OpenLLM-France/wikimedia huggingface dataset:
# Ante-Nicene Fathers/Volume VII/Lactantius/Of the Manner in Which the Persecutors Died/Chap. XLVII

Chap. XLVII.
So the two armies drew nigh; the trumpets gave the signal; the military ensigns advanced; the troops of Licinius charged. But the enemies, panic-struck, could neither draw their swords nor yet throw their javelins. Daia went about, and, alternately by entreaties and promises, attempted to seduce the soldiers of Licinius. But he was not hearkened to in any quarter, and they drove him back. Then were the troops of Daia slaughtered, none making resistance; and such numerous legions, and forces so mighty, were mowed down by an inferior enemy. No one called to mind his reputation, or former valour, or the honourable rewards which had been conferred on him. The Supreme God did so place their necks under the sword of their foes, that they seemed to have entered the field, not as combatants, but as men devoted to death. After great numbers had fallen, Daia perceived that everything went contrary to his hopes; and therefore he threw aside the purple, and having put on the habit of a slave, hasted across the Thracian Bosphorus. One half of his army perished in battle, and the rest either surrendered to the victor or fled; for now that the emperor himself had deserted, there seemed to be no shame in desertion. Before the expiration of the kalends of May, Daia arrived at Nicomedia, although distant one hundred and sixty miles from the field of battle. So in the space of one day and two nights he performed that journey. Having hurried away with his children and wife, and a few officers of his court, he went towards Syria; but having been joined by some troops from those quarters, and having collected together a part of his fugitive forces, he halted in Cappadocia, and then he resumed the imperial garb.
# Ante-Nicene Fathers/Volume VII/Lactantius/Of the Manner in Which the Persecutors Died/Chap. XVI

Chap. XVI.
Thus was all the earth afflicted; and from east to west, except in the territories of Gaul, three ravenous wild beasts continued to rage.
“Had I a hundred mouths, a hundred tongues, A voice of brass, and adamantine lungs, Not half the dreadful scene could I disclose,”
or recount the punishments inflicted by the rulers in every province on religious and innocent men.
But what need of a particular recital of those things, especially to you, my best beloved Donatus, who above all others was exposed to the storm of that violent persecution? For when you had fallen into the hands of the prefect Flaccinian, no puny murderer, and afterwards of Hierocles, who from a deputy became president of Bithynia, the author and adviser of the persecution, and last of all into the hands of his successor Priscillian, you displayed to mankind a pattern of invincible magnanimity. Having been nine times exposed to racks and diversified torments, nine times by a glorious profession of your faith you foiled the adversary; in nine combats you subdued the devil and his chosen soldiers; and by nine victories you triumphed over this world and its terrors. How pleasing the spectacle to God, when He beheld you a conqueror, yoking in your chariot not white horses, nor enormous elephants, but those very men who had led captive the nations! After this sort to lord it over the lords of the earth is triumph indeed! Now, by your valour were they conquered, when you set at defiance their flagitious edicts, and, through stedfast faith and the fortitude of your soul, you routed all the vain terrors of tyrannical authority. Against you neither scourges, nor iron claws, nor fire, nor sword, nor various kinds of torture, availed aught; and no violence could bereave you of your fidelity and persevering resolution. This it is to be a disciple of God, and this it is to be a soldier of Christ; a soldier whom no enemy can dislodge, or wolf snatch, from the heavenly camp; no artifice ensnare, or pain of body subdue, or torments overthrow. At length, after those nine glorious combats, in which the devil was vanquished by you, he dared not to enter the lists again with one whom, by repeated trials, he had found unconquerable; and he abstained from challenging you any more, lest you should have laid hold on the garland of victory already stretched out to you; an unfading garland, which, although you have not at present received it, is laid up in the kingdom of the Lord for your virtue and deserts. But let us now return to the course of our narrative.

