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

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​ stützen, vb., ‘to prop, support,’ from the equiv. MidHG. (under-) stützen, OHG. (untar-)stuzzen; allied to MidHG. and ModHG. stütze. OHG. stuzzen, from *stutjan, points to a Teut. root stut, besides which OHG. studen, OIc. styðja, ‘to fix firmly, prop.’ and AS. stuðu, studu, ‘post’ (E. stud), presume a Teut. root stuþ (stud). The early history of the cognates is obscure.
# An Etymological Dictionary of the German Language/suchen

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​ suchen, vb., ‘to seek, search,’ from the equiv. MidHG. suochen (süechen), OHG. suohhan (suohhen); a common Teut. verb, properly strong. Comp. Goth. sôkjan, AS. sêcan, E. to seek (and to beseech), Du. zoeken, OSax. sôkian, ‘to seek.’ The strong verbal root sôk, from Aryan sâg, has primit. cognates in Gr. ἡγέομας ‘to lead,’ and especially in Lat. sâgire, ‘to trace out,’ and OIr. sáigim, ‘to seek.’ To these are allied the cognates of Sache.
# An Etymological Dictionary of the German Language/suckeln

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/suckeln | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ suckeln, vb., ‘to suckle,’ ModHG. only, intensive of saugen.
# An Etymological Dictionary of the German Language/stöbern

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/stöbern | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ stöbern, vb., ‘to fly about, drift, drizzle,’ ModHG. only, allied to earlier ModHG. Stöber, m., MidHG. stöuber, ‘hound,’ which is derived from MidHG. stöuben, ‘to scare up, start up, chase away’; the latter is a factitive of stieben. To this is allied ModHG. Gestöber, n., ‘drifting,’ formed from MidHG. stöuben, ‘to raise dust.’
# An Etymological Dictionary of the German Language/surren

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/surren | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ surren, wk. vb., ‘to hum, buzz,’ ModHG. only, an imitative word.
# An Etymological Dictionary of the German Language/sudeln

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/sudeln | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ sudeln, vb., ‘to splash, soil, daub,’ from late MidHG. sudelen, ‘to dirty’; lit. perhaps ‘to cook badly’ (MidHG. sudel, ‘keeper of a cookshop’); allied to sieden.
# An Etymological Dictionary of the German Language/stöhnen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/stöhnen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ stöhnen, vb., ‘to groan,’ ModHG. only, property a LG. word. Comp. the equiv. Du. stenen, AS. stunian, OIc. stynja. The verbal root sten, ‘to groan,’ is common to Teut.; comp. Sans. stan, ‘to rustle, roar,’ Gr. στένω, ‘to groan, roar,’ OSlov. stenją, ‘to groan.’ The root sten is a variant of the Aryan root ten, discussed under donnern.
# Ante-Nicene Fathers/Volume III/Apologetic/Apology/Chapter XXXII

Chapter XXXII.
There is also another and a greater necessity for our offering prayer in behalf of the emperors, nay, for the complete stability of the empire, and for Roman interests in general. For we know that a mighty shock impending over the whole earth—in fact, the very end of all things threatening dreadful woes—is only retarded by the continued existence of the Roman empire. We have no desire, then, to be overtaken by these dire events; and in praying that their coming may be delayed, we are lending our aid to Rome’s duration. More than this, though we decline to swear by the genii of the Cæsars, we swear by their safety, which is worth far more than all your genii. Are you ignorant that these genii are called “Dæmones,” and thence the diminutive name “Dæmonia” is applied to them? We respect in the emperors the ordinance of God, who has set them over the nations. We know that there is that in them which God has willed; and to what God has willed we desire all safety, and we count an oath by it a great oath. But as for demons, that is, your genii, we have been in the habit of exorcising them, not of swearing by them, and thereby conferring on them divine honour.
# Ante-Nicene Fathers/Volume III/Apologetic/Apology/Chapter XXIX

