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

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/lötig | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ lötig, ‘of due alloy,’ corresponds in compounds to MidHG. lœtec, ‘of full weight, containing the due proportion of a noble metal.’
# An Etymological Dictionary of the German Language/lungern

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/lungern | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ lungern, vb., ‘to seek prey, yearn,’ ModHG. only; a derivative of the West Teut. adj., MidHG. lunger, OHG. lungar, ‘speedy, quick,’ AS. lungor, ‘quick,’ which, with Gr. ἐλαφρός, ‘quick,’ is connected with the Aryan root lengh, discussed under the preceding word (see leicht).
# An Etymological Dictionary of the German Language/lutschen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/lutschen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ lutschen, vb., ‘to suck,’ ModHG. only, a recent onomatopoetic term.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VIII/Chapter XXXIV

Chapter XXXIV.
Celsus would also have us to offer first-fruits to demons. But we would offer them to Him who said, “Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself upon the earth.” And to Him to whom we offer first-fruits we also send up our prayers, “having a great high priest, that is passed into the heavens, Jesus the Son of God,” and “we hold fast this profession” as long as we live; for we find God and His only-begotten Son, manifested to us in Jesus, to be gracious and kind to us. And if we would wish to have besides a great number of beings who shall ever prove friendly to us, we are taught that “thousand thousands stood before Him, and ten thousand times ten thousand ministered unto Him.” And these, regarding all as their relations and friends who imitate their piety towards God, and in prayer call upon Him with sincerity, work along with them for their salvation, appear unto them, deem it their office and duty to attend to them, and as if by common agreement they visit with all manner of kindness and deliverance those who pray to God, to whom they themselves also pray: “For they are all ministering spirits, sent forth to minister for those who shall be heirs of salvation.” Let the learned Greeks say that the human soul at its birth is placed under the charge of demons: Jesus has taught us not to despise even the little ones in His Church, saying, “Their angels do always behold the face of My Father which is in heaven.” And the prophet says, “The angel of the Lord encampeth round about them that fear Him, and delivereth them.” We do not, then, deny that there are many demons upon earth, but we maintain that they exist and exercise power among the wicked, as a punishment of their wickedness. But they have no power over those who “have put on the whole armour of God,” who have received strength to “withstand the wiles of the devil,” and who are ever engaged in contests with them, knowing that “we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.”
* ↑ Gen. i. 11.
* ↑ Heb. iv. 14.
* ↑ Dan. vii. 10.
* ↑ Heb. i. 14.
* ↑ Matt. xviii. 10.
* ↑ Ps. xxxiv. 7.
* ↑ Eph. vi. 11.
* ↑ Eph. vi. 12.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VIII/Chapter XXXVII

Chapter XXXVII.
In the next place, Celsus forgets that he is addressing Christians, who pray to God alone through Jesus; and mixing up other notions with theirs, he absurdly attributes them all to Christians. “If,” says he, “they who are addressed are called upon by barbarous names, they will have power, but no longer will they have any if they are addressed in Greek or Latin.” Let him, then, state plainly whom we call upon for help by barbarous names. Any one will be convinced that this is a false charge which Celsus brings against us, when he considers that Christians in prayer do not even use the precise names which divine Scripture applies to God; but the Greeks use Greek names, the Romans Latin names, and every one prays and sings praises to God as he best can, in his mother tongue. For the Lord of all the languages of the earth hears those who pray to Him in each different tongue, hearing, if I may so say, but one voice, expressing itself in different dialects. For the Most High is not as one of those who select one language, Barbarian or Greek, knowing nothing of any other, and caring nothing for those who speak in other tongues.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VIII/Chapter XXXI