## Footnotes

* ↑ [See p. 301, supra.]
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XIII/Chapter 16

Chapter XVI.—Peter’s Speech Continued.
“The chaste woman is adorned with the Son of God as with a bridegroom. She is clothed with holy light.  Her beauty lies in a well-regulated soul; and she is fragrant with ointment, even with a good reputation. She is arrayed in beautiful vesture, even in modesty. She wears about her precious pearls, even chaste words. And she is radiant, for her mind has been brilliantly lighted up. Onto a beautiful mirror does she look, for she looks into God. Beautiful cosmetics does she use, namely, the fear of God, with which she admonishes her soul.  Beautiful is the woman not because she has chains of gold on her, but because she has been set free from transient lusts. The chaste woman is greatly desired by the great King; she has been wooed, watched, and loved by Him. The chaste woman does not furnish occasions for being desired, except by her own husband. The chaste woman is grieved when she is desired by another. The chaste woman loves her husband from the heart, embraces, soothes, and pleases him, acts the slave to him, and is obedient to him in all things, except when she would be disobedient to God. For she who obeys God is without the aid of watchmen chaste in soul and pure in body.

## Footnotes

* ↑ Lit., “when.”
* ↑ κόσμῳ—properly ornaments; but here a peculiar meaning is evidently required.
* ↑ Lit., “as being chained with gold.”
* ↑ Ps. xlv. 11.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XIII/Chapter 14

Chapter XIV.—Peter’s Speech Continued.
“But some one will say, ‘How many have perished on account of chastity!’ Yes; but it was because they did not perceive the danger. For the woman who perceives that she is in love with any one, or is beloved by any one, should immediately shun all association with him as she would shun a blazing fire or a mad dog. And this is exactly what your mother did, for she really loved chastity as a blessing: wherefore she was preserved, and, along with you, obtained the full knowledge of the everlasting kingdom. The woman who wishes to be chaste, ought to know that she is envied by wickedness, and that because of love many lie in wait for her. If, then, she remain holy through a stedfast persistence in chastity, she will gain the victory over all temptations, and be saved; whereas, even if she were to do all that is right, and yet should once commit the sin of adultery, she must be punished, as said the prophet.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XIII/Chapter 18

Chapter XVIII.—Peter’s Speech Continued.
“Much better is it if you will take her by the hand and come, in order that you yourself may become chaste; for you will desire to become chaste, that you may experience the full fruition of a holy marriage, and you will not scruple, if you desire it, to become a father, to love your own children, and to be loved by your own children. He who wishes to have a chaste wife is also himself chaste, gives her what is due to a wife, takes his meals with her, keeps company with her, goes with her to the word that makes chaste, does not grieve her, does not rashly quarrel with her, does not make himself hateful to her, furnishes her with all the good things he can, and when he has them not, he makes up the deficiency by caresses. The chaste wife does not expect to be caressed, recognises her husband as her lord, bears his poverty when he is poor, is hungry with him when he is hungry, travels with him when he travels, consoles him when he is grieved, and if she have a large dowry, is subject to him as if she had nothing at all. But if the husband have a poor wife, let him reckon her chastity a great dowry. The chaste wife is temperate in her eating and drinking, in order that the weariness of the body, thus pampered, may not drag the soul down to unlawful desires.  Moreover, she never assuredly remains alone with young men, and she suspects the old; she turns away from disorderly laughter, gives herself up to God alone; she is not led astray; she delights in listening to holy words, but turns away from those which are not spoken to produce chastity.

## Footnotes

* ↑ There seems to be some corruption in this clause. Literally, it is, “and you will not scruple, if you love, I mean, to become a father.”
* ↑ Lit., “larger” than usual.
* ↑ ὑποπτεύει.  The Latin translator and Lehmann render “respects” or “reveres.”
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XIII/Chapter 20

