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

| This annotated version expands the abbreviations in the original entry Schwarte. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Schwarte, t., ‘thick, hard skin; rind, bark, from Middle High German swarte, swart, feminine, ‘hairy scalp, hairy or feathered skin’ (Old High German *swarta, feminine, is by chance not recorded). A common Teutonic word; compare Dutch zwoord, ‘bacon rind,’ Old Frisian swarde, ‘scalp,’ Anglo-Saxon sweard, Middle English sward, ‘skin,’ Old Icelandic svǫrðr, ’scalp, skin, whale-hide’; Gothic *swardus, feminine, ‘scalp.’ Origin obscure. Note the evolution in meaning of English sward, Scandinavian jarðan-svǫrðr, gras-svǫrðr, Danish jord-, grönswœrd.
# An Etymological Dictionary of the German Language/Annotated/Schwein

| This annotated version expands the abbreviations in the original entry Schwein. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Schwein, neuter, ‘pig, hog,’ from the equivalent Middle High German and Old High German swîn, neuter; corresponding to the equivalent Old Saxon swîn, Dutch zwijn, Anglo-Saxon swîn, English swine, Old Icelandic svín, Gothic swein. These imply a primitive Teutonic swîno-m, neuter, ‘pig,’ which must have been originally a diminutive of Sau, ‘sucking pig, young pig’ (the Old Teutonic suffix -îna- was a favourite one in designating the young of animals; see Küchlein and Füllen), in the form of su-îna-m, ‘the young of the sow’ (primitive Teutonic sû, ‘sow’). On account of the great prolificness of pigs, and hence the immense number of young pigs, the diminutive was used for the species?.
# Anglo-Saxon Riddles of the Exeter Book/Annotated/88

88 (k-d 82)
Probably six lines, from which a dozen words remain.
* Wiht is […] […]ongende     greate swilgeð […] […]ell ne flæsc     fotum gong[…] […]eð sceal mæla gehwam     […]
# Anglo-Saxon Riddles of the Exeter Book/Annotated/9

This is a version of Anglo-Saxon Riddles of the Exeter Book/9 that has been annotated by the Wikisource community.
9 (k-d 83)
| Ancient my lineage . . . . . I lived in towns after the keeper of fire . . . . . encircled with flame purified by fire. Now earth’s brother, an enemy, guards me, who was first for me a bringer of sorrow. Full well I remember who in the beginning drove my lineage, destroyed all the world. I may do him no harm, but I raise up captivity from time to time, the wide world over. I have many glories, no little strength in all the land, but I must conceal from every man the secret power of precious skill and the path I follow. Tell what my name is. | 10 | Frod wæs min from cym […] biden in burgum siþþan bæles weard […] wera life bewunden fyre gefælsad nu me fāh warað eorþan broþor se me ærest wearþ gumena to gyrne Ic ful gearwe gemon hwa min fromcynn fruman agette eall of earde ic him yfle ne mot · ac ic on hæft nyd hwilum ārære wide geond wongas hæbbe ic wunda fela middangeardes mægen unlytel · Ac ic miþan sceal monna gehwylcū degolfulne dōm · dyran cræftes siðfæt minne saga hwæt ic hatte |
The text is uncommonly difficult, as though the author tried too hard to be “poetical.” The answer must be Metal in some form: ore, gold, money. The keeper of the fire is Tubal Cain (Gen. 4:22).
# Anglo-Saxon Riddles of the Exeter Book/Annotated/IV. Other Animals

iv. OTHER ANIMALS
* 24 (k-d 12)
* 25 (k-d 72)
* 26 (k-d 38)
* 27 (k-d 76)
* 28 (k-d 13)
* 29 (k-d 15)
* 30 (k-d 77)
# Anglo-Saxon Riddles of the Exeter Book/Annotated/I. Natural Phenomena

This is a version of Anglo-Saxon Riddles of the Exeter Book/I. Natural Phenomena that has been annotated by the Wikisource community.
ANGLO-SAXON RIDDLES OF THE EXETER BOOK
i. NATURAL PHENOMENA
The Storm riddles have pride of place not only because they stand first in the Exeter Book, but also because they outrank all the rest in poetic merit. After much discussion, the consensus now is that 1 is a separate riddle and 2 and 3 are a single riddle by a different author, in four parts and a conclusion. Thus 1 describes a destructive storm on land; 2, 3, divide as follows (a) 2, ll. 1–15, a submarine storm; (b) 3, ll. 1–16, an earthquake; (c) 3, ll. 17–35, a storm at sea; (d) 3, ll. 36–66, a thunderstorm on land; and (e) 3, ll. 67–72, a concluding review of (a), (b), (c), (d). The chief interest lies of course in the descriptions; the riddling element is merely, What produces the storms—are they from natural causes or are they of divine origin? Both authors reveal a knowledge of “Græco-Roman cosmology” (Plato, Lucretius, Pliny) and of mediæval theory (Isidore, Bede); and the answer is, accordingly, not which but both. The Christian will say “God,” the learned will answer “Natural Causes”; and both are right.
* 1 (k-d 1)
* 2 (k-d 2, 3)
* 3 (k-d 29)
* 4 (k-d 39)
* 5 (k-d 84)
* 6 (k-d 33)
* 7 (k-d 68, 69)
* 8 (k-d 50)
* 9 (k-d 83)
1.↑ For references see Erika Erhardt-Siebold, “The Storm Riddles,” PMLA lxiv (1949), 884–88.
# Anglo-Saxon Riddles of the Exeter Book/Annotated/II. Chiefly Christian