Chapter XXXI.
Celsus afterwards states what is adduced by Jews and Christians alike in defence of abstinence from idol sacrifices, namely, that it is wrong for those who have dedicated themselves to the Most High God to eat with demons. What he brings forward against this view, we have already seen. In our opinion, a man can only be said to eat and drink with demons when he eats the flesh of what are called sacred victims, and when he drinks the wine poured out to the honour of the demons. But Celsus thinks that we cannot eat bread or drink wine in any way whatever, or taste fruits, or even take a draught of water, without eating and drinking with demons. He adds also, that the air which we breathe is received from demons, and that not an animal can breathe without receiving the air from the demons who are set over the air. If any one wishes to defend this statement of Celsus, let him show that it is not the divine angels of god, but demons, the whole race of whom are bad, that have been appointed to communicate all those blessings which have been mentioned. We indeed also maintain with regard not only to the fruits of the earth, but to every flowing stream and every breath of air that the ground brings forth those things which are said to grow up naturally,—that the water springs in fountains, and refreshes the earth with running streams,—that the air is kept pure, and supports the life of those who breathe it, only in consequence of the agency and control of certain beings whom we may call invisible husbandmen and guardians; but we deny that those invisible agents are demons. And if we might speak boldly, we would say that if demons have any share at all in these things, to them belong famine, blasting of the vine and fruit trees, pestilence among men and beasts: all these are the proper occupations of demons, who in the capacity of public executioners receive power at certain times to carry out the divine judgments, for the restoration of those who have plunged headlong into wickedness, or for the trial and discipline of the souls of the wise. For those who through all their afflictions preserve their piety pure and unimpaired, show their true character to all spectators, whether visible or invisible, who behold them; while those who are otherwise minded, yet conceal their wickedness, when they have their true character exposed by misfortunes, become manifest to themselves as well as to those whom we may also call spectators.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VIII/Chapter XXXIII

Chapter XXXIII.
From this it is evident that we have already met the next statement of Celsus, which is as follows: “We must either not live, and indeed not come into this life at all, or we must do so on condition that we give thanks and first-fruits and prayers to demons, who have been set over the things of this world: and that we must do as long as we live, that they may prove good and kind.” We must surely live, and we must live according to the word of God, as far as we are enabled to do so. And we are thus enabled to live, when, “whether we eat or drink, we do all to the glory of God;” and we are not to refuse to enjoy those things which have been created for our use, but must receive them with thanksgiving to the Creator. And it is under these conditions, and not such as have been imagined by Celsus, that we have been brought into life by God; and we are not placed under demons, but we are under the government of the Most High God, through Him who hath brought us to God—Jesus Christ. It is not according to the law of God that any demon has had a share in worldly affairs, but it was by their own lawlessness that they perhaps sought out for themselves places destitute of the knowledge of God and of the divine life, or places where there are many enemies of God. Perhaps also, as being fit to rule over and punish them, they have been set by the Word, who governs all things, to rule over those who subjected themselves to evil and not to God. For this reason, then, let Celsus, as one who knows not God, give thank-offerings to demons. But we give thanks to the Creator of all, and, along with thanksgiving and prayer for the blessings we have received, we also eat the bread presented to us; and this bread becomes by prayer a sacred body, which sanctifies those who sincerely partake of it.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VIII/Chapter XXXV

