OpenLLM-France/wikimedia huggingface dataset:
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book V/Chapter XXIV

Chapter XXIV.
Moreover, as we have already said that for God to desire anything unbecoming Himself would be destructive of His existence as Deity, we will add that if man, agreeably to the wickedness of his nature, should desire anything that is abominable, God cannot grant it. And now it is from no spirit of contention that we answer the assertions of Celsus; but it is in the spirit of truth that we investigate them, as assenting to his view that “He is the God, not of inordinate desires, nor of error and disorder, but of a nature just and upright,” because He is the source of all that is good. And that He is able to provide an eternal life for the soul we acknowledge; and that He possesses not only the “power,” but the “will.” In view, therefore, of these considerations, we are not at all distressed by the assertion of Heraclitus, adopted by Celsus, that “dead bodies are to be cast out as more worthless than dung;” and yet, with reference even to this, one might say that dung, indeed, ought to be cast out, while the dead bodies of men, on account of the soul by which they were inhabited, especially if it had been virtuous, ought not to be cast out. For, in harmony with those laws which are based upon the principles of equity, bodies are deemed worthy of sepulture, with the honours accorded on such occasions, that no insult, so far as can be helped, may be offered to the soul which dwelt within, by casting forth the body (after the soul has departed) like that of the animals.  Let it not then be held, contrary to reason, that it is the will of God to declare that the grain of wheat is not immortal, but the stalk which springs from it, while the body which is sown in corruption is not, but that which is raised by Him in incorruption. But according to Celsus, God Himself is the reason of all things, while according to our view it is His Son, of whom we say in philosophic language, “In the beginning was the Word, and the Word was with God, and the Word was God;” while in our judgment also, God cannot do anything which is contrary to reason, or contrary to Himself.
* ↑ βδελυρόν.
* ↑ Cf. John i. 1.
* ↑ [See note infra, bk. vi. cap. xlvii. S.]
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book V/Chapter XXIII

Chapter XXIII.
We, therefore, do not maintain that the body which has undergone corruption resumes its original nature, any more than the grain of wheat which has decayed returns to its former condition.  But we do maintain, that as above the grain of wheat there arises a stalk, so a certain power is implanted in the body, which is not destroyed, and from which the body is raised up in incorruption. The philosophers of the Porch, however, in consequence of the opinions which they hold regarding the unchangeableness of things after a certain cycle, assert that the body, after undergoing complete corruption, will return to its original condition, and will again assume that first nature from which it passed into a state of dissolution, establishing these points, as they think, by irresistible arguments. We, however, do not betake ourselves to a most absurd refuge, saying that with God all things are possible; for we know how to understand this word “all” as not referring either to things that are “non-existent” or that are inconceivable. But we maintain, at the same time, that God cannot do what is disgraceful, since then He would be capable of ceasing to be God; for if He do anything that is disgraceful, He is not God. Since, however, he lays it down as a principle, that “God does not desire what is contrary to nature,” we have to make a distinction, and say that if any one asserts that wickedness is contrary to nature, while we maintain that “God does not desire what is contrary to nature,”—either what springs from wickedness or from an irrational principle,—yet, if such things happen according to the word and will of God, we must at once necessarily hold that they are not contrary to nature. Therefore things which are done by God, although they may be, or may appear to some to be incredible, are not contrary to nature. And if we must press the force of words, we would say that, in comparison with what is generally understood as “nature,” there are certain things which are beyond its power, which God could at any time do; as, e.g., in raising man above the level of human nature, and causing him to pass into a better and more divine condition, and preserving him in the same, so long as he who is the object of His care shows by his actions that he desires (the continuance of His help).
* ↑ λόγος.
* ↑ διαλεκτικαῖς ἀνάγκαις.
* ↑ εἰ δὲ χρὴ βεβιασμένως ὀνομάσαι.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book V/Chapter XXV

