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# An Etymological Dictionary of the German Language/Staffette

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Staffette | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Staffette, f., ‘courier, special messenger,’ ModHG. only; see Stapfe.
# Another (II)

As loving hind that (hartless) wants her deer, Scuds through the woods and fern with hark'ning ear, Perplext, in every bush and nook doth pry, Her dearest deer, might answer ear or eye; So doth my anxious soul, which now doth miss A dearer dear (far dearer heart) than this. Still wait with doubts, and hopes, and failing eye, His voice to hear or person to descry. Or as the pensive dove doth all alone (On withered bough) most uncouthly bemoan The absence of her love and loving mate, Whose loss hath made her so unfortunate, Ev'n thus do I, with many a deep sad groan, Bewail my turtle true, who now is gone, His presence and his safe return still woos, With thousand doleful sighs and mournful coos. Or as the loving mullet, that true fish, Her fellow lost, nor joy nor life do wish, But launches on that shore, there for to die, Where she her captive husband doth espy. Mine being gone, I lead a joyless life, I have a loving peer, yet seem no wife; But worst of all, to him can't steer my course, I here, he there, alas, both kept by force. Return my dear, my joy, my only love, Unto thy hind, thy mullet, and thy dove, Who neither joys in pasture, house, nor streams, The substance gone, O me, these are but dreams. Together at one tree, oh let us browse, And like two turtles roost within one house, And like the mullets in one river glide, Let's still remain but one, till death divide. Thy loving love and dearest dear, At home, abroad, and everywhere
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
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# Another Epitaph (Here lies John Trot the Friend of all mankind)

* information about this edition.
* sister projects: Wikidata item.
From Notebook c.1808-1811 p.37. See also: Satiric verses and epigrams.

#### Edited text:

Another
HERE lies John Trot, the friend of all mankind: He has not left one enemy behind. Friends were quite hard to find, old authors say; But now they stand in everybody’s way.
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#### The original text:

Another
Here lies John Trot the Friend of all mankind He has not left one Enemy behind Friends were quite hard to find old authors say But now they stand in every bodies way
________________________________________

## Notes

* ↑ The Poetical Works of William Blake, including the unpublished French Revolution together with the Minor Prophetic Books and Selections from The Four Zoas, Milton & Jerusalem; edited with an introduction and textual notes by John Sampson, Hon. D.Litt. Oxon., 1862–1931. London, New York: Oxford University Press, 1908.
* ↑ "The Complete Poetry & Prose of William Blake", ed. by David V. Erdman, Anchor Books, 1988, p. 503.
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
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# Another (Epigram on the Said Occasion...On a Henpecked Country Squire)

Epigram from 1784
One Queen Artemisia, as old stories tell, When deprived of her husband she loved so well, In respect for the love and affection he show'd her, She reduc'd him to dust and she drank up the powder. But Queen Netherplace, of a diff'rent complexion, When called on to order the fun'ral direction, Would have eat her dead lord, on a slender pretence, Not to show her respect, but-to save the expense!
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
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# Another

* Search for titles containing or beginning with: "Another."
* sister projects: Wikipedia article, 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.
* Another (Letter to her Husband: Phoebus make haste), a poem by Anne Bradstreet
* Another (Letter to her Husband: As loving hind that (hartless) wants her deer), a poem by Anne Bradstreet
* Another (Abel's Blood), a poem by Robert Herrick
* Another (Another to the Maids), a poem by Robert Herrick
* Another (Confusion of Face), a poem by Robert Herrick
* Another (Charms: Let the superstitious wife), a poem by Robert Herrick
* Another (Charms: If ye fear to be affrighted), a poem by Robert Herrick
* Another (Charms: In the morning when ye rise), a poem by Robert Herrick
* Another (God's Presence), a poem by Robert Herrick
* Another (Of God), a poem by Robert Herrick
* Another (On Love), a poem by Robert Herrick
* Another (Predestination), a poem by Robert Herrick
* Another (Sin: Sin is an act so free), a poem by Robert Herrick
* Another (Sin: Sin is the cause of death), a poem by Robert Herrick
* Another (The Virgin Mary), a poem by Robert Herrick
* Another (To His Book: To read my book the virgin shy), a poem by Robert Herrick
* Another (To His Book: Who with thy leaves shall wipe, at need), a poem by Robert Herrick
* Another (To His Ever-Loving God), a poem by Robert Herrick
* Another (Upon Himself), a poem by Robert Herrick
* Another (Upon M. Ben. Jonson), a poem by Robert Herrick
* Another, a poem by Johann Wolfgang von Goethe
# Another Epitaph (I was buried near this Dike)

* information about this edition.
* sister projects: Wikidata item.
From Notebook c.1808-1811 p.37. See also: Satiric verses and epigrams.

