a long time made a careful study of the science. Do not therefore be deceived, my child. For whether you pray or not, you must endure what is assigned to you by Genesis. For if prayers could have done anything or any good, I myself should now be in better circumstances. And now, unless my needy garments mislead you, you will not refuse to believe what I say. I was once in affluent circumstances; I sacrificed much to the gods, I gave liberally to the needy; and yet, though I prayed and acted piously, I was not able to escape my destiny.’ And I said: ‘What are the calamities you have endured?’ And he answered:  ‘I need not tell you now; perhaps at the end you shall learn who I am, and who are my parents, and into what straitened circumstances I have fallen. But at present I wish you to become fully assured that everything is subject to Genesis.’

## Footnotes

* ↑ Wieseler thinks that the reading should be: “I did not retire.”
* ↑ Genesis is destiny determined by the stars which rule at each man’s birth.  [Comp. iv. 12. In Recognitions, viii. 2, the long discussion with the old man begins in the same way.—R.]
* ↑ μάθημα, mathematical science specially, which was closely connected with astrology. [Comp. Recognitions, x. 11–12.—R.]
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XIV/Chapter 9

Chapter IX.—Faustus Himself Appears.
When Peter said this, our mother could no longer endure it, but cried out, “Alas! my husband! loving us, you died by your own decision, while we are still alive, see the light, and have just partaken of food.” This one scream had not yet ceased, when, lo! the old man came in, and at the same time wishing to inquire into the cause of the cry, he looked on the woman and said, “What does this mean? Whom do I see?” And going up to her, and looking at her, and being looked at more carefully, he embraced her. But they were like to die through the sudden joy, and wishing to speak to each other, they could not get the power in consequence of their unsatisfied joy, for they were seized with speechlessness. But not long after, our mother said to him: “I now have you, Faustus, in every way the dearest being to me. How then are you alive, when we heard a short time ago that you were dead? But these are our sons, Faustinus, Faustinianus, and Clement.” And when she said this, we all three fell on him, and kissed him, and in rather an indistinct way we recalled his form to our memory.

## Footnotes

* ↑ Lit., “you died by a judgment;” but it is thought that κρίσει is corrupt.
* ↑ [In the Recognitions the old man is not recognised until long discussions have been held; see book ix. 35, 37. Hints of the relationship are, however, given in advance.—R.]
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XIV/Chapter 12

Chapter XII.—Clement Undertakes the Discussion.
When both were silent, I said: “Since I know accurately the science, but our lord and our father are not in this condition, I should like if Annubion himself were here, to have a discussion with him in the presence of my father. For thus would the matter be able to become public, when one practically acquainted with the subject has held the discussion with one equally informed.” And our father answered: “Where, then, is it possible to fall in with Annubion?” And Peter said: “In Antioch, for I learn that Simon Magus is there, whose inseparable companion Annubion is. When, then, we go there, if we come upon them, the discussion can take place.” And so, when we had discussed many subjects, and rejoiced at the recognition and given thanks to God, evening came down upon us, and we turned to sleep.

## Footnotes

* ↑ Lit., “when artist has had discussion with fellow-artist.”
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XIV/Chapter 2

Chapter II.—The Reason of Peter’s Lateness.
Then, at length, Peter seeing that the multitude had entered, sat down, and bidding us sit down beside him, he related first of all why he had sent us on before him after the baptism, and why he himself had been late in returning. He said that the following was the reason: “At the time that you came up,” he says, “an old man, a workman, entered along with you, concealing himself out of curiosity. He had watched us before, as he himself afterwards confessed, in order to see what we were doing when we entered into the sheltered place, and then he came out secretly and followed us. And coming up to me at a convenient place, and addressing me, he said, ‘For a long time I have been following you and wishing to talk with you, but I was afraid that you might be angry with me, as if I were instigated by curiosity; but now I shall tell you, if you please, what I think is the truth.’ And I replied, ‘Tell us what you think is good, and we shall approve your conduct, even should what you say not be really good, since with a good purpose you have been anxious to state what you deem to be good.’

