OpenLLM-France/wikimedia huggingface dataset:
# Ante-Nicene Fathers/Volume III/Apologetic/The Chaplet, or De Corona/Chapter XV

Chapter XV.
Keep for God His own property untainted; He will crown it if He choose. Nay, then, He does even choose. He calls us to it. To him who conquers He says, “I will give a crown of life.” Be you, too, faithful unto death, and fight you, too, the good fight, whose crown the apostle feels so justly confident has been laid up for him. The angel also, as he goes forth on a white horse, conquering and to conquer, receives a crown of victory; and another is adorned with an encircling rainbow (as it were in its fair colours)—a celestial meadow. In like manner, the elders sit crowned around, crowned too with a crown of gold, and the Son of Man Himself flashes out above the clouds. If such are the appearances in the vision of the seer, of what sort will be the realities in the actual manifestation? Look at those crowns. Inhale those odours. Why condemn you to a little chaplet, or a twisted headband, the brow which has been destined for a diadem? For Christ Jesus has made us even kings to God and His Father. What have you in common with the flower which is to die? You have a flower in the Branch of Jesse, upon which the grace of the Divine Spirit in all its fulness rested—a flower undefiled, unfading, everlasting, by choosing which the good soldier, too, has got promotion in the heavenly ranks. Blush, ye fellow-soldiers of his, henceforth not to be condemned even by him, but by some soldier of Mithras, who, at his initiation in the gloomy cavern, in the camp, it may well be said, of darkness, when at the sword’s point a crown is presented to him, as though in mimicry of martyrdom, and thereupon put upon his head, is admonished to resist and cast it off, and, if you like, transfer it to his shoulder, saying that Mithras is his crown. And thenceforth he is never crowned; and he has that for a mark to show who he is, if anywhere he be subjected to trial in respect of his religion; and he is at once believed to be a soldier of Mithras if he throws the crown away—if he say that in his god he has his crown. Let us take note of the devices of the devil, who is wont to ape some of God’s things with no other design than, by the faithfulness of his servants, to put us to shame, and to condemn us.
* ↑ Rev. ii. 10; Jas. i. 22.
* ↑ 2 Tim. iv. 8.
* ↑ Rev. vi. 2.
* ↑ Rev. x. 1.
# Ante-Nicene Fathers/Volume III/Apologetic/The Chaplet, or De Corona/Chapter V

Chapter V.
The argument for Christian practices becomes all the stronger, when also nature, which is the first rule of all, supports them. Well, she is the first who lays it down that a crown does not become the head. But I think ours is the God of nature, who fashioned man; and, that he might desire, (appreciate, become partaker of) the pleasures afforded by His creatures, endowed him with certain senses, (acting) through members, which, so to speak, are their peculiar instruments. The sense of hearing he has planted in the ears; that of sight, lighted up in the eyes; that of taste, shut up in the mouth; that of smell, wafted into the nose; that of touch, fixed in the tips of the fingers. By means of these organs of the outer man doing duty to the inner man, the enjoyments of the divine gifts are conveyed by the senses to the soul. What, then, in flowers affords you enjoyment? For it is the flowers of the field which are the peculiar, at least the chief, material of crowns. Either smell, you say, or colour, or both together. What will be the senses of colour and smell? Those of seeing and smelling, I suppose. What members have had these senses allotted to them? The eyes and the nose, if I am not mistaken. With sight and smell, then, make use of flowers, for these are the senses by which they are meant to be enjoyed; use them by means of the eyes and nose, which are the members to which these senses belong. You have got the thing from God, the mode of it from the world; but an extraordinary mode does not prevent the use of the thing in the common way. Let flowers, then, both when fastened into each other and tied together in thread and rush, be what they are when free, when loose—things to be looked at and smelt. You count it a crown, let us say, when you have a bunch of them bound together in a series, that you may carry many at one time that you may enjoy them all at once. Well, lay them in your bosom if they are so singularly pure, and strew them on your couch if they are so exquisitely soft, and consign them to your cup if they are so perfectly harmless. Have the pleasure of them in as many ways as they appeal to your senses. But what taste for a flower, what sense for anything belonging to a crown but its band, have you in the head, which is able neither to distinguish colour, nor to inhale sweet perfumes, nor to appreciate softness? It is as much against nature to long after a flower with the head, as it is to crave food with the ear, or sound with the nostril. But everything which is against nature deserves to be branded as monstrous among all men; but with us it is to be condemned also as sacrilege against God, the Lord and Creator of nature.
# Ante-Nicene Fathers/Volume III/Apologetic/The Chaplet, or De Corona/Chapter VI