This is a version of Anglo-Saxon Riddles of the Exeter Book/II. Chiefly Christian that has been annotated by the Wikisource community.
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/Annotated/Bibliographical Note

This is a version of Anglo-Saxon Riddles of the Exeter Book/Bibliographical Note that has been annotated by the Wikisource community.
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.
# Anglo-Saxon Riddles of the Exeter Book/Annotated/89

89 (k-d 89)
Probably ten lines, from which some twenty words remain.
| 10 | […] […]e wiht wombe hæfde […] […]tne leþre wæs beg[…] […]on hindan grette wea[…] […] listum worhte · hwilum eft […] […] þygan, him þoncade siþþan u[…] […] swæsendum swylce þrage |
# Anglo-Saxon Riddles of the Exeter Book/Annotated/90

90 (k-d 92)
| I was the boast of brown [things], a tree in the forest, a fine living thing and a fruit of the field, a foundation of joy, a woman’s message, gold in the homes. Now I am a warrior’s happy weapon with a ring … | Ic wæs brunra beot beam on holte · freolic feorhbora ⁊ foldan wæstm wym staþol ⁊ wifes sond · gold on geardum nu eom guðwigan hyhtlic hildewæpen hringe be[…] […]e[…] byreð oþrum […] |
The rest is lost. Supposedly Beech tree (the brown things are swine, which eat beech-mast) and Book, then a treasure or treasured message, and finally a weapon.
# Anglo-Saxon Riddles of the Exeter Book/Annotated/91

91 (k-d 94)
| Smith … higher than heaven … … than the sun . . . . . . . sharper than salt … dearer than all this light, brighter than … | Smeþr[…]ad hyrre þōn heofon[…] […] glædre þōn sunne · […]style smeare þōn sealt ry[…] leofre þōn þis leoht eall leohtre þon w[…] |
# Anglo-Saxon Riddles of the Exeter Book/Annotated/III. Birds

iii. BIRDS
* 19 (k-d 57)
* 20 (k-d 9)
* 21 (k-d 7)
* 22 (k-d 8)
* 23 (k-d 10)
# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/Letter of Pontius Pilate

The Letter of Pontius Pilate,
Which He Wrote to the Roman Emperor, Concerning Our Lord Jesus Christ.
Pontius Pilate to Tiberius Cæsar the emperor, greeting.
Upon Jesus Christ, whose case I had clearly set forth to thee in my last, at length by the will of the people a bitter punishment has been inflicted, myself being in a sort unwilling and rather afraid. A man, by Hercules, so pious and strict, no age has ever had nor will have. But wonderful were the efforts of the people themselves, and the unanimity of all the scribes and chief men and elders, to crucify this ambassador of truth, notwithstanding that their own prophets, and after our manner the sibyls, warned them against it: and supernatural signs appeared while he was hanging, and, in the opinion of philosophers, threatened destruction to the whole world. His disciples are flourishing, in their work and the regulation of their lives not belying their master; yea, in his name most beneficent. Had I not been afraid of the rising of a sedition among the people, who were just on the point of breaking out, perhaps this man would still have been alive to us; although, urged more by fidelity to thy dignity than induced by my own wishes, I did not according to my strength resist that innocent blood free from the whole charge brought against it, but unjustly, through the malignity of men, should be sold and suffer, yet, as the Scriptures signify, to their own destruction. Farewell. 28th March.

## Footnotes

* ↑ [Compare the translation of the letter of Pilate to Claudius, found in the Acts of Peter and Paul; also a similar letter incorporated in The Gospel of Nicodemus, second part, Latin, first version, chap. 13 (29), p. 454.—R.]
# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/Gospel of Thomas: Latin Form/Chapter 9

