OpenLLM-France/wikimedia huggingface dataset:
# An Autobiography

First published August, 1893. See also: Autobiographical Sketches, a previous work by the same author covering much of the same information.
* Preface
* Chapter I: "OUT OF THE EVERYWHERE INTO THE HERE."
* Chapter II: EARLY CHILDHOOD.
* Chapter III: GIRLHOOD.
* Chapter IV: MARRIAGE.
* Chapter V: THE STORM OF DOUBT.
* Chapter VI: CHARLES BRADLAUGH.
* Chapter VII: ATHEISM AS I KNEW AND TAUGHT IT.
* Chapter VIII: AT WORK.
* Chapter IX: THE KNOWLTON PAMPHLET.
* Chapter X: AT WAR ALL ROUND.
* Chapter XI: MR. BRADLAUGH'S STRUGGLE.
* Chapter XII: STILL FIGHTING.
* Chapter XIII: SOCIALISM.
* Chapter XIV: THROUGH STORM TO PEACE.
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 1933, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 90 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.
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# Androcles and the Lion (Shaw)/Preface to Androcles and the Lion/Matthew imputes Bigotry to Jesus

MATTHEW IMPUTES BIGOTRY TO JESUS.
Matthew, like most biographers, strives to identify the opinions and prejudices of his hero with his own. Although he describes Jesus as tolerant even to carelessness, he draws the line at the Gentile, and represents Jesus as a bigoted Jew who regards his mission as addressed exclusively to "the lost sheep of the house of Israel." When a woman of Canaan begged Jesus to cure her daughter, he first refused to speak to her, and then told her brutally that "It is not meet to take the children's bread and cast it to the dogs." But when the woman said, "Truth, Lord; yet the dogs eat of the crumbs which fall from their master's table," she melted the Jew out of him and made Christ a Christian. To the woman whom he had just called a dog he said, "O woman, great is thy faith: be it unto thee even as thou wilt." This is somehow one of the most touching stories in the gospel; perhaps because the woman rebukes the prophet by a touch of his own finest quality. It is certainly out of character; but as the sins of good men are always out of character, it is not safe to reject the story as invented in the interest of Matthew's determination that Jesus shall have nothing to do with the Gentiles. At all events, there the story is; and it is by no means the only instance in which Matthew reports Jesus, in spite of the charm of his preaching, as extremely uncivil in private intercourse.
# Androcles and the Lion (Shaw)/Preface to Androcles and the Lion/Judge Not

JUDGE NOT.
In dealing with crime and the family, modern thought and experience have thrown no fresh light on the views of Jesus. When Swift had occasion to illustrate the corruption of our civilization by making a catalogue of the types of scoundrels it produces, he always gave judges a conspicuous place alongside of them they judged. And he seems to have done this not as a restatement of the doctrine of Jesus, but as the outcome of his own observation and judgment. One of Mr. Gilbert Chesterton's stories has for its hero a judge who, whilst trying a criminal case, is so overwhelmed by the absurdity of his position and the wickedness of the things it forces him to do, that he throws off the ermine there and then, and goes out into the world to live the life of an honest man instead of that of a cruel idol. There has also been a propaganda of a soulless stupidity called Determinism, representing man as a dead object driven hither and thither by his environment, antecedents, circumstances, and so forth, which nevertheless does remind us that there are limits to the number of cubits an individual can add to his stature morally or physically, and that it is silly as well as cruel to torment a man five feet high for not being able to pluck fruit that is within the reach of men of average height. I have known a case of an unfortunate child being beaten for not being able to tell the time after receiving an elaborate explanation of the figures on a clock dial, the fact being that she was short-sighted and could not see them. This is a typical illustration of the absurdities and cruelties into which we are led by the counter-stupidity to Determinism: the doctrine of Free Will. The notion that people can be good if they like, and that you should give them a powerful additional motive for goodness by tormenting them when they do evil, would soon reduce itself to absurdity if its application were not kept within the limits which nature sets to the self-control of most of us. Nobody supposes that a man with no ear for music or no mathematical faculty could be compelled on pain of death, however cruelly inflicted, to hum all the themes of Beethoven's symphonies or to complete Newton's work on fluxions.
# Androcles and the Lion (Shaw)/Preface to Androcles and the Lion/Labor Time