Chapter VI.
Demanding then a law of God, you have that common one prevailing all over the world, engraven on the natural tables to which the apostle too is wont to appeal, as when in respect of the woman’s veil he says, “Does not even Nature teach you?”—as when to the Romans, affirming that the heathen do by nature those things which the law requires, he suggests both natural law and a law-revealing nature. Yes, and also in the first chapter of the epistle he authenticates nature, when he asserts that males and females changed among themselves the natural use of the creature into that which is unnatural, by way of penal retribution for their error. We first of all indeed know God Himself by the teaching of Nature, calling Him God of gods, taking for granted that He is good, and invoking Him as Judge. Is it a question with you whether for the enjoyment of His creatures, Nature should be our guide, that we may not be carried away in the direction in which the rival of God has corrupted, along with man himself, the entire creation which had been made over to our race for certain uses, whence the apostle says that it too unwillingly became subject to vanity, completely bereft of its original character, first by vain, then by base, unrighteous, and ungodly uses? It is thus, accordingly, in the pleasures of the shows, that the creature is dishonoured by those who by nature indeed perceive that all the materials of which shows are got up belong to God, but lack the knowledge to perceive as well that they have all been changed by the devil. But with this topic we have, for the sake of our own play-lovers, sufficiently dealt, and that, too, in a work in Greek.
* ↑ 1 Cor. xi. 14.
* ↑ Rom. ii. 14.
* ↑ Rom. i. 26.
* ↑ [Plays were regarded as pomps renounced in Baptism.]
# Ante-Nicene Fathers/Volume III/Apologetic/The Chaplet, or De Corona/Chapter XII

Chapter XII.
But I first say a word also about the crown itself. This laurel one is sacred to Apollo or Bacchus—to the former as the god of archery, to the latter as the god of triumphs. In like manner Claudius teaches; when he tells us that soldiers are wont too to be wreathed in myrtle. For the myrtle belongs to Venus, the mother of the Æneadæ, the mistress also of the god of war, who, through Ilia and the Romuli is Roman. But I do not believe that Venus is Roman as well as Mars, because of the vexation the concubine gave her. When military service again is crowned with olive, the idolatry has respect to Minerva, who is equally the goddess of arms—but got a crown of the tree referred to, because of the peace she made with Neptune. In these respects, the superstition of the military garland will be everywhere defiled and all-defiling. And it is further defiled, I should think, also in the grounds of it. Lo the yearly public pronouncing of vows, what does that bear on its face to be? It takes place first in the part of the camp where the general’s tent is, and then in the temples. In addition to the places, observe the words also: “We vow that you, O Jupiter, will then have an ox with gold-decorated horns.” What does the utterance mean? Without a doubt the denial (of Christ). Albeit the Christian says nothing in these places with the mouth, he makes his response by having the crown on his head. The laurel is likewise commanded (to be used) at the distribution of the largess. So you see idolatry is not without its gain, selling, as it does, Christ for pieces of gold, as Judas did for pieces of silver. Will it be “Ye cannot serve God and mammon” to devote your energies to mammon, and to depart from God? Will it be “Render unto Cæsar the things which are Cæsar’s, and unto God the things which are God’s,” not only not to render the human being to God, but even to take the denarius from Cæsar? Is the laurel of the triumph made of leaves, or of corpses? Is it adorned with ribbons, or with tombs? Is it bedewed with ointments, or with the tears of wives and mothers? It may be of some Christians too; for Christ is also among the barbarians. Has not he who has carried (a crown for) this cause on his head, fought even against himself? Another son of service belongs to the royal guards. And indeed crowns are called (Castrenses), as belonging to the camp; Munificæ likewise, from the Cæsarean functions they perform. But even then you are still the soldier and the servant of another; and if of two masters, of God and Cæsar: but assuredly then not of Cæsar, when you owe yourself to God, as having higher claims, I should think, even in matters in which both have an interest.
* ↑ i.e., Ilia.
* ↑ Matt. vi. 24.
* ↑ Matt. xxii. 21.
* ↑ [Such considerations may account for our author’s abandonment of what he says in the Apology; which compare in capp. xlii. and xxxix.]
* ↑ [Et apud barbaros enim Christus. See Kaye’s argument, p. 87.]
# An Etymological Dictionary of the German Language/melken