#### Edited text:

Another
I WAS buried near this dyke, That my friends may weep as much as they like.
________________________________________

#### The original text:

Another
I was buried near this Dike That my Friends may weep as much as they like
________________________________________

## Notes

* ↑ The Poetical Works of William Blake, including the unpublished French Revolution together with the Minor Prophetic Books and Selections from The Four Zoas, Milton & Jerusalem; edited with an introduction and textual notes by John Sampson, Hon. D.Litt. Oxon., 1862–1931. London, New York: Oxford University Press, 1908.
* ↑ "The Complete Poetry & Prose of William Blake", ed. by David V. Erdman, Anchor Books, 1988, p. 503.
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
# Another (Bradstreet)

Phoebus make haste, the day's too long, be gone, The silent night's the fittest time for moan; But stay this once, unto my suit give ear, And tell my griefs in either hemisphere. (And if the whirling of thy wheels don't drown'd) The woeful accents of my doleful sound, If in thy swift carrier thou canst make stay, I crave this boon, this errand by the way, Commend me to the man more loved than life, Show him the sorrows of his widowed wife; My dumpish thoughts, my groans, my brakish tears My sobs, my longing hopes, my doubting fears, And if he love, how can he there abide? My interest's more than all the world beside. He that can tell the stars or ocean sand, Or all the grass that in the meads do stand, The leaves in th' woods, the hail, or drops of rain, Or in a corn-field number every grain, Or every mote that in the sunshine hops, May count my sighs, and number all my drops. Tell him the countless steps that thou dost trace, That once a day thy spouse thou may'st embrace; And when thou canst not treat by loving mouth, Thy rays afar salute her from the south. But for one month I see no day (poor soul) Like those far situate under the pole, Which day by day long wait for thy arise, O how they joy when thou dost light the skies. O Phoebus, hadst thou but thus long from thine Restrained the beams of thy beloved shine, At thy return, if so thou could'st or durst, Behold a Chaos blacker than the first. Tell him here's worse than a confused matter, His little world's a fathom under water. Nought but the fervor of his ardent beams Hath power to dry the torrent of these streams. Tell him I would say more, but cannot well, Oppressed minds abruptest tales do tell. Now post with double speed, mark what I say, By all our loves conjure him not to stay.
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
# Another Dark Lady

First published in the periodical Scribner's Magazine.
* "Another Dark Lady", in The Man Against the Sky; a Book of Poems (1916)
* "Another Dark Lady", in Collected Poems (1921)
# Ante-Nicene Fathers/Volume III/Anti-Marcion/Against the Valentinians/XXXIX

Chapter XXXIX.—Their Diversity of Sentiment Affects the Very Central Doctrine of Christianity, Even the Person and Character of the Lord Jesus. This Diversity Vitiates Every Gnostic School.
Now, concerning even the Lord Jesus, into how great a diversity of opinion are they divided! One party form Him of the blossoms of all the Æons. Another party will have it that He is made up only of those ten whom the Word and the Life produced; from which circumstance the titles of the Word and the Life were suitably transferred to Him. Others, again, that He rather sprang from the twelve, the offspring of Man and the Church, and therefore, they say, He was designated “Son of man.” Others, moreover, maintain that He was formed by Christ and the Holy Spirit, who have to provide for the establishment of the universe, and that He inherits by right His Father’s appellation. Some there are who have imagined that another origin must be found for the title “Son of man;” for they have had the presumption to call the Father Himself Man, by reason of the profound mystery of this title: so that what can you hope for more ample concerning faith in that God, with whom you are now yourself on a par? Such conceits are constantly cropping out amongst them, from the redundance of their mother’s seed. And so it happens that the doctrines which have grown up amongst the Valentinians have already extended their rank growth to the woods of the Gnostics.