Chapter XXIX.
Let it be made clear, then, first of all, if those to whom sacrifice is offered are really able to protect either emperor or anybody else, and so adjudge us guilty of treason, if angels and demons, spirits of most wicked nature, do any good, if the lost save, if the condemned give liberty, if the dead (I refer to what you know well enough) defend the living. For surely the first thing they would look to would be the protection of their statues, and images, and temples, which rather owe their safety, I think, to the watch kept by Cæsar’s guards. Nay, I think the very materials of which these are made come from Cæsar’s mines, and there is not a temple but depends on Cæsar’s will. Yes, and many gods have felt the displeasure of the Cæsar. It makes for my argument if they are also partakers of his favour, when he bestows on them some gift or privilege. How shall they who are thus in Cæsar’s power, who belong entirely to him, have Cæsar’s protection in their hands, so that you can imagine them able to give to Cæsar what they more readily get from him? This, then, is the ground on which we are charged with treason against the imperial majesty, to wit, that we do not put the emperors under their own possessions; that we do not offer a mere mock service on their behalf, as not believing their safety rests in leaden hands. But you are impious in a high degree who look for it where it is not, who seek it from those who have it not to give, passing by Him who has it entirely in His power. Besides this, you persecute those who know where to seek for it, and who, knowing where to seek for it, are able as well to secure it.
# Ante-Nicene Fathers/Volume III/Apologetic/Apology/Chapter XXVII

Chapter XXVII.
Enough has been said in these remarks to confute the charge of treason against your religion: for we cannot be held to do harm to that which has no existence. When we are called therefore to sacrifice, we resolutely refuse, relying on the knowledge we possess, by which we are well assured of the real objects to whom these services are offered, under profaning of images and the deification of human names. Some, indeed, think it a piece of insanity that, when it is in our power to offer sacrifice at once, and go away unharmed, holding as ever our convictions, we prefer an obstinate persistence in our confession to our safety. You advise us, forsooth, to take unjust advantage of you; but we know whence such suggestions come, who is at the bottom of it all, and how every effort is made, now by cunning suasion, and now by merciless persecution, to overthrow our constancy. No other than that spirit, half devil and half angel, who, hating us because of his own separation from God, and stirred with envy for the favour God has shown us, turns your minds against us by an occult influence, moulding and instigating them to all that perversity in judgment, and that unrighteous cruelty, which we have mentioned at the beginning of our work, when entering on this discussion. For, though the whole power of demons and kindred spirits is subject to us, yet still, as ill-disposed slaves sometimes conjoin contumacy with fear, and delight to injure those of whom they at the same time stand in awe, so is it here.  For fear also inspires hatred. Besides, in their desperate condition, as already under condemnation, it gives them some comfort, while punishment delays, to have the usufruct of their malignant dispositions. And yet, when hands are laid on them, they are subdued at once, and submit to their lot; and those whom at a distance they oppose, in close quarters they supplicate for mercy. So when, like insurrectionary workhouses, or prisons, or mines, or any such penal slaveries, they break forth against us their masters, they know all the while that they are not a match for us, and just on that account, indeed, rush the more recklessly to destruction. We resist them, unwillingly, as though they were equals, and contend against them by persevering in that which they assail; and our triumph over them is never more complete than when we are condemned for resolute adherence to our faith.
# Ante-Nicene Fathers/Volume III/Apologetic/Apology/Chapter XXVIII

Chapter XXVIII.
But as it was easily seen to be unjust to compel freemen against their will to offer sacrifice (for even in other acts of religious service a willing mind is required), it should be counted quite absurd for one man to compel another to do honour to the gods, when he ought ever voluntarily, and in the sense of his own need, to seek their favour, lest in the liberty which is his right he should be ready to say, “I want none of Jupiter’s favours; pray who art thou? Let Janus meet me with angry looks, with whichever of his faces he likes; what have you to do with me?” You have been led, no doubt, by these same evil spirits to compel us to offer sacrifice for the well-being of the emperor; and you are under a necessity of using force, just as we are under an obligation to face the dangers of it. This brings us, then, to the second ground of accusation, that we are guilty of treason against a majesty more august; for you do homage with a greater dread and an intenser reverence to Cæsar, than Olympian Jove himself. And if you knew it, upon sufficient grounds. For is not any living man better than a dead one, whoever he be? But this is not done by you on any other ground than regard to a power whose presence you vividly realize; so that also in this you are convicted of impiety to your gods, inasmuch as you show a greater reverence to a human sovereignty than you do to them. Then, too, among you, people far more readily swear a false oath in the name of all the gods, than in the name of the single genius of Cæsar.
# Ante-Nicene Fathers/Volume III/Apologetic/Apology/Chapter XXXIII

