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

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​ Hunger, m., ‘hunger, famine,’ from the equiv. MidHG. hunger, OHG. hungar, m.; comp. OSax. hungar, AS. hungor, m., E. hunger, OIc. hungr, m.; Goth. *huggrus is wanting (it is indicated by huggrjan, ‘to hunger’), but the term hûhrus (for huñhrus, hunhrus), m., occurs; common Teut. hunhru-, hungru-, ‘hunger,’ from pre-Teut. knkru-?. The Gr. gloss, κέγκεϊ πεινᾷ, points to an Aryan root, kenk, konk; comp. also Lith. kankà, ‘torment,’ with OIc. há, vb., ‘to torment, pain’ (from Teut. *hanhón).
# An Etymological Dictionary of the German Language/Hure

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​ Hure, f., ‘whore,’ from MidHG. huore, OHG. huora, huorra (from *hôrjô, Goth.?), f.; comp. AS. and MidE. hôre, E. whore, with an excrescent w), Du. hoer, OIc. hóra, f., ‘whore’; in Goth. hôrs, m., is ‘whoremonger’ (but kalki, f., ‘whore’). To these are allied OHG. huor, n., ‘adultery, fornication,’ OIc. hôr, AS. hôr, n.; probably also MidHG. herge, f., ‘whore’ (Goth. *harjô)?. The Teut. root hôr- is related to Lat. carus, ‘dear,’ OIr. cara, ‘friend,’ and caraim, ‘I love.’ Its connection with Harn is less probable, although Gr. μοιχός, ‘adulterer.’ is formed from ὀμειχεῖν, ‘mingere.’ In Slav.-Lith., too, words with cognate sounds are found in the sense of ‘whore.’ OSlov. kurŭva, f. (Lith. kùrva, f.), is perhaps derived from the Teut. word.
# An Etymological Dictionary of the German Language/Husar

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​ Husar, m., ‘hussar,’ ModHG. only (from the 16th cent.); final source Hungarian huszár.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book VI/Chapter XIV

14. We would here, as if all nations on the earth were present, make one speech, and pour into the ears of them all, words which should be heard in common: Why, pray, is this, O men! that of your own accord you cheat and deceive yourselves by voluntary blindness? Dispel the darkness now, and, returning to the light of the mind, look more closely and see what that is which is going on, if only you retain your right, and are not beyond the reach of the reason and prudence given to you. Those images which fill you with terror, and which you adore prostrate upon the ground in all the temples, are bones, stones, brass, silver, gold, clay, wood taken from a tree, or glue mixed with gypsum. Having been heaped together, it may be, from a harlot’s gauds or from a woman’s ornaments, from camels’ bones or from the tooth of the Indian beast, from cooking-pots and little jars, from candlesticks and lamps, or from other less cleanly vessels, and having been melted down, they were cast into these shapes and came out into the forms which you see, baked in potters’ furnaces, produced by anvils and hammers, scraped with the silversmith’s, and filed down with ordinary files, cleft and hewn with saws, with augers, with axes, dug and hollowed out by the turning of borers, and smoothed with planes. Is not this, then, an error? Is it not, to speak accurately, folly to believe that a god which you yourself made with care, to kneel down trembling in supplication to that which has been formed by you, and while you know, and are assured that it is the product of the labour of your hands,—to cast yourself down upon your face, beg aid suppliantly, and, in adversity and time of distress, ask it to succour you with gracious and divine favour?

## Footnotes

* ↑ [Isa. xl. 18–20; xliv. 9–20; xlvi. 5–8.]
* ↑ i.e., the faculty of discernment, which is properly man’s.
* ↑ Lit., “are in the limits of.”
* ↑ The ms. reads his—“these”, emended, as above, vobis in the margin of Ursinus, Elm., and LB.
* ↑ Lit., “and humble.”
* ↑ i.e., a respectable woman.
* ↑ i.e., the elephant’s tusk.
* ↑ So Salmasius, followed by Orelli, Hild., and Oehler, reading furfuraculis, and LB., reading perforaculis for the ms. furfure aculeis.
* ↑ So the margin of Ursinus, Meursius (according to Orelli), Hild., and Oehler, reading part-u-m for the ms. -e-—“is a part of your labour,” etc.
* ↑ Lit., “of thy work and fingers.”
* ↑ So the ms., both Roman edd., Elm., and Orelli, reading numinis favore, for which LB. reads favorem—“the favour of the propitious deity to succour.” [Isaiah’s argument reproduced.]
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book VI/Chapter XIX