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/melken | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ melken, vb., from the equiv. MidHG. mëlken, mëlchen, OHG. mëlchan, ‘to milk’; comp. Du. melken, AS. mëlcan (wanting in E., in which to milk is used); Ic. mjalta, and also mjalter, ‘milking,’ mjaltr, ‘milch,’ but also from mjolk, ‘milk,’ mjolka, ‘to milk,’ and mjolkr, ‘milch’; Goth. *milkan is by chance not recorded. The Teut. root melk is derived from the Aryan melg, which occurs with the same meaning in the West Aryan languages; comp. Lat. mulgere, Gr. ἀμέλγει, OSlov. mlěsti (pres. mlŭzą), Lith. mìlsti (pres. mélžu). In the East Aryan languages the corresponding root appears with an older signification, ‘to wipe or rub off’ (comp. Sans. mârj, mṛj, Zend marez). Melken is one of the characteristic words which point to a closer connection between the West Aryans compared with the East Aryans; comp. Hanf and mahlen. See also Milch, Molke, and melk.
# An Etymological Dictionary of the German Language/mergeln

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/mergeln | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ mergeln, vb., ‘to emaciate, enervate,’ ModHG. only; derived with the ​compounds ab- and aus-mergeln from Mark (3), MidHG. marc, marges.
# An Etymological Dictionary of the German Language/mild

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/mild | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ mild, adj., ‘mild, meek, gentle,’ from MidHG. milte, ‘friendly, kind, liberal, gracious,’ OHG. mil(illegible text)i; comp. OSax. mildi, AS. milde, E. mild, Goth. mildeis (hardly *milds), adj., ‘loving, mild’; a common Teut. adj. of disputed origin. A word corresponding exactly in sound does not occur in the cognate languages. Lat. mollis, if it represents *molvis, *moldvis (like suâvis for *suâdvis; comp. süß); might with Teut. *mildu-, ‘mild,’ belong to the root mol, ‘to grind,’ with which also OIr. mláith (prim. form mlâti-), ‘soft, gentle,’ or OIr. meldach, ‘pleasant,’ is connected.
# An Etymological Dictionary of the German Language/messingisch

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/messingisch | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ messingisch, adj., ‘hybrid, composed of HG. and LG. elements in the same word’; the term was first recorded in the last cent., but it originated probably in the 16th or 17th cent., when HG. and LG. were struggling for the mastery.
# An Etymological Dictionary of the German Language/mengen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/mengen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ mengen, vb., ‘to mingle, mix, blend,’ from MidHG. męngen, ‘to mix, mingle,’ f., introduced from MidG. and LG.; in OHG., męngan occurs once as a Franc. word (in Isidore); OSax. męngian, Du. mengen, AS. męngan, MidE. mengen, ‘to mix’ (whence E. to mingle); Goth. *maggjan is wanting. Allied to OSax. gimang, AS. gemong, ‘mingling, commixtio, company, troop’; AS. on gemǫng, E. among, so too OSax. an gimange. From these may be deduced a West Teut. root mang, ‘to mix,’ which, however, is unknown to Suab. and Bav. It has been connected with hardly sufficient reason, with the root mik, ‘to mix’ (see mischen), which appears in most of the Aryan languages; it is more probably allied to Lith. mìnkau, mìnkyti, ‘to knead,’ mìnklas, ‘dough’ (OSlov. mękŭkŭ, ‘soft,’ mąka, ‘meal’). In that case mengen would be traced to a pre-Teut. root meng, ‘to knead.’
# An Etymological Dictionary of the German Language/meschugge