Chapter XXV.
Let us next notice the statements of Celsus, which follow the preceding, and which are as follow: “As the Jews, then, became a peculiar people, and enacted laws in keeping with the customs of their country, and maintain them up to the present time, and observe a mode of worship which, whatever be its nature, is yet derived from their fathers, they act in these respects like other men, because each nation retains its ancestral customs, whatever they are, if they happen to be established among them. And such an arrangement appears to be advantageous, not only because it has occurred to the mind of other nations to decide some things differently, but also because it is a duty to protect what has been established for the public advantage; and also because, in all probability, the various quarters of the earth were from the beginning allotted to different superintending spirits, and were thus distributed among certain governing powers, and in this manner the administration of the world is carried on. And whatever is done among each nation in this way would be rightly done, wherever it was agreeable to the wishes (of the superintending powers), while it would be an act of impiety to get rid of the institutions established from the beginning in the various places.” By these words Celsus shows that the Jews, who were formerly Egyptians, subsequently became a “peculiar people,” and enacted laws which they carefully preserve. And not to repeat his statements, which have been already before us, he says that it is advantageous to the Jews to observe their ancestral worship, as other nations carefully attend to theirs. And he further states a deeper reason why it is of advantage to the Jews to cultivate their ancestral customs, in hinting dimly that those to whom was allotted the office of superintending the country which was being legislated for, enacted the laws of each land in co-operation with its legislators. He appears, then, to indicate that both the country of the Jews, and the nation which inhabits it, are superintended by one or more beings, who, whether they were one or more, co-operated with Moses, and enacted the laws of the Jews.
* ↑ καὶ κατὰ τὸ ἐπιχώριον νόμους θέμενοι.
* ↑ τὰ μέρη τῆς γῆς ἐξ ἀρχῆς ἄλλα ἄλλοις ἐπόπταις νενεμημένα.
* ↑ καὶ κατά τινας ἐπικρατείας διειλημμένα.
* ↑ παραλύειν.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book V/Chapter XXVII

Chapter XXVII.
Any one, indeed, who chooses, may relate how the various quarters of the earth, being distributed among certain governing powers, are administered by those who superintend them; but let him tell us also how what is done among each nation is done rightly when agreeable to the wishes of the superintendents. Let him, for example, tell us whether the laws of the Scythians, which permit the murder of parents, are right laws; or those of the Persians, which do not forbid the marriages of sons with their mothers, or of daughters with their own fathers. But what need is there for me to make selections from those who have been engaged in the business of enacting laws among the different nations, and to inquire how the laws are rightly enacted among each, according as they please the superintending powers? Let Celsus, however, tell us how it would be an act of impiety to get rid of those ancestral laws which permit the marriages of mothers and daughters; or which pronounce a man happy who puts an end to his life by hanging, or declare that they undergo entire purification who deliver themselves over to the fire, and who terminate their existence by fire; and how it is an act of impiety to do away with those laws which, for example, prevail in the Tauric Chersonese, regarding the offering up of strangers in sacrifice to Diana, or among certain of the Libyan tribes regarding the sacrifice of children to Saturn. Moreover, this inference follows from the dictum of Celsus, that it is an act of impiety on the part of the Jews to do away with those ancestral laws which forbid the worship of any other deity than the Creator of all things. And it will follow, according to his view, that piety is not divine by its own nature, but by a certain (external) arrangement and appointment. For it is an act of piety among certain tribes to worship a crocodile, and to eat what is an object of adoration among other tribes; while, again, with others it is a pious act to worship a calf, and among others, again, to regard the goat as a god. And, in this way, the same individual will be regarded as acting piously according to one set of laws, and impiously according to another; and this is the most absurd result that can be conceived!
# An Etymological Dictionary of the German Language/klauben

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/klauben | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ klauben, vb., ‘to pick or dig out, cull, from MidHG. klûben, OHG. chlûbôn, ‘to pluck to pieces, cleave’; Goth *klûbôn is wanting. The Teut. root klū̆b anciently formed another vb.; see klieben, under which further references are given.
# An Etymological Dictionary of the German Language/klein