## Footnotes

* ↑ [For the extensive variations in the plan of the two narratives from this point to the end, see footnote on Recognitions, viii. 1. In the Recognitions the family of Clement are brought into greater prominence as disputants; in the Homilies Simon Magus, and Peter’s discourses against him, are the main features; both, however, preserve the dramatic element of the re-united family, though the details are given differently in the two narratives.—R.]
* ↑ [The old man is introduced at once in Recognitions, viii. 1, and the subsequent discussion takes place in the presence of Clement and many others.—R.]
* ↑ We have adopted an emendation of Wieseler’s. The text has, “at the time that you went away.”
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XIV/Chapter 4

Chapter IV.—Peter’s Arguments Against Genesis.
“And I said: ‘If all things are subject to Genesis, and you are fully convinced that this is the case, your thoughts and advice are contrary to your own opinion. For if it is impossible even to think in opposition to Genesis, why do you toil in vain, advising me to do what cannot be done? Yea, moreover, even if Genesis subsists, do not make haste to prevail on me not to worship Him who is also Lord of the stars, by whose wish that a thing should not take place, that thing becomes an impossibility. For always that which is subject must obey that which rules. As far, however, as the worship of the common gods is concerned, that is superfluous, if Genesis has sway. For neither does anything happen contrary to what seems good to fate, nor are they themselves able to do anything, since they are subject to their own universal Genesis. If Genesis exists, there is this objection to it, that that which is not first has the rule; or, in other words, the uncreated cannot be subject, for the uncreated, as being uncreated, has nothing that is older than itself.’

## Footnotes

* ↑ Lit., “thinking you counsel what is contrary to yourself.”
* ↑ The argument here is obscure. Probably what is intended is as follows: Genesis means origination, coming into being. Origination cannot be the ruling power, for there must be something unoriginated which has given rise to the origination. The origination, therefore, as not being first, cannot have sway, and it must itself be subject to that which is unoriginated.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XIV/Chapter 6

Chapter VI.—The Old Man Opposes His Personal Experience to the Argument of Peter.
“And the old man answered: ‘You have spoken truly, and yet, notwithstanding all your incomparable demonstration, I am prevented from yielding assent by my own personal knowledge. For I was an astrologer, and dwelt first at Rome; and then forming a friendship with one who was of the family of Cæsar, I ascertained accurately the genesis of himself and his wife. And tracing their history, I find all the deeds actually accomplished in exact accordance with their genesis, and therefore I cannot yield to your argument. For the arrangement of her genesis was that which makes women commit adultery, fall in love with their own slaves, and perish abroad in the water. And this actually took place; for she fell in love with her own slave, and not being able to bear the reproach, she fled with him, hurried to a foreign land, shared his bed, and perished in the sea.’

## Footnotes

* ↑ [With chaps. 6–9, there is a general correspondence in Recognitions, ix. 32–37. The arrangement is quite different. The old man’s representation, that the story he tells is that of a friend, is peculiar to the Homilies.—R.]
* ↑ One ms. adds “greatly,” and an Epitome “great things.”
* ↑ That is, the position of the stars at her birth.
# An Etymological Dictionary of the German Language/Quitte

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Quitte | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Quitte, f., ‘quince,’ from the equiv. MidHG. quiten, f. (OHG. *quitina is wanting), with the remarkable variant küten, from OHG. chutina (Swiss χütene), ‘quince.’ This latter form alone renders it possible that Quitte was borrowed from the equiv. Rom. cotônea, which is probably represented by Ital. cotogna and Fr. coing (whence E. quince and Du. kwee). The connection between Lat. cotônea (parallel form cottanum) and Gr. κυδώνεα is obscure, and so is the relation of OHG. *quitina to chutina. if the word was borrowed, it was introduced contemporaneously with Pflaume.
# An Etymological Dictionary of the German Language/R

