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# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book I/Chapter XXXIV

34. But in vain, says one, do you assail us with a groundless and calumnious charge, as if we deny that there is a deity of a higher kind, since Jupiter is by us both called and esteemed the best and the greatest; and since we have dedicated to him the most sacred abodes, and have raised huge Capitols. You are endeavouring to connect together things which are dissimilar, and to force them into one class, thereby introducing confusion. For by the unanimous judgment of all, and by the common consent of the human race, the omnipotent God is regarded as having never been born, as having never been brought forth to new light, and as not having begun to exist at any time or century. For He Himself is the source of all things, the Father of ages and of seasons. For they do not exist of themselves, but from His everlasting perpetuity they move on in unbroken and ever endless flow. Yet Jupiter indeed, as you allege, has both father and mother, grandfathers, grandmothers, and brothers: now lately conceived in the womb of his mother, being completely formed and perfected in ten months, he burst with vital sensations into light unknown to him before. If, then, this is so, how can Jupiter be God supreme, when it is evident that He is everlasting, and the former is represented by you as having had a natal day, and as having uttered a mournful cry, through terror at the strange scene?
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book I/Chapter XXV

25. And lest any one should suppose that we, through distrust in our reply, invest the gods with the gifts of serenity, that we assign to them minds free from resentment, and far removed from all excitement, let us allow, since it is pleasing to you, that they put forth their passion upon us, that they thirst for our blood, and that now for a long time they are eager to remove us from the generations of men. But if it is not troublesome to you, if it is not offensive, if it is a matter of common duty to discuss the points of this argument not on grounds of partiality, but on those of truth, we demand to hear from you what is the explanation of this, what the cause, why, on the one hand, the gods exercise cruelty on us alone, and why, on the other, men burn against us with exasperation. You follow, our opponents say, profane religious systems, and you practise rites unheard of throughout the entire world. What do you, O men, endowed with reason, dare to assert? What do you dare to prate of? What do you try to bring forward in the recklessness of unguarded speech? To adore God as the highest existence, as the Lord of all things that be, as occupying the highest place among all exalted ones, to pray to Him with respectful submission in our distresses, to cling to Him with all our senses, so to speak, to love Him, to look up to Him with faith,—is this an execrable and unhallowed religion, full of impiety and of sacrilege, polluting by the superstition of its own novelty ceremonies instituted of old?

## Footnotes

* ↑ A beautiful appeal, and one sufficient to show that our author was no longer among catechumens.]
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book I/Chapter XXVI

26. Is this, I pray, that daring and heinous iniquity on account of which the mighty powers of heaven whet against us the stings of passionate indignation, on account of which you yourselves, whenever the savage desire has seized you, spoil us of our goods, drive us from the homes of our fathers, inflict upon us capital punishment, torture, mangle, burn us, and at the last expose us to wild beasts, and give us to be torn by monsters? Whosoever condemns that in us, or considers that it should be laid against us as a charge, is he deserving either to be called by the name of man, though he seem so to himself? or is he to be believed a god, although he declare himself to be so by the mouth of a thousand prophets? Does Trophonius, or Jupiter of Dodona, pronounce us to be wicked? And will he himself be called god, and be reckoned among the number of the deities, who either fixes the charge of impiety on those who serve the King Supreme, or is racked with envy because His majesty and His worship are preferred to his own?
Is Apollo, whether called Delian or Clarian, Didymean, Philesian, or Pythian, to be reckoned divine, who either knows not the Supreme Ruler, or who is not aware that He is entreated by us in daily prayers? And although he knew not the secrets of our hearts, and though he did not discover what we hold in our inmost thoughts, yet he might either know by his ear, or might perceive by the very tone of voice which we use in prayer, that we invoke God Supreme, and that we beg from Him what we require.

## Footnotes

* ↑ So LB. and Orelli; but the ms. reads, “himself to be like a god by his prophets,” etc.—se esse similem profiteatur in vatibus.
* ↑ So corrected by Pithœus for the ms. profanus.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book I/Chapter XXVII

27. This is not the place to examine all our traducers, who they are, or whence they are, what is their power, what their knowledge, why they tremble at the mention of Christ, why they regard his disciples as enemies and as hateful persons; but with regard to ourselves to state expressly to those who will exercise common reason, in terms applicable to all of us alike,—We Christians are nothing else than worshippers of the Supreme King and Head, under our Master, Christ. If you examine carefully, you will find that nothing else is implied in that religion. This is the sum of all that we do; this is the proposed end and limit of sacred duties. Before Him we all prostrate ourselves, according to our custom; Him we adore in joint prayers; from Him we beg things just and honourable, and worthy of His ear. Not that He needs our supplications, or loves to see the homage of so many thousands laid at His feet. This is our benefit, and has a regard to our advantage. For since we are prone to err, and to yield to various lusts and appetites through the fault of our innate weakness, He allows Himself at all times to be comprehended in our thoughts, that whilst we entreat Him and strive to merit His bounties, we may receive a desire for purity, and may free ourselves from every stain by the removal of all our shortcomings.