19. The gods dwell in images—each wholly in one, or divided into parts, and into members? For neither is it possible that there can be at one time one god in several images, nor, again, divided into parts by his being cut up. For let us suppose that there are ten thousand images of Vulcan in the whole world: is it possible at all, as I said, that at one time one deity can be in all the ten thousand? I do not think so. Do you ask wherefore? Because things which are naturally single and unique, cannot become many while the integrity of their simplicity is maintained. And this they are further unable to become if the gods have the forms of men, as your belief declares; for either a hand separated from the head, or a foot divided from the body, cannot manifest the perfection of the whole, or it must be said that parts can be the same as the whole, while the whole cannot exist unless it has been made by gathering together its parts. Moreover, if the same deity shall be said to be in all the statues, all reasonableness and soundness is lost to the truth, if this is assumed that at one time one can remain in them all; or each of the gods must be said to divide himself from himself, so that he is both himself and another, not separated by any distinction, but himself the same as another. But as nature rejects and spurns and scorns this, it must either be said and confessed that there are Vulcans without number, if we decide that he exists and is in all the images; or he will be in none, because he is prevented by nature from being divided among several.

## Footnotes

* ↑ Lit., “a cutting taking place.”
* ↑ i.e., of their character as independent and not compounded. This is precisely such an expression as that which closes the fourth book, and its occurrence is therefore an additional ground for regarding the earlier passage as genuine.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book VI/Chapter VIII

8. We have therefore—as I suppose—shown sufficiently, that to the immortal gods temples have been either reared in vain, or built in consequence of insulting opinions held to their dishonour and to the belittling of the power believed to be in their hands. We have next to say something about statues and images, which you form with much skill, and tend with religious care,—wherein if there is any credibility, we can by no amount of consideration settle in our own minds whether you do this in earnest and with a serious purpose, or amuse yourselves in childish dreams by mocking at these very things. For if you are assured that the gods exist whom you suppose, and that they live in the highest regions of heaven, what cause, what reason, is there that those images should be fashioned by you, when you have true beings to whom you may pour forth prayers, and from whom you may ask help in trying circumstances? But if, on the contrary, you do not believe, or, to speak with moderation, are in doubt, in this case, also, what reason is there, pray, to fashion and set up images of doubtful beings, and to form with vain imitation what you do not believe to exist? Do you perchance say, that under these images of deities there is displayed to you their presence, as it were, and that, because it has not been given you to see the gods, they are worshipped in this fashion, and the duties owed to them paid? He who says and asserts this, does not believe that the gods exist; and he is proved not to put faith in his own religion, to whom it is necessary to see what he may hold, lest that which being obscure is not seen, may happen to be vain.

## Footnotes

* ↑ [“Belittle.” This word here is noteworthy. President Jefferson is said to have coined it, and I have never before seen it in a transatlantic book.]
* ↑ i.e., “which you pretend to worship.”
* ↑ So the edd., reading formar-e, except Hild. and Oehler, who retain the ms. reading i—“that images be formed.”
* ↑ The ms. and both Roman edd. read corruptly insolidi, corrected ita or sic coli, as above, in all except the last two edd.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book VI/Chapter VII