## Footnotes

* ↑ See above, ch. xii. p. 510.
* ↑ The Æons Sermo and Vita.
* ↑ See above, ch. vii. p. 506.
* ↑ See above, ch. viii. p. 507.
* ↑ See above, ch. xiv. p. 511.
* ↑ Superfruticant.
* ↑ Archamoth is referred to.
# Ante-Nicene Fathers/Volume III/Anti-Marcion/Against the Valentinians/XXVI

Chapter XXVI.—The Three Several Natures—The Material, the Animal, and the Spiritual, and Their Several Destinations. The Strange Valentinian Opinion About the Structure of Soter’s Nature.
In like manner they assign to each of them a separate end. To the material, that is to say the carnal (nature), which they also call “the left-handed,” they assign undoubted destruction; to the animal (nature), which they also call “the right-handed,” a doubtful issue, inasmuch as it oscillates between the material and the spiritual, and is sure to fall at last on the side to which it has mainly gravitated. As regards the spiritual, however, (they say) that it enters into the formation of the animal, in order that it may be educated in company with it and be disciplined by repeated intercourse with it. For the animal (nature) was in want of training even by the senses: for this purpose, accordingly, was the whole structure of the world provided; for this purpose also did Soter (the Saviour) present Himself in the world—even for the salvation of the animal (nature). By yet another arrangement they will have it that He, in some prodigious way, clothed Himself with the primary portions of those substances, the whole of which He was going to restore to salvation; in such wise that He assumed the spiritual nature from Achamoth, whilst He derived the animal (being), Christ, afterwards from the Demiurge; His corporal substance, however, which was constructed of an animal nature (only with wonderful and indescribable skill), He wore for a dispensational purpose, in order that He might, in spite of His own unwillingness, be capable of meeting persons, and of being seen and touched by them, and even of dying. But there was nothing material assumed by Him, inasmuch as that was incapable of salvation. As if He could possibly have been more required by any others than by those who were in want of salvation! And all this, in order that by severing the condition of our flesh from Christ they may also deprive it of the hope of salvation!

## Footnotes

* ↑ Exitum.
* ↑ Monstruosum illum.
* ↑ Prosicias induisse. Irenæus says, “Assumed the first-fruits,” τὰς ἀπαρχάς.
* ↑ Ingratis.
# Ante-Nicene Fathers/Volume III/Anti-Marcion/Against the Valentinians/XXVIII

Chapter XXVIII.—The Demiurge Cured of His Ignorance by the Saviour’s Advent, from Whom He Hears of the Great Future in Store for Himself.
Meanwhile the Demiurge, being still ignorant of everything, although he will actually have to make some announcement himself by the prophets, but is quite incapable of even this part of his duty (because they divide authority over the prophets between Achamoth, the Seed, and the Demiurge), no sooner heard of the advent of Soter (Saviour) than he runs to him with haste and joy, with all his might, like the centurion in the Gospel. And being enlightened by him on all points, he learns from him also of his own prospect how that he is to succeed to his mother’s place. Being thenceforth free from all care, he carries on the administration of this world, mainly under the plea of protecting the church, for as long a time as may be necessary and proper.

## Footnotes

* ↑ Prophetiale patrocinium.
* ↑ Matt. viii. 5, 6.
# Ante-Nicene Fathers/Volume III/Anti-Marcion/Against the Valentinians/XXXIV

Chapter XXXIV.—Other Varying Opinions Among the Valentinians Respecting the Deity, Characteristic Raillery.
Others of purer mind, mindful of the honour of the Deity, have, for the purpose of freeing him from the discredit of even single wedlock, preferred assigning no sex whatever to Bythus; and therefore very likely they talk of “this deity” in the neuter gender rather than “this god.” Others again, on the other hand, speak of him as both masculine and feminine, so that the worthy chronicler Fenestella must not suppose that an hermaphrodite was only to be found among the good people of Luna.
# Ante-Nicene Fathers/Volume III/Anti-Marcion/Against the Valentinians/XXV