## Footnotes

* ↑ [Evidences of our author’s Christian status abound in this fine passage.]
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book I/Chapter XXXI

31. O greatest, O Supreme Creator of things invisible! O Thou who art Thyself unseen, and who art incomprehensible! Thou art worthy, Thou art verily worthy—if only mortal tongue may speak of Thee—that all breathing and intelligent nature should never cease to feel and to return thanks; that it should throughout the whole of life fall on bended knee, and offer supplication with never-ceasing prayers. For Thou art the first cause; in Thee created things exist, and Thou art the space in which rest the foundations of all things, whatever they be. Thou art illimitable, unbegotten, immortal, enduring for aye, God Thyself alone, whom no bodily shape may represent, no outline delineate; of virtues inexpressible, of greatness indefinable; unrestricted as to locality, movement, and condition, concerning whom nothing can be clearly expressed by the significance of man’s words. That Thou mayest be understood, we must be silent; and that erring conjecture may track Thee through the shady cloud, no word must be uttered. Grant pardon, O King Supreme, to those who persecute Thy servants; and in virtue of Thy benign nature, forgive those who fly from the worship of Thy name and the observance of Thy religion. It is not to be wondered at if Thou art unknown; it is a cause of greater astonishment if Thou art clearly comprehended.
But perchance some one dares—for this remains for frantic madness to do—to be uncertain, and to express doubt whether that God exists or not; whether He is believed in on the proved truth of reliable evidence, or on the imaginings of empty rumour. For of those who have given themselves to philosophizing, we have heard that some deny the existence of any divine power, that others inquire daily whether there be or not; that others construct the whole fabric of the universe by chance accidents and by random collision, and fashion it by the concourse of atoms of different shapes; with whom we by no means intend to enter at this time on a discussion of such perverse convictions. For those who think wisely say, that to argue against things palpably foolish, is a mark of greater folly.

## Footnotes

* ↑ [This prayer of Arnobius is surely worthy of admiration.]
* ↑ Diagoras of Melos and Theodorus of Cyrene, called the Atheists. The former flourished about b.c. 430, the latter about b.c. 310. See Cic., Nat. Deor., i. 2. [Note the universal faith, cap. 34, infra.]
* ↑ Protagoras of Abdera, b. b.c. 480, d. 411.
* ↑ Democritus of Abdera, b. b.c. 460, and Epicurus, b. b.c. 342, d. 270.
* ↑ Obstinatione, literally “stubbornness;” Walker conjectures opinatione, “imaginings,” which Orelli approves.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book I/Chapter XXXII

32. Our discussion deals with those who, acknowledging that there is a divine race of beings, doubt about those of greater rank and power, whilst they admit that there are deities inferior and more humble. What then? Do we strive and toil to obtain such results by arguments? Far hence be such madness; and, as the phrase is, let the folly, say I, be averted from us. For it is as dangerous to attempt to prove by arguments that God is the highest being, as it is to wish to discover by reasoning of this kind that He exists. It is a matter of indifference whether you deny that He exists, or affirm it and admit it; since equally culpable are both the assertion of such a thing, and the denial of an unbelieving opponent.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book I/Chapter XXX

30. Does it not occur to you to reflect and to examine in whose domain you live? on whose property you are? whose is that earth which you till? whose is that air which you inhale, and return again in breathing? whose fountains do you abundantly enjoy? whose water? who has regulated the blasts of the wind? who has contrived the watery clouds? who has discriminated the productive powers of seeds by special characteristics? Does Apollo give you rain? Does Mercury send you water from heaven? Has Æsculapius, Hercules, or Diana devised the plan of showers and of storms? And how can this be, when you give forth that they were born on earth, and that at a fixed period they received vital perceptions? For if the world preceded them in the long lapse of time, and if before they were born nature already experienced rains and storms, those who were born later have no right of rain-giving, nor can they mix themselves up with those methods which they found to be in operation here, and to be derived from a greater Author.