7. But why do I speak of these trifles? What man is there who is ignorant that in the Capitol of the imperial people is the sepulchre of Tolus Vulcentanus? Who is there, I say, who does not know that from beneath its foundations there was rolled a man’s head, buried for no very long time before, either by itself without the other parts of the body,—for some relate this,—or with all its members? Now, if you require this to be made clear by the testimonies of authors, Sammonicus, Granius, Valerianus, and Fabius will declare to you whose son Aulus was, of what race and nation, how he was bereft of life and light by the slave of his brother, of what crime he was guilty against his fellow-citizens, that he was denied burial in his father land. You will learn also—although they pretend to be unwilling to make this public—what was done with his head when cut off, or in what place it was shut up, and the whole affair carefully concealed, in order that the omen which the gods had attested might stand without interruption, unalterable, and sure. Now, while it was proper that this story should be suppressed, and concealed, and forgotten in the lapse of time, the composition of the name published it, and, by a testimony which could not be got rid of, caused it to remain in men’s minds, together with its causes, so long as it endured itself; and the state which is greatest of all, and worships all deities, did not blush in giving a name to the temple, to name it from the head of Olus Capitolium rather than from the name of Jupiter.

## Footnotes

* ↑ So the ms., first four edd., and Oberthür, reading Toli, corrected Oli in the others, from Servius (ad. Æn., viii. 345). Arnobius himself gives the form Aulus, i.e., Olus, immediately below, so that it is probably correct.
* ↑ Lit., “the seats of.”
* ↑ Ursinus suggested Valerius Antias, mentioned in the first chapter of the fifth book, a conjecture adopted by Hild.
* ↑ The ms., LB., Hild., and Oehler read Aulus, and, acc. to Oehler, all other edd. Tolus. Orelli, however, reads Olus, as above.
* ↑ The ms. and both Roman edd. read germani servuli vita without meaning, corrected as above by Gelenius, Canterus, Elm., and Oberthür, ut a g. servulo, and ut a g. servulis—“by the slaves,” in the others, except Oehler who reads as above, g. servulo ut.
* ↑ The ms. and both Roman edd. read unintelligibly patientiæ, corrected paternæ in Hild. and Oehler, patriæ in the rest.
* ↑ Lit., “the perpetuity of the omen sealed might stand.”
* ↑ Lit., “through the times given to itself.”
* ↑ The ms. reads s-oli,—changed into Toli by the first four edd., Elm., and Oberthür. The others omit s.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book VI/Chapter XII

12. From such causes as these this also has followed, with your connivance, that the wanton fancy of artists has found full scope in representing the bodies of the gods, and giving forms to them, at which even the sternest might laugh. And so Hammon is even now formed and represented with a ram’s horns; Saturn with his crooked sickle, like some guardian of the fields, and pruner of too luxuriant branches; the son of Maia with a broad-brimmed travelling cap, as if he were preparing to take the road, and avoiding the sun’s rays and the dust; Liber with tender limbs, and with a woman’s perfectly free and easily flowing lines of body; Venus, naked and unclothed, just as if you said that she exposed publicly, and sold to all comers, the beauty of her prostituted body; Vulcan with his cap and hammer, but with his right hand free, and with his dress girt up as a workman prepares for his work; the Delian god with a plectrum and lyre, gesticulating like a player on the cithern and an actor about to sing; the king of the sea with his trident, just as if he had to fight in the gladiatorial contest: nor can any figure of any deity be found which does not have certain characteristics bestowed on it by the generosity of its makers. Lo, if some witty and cunning king were to remove the Sun from his place before the gate and transfer him to that of Mercury, and again were to carry off Mercury and make him migrate to the shrine of the Sun,—for both are made beardless by you, and with smooth faces,—and to give to this one rays of light to place a little cap on the Sun’s head, how will you be able to distinguish between them, whether this is the Sun, or that Mercury, since dress, not the peculiar appearance of the face, usually points out the gods to you? Again, if, having transported them in like manner, he were to take away his horns from the unclad Jupiter, and fix them upon the temples of Mars, and to strip Mars of his arms, and, on the other hand, invest Hammon with them, what distinction can there be between them, since he who had been Jupiter can be also supposed to be Mars, and he who had been Mavors can assume the appearance of Jupiter Hammon? To such an extent is there wantonness in fashioning those images and consecrating names, as if they were peculiar to them; since, if you take away their dress, the means of recognising each is put an end to, god may be believed to be god, one may seem to be the other, nay, more, both may be considered both!