Chapter XX.—Peter Addresses Mattidia.
While Peter was saying this, he saw the good and chaste Mattidia weeping for joy; but thinking that she was grieved at having suffered so much in past times, he said: “Take courage, O woman; for while many have suffered many evils on account of adultery, you have suffered on account of chastity, and therefore you did not die.  But if you had died, your soul would have been saved. You left your native city of Rome on account of chastity, but through it you found the truth, the diadem of the eternal kingdom. You underwent danger in the deep, but you did not die; and even if you had died, the deep itself would have proved to you, dying on account of chastity, a baptism for the salvation of your soul. You were deprived of your children for a little; but these, the true offspring of your husband, have been found in better circumstances. When starving, you begged for food, but you did not defile your body by fornication.  You exposed your body to torture, but you saved your soul; you fled from the adulterer, that you might not defile the couch of your husband: but, on account of your chastity, God, who knows your flight, will fill up the place of your husband. Grieved and left desolate, you were for a short time deprived of husband and children, but all these you must have been deprived of, some time or other, by death, the preordained lot of man. But better is it that you were willingly deprived of them on account of chastity, than that you should have perished unwillingly after a time, simply on account of sins.

## Footnotes

* ↑ [Something similar to chaps. 20, 21, occurs in Recognitions, vii. 38, addressed to the sons of Mattidia after her baptism. But this is so much fuller.—R.]
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XIII/Chapter 13

Chapter XIII.—Peter on Chastity.
That same evening we all enjoyed the benefit of Peter’s instruction. Taking occasion by what had happened to our mother, he showed us how the results of chastity are good, while those of adultery are disastrous, and naturally bring destruction on the whole race, if not speedily, at all events slowly. “And to such an extent,” he says, “do deeds of chastity please God, that in this life He bestows some small favour on account of it, even on those who are in error; for salvation in the other world is granted only to those who have been baptized on account of their trust in Him, and who act chastely and righteously. This ye yourselves have seen in the case of your mother, that the results of chastity are in the end good. For perhaps she would have been cut off if she had committed adultery; but God took pity on her for having behaved chastely, rescued her from the death that threatened her, and restored to her her lost children.

## Footnotes

* ↑ [This detailed discourse is peculiar to the Homilies. In Recognitions, vii. 37, 38, there is, however, a briefer statement on the same topic.—R.]
* ↑ Lit., “hope.”
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XIII/Chapter 17

Chapter XVII.—Peter’s Speech Continued.
“Foolish, therefore, is every husband who separates his wife from the fear of God; for she who does not fear God is not afraid of her husband. If she fear not God, who sees what is invisible, how will she be chaste in her unseen choice? And how will she be chaste, who does not come to the assembly to hear chaste-making words? And how could she obtain admonition? And how will she be chaste without watchmen, if she be not informed in regard to the coming judgement of God, and if she be not fully assured that eternal punishment is the penalty for the slight pleasure? Wherefore, on the other hand, compel her even against her will always to come to hear the chaste-making word, yea, coax her to do so.

## Footnotes

* ↑ “In her unseen choice” means, in what course of conduct she really prefers in her heart. This reading occurs in one ms.; in the other ms. it is corrupt. Schwegler amended it into, How shall she be chaste towards him who does not see what is invisible?” and the emendation is adopted by Dressel.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XIII/Chapter 19

Chapter XIX.—Peter’s Speech Ended.
“God is my witness: one adultery is as bad as many murders; and what is terrible in it is this, that the fearfulness and impiety of its murders are not seen. For, when blood is shed, the dead body remains lying, and all are struck by the terrible nature of the occurrence. But the murders of the soul caused by adultery, though they are more frightful, yet, since they are not seen by men, do not make the daring a whit less eager in their impulse. Know, O man, whose breath it is that thou hast to keep thee in life, and thou shalt not wish that it be polluted. By adultery alone is the breath of God polluted. And therefore it drags him who has polluted it into the fire; for it hastens to deliver up its insulter to everlasting punishment.”
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XIII/Chapter 2

Chapter II.—Peter Relates to Nicetas and Aquila the History of Clement and His Family.
On my saying this, Peter gave them a summary account of all the incidents,—how, when they had gone on before, I Clement had explained to him my descent, the journey undertaken by my mother with her twin children on the false pretext of the dream; and furthermore, the journey undertaken by my father in search of her; and then how Peter himself, after hearing this, went into the island, met with the woman, saw her begging, and asked the reason of her so doing; and then ascertained who she was, and her mode of life, and the feigned dream, and the names of her children—that is, the name borne by me, who was left with my father, and the names of the twin children who travelled along with her, and who, she supposed, had perished in the deep.

