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

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Zauber | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Zauber, m., ‘charm, enchantment, magic,’ from MidHG. zouber (zouver), OHG. ​zoubar (zoufar), m., ‘magic, charm, spell’; comp. Du. tooveren, ‘to enchant,’ OIc. taufr, n., ‘magic.’ For the meaning, the corresponding AS. teáfor, ‘vermilion,’ is important; hence Zauber is perhaps lit. ‘illusion by means of colour’; others suppose that the runes were marked with vermilion, so that Zauber would mean lit. ‘secret or magic writing.’ No cognates of the specifically Teut. taufro-, taubro- (Aryan root dū̆p, not dū̆bh), have been found.
# An Etymological Dictionary of the German Language/Zaser

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Zaser | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Zaser, f., ‘fibre, filament,’ ModHG. only, unknown to the earlier periods (older ModHG. zasel, Swed. zasem). Origin obscure.
# An Etymological Dictionary of the German Language/Zaun

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Zaun | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Zaun, m., ‘hedge, fence,’ from the equiv. MidHG. zûn, m.; comp. OSax. tûn, Du. tuin, ‘hedge, garden,’ AS. tûn, ‘enclosure, place,’ E. town (also dial. to tine, ‘to hedge in,’ from the equiv. AS. tŷnan), OIc. tún, ‘enclosure, farm.’ Teut. tû-no- (tû-nu-?) is connected pre-historically with -dûman in OKelt. names of places (such as Augustodûnum, Lugdûnum); comp. OIr. dún, ‘citadel, town.’ —
# An Etymological Dictionary of the German Language/Zapfe

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Zapfe | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Zapfe, m., ‘peg, plug, tap, bung,’ from MidHG. zapfe, m., ‘tap, espec. in a beer or wine cask’ (also zapfen, ‘to pour out from a tap’), OHG. zapfo, ‘peg, plug.’ Corresponding to North Fris. tâp. Du. tap, AS. tœppa, E. tap, and the equiv. OIc. tappe. From the Teut. cognates are borrowed the equiv. Fr. tape and Ital. zaffo (Spund, on the other hand, was borrowed from Romance). Teut. tappon- cannot be traced back to the other primit. allied languages; only Zipfel seems to be related to these cognates.
# An Etymological Dictionary of the German Language/Zarge

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Zarge | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Zarge, f., ‘border, edge, setting, groove,’ from the equiv. MidHG. zarge, OHG. zarga, f. Corresponding with as change of meaning to AS. and OIc. targa, ‘shield’ (lit. ‘shield border’), whence Fr. targe, Ital. targa, ‘shield’ (whence MidHG. and ModHG. tartsche, E. target, are borrowed). The remoter history of the cognates is obscure.
# An Etymological Dictionary of the German Language/Zeche

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Zeche | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Zeche, f., ‘rotation (of duties), succession, hotel bill, share in a reckoning (at an inn), drinking party (each paying a share), corporation, guild, club,’ from the equiv. MidHG. zëche, f. (which also means arrangement, association); also in MidHG. zëchen (OHG. *zëhhôn), wk. vb., ‘to arrange, prepare, bring about,’ also (late), ‘to run up a score at an inn.’ In OHG. only the word gizëhôn, ‘to arrange, regulate,’ from this stem is found; comp. the allied AS. teohhian and teógan (from *tëhhôn, tëhwôn, tëhôn), ‘to arrange, determine, regulate,’ and teoh (hh), ‘company, troop.’ A Teut. root tē̆hw, tē̆gw (tē̆w), is indicated by Goth. gatêwjan, ‘to ordain,’ têwa, ‘order,’ têwi, ‘troop of fifty men.’ These imply a pre-Teut. root dē̆g, ‘to arrange, regulate’ (to which Gr. δεῖπνον, ‘meal,’ for deqnjom?, is allied). The numerous senses in MidHG. may be easily deduced from the primary meaning.
# The English and Scottish Popular Ballads/Part 5/Chapter 124