## Footnotes

* ↑ Lit., “and most dissolved with the laxity of feminine liquidity.”
* ↑ Divendere.
* ↑ Lit., “with a workman’s preparing.”
* ↑ Lit., “is there any figure to find.”
* ↑ Habitus.
* ↑ Ex foribus. Cf. Tertull., de Idol., ch. 15: “In Greek writers we also read that Apollo Θυραῖος and the dæmones Antelii watch over doors.”
* ↑ So the edd, reading petas-un-culumfor the ms. -io-.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book VI/Chapter XV

15. Lo, if some one were to place before you copper in the lump, and not formed into any works of art, masses of unwrought silver, and gold not fashioned into shape, wood, stones, and bones, with all the other materials of which statues and images of deities usually consist,—nay, more, if some one were to place before you the faces of battered gods, images melted down and broken, and were also to bid you slay victims to the bits and fragments, and give sacred and divine honours to masses without form,—we ask you to say to us, whether you would do this, or refuse to obey. Perhaps you will say, why? Because there is no man so stupidly blind that he will class among the gods silver, copper, gold, gypsum, ivory, potter’s clay, and say that these very things have, and possess in themselves, divine power. What reason is there, then, that all these bodies should want the power of deity and the rank of celestials if they remain untouched and unwrought, but should forthwith become gods, and be classed and numbered among the inhabitants of heaven if they receive the forms of men, ears, noses, cheeks, lips, eyes, and eyebrows? Does the fashioning add any newness to these bodies, so that from this addition you are compelled to believe that something divine and majestic has been united to them? Does it change copper into gold, or compel worthless earthenware to become silver? Does it cause things which but a little before were without feeling, to live and breathe? If they had any natural properties previously, all these they retain when built up in the bodily forms of statues. What stupidity it is—for I refuse to call it blindness—to suppose that the natures of things are changed by the kind of form into which they are forced, and that that receives divinity from the appearance given to it, which in its original body has been inert, and unreasoning, and unmoved by feeling!

## Footnotes

* ↑ Lit., “thrown together.”
* ↑ Rigaltius suggested confracta—“shattered,” for ms. -flata.
* ↑ So the edd. reading cog- for the ms. cogit-amini.
* ↑ Lit., “be moved with agitation of breathing.”
* ↑ Lit., “outside,” i.e., before being in bodily forms.
* ↑ So Ursinus and LB., reading retin-e-ntfor the ms. -ea-, which can hardly be correct. There may possibly be an ellipsis of si before this clause, so that the sentence would run: “If they had any natural properties, (if) they retain all these, what stupidity,” etc.
* ↑ Lit., “deprived of moveableness of feeling.”
# An Etymological Dictionary of the German Language/Schulter

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​ Schulter, f., ‘shoulder,’ from the equiv. MidHG. schulter, OHG. scultarra, f., corresponding to Du. schouder, AS. sculdor, E. shoulder, Dan. skulder, Swed. skuldra. This undoubtedly genuine Teut. word is wanting in Goth.; its origin is obscure.
# An Etymological Dictionary of the German Language/Schultheiß

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​ Schultheiß, m., ‘chief magistrate,’ from MidHG. schultheiȥe (schultheitze), m., ‘he who assigns duties, judge,’ OHG. scultheiȥô, scultheitzo, m., ‘tribunus, praefectus, centurio.’ It is remarkable that “this term, purely judicial in its etymological origin, should have been transferred to captains of an army” in OHG., and “that this judicial term does not appear in the older laws, except in the Lombardic, although it has been diffused from the Middle Ages till the present day throughout the greatest part of Germany.” Comp. LG. schulte, from schuldhete, Du. schout (from scholdhete), ‘village magistrate,’ Fris. skeldata, skelta; AS. sčyldhœ̂ta; the compound is wanting in Goth. The ModHG. form Schulze (also as a proper name; comp. LG. Schulte) is based on MidHG. schuldheize (as well as -heiȥe), OHG. schuldheizo (as well as -heiȥo), and ultimately on Goth. *haitja (tj produces tz, but ti changes into ȥi, see Grüße, Weizen).
# An Etymological Dictionary of the German Language/Schupf