LABOR TIME.
So maker's right as an alternative to taking the advice of Jesus would not work. In practice nothing was possible in that direction but to pay a worker by labor time so much an hour or day or week or year. But how much? When that question came up, the only answer was "as little as he can be starved into accepting," with the ridiculous results already mentioned, and the additional anomaly that the largest share went to the people who did not work at all, and the least to those who worked hardest. In England nine-tenths of the wealth goes into the pockets of one-tenth of the population.
# Androcles and the Lion (Shaw)/Preface to Androcles and the Lion/Looking for the End of the World

LOOKING FOR THE END OF THE WORLD
Yet another persistent belief has beset the imagination of the religious ever since religion spread among the poor, or, rather, ever since commercial civilization produced a hopelessly poor class cut off from enjoyment in this world. That belief is that the end of this world is at hand, and that it will presently pass away and be replaced by a kingdom of happiness, justice, and bliss in which the rich and the oppressors and the unjust shall have no share. We are all familiar with this expectation: many of us cherish some pious relative who sees in every great calamity a sign of the approaching end. Warning pamphlets are in constant circulation: advertisements are put in the papers and paid for by those who are convinced, and who are horrified at the indifference of the irreligious to the approaching doom. And revivalist preachers, now as in the days of John the Baptist, seldom fail to warn their flocks to watch and pray, as the great day will steal upon them like a thief in the night, and cannot be long deferred in a world so wicked. This belief also associates itself with Barleycorn's second coming; so that the two events become identified at last.
There is the other and more artificial side of this belief, on which it is an inculcated dread. The ruler who appeals to the prospect of heaven to console the poor and keep them from insurrection also curbs the vicious by threatening them with hell. In the Koran we find Mahomet driven more and more to this expedient of government; and experience confirms his evident belief that it is impossible to govern without it in certain phases of civilization. We shall see later on that it gives a powerful attraction to the belief in a Redeemer, since it adds to remorse of conscience, which hardened men bear very lightly, a definite dread of hideous and eternal torture.
# Androcles and the Lion (Shaw)/Preface to Androcles and the Lion/Luke the Literary Artist

LUKE.
LUKE THE LITERARY ARTIST.
When we come to Luke, we come to a later storyteller, and one with a stronger natural gift for his art. Before you have read twenty lines of Luke's gospel you are aware that you have passed from the chronicler writing for the sake of recording important facts, to the artist, telling the story for the sake of telling it. At the very outset he achieves the most charming idyll in the Bible: the story of Mary crowded out of the inn into the stable and laying her newly-born son in the manger, and of the shepherds abiding in the field keeping watch over their flocks by night, and how the angel of the Lord came upon them, and the glory of the Lord shone around them, and suddenly there was with the angel a multitude of the heavenly host. These shepherds go to the stable and take the place of the kings in Matthew's chronicle. So completely has this story conquered and fascinated our imagination that most of us suppose all the gospels to contain it; but it is Luke's story and his alone: none of the others have the smallest hint of it.
# Androcles and the Lion (Shaw)/Preface to Androcles and the Lion/Modern Communism