## Footnotes

* ↑ The Peripatetics called God the locus rerum, τόπος πάντων, the “locality and the area of all things;” that is, the being in whom all else was contained.
# An Etymological Dictionary of the German Language/Lappen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Lappen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Lappen, Lappe, m., ‘rag, patch,’ from MidHG. lappe, f. and m.; OHG. lappa, f., ‘piece of stuff hanging loose, rag’; comp. AS. lœppa, ‘hem, lappet,’ E. lap, and Du. lap. The irregular correspondence of AS. pp to HG. pp is obscure (AS. pp ought to be pf in HG.). We may compare Gr. λοβός, ‘lobe,’ or preferably Lith. lópas, ‘patch, rag,’ lópyti, ‘to patch.’
# An Etymological Dictionary of the German Language/Lanze

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Lanze | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Lanze, f., ‘lance,’ from the equiv. MidHG. lanze, f., which was formed from OFr. lance (Lat. lancea, comp. Ital. lancia).
# An Etymological Dictionary of the German Language/Lappalie

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Lappalie | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Lappalie, f., ‘trifle, bauble, nonsense,’ ModHG. only, from ModHG. Lappe, with a Lat. termination and accent; comp. Schmieralien.
# An Etymological Dictionary of the German Language/Latte

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Latte | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Latte, f., ‘lath,’ from the equiv. MidHG. late, latte, OHG. latta, f.; it corresponds to Du. lat, AS. lœtta (lœþþa?), MidE. laþþe, E. lath; a difficult word both grammatically and etymologically. The correspondence of tt in AS. lœtta and OHG. latta is abnormal (AS. tt ought to be HG. tz, only AS. þþ corresponds to a HG. tt). Unfortunately a corresponding word is wanting both in Scand. and Goth. Yet there is no need to regard the cognates as foreign; since ModHG. Laden is cognate, the Teut. origin of the word is established. Hence from HG. Latte an allied Rom. class has been rightly derived — Fr. latte, Ital. latta, ‘flat wooden pole.’ To the Teut. cognates Ir. slath (Bret. laz), ‘rod, pole,’ from the base slattâ, is primit. akin.
# An Etymological Dictionary of the German Language/Laterne

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Laterne | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Laterne, f., ‘lantern,’ from the equiv. MidHG. latërne (lantërne), f.; borrowed with the retention of the foreign accent from Lat. laterna (Fr. lanterne, E. lantern).
# An Etymological Dictionary of the German Language/Larve

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Larve | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Larve, f., ‘spectre mask, larva, grub,’ ModHG. only, from Lat. larva, with the v pronounced as f, as in HG. Brief, Käfig, and Vers.
# An Etymological Dictionary of the German Language/Lase

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Lase | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Lase, f., ‘pitcher, can,’ a MidHG. word, not recorded in OHG. and MidHG.; probably connected with lassen.
# An Etymological Dictionary of the German Language/Laster

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Laster | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Laster, n., ‘vice, crime,’ from MidHG. and MidLG. laster, n., ‘abuse, disgrace, mistake,’ OHG. lastar, n. It is connected with a str. vb. lahan (for the loss of h before s comp. Mist) preserved in OHG., equiv. to AS. leán, ‘to blame.’ Pre-Teut. lahstra- is formed from the verbal stem lah with the suffix stra-, which represents the earlier form tra seen in AS. leahtor, n., ‘reproach, sin’ (obsolete in E.). Another derivative from the same stem is seen in Scand. lǫstr (Goth. *lahstus), MidE. last, ‘mistake, defect.’ In the non-Teut. languages the word may be compared with OIr. locht (from lokto-), ‘mistake.’
# An Etymological Dictionary of the German Language/Lasche

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Lasche | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Lasche, f., ‘flap, lappet,’ from MidHG. lasche, f., ‘shred, rag’; it is conceivable that the word is related to Lappe, whose labial may have been lost before sch; hence OHG. *laska for *lafska?.
# An Etymological Dictionary of the German Language/Last

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Last | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Last, f. (UpG. masc.), from the equiv. MidHG. and MidLG. last, f. and m., ‘burden,’ OHG. last (earlier hlast); allied to laden Goth. hlaþan); the st is a suffix before which the final dental of the verbal stem hlaþ necessarily disappeared, AS. hlœst, n. E. last. In Scand. an old to- partic. assumed the meaning ‘waggon-load,’ hlass, n. (for *hlaþto-). The G. word passed into Rom. (Fr. lest, m., ‘ballast,’ laste, m., Ital. lasto, ‘load of shipping’). For further references comp. laden.
# An Etymological Dictionary of the German Language/Annotated/brodeln

| This annotated version expands the abbreviations in the original entry brodeln. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ brodeln, brudeln, verb, ‘to bubble,’ from Middle High German brodeln, verb; hence Middle High German aschenbrodele, ‘scullion,’ from which Aschenbrödel, ‘Cinderella,’ comes. See Brot.
# An Etymological Dictionary of the German Language/Annotated/bummeln

| This annotated version expands the abbreviations in the original entry bummeln. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ bummeln, verb, ‘to dangle,’ simply Modern High German from Low German bummeln; an onomatopoetic word of recent origin.
# An Etymological Dictionary of the German Language/Annotated/bunt