## Footnotes

* ↑ [In Recognitions, vii. 26, 27, the recapitulation is more extended.—R.]
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XIII/Chapter 15

Chapter XV.—Peter’s Speech Continued.
“The chaste wife doing the will of God, is a good reminiscence of His first creation; for God, being one, created one woman for one man. She is also still more chaste if she does not forget her own creation, and has future punishment before her eyes, and is not ignorant of the loss of eternal blessings. The chaste woman takes pleasure in those who wish to be saved, and is a pious example to the pious, for she is the model of a good life. She who wishes to be chaste, cuts off all occasions for slander; but if she be slandered as by an enemy, though affording him no pretext, she is blessed and avenged by God. The chaste woman longs for God, loves God, pleases God, glorifies God; and to men she affords no occasion for slander. The chaste woman perfumes the Church with her good reputation, and glorifies it by her piety. She is, moreover, the praise of her teachers, and a helper to them in their chastity.

## Footnotes

* ↑ The Greek is αὐτοῖς σωφρονοῦσι. The Latin translator and Lehmann (Die Clementinischen Schriften, Gotha, 1869) render, “to those who are chaste, i.e., love or practice chastity,” as if the reading were τοῖς σωφρονοῦσι.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XIII/Chapter 21

Chapter XXI.—The Same Subject Continued.
“Much better is it, then, that your first circumstances should be distressing. For when this is the case, they do not so deeply grieve you, because you hope that they will pass away, and they yield joy though the expectation of better circumstances. But, above all, I wish you to know how much chastity is pleasing to God. The chaste woman is God’s choice, God’s good pleasure, God’s glory, God’s child. So great a blessing is chastity, that if there had not been a law that not even a righteous person should enter into the kingdom of God unbaptized, perhaps even the erring Gentiles might have been saved solely on account of chastity. Wherefore I am exceedingly sorry for those erring ones who are chaste because they shrink from baptism—thus choosing to be chaste without good hope. Wherefore they are not saved; for the decree of God is clearly set down, that an unbaptized person cannot enter into His kingdom.” When he said this, and much more, we turned to sleep.

## Footnotes

* ↑ We have adopted an emendation of Wieseler’s. The emendation is questionable; but the sense is the best that can be got out of the words.
# Anglo-Saxon Riddles of the Exeter Book/Numbering of the Translations and the Krapp–Dobbie Edition

An annotated version of this text is available.
NUMBERING OF THE TRANSLATIONS AND THE KRAPP–DOBBIE EDITION
| K–D | Translation | K–D | Translation | K–D | Translation |
| 1 | 1 | 33 | 6 | 64 | 71 |
| 2,3 | 2 | 34 | 31 | 65 | 39 |
| 4 | 35 | 35 | 50 | 66 | 12 |
| 5 | 49 | 36 | 72 | 67 | 85 |
| 6 | 17 | 37 | 80 | 68,69 | 7 |
| 7 | 21 | 38 | 26 | 70 | 45 |
| 8 | 22 | 39 | 4 | 71 | 86 |
| 9 | 20 | 40 | 11 | 72 | 25 |
| 10 | 23 | 41 | 83 | 73 | 48 |
| 11 | 18 | 42 | 69 | 74 | 66 |
| 12 | 24 | 43 | 10 | 75 | 73 |
| 13 | 28 | 44 | 75 | 76 | 27 |
| 14 | 53 | 45 | 76 | 77 | 30 |
| 15 | 29 | 46 | 64 | 78 | 87 |
| 16 | 57 | 47 | 42 | (79 | 54) |
| 17 | 52 | 48 | 15 | 80 | 54 |
| 18 | 82 | 49 | 38 | 81 | 36 |
| 19 | 70 | 50 | 8 | 82 | 88 |
| 20 | 51 | 51 | 40 | 83 | 9 |
| 21 | 32 | 52 | 65 | 84 | 5 |
| 22 | 63 | 53 | 47 | 85 | 62 |
| 23 | 46 | 54 | 77 | 86 | 61 |
| 24 | 68 | 55 | 13 | 87 | 81 |
| 25 | 74 | 56 | 37 | 88 | 55 |
| 26 | 43 | 57 | 19 | 89 | 89 |
| 27 | 59 | 58 | 34 | (90 | Latin) |
| 28 | 60 | 59 | 16 | 91 | 33 |
| 29 | 3 | 60 | 41 | 92 | 90 |
| 30 | 14 | 61 | 78 | 93 | 56 |
| 31 | 44 | 62 | 79 | 94 | 91 |
| 32 | 58 | 63 | 84 | 95 | 67 |
# Anglo-Saxon Riddles of the Exeter Book/Annotated/XII. The 'Obscene' Riddles

