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# Ante-Nicene Fathers/Volume VII/Lactantius/Of the Manner in Which the Persecutors Died/Chap. XIX

Chap. XIX.
Matters having been thus concerted, Diocletian and Galerius went in procession to publish the nomination of Cæsars. Every one looked at Constantine; for there was no doubt that the choice would fall on him. The troops present, as well as the chief soldiers of the other legions, who had been summoned to the solemnity, fixed their eyes on Constantine, exulted in the hope of his approaching election, and occupied themselves in prayers for his prosperity. Near three miles from Nicomedia there is an eminence, on the summit of which Galerius formerly received the purple; and there a pillar, with the statue of Jupiter, was placed. Thither the procession went. An assembly of the soldiers was called. Diocletian, with tears, harangued them, and said that he was become infirm, that he needed repose after his fatigues, and that he would resign the empire into hands more vigorous and able, and at the same time appoint new Cæsars. The spectators, with the utmost earnestness, waited for the nomination. Suddenly he declared that the Cæsars were Severus and Maximin. The amazement was universal. Constantine stood near in public view, and men began to question amongst themselves whether his name too had not been changed into Maximin; when, in the sight of all, Galerius, stretching back his hand, put Constantine aside, and drew Daia forward, and, having divested him of the garb of a private person, set him in the most conspicuous place. All men wondered who he could be, and from whence he came; but none ventured to interpose or move objections, so confounded were their minds at the strange and unlooked-for event. Diocletian took off his purple robe, put it on Daia, and resumed his own original name of Diocles. He descended from the tribunal, and passed through Nicomedia in a chariot; and then this old emperor, like a veteran soldier freed from military service, was dismissed into his own country; while Daia, lately taken from the tending of cattle in forests to serve as a common soldier, immediately made one of the life-guard, presently a tribune, and next day Cæsar, obtained authority to trample under foot and oppress the empire of the East; a person ignorant alike of war and of civil affairs, and from a herdsman become a leader of armies.
# Ante-Nicene Fathers/Volume VII/Lactantius/Of the Manner in Which the Persecutors Died/Chap. XL

Chap. XL.
There was a certain matron of high rank who already had grandchildren by more than one son. Her Valeria loved like a second mother, and Daia suspected that her advice had produced that refusal which Valeria gave to his matrimonial offers; and therefore he charged the president Eratineus to have her put to death in a way that might injure her fame. To her two others, equally noble, were added. One of them, who had a daughter a Vestal virgin at Rome, maintained an intercourse by stealth with the banished Valeria. The other, married to a senator, was intimately connected with the empress. Excellent beauty and virtue proved the cause of their death. They were dragged to the tribunal, not of an upright judge, but of a robber. Neither indeed was there any accuser, until a certain Jew, one charged with other offences, was induced, through hope of pardon, to give false evidence against the innocent. The equitable and vigilant magistrate conducted him out of the city under a guard, lest the populace should have stoned him. This tragedy was acted at Nicæa. The Jew was ordered to the torture till he should speak as he had been instructed, while the torturers by blows prevented the women from speaking in their own defence. The innocent were condemned to die. Then there arose wailing and lamentation, not only of the senator, who attended on his well-deserving consort, but amongst the spectators also, whom this proceeding, scandalous and unheard of, had brought together; and, to prevent the multitude from violently rescuing the condemned persons out of the hands of the executioners, military commanders followed with light infantry and archers. And thus, under a guard of armed soldiers, they were led to punishment. Their domestics having been forced to flee, they would have remained without burial, had not the compassion of friends interred them by stealth. Nor was the promise of pardon made good to the feigned adulterer, for he was fixed to a gibbet, and then he disclosed the whole secret contrivance; and with his last breath he protested to all the beholders that the women died innocent.
# Ante-Nicene Fathers/Volume VII/Lactantius/Of the Manner in Which the Persecutors Died/Chap. XLII

Chap. XLII.
At this time, by command of Constantine, the statues of Maximian Herculius were thrown down, and his portraits removed; and, as the two old emperors were generally delineated in one piece, the portraits of both were removed at the same time. Thus Diocletian lived to see a disgrace which no former emperor had ever seen, and, under the double load of vexation of spirit and bodily maladies, he resolved to die. Tossing to and fro, with his soul agitated by grief, he could neither eat nor take rest. He sighed, groaned, and wept often, and incessantly threw himself into various postures, now on his couch, and now on the ground. So he, who for twenty years was the most prosperous of emperors, having been cast down into the obscurity of a private station, treated in the most contumelious manner, and compelled to abhor life, became incapable of receiving nourishment, and, worn out with anguish of mind, expired.
# Anglo-Saxon Riddles of the Exeter Book/Annotated/16