A
IN Wakefield there lives a jolly pinder, In Wakefield, all on a green; In Wakefield, all on a green; 'There is neither knight nor squire,' said the pinder, 'Nor baron that is so bold, 'Nor baron that is so bold, Dare make a trespasse to the town of Wakefield, But his pledge goes to the pinfold.' But his pledge goes to the pinfold.' All this beheard three witty young men, 'Twas Robin Hood, Scarlet, and John; With that they spyed the jolly pinder, As he sate under a thorn. 'Now turn again, turn again,' said the pinder, 'For a wrong way have you gone; For you have forsaken the king his highway, And made a path over the corn.' 'O that were great shame,' said jolly Robin, 'We being three, and thou but one:' The pinder leapt back then thirty good foot, 'Twas thirty good foot and one. He leaned his back fast unto a thorn, And his foot unto a stone, And there he fought a long summer's day, A summer's day so long, Till that their swords, on their broad bucklers, Were broken fast unto their hands.
'Hold thy hand, hold thy hand,' said Robin Hood, 'And my merry men euery one; For this is one of the best pinders That ever I try'd with sword. 'And wilt thou forsake thy pinder his craft, And live in [the] green wood with me? . . . . . . . . 'At Michaelmas next my covnant comes out, When every man gathers his fee; I'le take my blew blade all in my hand, And plod to the green wood with thee.' 'Hast thou either meat or drink,' said Robin Hood, 'For my merry men and me? . . . . . . . . 'I have both bread and beef,' said the pinder, 'And good ale of the best;' 'And that is meat good enough,' said Robin Hood, 'For such unbidden guest. wilt thou forsake the pinder his craft, And go to the green wood with me? Thou shalt have a livery twice in the year, The one green, the other brown [shall be].' 'If Michaelmas day were once come and gone And my master had paid me my fee, Then would I set as little by him As my master doth set by me.'
B
B.* * * * 'BUT hold y . . hold y . . . ' says Robin, 'My merrymen, I bid yee, For this [is] one of the best pindars That euer I saw with mine eye. 'But hast thou any meat, thou iolly pindar, For my merrymen and me?' . . . . . . . . 'But I haue bread and cheese,' sayes the pindar, 'And ale all on the best:' 'That's cheere good enoughe,' said Robin, 'For any such vnbidden guest. 'But wilt be my man?' said good Robin, 'And come and dwell with me? And twise in a yeere thy clothing [shall] be changed If my man thou wilt bee, The tone shall be of light Lincolne greene, The tother of Picklory.' 'Att Michallmas comes a well good time, When men haue gotten in their fee; I'le sett as litle by my master As he now setts by me, I'le take my benbowe in my hande, And come into the grenwoode to thee.'
# The Evening and the Morning Star/Volume 1/Number 1/From the Book of Mormon

[From the Book of Mormon]
HEARKEN, O ye Gentiles, and hear the words of Jesus Christ, the Son of the living God, which he has commanded me that I should speak concerning you: for behold he commandeth me that I should write, saying, Turn all ye Gentiles from your wicked ways, and repent of all your evil doings, of your lyings and deceivings, and of your whoredoms, and of your secret abominations and your idolatries, and of your murders, and your priestcrafts, and your envyings, and your strifes, and from all your wickedness and abominations, and come unto me, and be baptized in my name, that ye may receive a remission of your sins, and be filled with the Holy Ghost, that ye may be numbered with my people, which are of the house of Israel.
BE always so precisely true, in whatsoever thou relatest of thy own knowledge that thou mayest get an undoubted and settled reputation of veracity; and thou wilt have this advantage, that every body will believe (without farther proof) whatsoever thou affirmest, be it never so strange.
Be a most strict observer of order, method and neatness, in all thy affairs and management. Saturday concludes the week; if thou wouldest set apart that day, take a view of all thy concerns, to note down what is wanting, and to put every thing into its place, thou—wouldest prevent much troublesome confusion, and save abundance of vexation and pains.—[U. S. Gaz.]
# The Evening and the Morning Star/Volume 1/Number 1/The Time Is Nigh

THE time is nigh, that happy time, That great, expected, blessed day, When countless thousands of our race, Shall dwell with Christ and him obey.
The prophecies must be fulfil'd Though earth and hell should dare oppose; The stone out of the mountain cut, Though unobserved, a Kingdom grows.
Soon shall the blended Image fall, Brass, silver, iron, gold and clay; And superstition's dreadful reign, To light and liberty give way.
In one sweet symphony of praise, The Jews and Gentiles will unite; And infidelity, o'er come, Return again to endless night.
From east to west, from north to south, The Savior's Kingdom shall extend, And every man in every place, Shall meet a brother and a friend.
# The Ever Changing