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/klein | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ klein, adj., ‘little,’ from MidHG. klein, kleine, adj., ‘clean, pretty, fine, prudent, slender, lean, little, insignificant'; OHG. chleini, ‘pretty, shining, neat, careful, slight’ (Alem. dials. point to an OHG. variant *chlîni). AS. clœ̂ne, adj., ‘clean, neat,’ E. clean, proves that ‘pretty, clean,’ is the prim. idea of the various senses of the MidHG. word (comp. Schmach). Scand. klénn was borrowed at a late period from E., LG., or Fris. Goth. *klai-ni- is wanting; the nasal belongs, as in several other adjs. (see rein and schön), to the suffix. It is uncertain whether the root is to be connected with Gr. γλαι-όι ‘greasy, sticky oil,’ and its cognates, discussed under Klei (the meanings ‘to shine, cleave (to)' interchange, e.g., in the root λιπ, Gr. λιπα, λίπαρέω, λιπος, λιπαρός). Gr. γλήμη, n., ‘wonders, ornaments,’ and γλήη, ‘pupil (of the eye),’ are, however, both on account of their forms and meanings, still less allied. —
# An Etymological Dictionary of the German Language/klempern

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/klempern | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ klempern, vb., ‘to tinkle,’ ModHG. simply, allied to MidHG. klamben, klampfern, ‘to clamp’; Klempner, ‘tinker,’ also ModHG. simply, allied to the equiv. MidHG. klampfer.
# An Etymological Dictionary of the German Language/kleiben

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/kleiben | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ kleiben, vb., ‘to stick, glue,’ from MidHG. and OHG. kleiben, ‘to fix firmly, fasten,’ prop. ‘to cause to adhere or hold on'; a causative of the vb. klîben, obsolete in ModHG. and rarely found even in MidHG. OHG. chlîban, OSax. biklîƀan, ‘to cleave, adhere.’ OIc. klífa, ‘to climb,’ proves the connection of ModHG. klimmen (which see) with the root klī̆b, klī̆f, ‘to cleave (to),’ from pre-Teut. glī̆p (Teut. f in Swiss χlefe, ‘box on the ear.’
# An Etymological Dictionary of the German Language/klenken

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/klenken | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ klenken, vb., ‘to force the seeds from cones by heat,’ from MidHG. klęngen, klęnken, ‘to cause to ring’; factit. of klingen, which see; comp. henken, allied to hangen.
# An Etymological Dictionary of the German Language/klieben

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/klieben | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ klieben, vb., ‘to split,’ from MidHG. klieben, OHG. chlioban, vb., ‘to split, cleave’; corresponding to OSax. clioƀan, AS. cleófan, E. to cleave. From the correspondence of the other Teut. dials. we may assume Goth. *klûban, *kliuban, ‘to split.’ Under klauben a vb. from the same root klū̆b, by gradation kleub, ‘to work with a sharp instrument,’ has been discussed, to which is allied Gr. γλυφ (γλύφω, ‘to hollow out, carve,’ γλύανος, ‘chisel,’ γλύπτης, ‘carver’), perhaps also Lat. glûbo, ‘to peel.’ With the Aryan root glū̆bh, by gradation gleubh, Kloben, Kluft, and Kluppe are also connected.
# An Etymological Dictionary of the German Language/klaterig

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/klaterig | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ klaterig, adj., ‘slovenly,’ a LG. word; prop. ‘dirty and wet’ (of the weather), then used especially in a figurative sense; comp. LG. klaten, ‘dirt, dung,’ allied to Kladde.
# An Etymological Dictionary of the German Language/klatsch