This is a version of Anglo-Saxon Riddles of the Exeter Book/16 that has been annotated by the Wikisource community.
16 (k-d 59)
| I saw in the hall a golden ring which men beheld with happy hearts, with wise minds. Peace and salvation has God offered to every guest who turns the ring. A word then it spoke, the ring to the gathering. It named the Saviour of righteous men. Dumb it brought clearly to their minds the Lord’s name and to the sight of their eyes if one could grasp the true meaning of the noble gold. The wounded Lord, do as the wounds of the ring had said. Nor can to the prayer . . . the soul of any man unfulfilled seek the princely city, the castle of heaven. Explain how the wounds of this splendid ring spoke to mortals when there in the hall it was turned and revolved in the hands of the proud. | 10 | Ic seah In healle hring gylddenne men sceawian modum gleawe ferþþum frode friþo spe bæd god nergende gæste sinum se þe wende wriþan word æfter cwæð hring on hyrede hælend nemde tillfremmendra him torhte In gemynd · his dryhtnes naman dumba brohte ⁊ In eagna gesihð gif þæs æþelan goldes tacen ongietan cuþe dryht dolg don · swa þæs beages benne cwædon ne mæg þære bene æniges monnes ungaful lodre godes ealdorburg gæst gesecan rodera ceastre ræde se þe wille hu ðæs wrætlican wunda cwæden · hringes to hæleþum þa he In healle wæs wylted ⁊ wended wloncra folmum |
“Who turns the ring” (l. 5) probably means: “Who passes it along.” Two lines are defective. They have been built up by emendation to yield the meaning: “The prayer of any man being unfulfilled, his spirit cannot attain to seek God’s city, etc.” (Tupper). Like the preceding riddle on the same subject, this is not a success. One may suppose that the pious author tried too hard.
# Anglo-Saxon Riddles of the Exeter Book/Annotated/17

This is a version of Anglo-Saxon Riddles of the Exeter Book/17 that has been annotated by the Wikisource community.
17 (k-d 6)
| Christ, the commander, the true lord of victories, ordained me for conflict. I burn the living, unnumbered mortals, over all the earth. I afflict them with pain, yet never I touch them, whenever my lord bids me to battle. Sometimes I gladden the minds of many; sometimes I comfort those I make war on, even from afar. They feel it, nonetheless, the hurt and the healing, when now and again, over deep tribulation, I better their fortunes. | 10 | ᛋ Mec gesette soð sigora waldend crist to compe oft ic cwice bærne unrimu cyn eorþan getenge næte mid niþe swa ic him no hrine · þōn mec min frea feohtan hateþ hwilum ic monigra mod arete hwilum ic frefre þa ic ær winne · ōn feorran swiþe hi þæs felað þeah swylce þæs oþres þonne ic eft hyra ofer deop gedreag drohtað betan |
Above this in the manuscript stands the rune for Sun (sigel or Sol). The association of Christ and the sun is a commonplace.
# Anglo-Saxon Riddles of the Exeter Book/Annotated/18

This is a version of Anglo-Saxon Riddles of the Exeter Book/18 that has been annotated by the Wikisource community.
18 (k-d 11)
| My garment is darkish. Bright decorations, red and radiant, I have on my raiment. I mislead the stupid and stimulate the foolish toward unwise ways. Others I restrain from profitable paths. But I know not at all that they, maddened, robbed of their senses, astray in their actions —that they praise to all men my wicked ways. Woe to them then when the Most High holds out his dearest of gifts if they do not desist first from their folly. | 10 | Hrægl is min hasofag hyrste beorhte reade ⁊ scire on reafe ic dysge dwelle ⁊ dole hwette unrædsiþas oþrum styre nyttre fore ic þæs nowiht wat ꝥ heo swa gemædde mode bestolene dæde gedwolene deoraþ mine wōn wisan gehwam wā him þæs þeawes siþþan heah bringað horda deorast gif hi unrædes ær ne geswicaþ |
The solution is apparently Wine and a reproof of its excesses. Cf. 59 (k-d 27), Mead, and 60 (k-d 28), John Barleycorn. Ll. 5 ff. “I know not that…” seem to mean “it is no affair of mine that….” L. 9 has given trouble; probably “Woe to them when brought to the Last Judgment.” Or “dearest of gifts” may mean the gift of salvation.
# Anglo-Saxon Riddles of the Exeter Book/Annotated/20