* A - B - C - D - E - F - G - H - I - J - K - L - M - N - O - P - Q - R - S - T - U - V - W - Z
* Rabe
* Rache
* Rachen
* rächen
* Racker
* Rad
* radebrechen
* Rädelsführer
* Raden
* Räder
* raffen
* ragen
* Rahe
* Rahm
* Rahmen
* Raigras
* Rain
* Ralle
* Ramme
* rammeln
* Rampe
* Rand
* Rang
* Range
* Rank
* Ranke
* Rankkorn
* Ranzen
* ranzen
* ranzig
* Rapp
* Rappe
* Rappe
* Rappe
* rappeln
* Rappen
* Rappier
* Rappuse
* Raps
* rapsen
* Rapunzel
* rar
* Rasch
* rasch
* rascheln
* Rasen
* rasen
* Raspe
* Raspel
* Rasse
* rasseln
* Rast
* Rat
* ratschlagen
* Ratsche
* Rätsel
* Ratte
* Raub
* rauben
* Rauch
* rauch
* Räude
* räudig
* raufen
* Raufe
* Raugraf
* rauh
* Rauke
* Raum
* raumen
* raunen
* Rune
* Raupe
* Raupe
* Rausch
* Rausch
* rauschen
* Rauschgelb
* räuspern
* Raute
* Raute
* Rebe
* Rebhuhn
* Rebus
* Rechen
* rechnen
* recht
* rechtfertigen
* Reck
* Recke
* recken
* Rede
* reden
* redlich
* Reff
* Reff
* reffen
* rege
* Regel
* Regen
* regen
* Reh
* reiben
* Reich
* reich
* reichen
* Reif
* Reif
* reif
* Reigen
* Reihe
* Reihen
* Reihen
* reihen
* Reiher
* Reim
* rein
* Reis
* Reis
* Reisig
* Reise
* Reisige
* Reisigen
* reißen
* reiten
* Reiter
* reizen
* renken
* rennen
* Renntier
* Rente
* Rest
* retten
* Rettich
* Reue
* Reuse
* reuten
* Reuter
* Rhabarber
* Rhede
* ribbeln
* richten
* Ricke
* riechen
* Riefe
* Riege
* Riegel
* Riemen
* Ries
* Riese
* Riester
* Rießling
* Riet
* Riff
* Riffel
* Rind
* Rinde
* Ring
* Ringel
* ringen
* Rinken
* Rinne
* rinnen
* Rippe
* Rispe
* Rist
* Riß
* Ritt
* Ritten
* Ritter
* Ritze
* Robbe
* Roche
* Roche
* röcheln
* Rock
* Rocken
* reden
* Rodomontade
* Rogen
* Roggen
* roh
* Rohr
* Rohrdommel
* Röhre
* röhren
* Rolle
* Römer
* rösche
* Rose
* Rosine
* Rosmarin
* Rost
* Rost
* rösten
* rosten
* Roß
* Roßtäuscher
* Roß
* rot
* Rotwelsch
* Rotte
* rotten
* rotten
* Rotz
* Rübe
* Rübezahl
* Rubrik
* ruchlos
* ruchtbar
* Ruck
* rücken
* rucken
* Rücken
* Rückgrat
* rücken
* Rüde
* Rudel
* Ruder
* Ruf
* rufen
* rügen
* Ruhe
* ruhen
* Ruhm
* Ruhr
* rühren
* rülpsen
* Rum
* Rummel
* rumpeln
* Rumpf
* rümpfen
* rund
* Rune
* Runge
* Runkelrübe
* rünstig
* Runzel
* Rüpel
* rupfen
* Rüssel
* Rüste
* rüsten
* rüstig
* Ruß
* Rute
* rutschen
# An Etymological Dictionary of the German Language/Rache

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Rache | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Rache, f., ‘revenge, vengeance,’ from MidHG. râche, OHG. râhha, f.; allied to rächen.
# An Etymological Dictionary of the German Language/Rahe

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Rahe | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Rahe, f., also Raa (under LG. and Du. influence), ‘yard’ (of a ship), from MidHG. rahe, f., ‘pole’; corresponding to Du. ra, ‘sail-yard,’ OIc. rá, f., ‘sail-yard’ (Goth. *răha, f., ‘pole’). Rahe is native, both to UpG. and LG.; comp. Bav. raχe, ‘pole.’
# An Etymological Dictionary of the German Language/Racker

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Racker | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Racker, m., ‘layer, hangman's servant,’ ModHG. only; comp. Du. rakker, ‘beadle, hangman.’ Lessing suggested that it was allied to recken, ‘to put to the rack.’ It is now usually connected with LG. racken, ‘to sweep together,’ and MidLG. racker, ‘flayer, knacker, nightman.’
# An Etymological Dictionary of the German Language/Raden

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Raden | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Raden, m., ‘cockle-weed,’ from MidHG. râde, usually râte, ratte, râten, ratten, m., ‘a weed among corn,’ OHG. râto, ratto, m.; so too OLG. râda, f., ‘weed.’ In Franc. and Henneberg râdme occurs, in Swiss and Suab. ratte. Perhaps the numerous forms of this simply MidEurop. Teut. word point to a primit. G. râþwo- (prim. form rêtwo-). cognate terms in the non-Teut. languages have not yet been discovered.
# An Etymological Dictionary of the German Language/Rabe