xii. THE ‘OBSCENE’ RIDDLES
Obscene is a troublesome word for both legal and lay minds, but there is nothing uncertain about these few Anglo-Saxon riddles which go under that name. Most of the editors have been shy about their double meanings. Tupper, for example, puts the matter delicately, saying of 74 below, that the solution is not “the chief concern of the jest.” Their interest today is as specimens of primitive humor sheltered behind the natural ambiguity of all riddles, which found a place in that book which the Bishop donated to this cathedral library.
* 74 (k-d 25)
* 75 (k-d 44)
* 76 (k-d 45)
* 77 (k-d 54)
* 78 (k-d 61)
* 79 (k-d 62)
* 80 (k-d 37)
* 81 (k-d 87)
# Anglo-Saxon Riddles of the Exeter Book/II. Chiefly Christian

An annotated version of this text is available.
II. CHIEFLY CHRISTIAN
* 10 (K-D 43)
* 11 (K-D 40)
* 12 (K-D 66)
* 13 (K-D 55)
* 14 (K-D 30)
* 15 (K-D 48)
* 16 (K-D 59)
* 17 (K-D 6)
* 18 (K-D 11)
# Anglo-Saxon Riddles of the Exeter Book/Index of Solutions

An annotated version of this text is available.
INDEX OF SOLUTIONS
Anchor 57 Antler, Horn, Inkhorn 55
Badger 29 Bagpipe 44 Bake-oven 38 Ballista 52 Barnacle Goose 23 Battering Ram 47 Beaker? 84 Bell 35 Bellows 80 Bellows 81 Book, Bible 43 Book-moth 42 Bow 46 Bull Calf 26
Chalice 15 Chalice 16 Churn 77 Coat of Mail 50 Cock and Hen 69 Creation 11 Creation 12 Cross? 13 Cross 14 Cuckoo 20
Dog 73 Dough 76
Fire 8 Fish and River 62
Garlic Seller 61 Gimlet? 79 Gnats? 19
Hen? 27 Horn 53 Horn 54 Hunting 70, 71, 72 Hypostasized Death? 4
Iceberg 6 Inkhorn 56
Jackdaws 19 Jay 68 Jay, Jackdaw? 22
Key 33 Key 75
Lance, Spear 48 Leather 24 Loom 37 Lot and his Daughters 64
Magpie? 68 Malt Liquor 60 Mead 59 Metal 9 Moon? 67 Moon and Day 4 Minstrel? 67
New Year, The 63 Nightingale? 22
Onion 39 Onion 74 Ox, Young 25 Oyster 30
Plow 32 Poker? 79
Quill-pen 40 Quill-pen? 67
Rain? 66 Rake 31 Riddle? 67 Reed-pen, Reed-staff 41 ​Riding Well 34 Running Water 7
Scabbard? 13 Shepherd’s Pipe 45 Shield 49 Ship 58 Shirt 78 Siren? 66 Soul and Body 10 Storm 1 Storm 2 Swallows 19 Swan 21 Sword 51 Sun 17 Sun and Moon 3
Ten Chickens 28 Town? 52
Water 5 Water? 66 Weathercock 36 Wine 18
# Anglo-Saxon Riddles of the Exeter Book/Annotated/X. Miscellaneous