MODERN COMMUNISM.
Now let us see what modern experience and modern sociology has to say to the teaching of Jesus as summarized here. First, get rid of your property by throwing it into the common stock. One can hear the Pharisees of Jerusalem and Chorazin and Bethsaida saying, "My good fellow, if you were to divide up the wealth of Judea equally today, before the end of the year you would have rich and poor, poverty and affluence, just as you have today; for there will always be the idle and the industrious, the thrifty and the wasteful, the drunken and the sober; and, as you yourself have very justly observed, the poor we shall have always with us." And we can hear the reply, "Woe unto you, liars and hypocrites; for ye have this very day divided up the wealth of the country yourselves, as must be done every day (for man liveth not otherwise than from hand to mouth, nor can fish and eggs endure for ever); and ye have divided it unjustly; also ye have said that my reproach to you for having the poor always with you was a law unto you that this evil should persist and stink in the nostrils of God to all eternity; wherefore I think that Lazarus will yet see you beside Dives in hell." Modern Capitalism has made short work of the primitive pleas for inequality. The Pharisees themselves have organized communism in capital. Joint stock is the order of the day. An attempt to return to individual properties as the basis of our production would smash civilization more completely than ten revolutions. You cannot get the fields tilled today until the farmer becomes a co-operator. Take the shareholder to his railway, and ask him to point out to you the particular length of rail, the particular seat in the railway carriage, the particular lever in the engine that is his very own and nobody else's; and he will shun you as a madman, very wisely. And if, like Ananias and Sapphira, you try to hold back your little shop or what not from the common stock, represented by the Trust, or Combine, or Kartel, the Trust will presently freeze you out and rope you in and finally strike you dead industrially as thoroughly as St. Peter himself. There is no longer any practical question open as to Communism in production: the struggle today is over the distribution of the product: that is, over the daily dividing-up which is the first necessity of organized society.
# Androcles and the Lion (Shaw)/Preface to Androcles and the Lion/Not this Man but Barabbas

NOT THIS MAN BUT BARRABAS
Meanwhile he has been definitely rejected by the people as well as by the priests. Pilate, pitying him, and unable to make out exactly what he has done (the blasphemy that has horrified the high priest does not move the Roman) tries to get him off by reminding the people that they have, by custom, the right to have a prisoner released at that time, and suggests that he should release Jesus. But they insist on his releasing a prisoner named Barabbas instead, and on having Jesus crucified. Matthew gives no clue to the popularity of Barabbas, describing him simply as "a notable prisoner." The later gospels make it clear, very significantly, that his offence was sedition and insurrection; that he was an advocate of physical force; and that he had killed his man. The choice of Barabbas thus appears as a popular choice of the militant advocate of physical force as against the unresisting advocate of mercy.
# An Etymological Dictionary of the German Language/Bogen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Bogen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Bogen, m., ‘bow, arc, vault, sheet (of paper),’ from MidHG. boge, OHG. bogo, m., ‘bow’; comp. AS. boga, E. bow; Goth. *buga. Properly a deriv. of biegen, hence orig. ‘curve, bend,’ connected with the equiv. cognates of Bucht; comp. further the primit. Teut. compounds Ellenbogen, Regenbogen.
# An Etymological Dictionary of the German Language/Bohne

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Bohne | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Bohne, f., ‘bean,’ from MidHG. bône, OHG. bôna, f.; the corresponding AS. beán, E. bean, Du. boon, OIc. baun, have the same meaning. The early existence of this word is attested by the name of the Fris. islands, Baunonia. It has not yet been possible to find a connecting link between the primit. Teut. term and the equiv. Lat. faba, OSlov. bobŭ (Gr. φακός, ‘lentil’).
# An Etymological Dictionary of the German Language/Bohnenlied

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Bohnenlied | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Bohnenlied, ‘bean-song’ (in the phase etwas geht über das Bohnenlied, applied to something incomparably good); the word may be traced as far back as the 15th cent., but the song itself has not been discovered. It may have been an obscure poem, since the bean among various nations is adopted as the symbol of lewdness (comp. the mediæval bean-feast, Gr. πυανέψια).
# An Etymological Dictionary of the German Language/Boi

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Boi | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Boi, m., ‘baize,’ ModHG. only, from LG. baje, Du. baai, which is borrowed from Rom. (Fr. boie); perhaps E. baize is properly a plur.
# An Etymological Dictionary of the German Language/Boden