From Harper's Magazine, 1921
THE EVER CHANGING
BY ALICE BROWN
THREE things I know that greatly range Through an infinitude of change: The moving tumult of the sea, Clouds limned in mutability, That awful magic men call fire— High priest at permanency's pyre— Pulsing to coal and flowered in flame, Yet never, through unnumbered years, the same.
A hand there was that hurled the sun In his encircling road to run, And drew the lineaments of those Men call the lilac and the rose, And set the crystals of the air In form on form most brightly fair, But wearied of the lasting line, The form unaltered through the type divine.
O loveliness of lavishment! O flower of godhead's discontent! Dear ebb and flux of death and birth, Tumultuous rhythm of air and earth, Beauty pursued, herself pursuing, In evanescence and renewing, Vast, glad caprice of frolic will Sporting with changes, yet unchanging still.
This work is in the public domain in the United States because it was published before January 1, 1929.
The longest-living author of this work died in 1948, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 75 years or less. This work may be in the public domain in countries and areas with longer native copyright terms that apply the rule of the shorter term to foreign works.
Public domainPublic domainfalsefalse
# The Evening and the Morning Star/Volume 1/Number 1/Glorious Things of Thee Are Spoken

GLORIOUS things of thee are spoken, Zion, city of our God! He whose word cannot be broken, Chose thee for his own abode:
On the Rock of Enoch founded; What can shake thy sure repose? With Salvation's walls surrounded, Thou may'st smile on all thy foes.
See the stream of living waters, Springing from Celestial love, Well supply thy sons and daughters, And all fear of drought remove:
Who can faint, while such a river, Ever flows their thirst t'assuage? Grace which like the Lord, the giver, Never fails from age to age.
Round each habitation hov'ring, See the cloud and fire appear! For a glory and a cov'ring, Showing that the Lord is near:
Thus deriving from their banner, Light by night and shade by day; Sweetly they enjoy the spirit, Which he gives them when they pray.
Bless'd inhabitants of Zion, Purchas'd with the Savior's blood! Jesus whom their souls rely on, Makes them kings and priests to God.
While in love his people raises, With himself to reign as kings; All, as priests, his solemn praises, Each for a thank-offering brings.
Savior, since of Zion's city I through grace a member am; Though the world despise and pity, I will glory in thy name;
Fading are all worldly treasures, With their boasted pomp and show! Heav'nly joys and lasting pleasures None but Zion's children know.
# The Evening and the Morning Star/Volume 1/Number 1/He Died! The Great Redeemer Died!

HE died! the great Redeemer died! And Israel's daughters wept around; A solemn darkness veil'd the sky; A sudden trembling shook the ground!
Come saints and drop a tear or two, For him who groan'd beneath your load: He shed a thousand drops for you A thousand drops of precious blood.
Here's love and grief beyond degree; The Lord of glory died for men! But lo! what sudden joys were heard, Jesus though dead's reviv'd again!
The rising Lord forsook the tomb, (In vain the tomb forbid his rise,) Cherubic legions guard him home, And shout him welcome to the skies.
Wipe off your tears, ye saints, and tell How high your great deliv'rer reigns: Sing how he triumph'd over hell, To bind the Dragon fast in chains!
Say, "Live for ever wond'rous King! Born to redeem and strong to save!" Then ask the monster—"Where's thy sting? And where's thy vict'ry boasting grave?"
# The Evening and the Morning Star/Volume 1/Number 1/The Prayer of a Wise Heathen

[The Prayer of a wise Heathen.]
GREAT JOVE, this one petition grant; (Thou knowest best what mortals want;) Ask'd or unask'd, what's good supply; What's evil, to our pray'rs deny!
The body is but chaff— The soul may live in glory, When this Earth's epitaph Is written in its ashes!
# The Evening and the Morning Star/Volume 1/Number 1/On Mountain Tops the Mount of God