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Rabe | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Rabe, m., ‘raven,’ from the equiv. MidHG. rabe (rappe), OHG. rabo (*rappo), m., also MidHG. raben, OHG. raban, hraban, and MidHG. ram (mm), OHG. ram, hram (with mm for mn), m., ‘raven’; all these forms point to Goth. *hrabns. Comp. OIc. hrafn, AS. hrœfn, m., E. raven, Du. raaf, rave (comp. Rappe). The proper names Wolf-ram, OHG. Hraban, and ModHG. Rapp preserve the old variants. Perhaps ​these cognates with Lat. corvus, Gr. κόραξ, ‘raven,’ Lat. cornir, and Gr. κορώνη, ‘crow,’ belong to the same root; yet the Teut. form has a peculiar structure of its own, which, contrary to the usual assumption, presents some difficulties.
# An Etymological Dictionary of the German Language/Rachen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Rachen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Rachen, m., ‘throat, jaws, abyss,’ from the equiv. MidHG. rache, OHG. rahho, m., for the earlier *hrahho; comp. AS. hraca, m., ‘throat,’ perhaps also AS. hracca, ‘back of the head, nape,’ E. rack, ‘neck of mutton’; also Du. raak, ‘back part of the palate, inner parts of the month.’ Further references for determining the origin of the word are wanting; no relation to Kragen is possible.
# An Etymological Dictionary of the German Language/Rad

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Rad | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Rad, m., ‘wheel,’ from the equiv. MidHG. rat (gen. rades), OHG. rad, n.; corresponding to LG. and Du. rad (comp. also OFris. reth). The word is confined to MidEurop. Teut.; it is wanting in E., Scand., and Goth.; this, however, is no reason for assuming that the word is borrowed from Lat. rota. Since OHG. rad is based on pre-Teut. rotho-m, rothos, n., (Goth. *raþa-), ‘wheel,’ it is primit. cognate with the equiv. OIr. roth, m., and Lat. rota, and likewise with Lith. rátas, ‘wheel.’ The corresponding Sans. ratha-s (rathas, n. in ráthas-páti) signifies ‘car,’ espec. ‘war chariot’ (for the root roth see under rasch), while Sans. cakra, Gr. κύκλος, corresponding to AS. hweol, E. wheel, also means ‘wheel’ in Aryan. —
# An Etymological Dictionary of the German Language/Scharbock

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Scharbock | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Scharbock, m., ‘scurf, scurvy,’ early ModHG., a corruption of MidLat. scorbûtus. From the same source are derived the equiv. Du. scheurbuik, E. scurvy, Ital. scorbuto, and Fr. scorbut. The ultimate source of the cognates is Du. scheurbuik, or rather its older forms with a dental in the suffix, as in scorbutus (Du. scheur, ‘rift, cleft,’ but, ‘bone’); ModDu. scheurbuik is also very probably a corruption, the word being connected with buik, ‘belly.’
# An Etymological Dictionary of the German Language/Scharlach

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Scharlach | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Scharlach, m., ‘scarlet,’ from the equiv. MidHG. scharlach, scharlachen, n., which is, as is shown by Du. scharlaken, a corruption of MidHG. scharlât, the word being thus connected with Laken (MidHG. lachen, ‘cloth’); scharlât (comp. E. scarlet, MidE. scarlat) is formed from OFr. escarlate (ModFr. écarlate), ‘scarlet stuff.’ Comp. MidLat. scarlatum, Ital. scarlatto. The ultimate source of the word is Oriental; comp. Pers. sakirlât (Turk. iskerlet).
# An Etymological Dictionary of the German Language/Scharlei

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Scharlei | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Scharlei, m., ‘sage’ (bot.), from MidHG. scharleie, f., ‘borrago, clary’; of uncertain origin, which the equiv. Ital. schiarea, MidLat. sclareia, scarleia, are not able to elucidate.
# An Etymological Dictionary of the German Language/Scharte

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Scharte | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Scharte, f., ‘notch,’ from MidHG. scharte, f., ‘an opening or indentation made by cutting, hewing, or fracture; notch, wound’; comp. Du. schaard, ‘notch, potsherd.’ Allied to MidHG. schart, adj., ‘hewn to pieces, full of notches, wounded,’ OHG. scart, AS. sceard, E. sherd, OIc. skarðr, which were orig. da- (to-), partics. of scheren. MidHG. scharte, OHG. scartîsan, ‘skillet, pan,’ must, like their ModHG. corresponding forms, be kept apart from these cognates on account of their meaning, since they are derived from skardhâ (not from skarta), as is proved by OSlov. skvrada, skrada, ‘skillet, pan, hearth.’
# An Etymological Dictionary of the German Language/Schanze

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Schanze | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Schanze (1.), f., ‘chance, fortune’; comp. etwas in die Schanze schlagen, ‘to hazard something.’ From MidHG. schanze, f., ‘throw at dice, lucky throw, game’; borrowed from the equiv. Fr. and E. chance (MidLat. cadentia, ‘throwing of the dice,’ Ital. cadenza, ‘fall’).
Schanze (2.), f., ‘redoubt, earthwork,’ from late MidHG. schanze, f., ‘bundle of faggots, redoubt’; akin to Du. schans. Of obscure origin.