Chapter XXXV.
Now let us consider another saying of Celsus, which is as follows: “The satrap of a Persian or Roman monarch, or ruler or general or governor, yea, even those who fill lower offices of trust or service in the state, would be able to do great injury to those who despised them; and will the satraps and ministers of earth and air be insulted with impunity?”  Observe now how he introduces servants of the Most High—rulers, generals, governors, and those filling lower offices of trust and service—as, after the manner of men, inflicting injury upon those who insult them. For he does not consider that a wise man would not wish to do harm to any, but would strive to the utmost of his power to change and amend them; unless, indeed, it be that those whom Celsus makes servants and rulers appointed by the Most High are behind Lycurgus, the lawgiver of the Lacedæmonians, or Zeno of Citium. For when Lycurgus had had his eye put out by a man, he got the offender into his power; but instead of taking revenge upon him, he ceased not to use all his arts of persuasion until he induced him to become a philosopher. And Zeno, on the occasion of some one saying, “Let me perish rather than not have my revenge on thee,” answered him, “But rather let me perish if I do not make a friend of thee.” And I am not yet speaking of those whose characters have been formed by the teaching of Jesus, and who have heard the words, “Love your enemies, and pray for them which despitefully use you, that ye may be the children of your Father which is in heaven; for He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.” And in the prophetical writings the righteous man says, “O Lord my God, if I have done this; if there be iniquity in my hands; if I have returned evil to those who have done evil to me, let me fall helpless under mine enemies: let my enemy persecute my soul, and take it; yea, let him tread down my life upon the earth.”
* ↑ Matt. v. 44, 45.
* ↑ Ps. vii. 3–5.
# Ante-Nicene Fathers/Volume IV/Origen/Origen De Principiis
## Contents

* Preface
* I
* II
* III
* IV
* Elucidations
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VIII/Chapter XXXIX

Chapter XXXIX.
After putting such words into our mouth, and maliciously charging Christians with sentiments which they never held, he then proceeds to give to this supposed expression of Christian feeling an answer, which is indeed more a mockery than an answer, when he says, “Do you not see, good sir, that even your own demon is not only reviled, but banished from every land and sea, and you yourself, who are as it were an image dedicated to him, are bound and led to punishment, and fastened to the stake, whilst your demon—or, as you call him, ‘the Son of God’—takes no vengeance on the evil-doer?” This answer would be admissible if we employed such language as he ascribes to us; although even then he would have no right to call the Son of God a demon. For as we hold that all demons are evil, He who turns so many men to God is in our view no demon, but God the Word, and the Son of God. And I know not how Celsus has so far forgotten himself as to call Jesus Christ a demon, when he nowhere alludes to the existence of any evil demons. And finally, as to the punishments threatened against the ungodly, these will come upon them after they have refused all remedies, and have been, as we may say, visited with an incurable malady of sinfulness.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VIII/Chapter XXXVI

Chapter XXXVI.
But the angels, who are the true rulers and generals and ministers of God, do not, as Celsus supposes, “injure those who offend them;” and if certain demons, whom Celsus had in mind, do inflict evils, they show that they are wicked, and that they have received no office of the kind from God. And they even do injury to those who are under them, and who have acknowledged them as their masters; and accordingly, as it would seem that those who break through the regulations which prevail in any country in regard to matters of food, suffer for it if they are under the demons of that place, while those who are not under them, and have not submitted to their power, are free from all harm, and bid defiance to such spirits; although if, in ignorance of certain things, they have come under the power of other demons, they may suffer punishment from them. But the Christian—the true Christian, I mean—who has submitted to God alone and His Word, will suffer nothing from demons, for He is mightier than demons. And the Christian will suffer nothing, for “the angel of the Lord will encamp about them that fear Him, and will deliver them,” and his “angel,” who “always beholds the face of his Father in heaven,” offers up his prayers through the one High Priest to the God of all, and also joins his own prayers with those of the man who is committed to his keeping. Let not, then, Celsus try to scare us with threats of mischief from demons, for we despise them. And the demons, when despised, can do no harm to those who are under the protection of Him who can alone help all who deserve His aid; and He does no less than set His own angels over His devout servants, so that none of the hostile angels, nor even he who is called “the prince of this world,” can effect anything against those who have given themselves to God.
* ↑ Ps. xxxiv. 7.
* ↑ Matt. xviii. 10.
* ↑ John xiv. 30.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VIII/Chapter XXXVIII