ON mountain tops the mount of God In latter days, shall rise Above the summit of the hills, And draw the wond'ring eyes.
To this the joyful nations round, All tribes and tongues shall flow; Up to the mount of God, they'll say, And to his house we'll go.
The rays that shine from Zion's hill, Shall lighten every land; Her King shall reign a thousand years, And all the world command.
Among the nations he shall judge, His judgments truth shall guide; His sceptre shall protect the meek, And crush the wicked's pride.
No war shall rage, no hostile band Disturb those peaceful years; To ploughshares men shall beat their swords, To pruning-hooks their spears.
Come then, O house of Jacob, come, And worship at his shrine; And, walking in the light of God, With holy beauties shine.
# The Evening and the Morning Star/Volume 1/Number 1/What Fair One Is This

Hymns,
Selected and prepared for the Church of Christ, in the last days.
WHAT fair one is this, in the wilderness trav'ling, Looking for Christ, the belov'd of her heart? O this is the Church, the fair bride of the Savior, Which with every idol is willing to part. While men in contention, are constantly howling, And Babylon's bells are continually tolling, As though all the craft of her merchants was failing, And Jesus was coming to reign on the earth.
There is a sweet sound in the gospel of heaven, And people are joyful when they understand; The saints on their way home to glory, are even Determin'd, by goodness, to reach the blest land. Old formal professers are crying "delusion," And high-minded hypocrites day, "'tis confusion," While grace is pour'd out in a blessed effusion, And saints are rejoicing to see priest-craft fall.
A blessing a blessing, the Savior is coming, As prophets and pilgrims of old have declar'd; And Israel, the favor'd of God, is beginning To come to the feast for the righteous prepar'd. In the desert are fountains continually springing, The heavenly music of Zion is ringing; The saints all their tithes and offerings are bringing: They thus prove the Lord and his blessing receive.
The name of Jehovah is worthy of praising, And so is the Savior an excellent theme: The Elders of Israel a standard are raising, And call on all nations to come to the same: These Elders go forth and the gospel are preaching, And all that will hear them, they freely are teaching, And thus is the vision of Daniel fulfiling: The Stone of the mountains will soon fill the earth.
# The Evening and the Morning Star/Volume 1/Number 1/Redeemer of Israel

REDEEMER of Israel, Our only delight, On whom for a blessing we call; Our shadow by day, And our pillar by night, Our king, our companion, our all.
We know he is coming To gather his sheep, And plant them in Zion, in love, For why in the valley Of death should they weep, Or alone in the wilderness rove?
How long we have wandered As strangers in sin, And cried in the desert for thee! Our foes have rejoic'd When our sorrows they've seen, But Israel will shortly be free.
As children of Zion Good tidings for us: The tokens already appear; Fear not and be just, For the kingdom is ours, And the hour of redemption is near.
The secret of heaven, The myst'ry below, That many have sought for so long, We know that we know, For the spirit of Christ, Tells his servants they cannot be wrong.
# Ante-Nicene Fathers/Volume III/Anti-Marcion/Appendix: Against All Heresies
## Contents

* I
* II
* III
* IV
* V
* VI
* VII
* VIII
# Ante-Nicene Fathers/Volume III/Anti-Marcion/Appendix: Against All Heresies/VII

Chapter VII.—Tatian, Cataphrygians, Cataproclans, Catæschinetans.
To all these heretics is added one Tatian, a brother-heretic. This man was Justin Martyr’s disciple. After Justin’s death he began to cherish different opinions from his. For he wholly savours of Valentinus; adding this, that Adam cannot even attain salvation: as if, when the branches become salvable, the root were not!
Other heretics swell the list who are called Cataphrygians, but their teaching is not uniform. For there are (of them) some who are called Cataproclans; there are others who are termed Catæschinetans. These have a blasphemy common, and a blasphemy not common, but peculiar and special. The common blasphemy lies in their saying that the Holy Spirit was in the apostles indeed, the Paraclete was not; and in their saying that the Paraclete has spoken in Montanus more things than Christ brought forward into (the compass of) the Gospel, and not merely more, but likewise better and greater. But the particular one they who follow Æschines have; this, namely, whereby they add this, that they affirm Christ to be Himself Son and Father.