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Boden | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Boden, m., ‘bottom, ground, soil, loft,’ from the equiv. MidHG. boden, bodem, gen. bodemes (the dial. ModHG. bodem is stil used, comp. the proper name Bodmer), OHG. bodam, m., which still exists in the cognate dialects and languages. OHG. bodam points, however, not to Goth. *buþma-, but, with a remarkable irregularity, to *budna-, the corresponding AS. botm, E. bottom, exhibiting a further irregularity in the dental. Goth. *budna- seems probable, since the non-Teut. languages of the Aryan stock point to bhudhmen, bhudhnó- as the stem; Gr. πυθμήν, ὁ (for *φυθμήν, see bieten), ‘bottom’; Lat. fundus (for *fudnus), Sans. budhná- (for *bhudhná-, by the same rule as in Gr.). It is a primit. Aryan word, with the meaning ‘bottom, ground,’ but is not connected, however, with a str. vb. in any Aryan language. — Bodensee obtained its name during the Carolovingian period (formerly Lacus Brigantînus, ‘Lake Constance’) from the imperial palace at Bodema (now Bodmann), which may be the plur. of the subst. Boden.
# An Etymological Dictionary of the German Language/Bodmerei

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Bodmerei | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Bodmerei, f., ‘money advanced on the security of the ship's keel or bottom’ (i.e. the ship itself), from Du. bodmerîe, E. bottomry (whence Fr. bomerie).
# An Etymological Dictionary of the German Language/Boisalz

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Boisalz | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Boisalz, m., ‘bay-salt', ModHG. only, of LG. origin, for Baisalt; comp. Bai and E. bay-salt.
# An Etymological Dictionary of the German Language/Bofist

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Bofist | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Bofist, m., ‘puck-ball,’ ModHG. only, properly ‘knave's fizzling’ (see under Fist); comp. AS. wulfes fist, the name of the plant (E. bullfist), of which Gr.-Lat. lycoperdon is a late imitation.
# An Etymological Dictionary of the German Language/Bohle

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Bohle | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Bohle, f., ‘plank, board,’ from the equiv. MidHG. bole; comp. OIc. bolr (whence E. bole), ‘trunk (of a tree)’; perhaps connected with MidHG. boln, ‘to roll,’ Gr. φάλαγξ, ‘trunk.’ See Bollwerk.
# An Etymological Dictionary of the German Language/Boje

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Boje | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Boje, f., ‘buoy,’ from the LG. boje, Du. boei, E. buoy, which are borrowed from Rom.; comp. Fr. bouée, ‘buoy,’ OFr. buie, ‘chain, fetter', whence MidHG. boie, ‘fetter'. The ultimate source of the word is Lat. boja, ‘fetter’; the buoy was originally a floating piece of wood with a rope fastened to it.
# An Etymological Dictionary of the German Language/Pennal

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Pennal | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Pennal, n. ‘pen-case,’ ModHG. only, formed from MidLat. pennale; with this comp. Pennal meaning, ‘grammar-school, high-school, pupil.’ To the students at the university the school might seem as a huge array of pen-cases, and “in jest the freshman too was called a ‘pen-case,’ probably because he attended lectures regularly, and so carried his pen-case with him.”
# An Etymological Dictionary of the German Language/Petschaft

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Petschaft | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Petschaft, n., ‘signet, seal,’ from MidHG. petschat, petschaft, n.; borrowed from the equiv. Bohem. pečet (OSlov. pečati); the f of the MidHG. and ModHG. words was introduced by associating them with Schaft.
# An Etymological Dictionary of the German Language/Petze

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Petze | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Petze, f., ‘bitch, she-bear’; early ModHG.; its relation to the equiv. E. bitch (from AS. bičče) and Fr. biche is uncertain.
# An Etymological Dictionary of the German Language/Pelz