| This annotated version expands the abbreviations in the original entry bunt. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ bunt, adjective, ‘gay, mottled, variegated,’ a Middle German and Low German word (for which gefleckt, gespreckelt, &c., are used in Upper German), from the equivalent Middle High German bunt (inflected bunter); nt shows that the word cannot have been handed down from Old High German, for nt in Old High German would have become nd in Middle High German. Akin to Middle Low German bunt, Middle Dutch bont, also with -nt-. Bunt was borrowed in the Middle High German period; the Middle High German signification, ‘with black spots on a white ground’ (Modern High German bunt is Middle High German missenar), supports the view that it was borrowed from Middle Latin punctus, ‘dotted, spotted’ (for the loss of the medial c compare Italian punto, ‘point,’ as well as Tinte). In spite of this explanation the absence of the word in Romance is remarkable. On account of the earlier reference to fur-skin (Middle High German and Middle Low German bunt, neuter, also signifies ‘fur-skin’), Middle Latin mus ponticus, ‘ermine,’ has been suggested, the meaning of which would suit excellently were there no objection to the form of the expression.
# An Etymological Dictionary of the German Language/Annotated/brinnen

| This annotated version expands the abbreviations in the original entry brinnen. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ brinnen, see brennen.
# An Etymological Dictionary of the German Language/Annotated/brummen

| This annotated version expands the abbreviations in the original entry brummen. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ brummen, verb, ‘to growl, snarl, grumble,’ from Middle High German brummen, weak verb, ‘to growl, hum,’ a deriv, of the Middle High German strong verb brimmen, ‘to growl, roar’ (compare the equivalent Middle English brimmen). This again is cognate with Middle High German brëmen, Old High German brëman, strong verb, ‘to growl, roar,’ since mm belongs properly only to the present and not to the other tenses. The cognates of the stem brëm-, which these verbs indicate, also includes Old Icelandic brim, ‘surge,’ Middle English brim, ‘glow’ (English brimstone); other related words may be found under Bremse. The Teutonic root brem, pre-Teutonic bhrëm, appears in Latin fremere, ‘to gnash,’ with which some are fond of comparing Greek βρέμεω, ‘to rumble.’ The Old Indian bhram as a verbal stem significs ‘to move unsteadily’; bhramá, neuter, ‘whirling flame,’ bhrmí, masculine, ‘whirlwind.’ Hence the meaning ‘to rush, gnash, crackle,’ seems to have been developed from a vibrating motion, especially that of sound. See the following word.
# An Etymological Dictionary of the German Language/Annotated/bumbsen

| This annotated version expands the abbreviations in the original entry bumbsen. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ bumbsen, verb, ‘to bounce,’ Modern High German only; a recent onomatopoetic word.
# An Etymological Dictionary of the German Language/Annotated/bringen

| This annotated version expands the abbreviations in the original entry bringen. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ bringen, verb, ‘to bring, accompany,’ from the equivalent Middle High German bringen, Old High German bringan; compare Old Saxon brengian, Dutch brengen Anglo-Saxon bringan, English to bring, Gothic briggan, bringan, ‘to bring.’ The Aryan form of this specially Teutonic word, which is wanting only in Old Icelandic, would be bhrengh (bhrenk?); no cognates are recorded.
# An Etymological Dictionary of the German Language/Annotated/brüllen

| This annotated version expands the abbreviations in the original entry brüllen. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ brüllen, verb, ‘to roar, bellow, low,’ from the equivalent Middle High German brüelen; in Upper German dialects even now briele, brüele. The remarkable short ü of Modern High German compared with Middle High German üe may be explained by the preterite brülte, where the shortness of the vowel is produced by the following double consonant; Old High German *bruowilôn is wanting; allied perhaps to English brawl?. From the root brô (‘to scald’) in the sense of ‘to bubble’?.
# An Etymological Dictionary of the German Language/Annotated/brüten

| This annotated version expands the abbreviations in the original entry brüten. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ brüten, ‘to brood,’ from Middle High German brüeten, Old High German bruoten (Gothic *brôdjan); compare Anglo-Saxon brêdan, English to breed (with the further signification ‘to beget, bring up’). English bird, Anglo-Saxon bridd, ‘the young of birds, little bird.’ are often incorrectly allied to brüten; Anglo-Saxon bridd would be in Gothic *bridi (plural bridja), and consequently the connection of the English word with High German brüten (Gothic *brôdjan) becomes impossible. It is worth noticing that Dutch broeijen, Low German brœjen, and Modern High German dialectic brühen partake of the meaning of brüten. See brühen.
# An Etymological Dictionary of the German Language/Annotated/burzeln

| This annotated version expands the abbreviations in the original entry burzeln. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ burzeln, verb, ‘to tumble head over heels,’ from the equivalent Middle High German bürzen, burzeln; the word cannot be traced farther back.