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/klatsch | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ klatsch, ‘clap,’ onomat. interj., ModHG. simply; allied to onomat. cognates for ‘to resound’; comp. Du. kletsen, ‘to crack a whip,’ E. to clash.
# An Etymological Dictionary of the German Language/kleben

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/kleben | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ kleben, vb., ‘to cleave (to),’ from MidHG. klëben, OHG. chlëbên, vb., ‘to cleave, adhere, hold on’ (for ë from Teut. and Aryan ĭ comp. Quecksilber, leben, verwesen, &c.); corresponding to OSax. kliƀôn, AS. cleofian, E. to cleave; Goth. *klibôn is wanting; Scand. klifa has only the figurative sense ‘to cling to,’ i.e., ‘to repeat.’ A common Teut. vb. meaning ‘to cleave (to),’ formed from the weakest vowel stage of the Teut. root klī̆b (see kleiben).
# An Etymological Dictionary of the German Language/klettern

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/klettern | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ klettern, vb., ‘to climb,’ early ModHG only, probably allied to Kette, and derived like the latter from a root meaning ‘to cleave (to)’; comp. kleben and klimmen. Akin to Du. klauteren, LG. klâtern, klattern, South Franc. klôteren, ‘to mount, climb’ (with an abnormal vowel and dental); root klêt?.
# An Etymological Dictionary of the German Language/Löwe

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Löwe | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Löwe, m., ‘lion,’ from the equiv. MidHG. lęwe, lëwe (louwe, löuwe), OHG. lëwo, lęwo (louwo), m.; comp. OSax. and AS. leo, Du. leeuw; undoubtedly a loan-word, since there is no common Teut. and no old Aryan term for ‘lion.’ Lat. leo, however, does not suffice to explain all the G. forms of Middle Europe. OHG. louwo and MidHG. löuwe, ‘lion,’ are specially abnormal (E. lion is derived from Fr. lion). These late occurring OHG. forms with ou are preserved in ModHG. names of places and streets, such as Lauenburg, Lauengasse. The MidHG. fem. lunze (also lewinne), ‘lioness,’ still remains obscure.
# An Etymological Dictionary of the German Language/Lust

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Lust | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Lust, f., ‘pleasure, delight, fancy, lust,’ from the equiv. MidHG. lust, m. and f., OHG. lust, f.; corresponding to Goth. lustus, OIc. lyst, AS. lyst, lust, E. list, lust, Du. and OSax. lust; a common Teut. abstract, the origin of which is still dubious. Its relation to lieben (Teut. root lub, ‘to ​desire’), as well as to the root lus (see verlieren) is improbable; it is rather connected with a root has, ‘to desire,’ to which is allied Gr. λιλαζομαι, Sans. root laš (for lals), ‘to desire,’ and also with the Sans. root lod, lud, ‘to move.’
# An Etymological Dictionary of the German Language/Lägel

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

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Lügner | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Lügner, m., ‘liar,’ from MidHG. lügenœre, OHG. luginâri. To this common Teut. root lug (Aryan lugh), ‘to lie,’ Goth. liugan (pret. liugaida), ‘to marry,’ has no relation; the latter, like OFris. logia, ‘to marry,’ is connected rather with OIr. luige, ‘oath’ (primit. form lughio-). ModHG. lügen is more probably allied to OSlov. lŭžą (lŭgati), ‘to lie,’ lŭža, ‘lie.’ From Teut., Ital. (dial.) luchina, ‘false story,’ is derived.
# An Etymological Dictionary of the German Language/Lärche

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Lärche | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Lärche, f., ‘larch,’ from the equiv. MidHG. lęrche, larche; OHG. *larihha is by chance not recorded, but Lat. larix (acc. larĭcem, comp. Kelch from Lat. calicem) necessarily leads to OHG. *larik, and then by permutation and mutation to *lęrihha. The permutation of k to ch, and the fact that the word is based on a Lat. term pronounced larikem (E. larch), point to a very early adoption; comp. Kelch.
# An Etymological Dictionary of the German Language/Lärm