Chapter XXXVIII.
He next represents Christians as saying what he never heard from any Christian; or if he did, it must have been from one of the most ignorant and lawless of the people.  “Behold,” they are made to say, “I go up to a statue of Jupiter or Apollo, or some other god: I revile it, and beat it, yet it takes no vengeance on me.” He is not aware that among the prohibitions of the divine law is this, “Thou shalt not revile the gods,” and this is intended to prevent the formation of the habit of reviling any one whatever; for we have been taught, “Bless, and curse not,” and it is said that “revilers shall not inherit the kingdom of God.” And who amongst us is so foolish as to speak in the way Celsus describes, and to fail to see that such contemptuous language can be of no avail for removing prevailing notions about the gods? For it is matter of observation that there are men who utterly deny the existence of a God or of an overruling providence, and who by their impious and destructive teaching have founded sects among those who are called philosophers, and yet neither they themselves, nor those who have embraced their opinions, have suffered any of those things which mankind generally account evils: they are both strong in body and rich in possessions. And yet if we ask what loss they have sustained, we shall find that they have suffered the most certain injury. For what greater injury can befall a man than that he should be unable amidst the order of the world to see Him who has made it? and what sorer affliction can come to any one than that blindness of mind which prevents him from seeing the Creator and Father of every soul?
* ↑ Ex. xxii. 28 [θεοὺς οὐ κακολογήσεις, Sept. S.].
* ↑ Rom. xii. 14.
* ↑ 1 Cor. vi. 10.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VIII/Chapter XXXII

Chapter XXXII.
The Psalmist bears witness that divine justice employs certain evil angels to inflict calamities upon men:  “He cast upon them the fierceness of His anger, wrath, and indignation, and trouble, sent by evil angels.” Whether demons ever go beyond this when they are suffered to do what they are ever ready, though through the restraint put upon them they are not always able to do, is a question to be solved by that man who can conceive, in so far as human nature will allow, how it accords with the divine justice, that such multitudes of human souls are separated from the body while walking in the paths which lead to certain death. “For the judgments of God are so great,” that a soul which is still clothed with a mortal body cannot comprehend them; “and they cannot be expressed: therefore by unnurtured souls” they are not in any measure to be understood. And hence, too, rash spirits, by their ignorance in these matters, and by recklessly setting themselves against the Divine Being, multiply impious objections against providence. It is not from demons, then, that men receive any of those things which meet the necessities of life, and least of all ourselves, who have been taught to make a proper use of these things. And they who partake of corn and wine, and the fruits of trees, of water and of air, do not feed with demons, but rather do they feast with divine angels, who are appointed for this purpose, and who are as it were invited to the table of the pious man, who hearkens to the precept of the word, which says, “Whether ye eat or drink, or whatever ye do, do all to the glory of God.” And again, in another place it is written, “Do all things in the name of God.” When, therefore, we eat and drink and breathe to the glory of God, and act in all things according to what is right, we feast with no demons, but with divine angels: “For every creature is good, and nothing to be refused, if it be received with thanksgiving: for it is sanctified by the word of God and prayer.” But it could not be good, and it could not be sanctified, if these things were, as Celsus supposes, entrusted to the charge of demons.
* ↑ Ps. lxxviii. 49.
* ↑ Wisdom of Sol. xvii. 1.
* ↑ 1 Cor. x. 31.
* ↑ Col. iii. 17.
* ↑ 1 Tim. iv. 4, 5.
# An Etymological Dictionary of the German Language/Erker

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Erker | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Erker, m., ‘bow, projection (of a building), balcony,’ from the equiv. MidHG. ärker, erker, m.; the latter is formed from MidLat. arcora (a late plur. of Lit. arcus, ‘bow’)?.
# An Etymological Dictionary of the German Language/Ermel

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Ermel | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Ermel, m., ‘sleeve,’ from the equiv. MidHG. ęrmel. OHG. ęrmilo, armilo, m.; diminutive of Arm. Comp. the diminutive form of Faust, MidHG. viustelinc, ‘mitten,’ also MidHG. vingerlîn, ‘ring (worn on the finger),’ dimin. of Finger, E. thimble, dimin. of thumb.
# An Etymological Dictionary of the German Language/Erz