x. MISCELLANEOUS
* 57 (k-d 16)
* 58 (k-d 32)
* 59 (k-d 27)
* 60 (k-d 28)
* 61 (k-d 86)
* 62 (k-d 85)
* 63 (k-d 22)
* 64 (k-d 46)
* 65 (k-d 52)
* 66 (k-d 74)
* 67 (k-d 95)
# Anglo-Saxon Riddles of the Exeter Book/Annotated/XI. Runes

xi. RUNES
Runic writing was brought to England from the Continent in the fifth century and ceased to be used after the Danish invasion of 866. The word rūn early took on a sense of mystery—as in The Wanderer iii, gesæt him sundor æt rune (‘sat apart in secret communing’). Cynewulf used runes as a kind of code signature. In the Riddles they serve as a test of knowledge, as much as to say: I give you the clues in this form instead of by ambiguous description.
* 68 (k-d 24)
* 69 (k-d 42)
* 70 (k-d 19)
* 71 (k-d 64)
* 72 (k-d 36)
* 73 (k-d 75)
# Anglo-Saxon Riddles of the Exeter Book/Annotated/XIII. Fragments

xiii. FRAGMENTS
Several riddles either incomplete or fragmentary, owing to damage to the manuscript, require only brief description.
* 82 (k-d 18)
* 83 (k-d 41)
* 84 (k-d 63)
* 85 (k-d 67)
* 86 (k-d 71)
* 87 (k-d 78)
* 88 (k-d 82)
* 89 (k-d 89)
* 90 (k-d 92)
* 91 (k-d 94)
# Anglo-Saxon Riddles of the Exeter Book/Bibliographical Note

An annotated version of this text is available.
BIBLIOGRAPHICAL NOTE
There have been five editions of the Riddles in the last fifty years, and a number of learned articles—those which I have found most useful are cited in the appropriate places.
Wyatt, A. J. Old English Riddles, Boston and London, 1912. Pp. xxxix, 193. Small but with a good Introduction, spare notes, and a Glossary.
Trautmann, Moritz. Die Altenglischen Rätsel. Heidelberg, 1915. Pp. xix, 203. A condensed edition, with notes and Glossary.
Mackie, W. S. The Exeter Book, Part II. London, 1934. E.E.T.S. 194. Pp. 88–151, 190–91, 202–39. Text, with line-for-line translation on facing pages; no notes, no Glossary.
Krapp, George Philip, and Elliott Van Kirk Dobbie. The Exeter Book, New York, 1936. Pp. lxv–lxvii, 180–210, 224–25, 229–43, 321–52, 361 f., 366–82. Introduction, condensed notes, no Glossary.
Note: The editors have numbered the Riddles differently but all agree for Nos. 1–67, except that Tupper has the Quondam First Riddle as 1 and it is necessary to subtract one from his references; and Trautmann treats 1, 2, 3, as 1 and it is necessary to add two to his numbering. Also Trautmann and Krapp–Dobbie make two riddles of 68, 69. Wyatt omits the Latin riddle. Thus in tabular view:
| Tupper | Wyatt | Trautmann | Mackie | Krapp–Dobbie | |
| 69 | 68 | 66,67 | 68 | 68,69 | |
| 70 | 69 | 68 | 69 | 70 | |
| 89 | 88 | 87 | 88 | 89 | |
| 90 | om. | 88 | 89 | 90 | (Latin) |
| 91 | 89 | 89 | 90 | 91 | |
| 92 | 90 | 90 | 91 | 92 | |
| 93 | 91 | 91 | 92 | 93 | |
| 94 | 92 | 92 | 93 | 94 | |
| 95 | 93 | 93 | 94 | 95 | |
With the translations above I have added in parentheses the numbering of the Krapp–Dobbie edition.