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​ Schupf, m., ‘push, jerk,’ from MidHG. schupf, m., ‘swing, rocking movement,’ allied to MidHG. schupfen, ‘to waver,’ OHG. scupfa, ‘see-saw’; intensive forms of schieben.
# An Etymological Dictionary of the German Language/Schuppe

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​ Schuppe, f., ‘scale (of fish, &c.),’ from the equiv. MidHG. schuoppe (schuope, schuppe), m., OHG. scuoppa, f. Comp. Du. schob, ‘scale’; a derivative of the Teut. root skab (skôb), ‘to shave, scrape.’
# An Etymological Dictionary of the German Language/Schuhu

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​ Schuhu, m., ‘horned owl,’ ModHG. only, borrowed from Fr. chouette (Ital. ciovetta), ‘screech-owl,’ and influenced by Uhu, ‘horned owl.’
# An Etymological Dictionary of the German Language/Schulz

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​ Schulz, see the preceding word.
# An Etymological Dictionary of the German Language/Schuld

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​ Schuld, f., ‘debt, crime, guilt,’ from MidHG. schult (d) and schulde. OHG. sculd, sculda, f., ‘obligation, debt, culpability, sin’; comp. OSax. sculd, f., ‘debt, culpability, sin’; AS. sčyld, ‘guilt, sin.’ An old verbal abstract from the root skal, which appears also in Lith. skolà, ‘guilt,’ skìlti, ‘to get into debt,’ and skelěti, ‘to be indebted,’ as well as in Pruss. skallisnan, ‘duty’; Lat. scelus does not appear to be connected with it.
# An Etymological Dictionary of the German Language/Schund

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​ Schund, m., ‘offal, refuse, excrement,’ ModHG. only, recently derived from schinden. Orig. perhaps ‘filth of the sewer.’
# An Etymological Dictionary of the German Language/Schule

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​ Schule, f., ‘school,’ from MidHG. schuole, f., ‘school, university,’ OHG. scuola, f., ‘school’; comp. Du. school, AS. scôl (scôlu), E. school (OIc. skôle, ‘school,’ is of E. origin). Borrowed at the same period as the ecclesiastical words from Lat. scôla, as pronounced in Rom. scôla (with regard to Lat. ŏ see prüfen); comp. Brief, Dom, and Priester. —
# An Etymological Dictionary of the German Language/Schuppen

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​ Schuppen, Schoppen, m., ‘shed, coach-house,’ ModHG. only, formed from MidG. and LG.; corresponding to AS. sčypen. E. dial. shippen, ‘stable’; in OHG. and MidHG. schopf, schof (Bav. and Alem. Schopf), ‘structure without walls, penthouse, vestibule.’ Comp. AS. sčęoppa, ‘hull, hut,’ E. shop (from AS. is also probably derived Fr. échoppe, ‘booth’).
# An Etymological Dictionary of the German Language/stürzen

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​ stürzen, vb., ‘to hurl, overturn, overthrow, sink, plunge,’ from MidHG. stürzen, OHG. sturzen (from *sturzjan, *sturtjan), wk. vb., ‘to hurl, sink, turn, cover by inverting’; corresponding to Du. storten. Allied probably to E. to start (to startle, from AS. steartlian). The early history of the Teut. root stert (to which Sterz is allied?) cannot be traced further back.
# An Etymological Dictionary of the German Language/summen

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​ summen, vb., ‘to hum,’ from the equiv. late MidHG. summen, wk. vb.; an onomatopoetic form.
# An Etymological Dictionary of the German Language/stören

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​ stören, vb., ‘to stir up, disturb, poke, rake,’ from MidHG. stœren, OHG. stôren (stôrren from *stôrjan, *staurjan), wk. vb., ‘to scatter, destroy, annihilate’; to these ​are allied North Fris. stiaren, and with gradation AS. styrian, E. to stir, but hardly the cognates of streuen. The early history is obscure.