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/meschugge | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ meschugge, adj., ‘crazy,’ from the equiv. Hebr. meschuggâ.
# An Etymological Dictionary of the German Language/messen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/messen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ messen, vb., ‘to measure, survey,’ from MidHG. mëȥȥen, OHG. mëȥȥan, ‘to measure, mete out, distribute, consider, test’; comp. OSax. mëtan, Du. meten, ‘to measure,’ AS. mëtan, ‘to measure, value, deem,’ Goth. mitan, ‘to measure’; also allied to Goth. mitôn, ‘to ponder, reflect on’; OHG. mëȥȥôn, ‘to moderate.’ The Teut. stem mē̆t, ‘to measure, estimate, ponder’ (comp. Maß), is based on pre-Teut. mē̆d, and cannot, because of the non-permutation, be connected with Lat. metiri; comp. Lat. modus, Gr. μέδομαι μήδομαι, ‘to consider, estimate,’ μέδων, ‘adviser,’ μέδιμνος, ‘medimnus’ (about 12 galls.), Lat. modius, Goth. mitaþs, ‘corn measure.’ See Metze (2).
# An Etymological Dictionary of the German Language/meuchel-

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/meuchel- | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ meuchel-, derived, as the first part of a compound, from MidHG. miuchel-, ‘secret.’ Earlier ModHG. Meuchler, from the equiv. MidHG. miuchelœre, miucheler, late OHG. mûhhilâri, m., ‘plotter, assassin.’ Allied to MidHG. miuchelingen, ‘insidiously, like an assassin’; OHG. mühhilswërt, ‘assassin's sword, sword for assassination'; OHG. mûhhari, mûhho, mûhheo, ‘brigand, footpad’; also mûhhen, mûhhôn, ‘to attack from an ambush'; MidHG. vermûchen, ‘to get out of the way secretly, conceal,’ and MidHG. mocken, ‘to lie hidden’; further E. dial. to mitch (AS. *mŷčan), ‘to he hidden,’ MidE. micher, ‘thief.’ The entire class points to a Teut. root mûk, ‘to lurk in ambush with weapons’; a pre-Teut. root mûg appears in Kelt.; comp. OIr. formúicthe, formúichthai, ‘absconditus,’ formúichdetu, ‘occultatio.’ Since these words well accord in meaning with the HG. cognates, Goth. *muks, OIc. mjúkr, E. meek (to which Du. meuk, ‘mellow, ripe’ is allied), cannot be associated with them, since their meaning does not correspond to that of the class under discussion. See mucken and munkeln.
# An Etymological Dictionary of the German Language/merken

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/merken | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ merken, vb., ‘to mark, note, observe,’ from MidHG. and OHG. męrken, ‘to give heed to, perceive, understand, note’; a derivative of Marke (Goth. *markjan); hence OFr. merchier, ‘to designate.’
# An Etymological Dictionary of the German Language/mich

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

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/neu | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ neu, adj., ‘new, fresh, modern, novel,’ from the equiv. MidHG. niuwe, niu, OHG. niuwi. Corresponding forms exist in the Teut. and Aryan group; Goth. niujis, OIc. nŷr, AS. níwe, E. new, Du. nieuw, OSax. niuwi. Teut. niuja, from pre-Teut. néuyo-, appears also in Sans. návyas (and návas), Lith. naújas (OSlov. novŭ, Lat. novus, Gr. νέος), The prim. meaning of this primit. Aryan neujo-, newo, cannot be determined with certainty; it is probably connected with the OAryan particle nū̆, ‘now,’ so what was new was regarded as ‘that which has just come into being’ (comp. nun). Its relation to the following word is very doubtful.
# An Etymological Dictionary of the German Language/nicken

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/nicken | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ nicken, vb., ‘to nod, doze,’ from MidHG. nicken, OHG. nicchen; the iterative of neigen (like schmücken of schmiegen, bücken of biegen). Nacken is not allied.
# An Etymological Dictionary of the German Language/neun

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/neun | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ neun, num., ‘nine,’ from the equiv. MidHG. and OHG. niun; corresponding to Goth. niun, ‘nine,’ OSax. nigun, Du. negen, AS. nigun, E. nine, OIc. níu (all these represent *nī̆jun?); a common Aryan numeral, like all the units. Comp. Sans. návan, Lat. novem, Gr. ἐννέα, OIr. nói. It has been supposed that the common Aryan word for neun (newn) is derived from neu (néwos), ‘nine’ being regarded as the ‘new number’ of the third tetrad; the system of reckoning by fours must be assumed as the oldest in the Aryan languages, since the numeral acht, ‘eight,’ is a dual form.
# An Etymological Dictionary of the German Language/nicht