20 (k-d 9)
| In those first days my father and mother left me for dead: there was no life yet, no life within me. Then a kindly kinswoman faithfully covered me with her own clothing, held me and cherished, kept me warmly, even as gently as her own children— until beneath her, as my destiny willed, I waxed into life with my alien fellows. My friend and protector nourished me then till I grew and grew able to go forth by myself. Because of this now her own dear children, sons and daughters, were fewer, alas. | 10 | Mec on þissum dagū deadne ofgeafum fæder ⁊ modor ne wæs me feorh þa gen ealdor in innan þa mec ongon welhold me gewedum weccan heold ⁊ freoþode hleosceorpe wrah snearlice swa hire agen bearn oþþæt ic under sceate · swa min gesceapu wæron ungesibbum wearð eacen gæste mec seo friþemæg fedde siþþan oþþæt ic aweox widdor meahte siþas asettan heo hæfde swæsra þy læs suna ⁊ dohtra þy heo swa dyde |
Cuckoo certainly. The pleasure is not so much in guessing—we are not asked to guess—as in following the double meanings.
# Anglo-Saxon Riddles of the Exeter Book/Annotated/15

This is a version of Anglo-Saxon Riddles of the Exeter Book/15 that has been annotated by the Wikisource community.
15 (k-d 48)
| I have heard of a ring bright without tongue intercede for heroes. Well it spoke with strong words though not loud. This treasure for men silently said: “Heal me helper of souls.” May men understand the magic meaning of the speech of the red gold. May the wise entrust their salvation to God, as the ring said. | Ic gefrægn fer hæleþum hringende an · torhtne butan tungan tila þeah he hlude stefne ne cirmde strongum wordū sinc for secgum swigende cwæð gehæle mec helpend gæsta ryne ongietan readan goldes guman galdorcwide gleawe beþencan hyra hælo to gode swa se hring gecwæð |
The solution of this pious little piece is Chalice. The word “ring” (hring) may signify any circular object, as in the following riddle.
# Anglo-Saxon Riddles of the Exeter Book/Annotated/13

This is a version of Anglo-Saxon Riddles of the Exeter Book/13 that has been annotated by the Wikisource community.
13 (k-d 55)
| I saw in the hall where heroes drank a thing of four kinds borne on the wall. splendid forest tree, and twisted gold, skilfully wound treasure, and part of it silver; and the sign of the cross of Him who raised us step by step up to heaven before he stormed the castle of Hell’s people. I can readily report on the excellence of the wood: there was maple and oak and tough yew and the dark holly. They are all together a help to good men. One name they have: Wolf-head Tree, that often afforded a weapon for its lord, a treasure in the hall, a gold-hilted sword. Now show me the answer of this my song, whoever may presume to say in words how the wood is called. | 10 | Ic seah In heall þær hæleð druncon on flet beran feower cynna wrætlic wudutreow ⁊ wunden gold sinc searobunden ⁊ seolfres dæl ⁊ rode tacn þæs us to roderum ūp hlædre rærde ær he helwara burg abræce Ic þæs beames mæg eaþe for eorlum æþelu secgan · þær wæs hlin ⁊ acc · ⁊ se hearda iw · ⁊ se fealwa holen frean sindon ealle nyt ætgædre naman habbað anne · wulfheafedtreo þæt oft wæpan abæd his mondryhtne maðm In healle goldhilted sweord nu me þisses gieddes ondsware ywe se hine on mede wordum secgan hu se wudu hatte |
This one is difficult, but the author liked it and called it a song (gied), a poem. The solutions hesitate between Scabbard and Cross; probably both are intended. A sword out of its scabbard may resemble a cross and the Holy Rood was often described as made of four kinds of wood. A wolf-head is an outlaw; the tree therefore a gallows. Altogether, a composite image—scabbard, sword, cross, Holy Rood, gallows on which our Lord was crucified. For additional complication the verb translated “afforded” might also mean “warded off.”
# Anglo-Saxon Riddles of the Exeter Book/Annotated/14