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Pelz | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Pelz, m., from the equiv. MidHG. bellîȥ, belz, pelz, m., ‘fur,’ borrowed in the 10th cent. (OHG. pellĭȥ) from the equiv. MidLat.-Rom. pellicia, ‘fur’; comp. Ital. pelliccia, Fr. pelisse. It corresponds to AS. pylce, E. pelt.
# An Etymological Dictionary of the German Language/Petersilie

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Petersilie | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Petersilie, f., ‘parsley,’ from MidHG. pêtersil, m., pêtersilje, m., OHG. pêtarsile; borrowed from MidLat. petrosilium (Gr. πετροσέλινον), ‘parsley.’ In the UpG. dials. a shortened form is found, Peterli, Peterle (Peterling).
# An Etymological Dictionary of the German Language/Pfad

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Pfad | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Pfad, m., from the equiv. MidHG. pfat (gen. pfades), OHG. pfad, m., ‘path, track’; OSax. *path is wanting; Du. pad, AS. pœþ, m., E. path. The word is unknown to East Teut., and thus the difficulty of determining its origin is greatly enhanced. The prevalent opinion, which is based on the supposition, probably correct in the main, that the words beginning with HG. pf and LG. p are borrowed, is satisfied with the phonetic similarity to Gr. πάτος, ‘path, road,’ to prove the fact that Pfad is borrowed from the latter. With regard to this point we have to take into account the þ of the E. word, which is assumed by HG., and which proves the existence of Pfad in G. before the beginning of our era. But Teut. has no such early loanwords of Gr. origin (see Hanf). As we have no data, we cannot decide whether the word was introduced through a foreign medium; it is possible the word was borrowed indirectly from Gr., but the assumption that it was adopted directly from Scyth. is equally valid; comp. Zend paþ (also paþan, panþan), ‘way.’ In the latter case it must have passed into G. after the primit. Teut. permutation; Hanf was borrowed before this period. Its primit. kinship with Gr. πάτος, ‘way’ (Sans. panthan, path, Zend paþan), must be decidedly rejected because Teut. f would correspond to p in the non-Teut. languages. Comp. Humpen.
# An Etymological Dictionary of the German Language/Perlmutter

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Perlmutter | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Perlmutter, f., ‘mother of pearl, late MidHG., formed like Fr. mère-perle (Ital. madre-perla); so too E. mother of pearl. Perlmutter is lit. ‘producer of pearls inside the mussel.’
# An Etymological Dictionary of the German Language/Pest

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Pest | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Pest, f., ‘pest, plague,’ ModHG. only, from Lat. pestis. —
# An Etymological Dictionary of the German Language/Pestilenz

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Pestilenz | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Pestilenz, f. ‘pestilence,’ even in MidHG. pestilenzie, pestilenz, f., from Lat. pestilentia.
# An Etymological Dictionary of the German Language/Perle

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Perle | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Perle, f., ‘pearl,’ from the equiv. MidHG. përle, bërle, OHG. bërla, përala, f.; a foreign word, as the fluctuating initial sound indicates. It corresponds to the Rom. cognates, Ital. perla, Fr. perle, whence also E. pearl; derived probably from Lat. *pirula, ‘little pear.’ In Goth., marikreitus, a corrupt form of Lat. margarita, was used, corresponding to AS. mere-greót, OHG. męri-grioȥ, MidHG. męregrieȥ. —
# An Etymological Dictionary of the German Language/Annotated/Bort

| This annotated version expands the abbreviations in the original entry Bort. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Bort, neuter, ‘board,’ from the equivalent Middle High German bort; compare Gothic fôtubaúrd, ‘footstool,’ Old Saxon and Dutch bord, Anglo-Saxon bord, ‘board, shield, table,’ English board (see Bord). The Old Teutonic word bord meant the same as Brett, to which it is related by gradation; the apparent metathesis of re to or is Old Teutonic, as in forschen in relation to fragen; Brett, Bort may be represented in Indian as brádhas, bṛdhas. See Brett.