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/nicht | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ nicht, particle, ‘not,’ from MidHG. niht, pronom. subst., ‘nothing,’ OHG. niwiht, neowiht, ‘not’; it is used even in OHG. and MidHG. to strengthen the negative ni, en. In the 12th cent. this negative begins to be omitted, and towards the end of the 15th cent. it entirely disappears, its place being taken by nicht. In zu nichte machen, ‘to bring to nought, ruin,’ and mit nichten, ‘by no means,’ nicht is still used as a subst. (see Niete), OHG. neowiht is a compound from ni eo wiht, ‘never a whit’ (comp. Wicht); so OSax. neowiht, Du. niet, AS. nâwiht, náuht, E. not and naught; Goth. ni waíhts, ‘nothing,’ ni waíhtai, ‘by no means.’ See nein, nie, noch, and nur.
# An Etymological Dictionary of the German Language/nied

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/nied | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ nied, prep., ‘below,’ from MidHG. nide, ‘under, below,’ OHG. nida, prep., ‘under, beneath’; allied to nieder.
# An Etymological Dictionary of the German Language/nie

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/nie | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ nie, adv., from the equiv. MidHG. nie, OHG. nio, neo, ‘never’; a compound of ni and eo, ‘not ever,’ like OSax. nio from ni io, AS. nâ from ne â; in Goth. the ​two words were kept separate, ni aiw, ‘never.’ With regard to the negative ni see nicht; and for OHG. io, Goth. aiw, Comp. je.
# An Etymological Dictionary of the German Language/nieden

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/nieden | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ nieden (in hienieden), adv., ‘below, beneath,’ from MidHG. niden, nidene, OHG. nidana, adv.,‘below’; comp. OSax. nithana, AS. neoþan (from AS. beneoþan is derived E. beneath); allied to nieder.
# An Etymological Dictionary of the German Language/niedlich

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/niedlich | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ niedlich, adj., ‘pleasant, pretty, nice,’ from MidHG. *nietich, of which only the adv. nietlîche, ‘zealously, diligently,’ is recorded; late OHG. nietsam, ‘desiderabilis, desirable, pleasant’; comp. OSax. niudsam, ‘pleasant.’ The cognates are connected with OHG. niot, m., ‘lively longing, zealous endeavour,’ OSax. niud, AS. neód, ‘zeal, longing.’
# An Etymological Dictionary of the German Language/nichts

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/nichts | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ nichts, pronom. subst., ‘nothing,’ ModHG. only, in MidHG. niht. It originated from MidHG. nihtes niht, an emphatic form of the simple niht, which was ultimately omitted; the ModHG. dial. form nichtst is probably based directly on the MidHG. phrase, which in late MidHG. appears as nihtzit.
# An Etymological Dictionary of the German Language/nieder

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/nieder | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ nieder, adv., from the equiv. MidHG. nider, OHG. nidar, adv., ‘down, downward’; corresponding to OSax. nithar, Du. neder, AS. niþer, E. nether, OIc. niðr; Goth. *niþar, is by chance not recorded. A derivative of the Aryan verbal particle ni, ‘down’ (see Nest), which is preserved in other Teut. forms (see nied and nieden); comp. OSlov. nizŭ, ‘below,’ as well as Sans. ni, ‘down,’ and Sans. nitarâm, which is closely allied to the Teut. adv. — nieder, as an adj., ‘nether, lower, base,’ has been recently formed from the adv. OHG. nidari, MidHG. nider, nidere, adj., ‘nether, low’; akin to OSax. nithiri.
# An Etymological Dictionary of the German Language/stehlen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/stehlen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ stehlen, vb., ‘to steal,’ from the equiv. MidHG. stëln, OHG. stëlan; a common Teut. str. vb. Comp. Goth. stilan, OIc. stela, AS. stëlan, E. to steal (to which stealth is allied), Du. stelen, OSax. stëlan, ‘to steal.’ The root is confined to Teut., and corresponds only partly to Gr. στερίσκω, ‘to rob’; perhaps the Teut. l instead of the Gr. r is due to hehlen (on account of the frequent combination of hehlen and stehlen). À vb. corresponding to the Gr. κλέπτω, ‘to steal,’ is preserved in Goth. (comp. Goth. hlifan, ‘to steal’).