This is a version of Anglo-Saxon Riddles of the Exeter Book/14 that has been annotated by the Wikisource community.
14 (k-d 30)
| I am an active flame; I sport with the wind, enwound with wonder, enwrapped by the storm, eager on my way, troubled by fire, a blooming grove, a burning flame. Friends often pass me from hand to hand so that men and women proudly kiss me. When I rise up they bow down to me, many joyfully, where I shall add to the oncoming of blessedness to men. | Ic eom legbysig lace mid winde bewunden mid wuldre wedre gesomnad fus forðweges fyre gebysgad bearu blowende byrnende gled ful oft mec gesiþas sendað æfter hondum þā mec weras ⁊ wif wlonce cyssað þōn ic mec onhæbbe ⁊ hi on hin gaþ to me monige mid miltse þær ic monnum sceal ycan upcyme eadignesse | Ic eom ligbysig lace mid winde w[…]dre gesomnad fus forðweges fyre gemylted bear[…] blowende byrnende gled ful oft mec gesiþas sendað æfter hondum þær mec weras ⁊ wif wlonce gecyssað þōn ic mec onhæbbe hi onhnigað to me modge miltsum swa ic mongum sceal ycan upcyme eadignesse |
The first four lines give a free and fanciful picture of a tree; then by a conventional association the tree becomes the Cross. (See also the preceding riddle.) This solution was first proposed by F. A. Blackburn in JEGP iii (1900), 4–7, and has been generally accepted with reservations about cup and harp. His translation is as follows:
    I am agile of body, I sport with the breeze; [tree] I am clothed with beauty, a comrade of the storm; [tree] I am bound on a journey, consumed by fire; [ship, tree] A blooming grove, a burning gleed, [tree, log] Full often comrades pass me from hand to hand, [harp] Where stately men and women kiss me. [cup?] When I rise up, before me bow The proud with reverence. Thus it is my part To increase for many the growth of happiness. [the cross]
In the first line “agile of body” is from the other text of this riddle in Exeter Book (f. 122b), where the variants add to the difficulties of translation but do little or nothing for the solution.
# Anglo-Saxon Riddles of the Exeter Book/Annotated/19

19 (k-d 57)
| Over the hillsides this air upholds bright little creatures, swarthy and dark-clad; bold of song, they fare in flocks and loudly chirp. They tread the headlands, sometimes men’s houses. They name themselves. | Ðeos lyft byreð lytle wihte ofer beorghleoþa þa sind blace swiþe swearte salopade sanges rope heapum ferað hlude cirmað · tredað bearonæssas hwilum burgsalo niþþa bearna Nemnað hy sylfe |
Tupper calls this a “little swallow-flight of song,” and gives Swallows as the answer; Trautmann (finally) and Mackie agree. Another guess is Gnats or Midges. The last words are ambiguous: either, as above, they have an onomatopoeic name, or “name them yourselves.” The former supports Mrs. von Erhardt-Siebold’s argument for Jackdaw, in PMLA lxii (1947), 1–8. The jackdaw belongs to the large family of corvidae and is relatively small (13–14 inches); its “song” caw is certainly descriptive, but the bird itself is hardly as small as the riddle implies. Wyatt meets various guesses with a proper sense of humor. To Trautmann’s objection that swallows do not tread and gnats do not chirp loudly, he holds that “tread” is not to be taken too literally. “And, as applied to Gnats or Midges, I find it a perfectly delightful word for their up and down motion in the summer air.” Whether they are loud “depends entirely on the distance from your ear. At his own selected distance….” Still, swallow fits the text better.
# Anglo-Saxon Riddles of the Exeter Book/Annotated/12

This is a version of Anglo-Saxon Riddles of the Exeter Book/12 that has been annotated by the Wikisource community.
12 (k-d 66)
| I am greater than all this world is, less than the handworm, brighter than the moon, swifter than the sun. All seas and waters are in my embraces, and the bosom of earth and the green fields. I reach to the ground, I descend below hell, I rise above the heavens, the land of glory. I extend far over the home of angels. I fill the earth, the whole wide world and the ocean currents, all by myself. Say what my name is. | 10 | Ic eom mare þōn þes mindan geard læsse þōn hond · wyrm leohtre þonne mona swiftre þōn sunne sæs me sind ealle flodas on fæðmum ⁊ þas foldan bearm grene wongas grundum ic hrine helle underhnige heofonas oferstige wuldres eþel wide ræce ofer engla eard eorþan gefylle ealdne middangeard ⁊ merestreamas side mid me sylfum saga hwæt ic hatte |
This is plainly a condensed version of the preceding riddle, Creation.
# An Island in the Moon

Written c. 1784-5. In a Manuscript Fragment

## Chapters

* Chapter I
* Chapter II
* Chapter III
* Chapter IV
* Chapter V
* Chapter VI
* Chapter VII
* Chapter VIII
* Chapter IX
* Chapter X
* Chapter XI