Chapter XXXIII.
But why dwell longer on the reverence and sacred respect of Christians to the emperor, whom we cannot but look up to as called by our Lord to his office? So that on valid grounds I might say Cæsar is more ours than yours, for our God has appointed him. Therefore, as having this propriety in him, I do more than you for his welfare, not merely because I ask it of Him who can give it, or because I ask it as one who deserves to get it, but also because, in keeping the majesty of Cæsar within due limits, and putting it under the Most High, and making it less than divine, I commend him the more to the favour of Deity, to whom I make him alone inferior. But I place him in subjection to one I regard as more glorious than himself. Never will I call the emperor God, and that either because it is not in me to be guilty of falsehood; or that I dare not turn him into ridicule; or that not even himself will desire to have that high name applied to him. If he is but a man, it is his interest as man to give God His higher place. Let him think it enough to bear the name of emperor. That, too, is a great name of God’s giving. To call him God, is to rob him of his title. If he is not a man, emperor he cannot be. Even when, amid the honours of a triumph, he sits on that lofty chariot, he is reminded that he is only human. A voice at his back keeps whispering in his ear, “Look behind thee; remember thou art but a man.” And it only adds to his exultation, that he shines with a glory so surpassing as to require an admonitory reference to his condition. It adds to his greatness that he needs such a reminiscence, lest he should think himself divine.
# Ante-Nicene Fathers/Volume III/Apologetic/Apology/Chapter XXVI

Chapter XXVI.
Examine then, and see if He be not the dispenser of kingdoms, who is Lord at once of the world which is ruled, and of man himself who rules; if He have not ordained the changes of dynasties, with their appointed seasons, who was before all time, and made the world a body of times; if the rise and the fall of states are not the work of Him, under whose sovereignty the human race once existed without states at all. How do you allow yourselves to fall into such error? Why, the Rome of rural simplicity is older than some of her gods; she reigned before her proud, vast Capitol was built. The Babylonians exercised dominion, too, before the days of the Pontiffs; and the Medes before the Quindecemvirs; and the Egyptians before the Salii; and the Assyrians before the Luperci; and the Amazons before the Vestal Virgins. And to add another point: if the religions of Rome give empire, ancient Judea would never have been a kingdom, despising as it did one and all these idol deities; Judea, whose God you Romans once honoured with victims, and its temple with gifts, and its people with treaties; and which would never have been beneath your sceptre but for that last and crowning offence against God, in rejecting and crucifying Christ.
# Ante-Nicene Fathers/Volume III/Apologetic/Apology/Chapter XXXI

Chapter XXXI.
But we merely, you say, flatter the emperor, and feign these prayers of ours to escape persecution. Thank you for your mistake, for you give us the opportunity of proving our allegations. Do you, then, who think that we care nothing for the welfare of Cæsar, look into God’s revelations, examine our sacred books, which we do not keep in hiding, and which many accidents put into the hands of those who are not of us. Learn from them that a large benevolence is enjoined upon us, even so far as to supplicate God for our enemies, and to beseech blessings on our persecutors. Who, then, are greater enemies and persecutors of Christians, than the very parties with treason against whom we are charged? Nay, even in terms, and most clearly, the Scripture says, “Pray for kings, and rulers, and powers, that all may be peace with you.” For when there is disturbance in the empire, if the commotion is felt by its other members, surely we too, though we are not thought to be given to disorder, are to be found in some place or other which the calamity affects.
* ↑ Matt. v. 44.
* ↑ 1 Tim. ii. 2.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book VI/Chapter XVII