Chapter XXV.—An Extravagant Way of Accounting for the Communication of the Spiritual Nature to Man. It Was Furtively Managed by Achamoth, Through the Unconscious Agency of Her Son.
In Achamoth, moreover, there was inherent a certain property of a spiritual germ, of her mother Sophia’s substance; and Achamoth herself had carefully severed off (the same quality), and implanted it in her son the Demiurge, although he was actually unconscious of it. It is for you to imagine the industry of this clandestine arrangement. For to this end had she deposited and concealed (this germ), that, whenever the Demiurge came to impart life to Adam by his inbreathing, he might at the same time draw off from the vital principle the spiritual seed, and, as by a pipe, inject it into the clayey nature; in order that, being then fecundated in the material body as in a womb, and having fully grown there, it might be found fit for one day receiving the perfect Word. When, therefore, the Demiurge commits to Adam the transmission of his own vital principle, the spiritual man lay hid, although inserted by his breath, and at the same time introduced into the body, because the Demiurge knew no more about his mother’s seed than about herself. To this seed they give the name of Ecclesia (the Church), the mirror of the church above, and the perfection of man; tracing this perfection from Achamoth, just as they do the animal nature from the Demiurge, the clayey material of the body (they derive) from the primordial substance, the flesh from Matter. So that you have a new Geryon here, only a fourfold (rather than a threefold) monster.

## Footnotes

* ↑ Accipe.
* ↑ Anima derivaret.
* ↑ Sermoni perfecto.
* ↑ Traducem animæ suæ.
* ↑ Censum.
* ↑ Or, the substance of ᾽Αρχή.
# Ante-Nicene Fathers/Volume III/Anti-Marcion/Against the Valentinians/XXVII

Chapter XXVII.—The Christ of the Demiurge, Sent into the World by the Virgin. Not of Her. He Found in Her, Not a Mother, But Only a Passage or Channel. Jesus Descended Upon Christ, at His Baptism, Like a Dove; But, Being Incapable of Suffering, He Left Christ to Die on the Cross Alone.
I now adduce (what they say) concerning Christ, upon whom some of them engraft Jesus with so much licence, that they foist into Him a spiritual seed together with an animal inflatus. Indeed, I will not undertake to describe these incongruous crammings, which they have contrived in relation both to their men and their gods. Even the Demiurge has a Christ of His own—His natural Son. An animal, in short, produced by Himself, proclaimed by the prophets—His position being one which must be decided by prepositions; in other words, He was produced by means of a virgin, rather than of a virgin! On the ground that, having descended into the virgin rather in the manner of a passage through her than of a birth by her, He came into existence through her, not of her—not experiencing a mother in her, but nothing more than a way. Upon this same Christ, therefore (so they say), Jesus descended in the sacrament of baptism, in the likeness of a dove. Moreover, there was even in Christ accruing from Achamoth the condiment of a spiritual seed, in order of course to prevent the corruption of all the other stuffing. For after the precedent of the principal Tetrad, they guard him with four substances—the spiritual one of Achamoth, the animal one of the Demiurge, the corporeal one, which cannot be described, and that of Soter, or, in other phrase, the columbine. As for Soter (Jesus), he remained in Christ to the last, impassible, incapable of injury, incapable of apprehension. By and by, when it came to a question of capture, he departed from him during the examination before Pilate. In like manner, his mother’s seed did not admit of being injured, being equally exempt from all manner of outrage, and being undiscovered even by the Demiurge himself. The animal and carnal Christ, however, does suffer after the fashion of the superior Christ, who, for the purpose of producing Achamoth, had been stretched upon the cross, that is, Horos, in a substantial though not a cognizable form. In this manner do they reduce all things to mere images—Christians themselves being indeed nothing but imaginary beings!

## Footnotes

* ↑ Reddo.
* ↑ Nescio quæ.
* ↑ Fartilia.
* ↑ Farsura.
* ↑ That which descended like a dove.
* ↑ Æque insubditivam.
* ↑ In delineationem.
* ↑ Agnitionali.
# Ante-Nicene Fathers/Volume III/Anti-Marcion/Against the Valentinians/XXX