### Dramatis Personae

* Suction the Epicurean
* Quod the Cynic
* Sipsop the Pithagorean
* Etruscan Column
* Mrs Gimblet
* Inflammable Gass
* Obtuse Angle the Mathematician
* Steelyard the Lawgiver
* Tilli Lally, the Siptippidist
* Aradobo, the Dean of Morocco
* Miss Gittipin
* Mrs Nannicantipot
* Mrs Sistagatist (or Sigtagatist)
* Gibble Gabble, the wife of Inflammable Gass
* Little Scopprell

## External links

* An Island in the Moon, text.
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# An Invocation (Coleridge)

* information about this edition.
* sister projects: Wikidata item.
Written in 1790, first published in the collected works of 1893.
Sweet Muse! companion of my every hour! Voice of my Joy! Sure soother of the sigh! Now plume thy pinions, now exert each power, And fly to him who owns the candid eye.
And if a smile of Praise thy labour hail (Well shall thy labours then my mind employ) Fly fleetly back, sweet Muse! and with the tale O’erspread my Features with a flush of Joy!
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews
## Contents

* Preface
* Book I
* Book II
* Book III
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book I
## Contents

* Heads
* Part 1
* Part 2
* Part 3
* Part 4
* Part 5
* Part 6
* Part 7
* Part 8
* Part 9
* Part 10
* Part 11
* Part 12
* Part 13
* Part 14
* Part 15
* Part 16
* Part 17
* Part 18
* Part 19
* Part 20
* Part 21
* Part 22
* Part 23
* Part 24
# Anna

* Search for titles containing or beginning with: "Anna."
* sister projects: Wikipedia article, Commons category, quotes, definition, Wikidata item.
This is a disambiguation page. It lists works that share the same title. If an article link referred you here, please consider editing it to point directly to the intended page.
* "Anna", a poem by Victor Daley
* "Anna," in Encyclopædia Britannica (11th ed., 1911)
* "Anna," in Catholic Encyclopedia, (ed.) by Charles G. Herbermann and others, New York: The Encyclopaedia Press (1913)
* "Anna," a song by Robert Burns
# Anna's Urn

* "My Anna's Urn", in Nine popular songs (n.d.), a chapbook printed in Glasgow
* "Anna's Urn", in Paddy MacShane (n.d.), a chapbook printed in Stirling
* "My Anna's worth my Anna's charms", in Musical garland (n.d.), a chapbook printed in Falkirk
* "Anna's Urn", in The Girl I Left Behind Me (n.d.), a chapbook with no printing information
* "Anna's Urn", in My Nannie O (n.d.), a chapbook printed in Stirling
# Ante-Nicene Fathers/Volume VII/Lactantius/The Divine Institutes/Book IV/Chap. XXII

Chap. XXII.—Arguments of Unbelievers Against the Incarnation of Jesus.
I have now confirmed, as I imagine, the things which are thought false and incredible by those who are not instructed in the true knowledge of heavenly learning. But, however, that we may refute those also who are too wise, not without injury to themselves, and who detract from the credit due to divine things, let us disprove their error, that they may at length perceive that the fact ought to have been as we show that it actually was. And although with good judges either testimonies are of sufficient weight without arguments, or arguments without testimonies, we, however, are not content with the one or the other, since we are supplied with both, that we may not leave room for any one of depraved ingenuity either to misunderstand or to dispute on the opposite side. They say that it was impossible for anything to be withdrawn from an immortal nature. They say, in short, that it was unworthy of God to be willing to become man, and to burthen Himself with the infirmity of flesh; to become subject of His own accord to sufferings, to pain, and death: as though it had not been easy for Him to show Himself to men without the weakness incident to a body, and to teach them righteousness (if He so wished) with greater authority, as of one who acknowledged Himself to be God. For in that case all would have obeyed the heavenly precepts, if the influence and power of God enjoining them had been united with them. Why, then (they say), did He not come as God to teach men? why did He render Himself so humble and weak, that it was possible for Him both to be despised by men and to be visited with punishment? why did He suffer violence from those who are weak and mortal? why did He not repel by strength, or avoid by His divine knowledge, the hands of men? why did He not at least in His very death reveal His majesty? but He was led as one without strength to trial, was condemned as one who was guilty, was put to death as one who was mortal. I will carefully refute these things, nor will I permit any one to be in error. For these things were done by a great and wonderful plan; and he who shall understand this, will not only cease to wonder that God was tortured by men, but also will easily see that it could not have been believed that he was God if those very things which he censures had not been done.

## Footnotes

* ↑ Ut naturæ immortali quidquam decederet.
* ↑ Citra.
* ↑ Professi Dei. The expression denotes one who shows himself in his real character, without any veiling or concealment. There is another reading—“professi Deum.”
* ↑ Divinitate.