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Erz | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Erz, n., ‘ore, metal, brass, bronze,’ from the equiv. MidHG. ęrze, arze, OHG. ęrizzi, aruzzi, aruz, n.; an obscure word, which is unknown to the other Teut. dialects; probably borrowed under the form azuti, arwuti?. In Goth. ais, AS. âr, E. ore, OHG. and MidHG. êr, ‘bronze,’ whence the OHG. and MidHG. adj. êrîn, ModHG. ehern; these are primitively cognate with Lat. aes, ‘bronze,’ and Sans. ayas, ‘metal, iron.’
# An Etymological Dictionary of the German Language/Erz-

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Erz- | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Erz-, prefix, ‘arch-, chief,’ from MidHG. ęrz-; comp. MidHG. ęrz-ęngel, -bischof, -priester; OHG. only in ęrzi-bischof; corresponding to Du. aarts in aarts-engel, aartsbisschop, AS. arcebiscop, E. archbishop, AS. arcęngel, E. archangel; from the Lat.-Gr. prefix archi- (ἀρχι-), much affected in ecclesiastical words. HG. and Du. exhibit the late Lat. pronunciation, arci (see Kreuz); Goth. ark-aggilus, ‘archangel,’ from archangelus, like AS. arce-, retain the older sound of the c. Comp. also Arzt.
# An Etymological Dictionary of the German Language/Esche

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Esche | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Esche, f., ‘ash, ash-tree,’ from the equiv. MidHG. asch, OHG. asc, m.; corresponding to Du. esch, AS. œsc, E. ash, OIc. askr, ‘ash.’ The remoter cognates, Slav. jasika, Lith. ůsís, with the same meaning; Gr. ὀξύη, ‘a kind of beech,’ and Lat. aesculus, ‘winter oak,’ are not allied.
# An Etymological Dictionary of the German Language/Ernst

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Ernst | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Ernst, m., ‘earnestness, seriousness, gravity,’ from MidHG. ërnest, m., OHG. ërnust, n., f., ‘contest, earnest, decision of character’; corresponding to Du. ernst, AS. eornost, ‘duel, earnest,’ E. earnest; the suffix -n-ust as in Dienst; see also Angst. Akin also to OIc. orrosta, ‘battle’; the stem er (erz?, ers?) is not found elsewhere with a similar meaning; the evolution in meaning resembles that of Kampf, Krieg. The cognates in other Aryan languages are uncertain. — The adj. ernst, simply ModHG., is represented by ërnesthaft in MidHG. and by ërnusthaft and ërnustlîch in OHG.
# An Etymological Dictionary of the German Language/Espe

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Espe | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Espe, f., ‘aspen-tree,’ from the equiv.MidHG. aspe, OHG. aspa (hence UpG. ašpe). Comp. the exactly equiv. AS. œsp, E. asp, OIc. ǫsp; scarcely allied to Esche; more probably connected with Lat. arbor, ‘tree,’ if the latter represents an orig. *asbos.
# An Etymological Dictionary of the German Language/Erle

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Erle | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Erle, f., ‘alder,’ from the equiv. MidHG. ęrle, OHG. ęrila, ęlira (to this is allied ModHG. Elritze, ‘minnow,’ OHG. ęrlinc, lit. ‘elder fish’?). Comp. LG. eller, Du. els (ModHG. Elsbeere, ‘wild service-berry’), AS. alor, E. alder, OIc. ǫlr, elrer, elre; Goth. *alisa (*aluza) appears in Span. alisa, ‘alder,’ Fr. alize, ‘wild service-berry.’ The change of the orig. OHG. ęlira to ęrila is analogous to Goth. waírilôs compared with AS. wëleras, ‘lips’ (see Essig). Cognates of Erle, like those of Buche, Birke, &c., are found in the non-Teut. languages. Comp. OSlov. jelĭcha, Lat. alnus (for *alsnus), ‘alder.’ Comp. Ulme.