Chapter XXX.—The Lax and Dangerous Views of This Sect Respecting Good Works. That These are Unnecessary to the Spiritual Man.
For this reason it is that they neither regard works as necessary for themselves, nor do they observe any of the calls of duty, eluding even the necessity of martyrdom on any pretence which may suit their pleasure. For this rule, (they say), is enjoined upon the animal seed, in order that the salvation, which we do not possess by any privilege of our state, we may work out by right of our conduct. Upon us, who are of an imperfect nature, is imprinted the mark of this (animal) seed, because we are reckoned as sprung from the loves of Theletus, and consequently as an abortion, just as their mother was. But woe to us indeed, should we in any point transgress the yoke of discipline, should we grow dull in the works of holiness and justice, should we desire to make our confession anywhere else, I know not where, and not before the powers of this world at the tribunals of the chief magistrates! As for them, however, they may prove their nobility by the dissoluteness of their life and their diligence in sin, since Achamoth fawns on them as her own; for she, too, found sin no unprofitable pursuit. Now it is held amongst them, that, for the purpose of honouring the celestial marriages, it is necessary to contemplate and celebrate the mystery always by cleaving to a companion, that, is to a woman; otherwise (they account any man) degenerate, and a bastard to the truth, who spends his life in the world without loving a woman or uniting himself to her. Then what is to become of the eunuchs whom we see amongst them?

## Footnotes

* ↑ Operationes: the doing of (good) works.”
* ↑ As, forsooth, we should in the spiritual state.
* ↑ Suffragio.
* ↑ Being animal, not spiritual.
* ↑ See above. ch. ix. x. p. 508.
* ↑ See Scorpiace, ch. x. infra.
* ↑ Passivitate.
* ↑ “Diligentia” may mean “proclivity” (Rigalt.).
* ↑ Of the Æons.
* ↑ Nec legitimum: “not a lawful son.”
# Ante-Nicene Fathers/Volume III/Anti-Marcion/Against the Valentinians/XXXI

Chapter XXXI.—At the Last Day Great Changes Take Place Amongst the Æons as Well as Among Men. How Achamoth and the Demiurge are Affected Then. Irony on the Subject.
It remains that we say something about the end of the world, and the dispensing of reward. As soon as Achamoth has completed the full harvest of her seed, and has then proceeded to gather it into her garner, or, after it has been taken to the mill and ground to flour, has hidden it in the kneading-trough with yeast until the whole be leavened, then shall the end speedily come. Then, to begin with, Achamoth herself removes from the middle region, from the second stage to the highest, since she is restored to the Pleroma: she is immediately received by that paragon of perfection Soter, as her spouse of course, and they two afterwards consummate new nuptials. This must be the spouse of the Scripture, the Pleroma of espousals (for you might suppose that the Julian laws were interposing, since there are these migrations from place to place). In like manner, the Demiurge, too, will then change the scene of his abode from the celestial Hebdomad to the higher regions, to his mother’s now vacant saloon—by this time knowing her, without however seeing her. (A happy coincidence!) For if he had caught a glance of her, he would have preferred never to have known her.

## Footnotes

* ↑ De consummatione.
* ↑ Urgebit.
* ↑ See above, ch. xxiii. p. 514.
* ↑ Compacticius ille.
* ↑ Fient.
* ↑ Query, the Holy Scriptures, or the writings of the Valentinians?
* ↑ Very severe against adultery, and even against celibacy.
* ↑ In ch. xx. this “scenam de Hebdomade cælesti” is called “cælorum septemplicem scenam” ="the sevenfold stage of heaven.”
* ↑ Cœnaculum. See above, ch. vii. p. 506.
# Ante-Nicene Fathers/Volume III/Anti-Marcion/Against the Valentinians/XXXIII

Chapter XXXIII.—These Remaining Chapters an Appendix to the Main Work. In This Chapter Tertullian Notices a Difference Among Sundry Followers of Ptolemy, a Disciple of Valentinus.
I shall now at last produce, by way of finale, after so long a story, those points which, not to interrupt the course of it, and by the interruption distract the reader’s attention, I have preferred reserving to this place. They have been variously advanced by those who have improved on the doctrines of Ptolemy. For there have been in his school “disciples above their master,” who have attributed to their Bythus two wives—Cogitatio (Thought) and Voluntas (Will). For Cogitatio alone was not sufficient wherewith to produce any offspring, although from the two wives procreation was most easy to him. The former bore him Monogenes (Only-Begotten) and Veritas (Truth). Veritas was a female after the likeness of Cogitatio; Monogenes a male bearing a resemblance to Voluntas. For it is the strength of Voluntas which procures the masculine nature, inasmuch as she affords efficiency to Cogitatio.

## Footnotes

* ↑ Velut epicitharisma.
* ↑ Emendatoribus.
* ↑ Censum.