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Lärm | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Lärm, m., ‘alarm, noise,’ ModHG. only; like E. larum, it originated in Fr. ​alarme (from Ital. allarme) by dropping the unaccented initial vowel; prop. a military term identical with Alarm.
# An Etymological Dictionary of the German Language/Läufel

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Läufel | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Läufel, Lauft, ‘shell’ (espec. nutshell), a Hess. and Franc. word, corresponding to OHG. louft, ‘nutshell, bark of trees.’ Prim. cognate with Lith. lupinai, ‘peel, skins of fruit’ (lùpti, ‘to skin, peel’), Pol. lupina, ‘husk,’
# An Etymological Dictionary of the German Language/Löffel

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Löffel | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Löffel, m., ‘spoon, ladle,’ from the equiv. MidHG. lęffel, OHG. lęffil (lępfil), m.; corresponding to LG. and Du. lepel (whence Ic. lepill, ‘spoon’), Derived from a Teut. root lap, ‘to drink, lick,’ which is assumed by OHG. laffan, ‘to lick, AS. lapian, ‘to drink, lap’; further by Lat. lambere, ‘to lick’; hence Löffel means lit. ‘a utensil for sipping liquids’ (see Lefze and Lippe). The Scand. term is spánn, which was adopted in E. as spoon (in AS. cucelêre, equiv. to Lat. cochlear; see under Span.
# An Etymological Dictionary of the German Language/Lüderlich

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

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Lücke | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Lücke, f., ‘gap, chasm,’ from MidHG. lücke, lucke, OHG. lucka, from *luggja, f., ‘hole, gap,’ closely allied to locker (MidHG. loger, UpG. luck). The UpG. dials. contain a prim. form *luggia (Swiss lugg, not lukχ), hence OHG. luccha, ‘gap,’ is abnormal. For this reason too the phonetic relation of the word to Loch is obscure.
# The Economic Writings of Sir William Petty/Volume 1/Introduction

The 'Introduction' to the Economic Writings of Sir William Petty is written by Charles Henry Hull, who was also the editor of the two volumes of the economic writings (Cambridge 1899).
The 'Introduction' to the Economic Writings of Sir William Petty (Cambridge 1899), by Charles Henry Hull, consists of seven sections:
# The Encyclopedia Americana (1920)/Oehler, Gustav Friedrich

Edition of 1920. See also Gustav Friedrich Oehler on Wikipedia, and the disclaimer.
OEHLER, ė'lĕr, Gustav Friedrich, German theologian: b. Ebingen, Würtemberg, 10 June 1812; d. Tübingen, 19 Feb. 1872. He studied at Berlin and Tübingen and subsequently taught at Basel and Tübingen. In 1840 he became professor in the theological seminary in Schönthal, was appointed professor of theology at Breslau in 1845 and in 1852 he became head of the theological seminary at Tübingen. He opposed the union of the Lutheran and Reformed churches, and he held aloof from the old Lutheran party, while subscribing to confessional Lutheranism. He was one of the most prominent Old Testament scholars on the conservative side. Among his works are ‘Introduction to Old Testament Theology’ (1845); ‘Outlines of Old Testament Knowledge’ (1854); ‘Relation Between Old Testament Prophecy and Heathen Soothsaying’ (1861); ‘Old Testament Theology’ (1873-74), English translation (1874-75), and ‘Manual of Symbolism’ (1876). Consult Knapp, ‘Ein Lebensbild von Oehler’ (1876).
# The Encyclopedia Americana (1920)/Ocuba-wax

Edition of 1920. See also Virola sebifera on Wikipedia, and the disclaimer.
OCUBA-WAX, a vegetable wax obtained from the fruit of a nutmeg (Myristica ocuba), growing abundantly in the marshy grounds on the shores of the Amazon and its tributaries. It is easily bleached, and is used extensively in Brazil for the manufacture of candles.