## Footnotes

* ↑ Salvi. Perhaps if it be questionable whether this word may be so rendered in a correct Latinist, it may be lawful to render it so in so incorrect a one as our present author.
* ↑ i.e. followers of Proclus.
* ↑ i.e. followers of Æschines. So this writer takes “Cataphryges” to mean followers of the Phrygians.”
# Ante-Nicene Fathers/Volume III/Anti-Marcion/Appendix: Against All Heresies/V

Chapter V.—Marcus and Colarbasus.
After these there were not wanting a Marcus and a Colarbasus, composing a novel heresy out of the Greek alphabet. For they affirm that without those letters truth cannot be found; nay more, that in those letters the whole plenitude and perfection of truth is comprised; for this was why Christ said, “I am the Alpha and the Omega.” In fact, they say that Jesus Christ descended, that is, that the dove came down on Jesus; and, since the dove is styled by the Greek name περιστερά —(peristera), it has in itself this number DCCCI. These men run through their Ω, Ψ, Χ, Φ, Υ, Τ—through the whole alphabet, indeed, up to Α and Β—and compute ogdoads and decads. So we may grant it useless and idle to recount all their trifles. What, however, must be allowed not merely vain, but likewise dangerous, is this: they feign a second God, beside the Creator; they affirm that Christ was not in the substance of flesh; they say there is to be no resurrection of the flesh.

## Footnotes

* ↑ See Rev. i. 7; xxi. 6; xxii. 13.
* ↑ Denique Jesum Christum descendisse. So Oehler, who does not notice any conjectural emendation, or various reading, of the words. If correct, his reading would refer to the views of a twofold Jesus Christ—a real and a phantasmal one—held by docetic Gnostics, or to such views as Valentine’s, in whose system, so far as it is ascertainable from the confused and discrepant account of it, there would appear to have been one Æon called Christ, another called Jesus, and a human person called Jesus and Christ, with whom the true Jesus associated Himself. Some such jumble of ideas the two heretics now under review would seem to have held, if Oehler’s be the true reading. But the difficulties are somewhat lessened if we accept the very simple emendation which naturally suggests itself, and which, I see, Semler has proposed and Routh inclines to receive, “in Jesum Christum descendisse,” i.e. “that Christ descended on Jesus.”
* ↑ See Matt. iii. 13–17; Mark i. 9–11; Luke iii. 21–22; John i. 29–34.
* ↑ Habere secum numerum DCCCI. So Oehler, after Jos. Scaliger, who, however, seems to have read “secum hunc numerum,” for the ordinary reading, “habere secundum numerum,” which would mean, “represents, in the way of numerical value, DCCCI.”
# Ante-Nicene Fathers/Volume III/Anti-Marcion/Appendix: Against All Heresies/III

Chapter III.—Carpocrates, Cerinthus, Ebion.
Carpocrates, furthermore, introduced the following sect. He affirms that there is one Virtue, the chief among the upper (regions): that out of this were produced angels and Virtues, which, being far distant from the upper Virtues, created this world in the lower regions: that Christ was not born of the Virgin Mary, but was generated—a mere human being—of the seed of Joseph, superior (they admit) above all others in the practice of righteousness and in integrity of life; that He suffered among the Jews; and that His soul alone was received in heaven as having been more firm and hardy than all others: whence he would infer, retaining only the salvation of souls, that there are no resurrections of the body.
After him brake out the heretic Cerinthus, teaching similarly. For he, too, says that the world was originated by those angels; and sets forth Christ as born of the seed of Joseph, contending that He was merely human, without divinity; affirming also that the Law was given by angels; representing the God of the Jews as not the Lord, but an angel.
His successor was Ebion, not agreeing with Cerinthus in every point; in that he affirms the world to have been made by God, not by angels; and because it is written, “No disciple above his master, nor servant above his lord,” sets forth likewise the law as binding, of course for the purpose of excluding the gospel and vindicating Judaism.

## Footnotes

* ↑ Mundum.
* ↑ Mundum.
* ↑ “Ab illis” is perhaps an error for “ab angelis,” by absorption of the first syllable. So Routh has conjectured before me.
* ↑ “Ab angelis:” an erroneous notion, which professed probably to derive support from John i. 17, Acts vii. 53, Gal. iii. 19, where, however, the Greek prepositions should be carefully noted, and ought in no case to be rendered by “ab.”
* ↑ Al. Hebion.
* ↑ Al. Hebion.
* ↑ See Matt. x. 24; Luke iv. 40; John xiii. 16.
* ↑ i.e., as Rig.’s quotation from Jerome’s Indiculus (in Oehler) shows, “because in so far as, Christ observed it.”