17. But you err, says my opponent, and are mistaken, for we do not consider either copper, or gold and silver, or those other materials of which statues are made, to be in themselves gods and sacred deities; but in them we worship and venerate those whom their dedication as sacred introduces and causes to dwell in statues made by workmen. The reasoning is not vicious nor despicable by which any one—the dull, and also the most intelligent—can believe that the gods, forsaking their proper seats—that is, heaven—do not shrink back and avoid entering earthly habitations; nay, more, that impelled by the rite of dedication, they are joined to images! Do your gods, then, dwell in gypsum and in figures of earthenware? Nay, rather, are the gods the minds, spirits, and souls of figures of earthenware and of gypsum? and, that the meanest things may be able to become of greater importance, do they suffer themselves to be shut up and concealed and confined in an obscure abode? Here, then, in the first place, we wish and ask to be told this by you: do they do this against their will—that is, do they enter the images as dwellings, dragged to them by the rite of dedication—or are they ready and willing? and do you not summon them by any considerations of necessity? Do they do this unwillingly? and how can it be possible that they should be compelled to submit to any necessity without their dignity being impaired? With ready assent? And what do the gods seek for in figures of earthenware that they should prefer these prisons to their starry seats,—that, having been all but fastened to them, they should ennoble earthenware and the other substances of which images are made?

## Footnotes

* ↑ Lit., “the sacred dedication.”
* ↑ Lit., “concealed in the restraint of.”
* ↑ The ms. reads inrogati (the next letter being erased, having probably been s redundant) si inviti, corrected in the margin of Ursinus and Oehler, as above, -tis in.
* ↑ Lit., “with the assent of voluntary compliance.” “Do you say,” or some such expression, must be understood, as Arnobius is asking his opponent to choose on which horn of the dilemma he wishes to be impaled.
* ↑ Lit., “bindings.”
* ↑ So Gelenius, Canterus, Elm., Oberth., and Orelli, reading nobilitent. No satisfactory emendation has been proposed, and contradictory accounts are given as to the reading of the ms. Immediately after this sentence, LB., followed by Orelli, inserts a clause from the next chapter. Cf. the following note.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book VI/Chapter XX

20. And yet, O you—if it is plain and clear to you that the gods live, and that the inhabitants of heaven dwell in the inner parts of the images, why do you guard, protect, and keep them shut up under the strongest keys, and under fastenings of immense size, under iron bars, bolts, and other such things, and defend them with a thousand men and a thousand women to keep guard, lest by chance some thief or nocturnal robber should creep in? Why do you feed dogs in the capitols? Why do you give food and nourishment to geese? Rather, if you are assured that the gods are there, and that they do not depart to any place from their figures and images, leave to them the care of themselves, let their shrines be always unlocked and open; and if anything is secretly carried off by any one with reckless fraud, let them show the might of divinity, and subject the sacrilegious robbers to fitting punishments at the moment of their theft and wicked deed. For it is unseemly, and subversive of their power and majesty, to entrust the guardianship of the highest deities to the care of dogs, and when you are seeking for some means of frightening thieves so as to keep them away, not to beg it from the gods themselves, but to set and place it in the cackling of geese.

## Footnotes

* ↑ Claustris repagulis pessulis.
* ↑ Cf. p. 481, n. 5. Geese as well as dogs guarded the Capitol, having been once, as the well-known legend tells, its only guards against the Gauls.
* ↑ The ms., first four edd., and Elm. read nomine—“under the name of,” corrected momine by Meursius and the rest.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book VI/Chapter XXI

21. They say that Antiochus of Cyzicum took from its shrine a statue of Jupiter made of gold ten cubits high, and set up in its place one made of copper covered with thin plates of gold. If the gods are present, and dwell in their own images, with what business, with what cares, had Jupiter been entangled that he could not punish the wrong done to himself, and avenge his being substituted in baser metal? When the famous Dionysius—but it was the younger—despoiled Jupiter of his golden vestment, and put instead of it one of wool, and, when mocking him with pleasantries also, he said that that which he was taking away was cold in the frosts of winter, this warm, that that one was cumbrous in summer, that this, again, was airy in hot weather,—where was the king of the world that he did not show his presence by some terrible deed, and recall the jocose buffoon to soberness by bitter torments? For why should I mention that the dignity of Æsculapius was mocked by him? For when Dionysius was spoiling him of his very ample beard, which was of great weight and philosophic thickness, he said that it was not right that a son sprung from Apollo, a father smooth and beardless, and very like a mere boy, should be formed with such a beard that it was left uncertain which of them was father, which son, or rather whether they were of the same race and family. Now, when all these things were being done, and the robber was speaking with impious mockery, if the deity was concealed in the statue consecrated to his name and majesty, why did he not punish with just and merited vengeance the affront of stripping his face of its beard and disfiguring his countenance, and show by this, both that he was himself present, and that he kept watch over his temples and images without ceasing?

## Footnotes

* ↑ So the ms., reading decem; but as Clement says πεντεκαίδεκα πηχῶν, we must either suppose that Arnobius mistook the Greek, or transcribed it carelessly, or, with the margin of Ursinus, read quindecim—“fifteen.”
* ↑ Stewechius and Heraldus regard these words as spurious, and as having originated in a gloss on the margin, scz. junior—“to wit, the younger.” Heraldus, however, changed his opinion, because Clement too, says, “Dionysius the younger.” The words mean more than this, however, referring probably to the fact that Cicero (de Nat. Deor., iii. 33, 34, 35) tells these and other stories of the elder Dionysius. To this Arnobius calls attention as an error, by adding to Clement’s phrase “but.”
* ↑ Only rustics, old-fashioned people, and philosophers wore the beard untrimmed; the last class wearing it as a kind of distinctive mark, just as Juvenal (iii. 15) speaks of a thick woolen cloak as marking a philosopher. [Compare vol. i. p. 160; also ii. p. 321, n. 9.]
* ↑ Impuberi.
* ↑ Lit., “one.”
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book VI/Chapter XXIV

24. Here also the advocates of images are wont to say this also, that the ancients knew well that images have no divine nature, and that there is no sense in them, but that they formed them profitably and wisely, for the sake of the unmanageable and ignorant mob, which is the majority in nations and in states, in order that a kind of appearance, as it were, of deities being presented to them, from fear they might shake off their rude natures, and, supposing that they were acting in the presence of the gods, put away their impious deeds, and, changing their manners, learn to act as men; and that august forms of gold and silver were sought for them, for no other reason than that some power was believed to reside in their splendour, such as not only to dazzle the eyes, but even to strike terror into the mind itself at the majestic beaming lustre. Now this might perhaps seem to be said with some reason, if, after the temples of the gods were founded, and their images set up, there were no wicked man in the world, no villany at all, if justice, peace, good faith, possessed the hearts of men, and no one on earth were called guilty and guiltless, all being ignorant of wicked deeds. But now when, on the contrary, all things are full of wicked men, the name of innocence has almost perished, and every moment, every second, evil deeds, till now unheard of, spring to light in myriads from the wickedness of wrongdoers, how is it right to say that images have been set up for the purpose of striking terror into the mob, while, besides innumerable forms of crime and wickedness, we see that even the temples themselves are attacked by tyrants, by kings, by robbers, and by nocturnal thieves, and that these very gods whom antiquity fashioned and consecrated to cause terror, are carried away into the caves of robbers, in spite even of the terrible splendour of the gold?

## Footnotes

* ↑ Lit., “lop away,” deputarent, the reading of the ms., Hild., and Oehler; the rest reading deponerent—“lay aside.” [The same plausible defences are used to this day by professed Christians. See Jesuits at Rome, by Hobart Seymour, p. 38, ed. New York, 1849.]
* ↑ Lit., “pass to human offices.”
* ↑ Lit., “crimes and wickednesses.”
* ↑ Lit., “go,” vadere.
* ↑ Lit., “with their golden and to-be-feared splendours themselves.”