Chapter IX.—How Jesus Carried Water in a Cloak.
And when Jesus was six years old, His mother sent Him to draw water. And when Jesus had come to the fountain, or to the well, there were great crowds there, and they broke His pitcher.  And He took the cloak which He had on, and filled it with water, and carried it to His mother Mary. And His mother, seeing the miracles which Jesus had done, kissed Him, and said: O Lord, hear me, and save my son.
# An Etymological Dictionary of the German Language/stufen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/stufen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ stufen, stofen, vb., ‘to cook slowly,’ ModHG. only, from LG. Comp. Du. stoven under Stube.
# An Etymological Dictionary of the German Language/stutzen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/stutzen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ stutzen, vb., ‘to stop short, hesitate, be startled, to cut short,’ from late MidHG. stutzen, wk. vb., ‘to scare away’; allied to MidHG. stutz, ‘push, impact’ (Teut. root staut, see stoßen); comp. Du. stuiten, ‘to check, rebound.’ —
# An Etymological Dictionary of the German Language/sturen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/sturen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ sturen, vb., ‘to stare at,’ ModHG. only. A graded form, from starr.
# An Etymological Dictionary of the German Language/strotzen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/strotzen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ strotzen, vb., ‘to be puffed up, teem, boast of,’ from the equiv. late MidHG. strotzen, wk. vb. The Teut. root strū̆t, which is not widely diffused, appears in E. strut (to which OIc. þrútenn, ‘swollen,’ is allied; comp. OIc. þjórr, equiv. to HG. Stier). To this ModHG. Strauß, ‘contest,’ with the evolved meaning ‘to swell with anger,’ and its cognates are allied?.
# An Etymological Dictionary of the German Language/sträuben

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/sträuben | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ sträuben, vb., ‘to ruffle or bristle up, resist,’ from *striuben (for which striubeln occurs), OHG. strûben, wk. vb., also MidHG. strûben, OHG. strûbên, ‘to stand motionless, look fixedly, rise aloft, bristle up, resist.’ Comp. MidHG. strûp (b), ‘bristling up,’ strobeleht, strûbeleht, ‘bristly.’ To this streifen is allied. In the non-Teut. languages indubitable cognates of the genuine Teut. root strū̆b, ‘to be coarse,’ are wanting; yet comp. Gr. στρυφνὸς, ‘bitter, firm, stout’?.
# An Etymological Dictionary of the German Language/struppig

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/struppig | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ struppig, adj., ‘rough, bristly, scrubby,’ see sträubeln. Gestrüpp, ‘brambles, bushes,’ is a collective term formed from it in ModHG.
# An Etymological Dictionary of the German Language/stumm

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/stumm | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ stumm, adj., ‘dumb, silent,’ from the equiv. MidHG. and OHG. (and OSax.) stum (mm); corresponding to Du. stom, ‘dumb.’ Its connection with the cognates of stammeln (root stam) is undoubted. MidHG. stęmmen, OHG. stęmmen (from stamjan), ‘to stop, check’ (comp. stemmen and ungestüm), shows that stammeln and stumm sein mean lit. ‘to falter (in speaking).’
# An Etymological Dictionary of the German Language/stumpf

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/stumpf | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ stumpf, adj., see the preceding word.
# An Etymological Dictionary of the German Language/stupfen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/stupfen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ stupfen, vb., ‘to poke, push,’ from MidHG. and OHG. stupfen (stüpfen). See under stopfen.
# An Etymological Dictionary of the German Language/ständig

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/ständig | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ ständig, adj., ‘standing, stationary, constant,’ ModHG. only (MidHG. and OHG. stęndic in compounds like inständig); allied to Stand, ‘continuance.’ Comp. bestęndec, ‘continuous,’ an adj. occurring even in MidHG.
# Ancient Stone Implements

* The Ancient Stone Implements, Weapons, and Ornaments of Great Britain, first edition (1872), IA
* The Ancient Stone Implements, Weapons, and Ornaments of Great Britain, second edition, (1897)
# Ancient Song of Victory

* Ancient Song of Victory, in The Literary Souvenir, 1828.
* Ancient Greek Chaunt of Victory, National Lyrics, and Songs for Music, 1834.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book V/Chapter XXX

30. I confess that, in reflecting on such monstrous stories in my own mind, I have long been accustomed to wonder that you dare to speak of those as atheists, impious, sacrilegious, who either deny that there are any gods at all, or doubt their existence, or assert that they were men, and have been numbered among the gods for the sake of some power and good desert; since, if a true examination be made, it is fitting that none should be called by such names, more than yourselves, who, under the pretence of showing them reverence, heap up in so doing more abuse and accusation, than if you had conceived the idea of doing this openly with avowed abuse. He who doubts the existence of the gods, or denies it altogether, although he may seem to adopt monstrous opinions from the audacity of his conjectures, yet refuses to credit what is obscure without insulting any one; and he who asserts that they were mortals, although he brings them down from the exalted place of inhabitants of heaven, yet heaps upon them other honours, since he supposes that they have been raised to the rank of the gods for their services, and from admiration of their virtues

## Footnotes

* ↑ Lit., “to speak of any one as atheist…of those who,” etc.
* ↑ So the ms. and edd., reading in eo, for which we should perhaps read in eos—“heap upon them.”
* ↑ Subsicivis laudibus.
* ↑ Lit., “to the reward (meritum) of divinity.”
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book V/Chapter XXXIV

34. But, agreeing with you that in all these stories stags are spoken of instead of Iphigenias, yet, how are you sure, when you either explain or unfold these allegories, that you give the same explanations or have the same ideas which were entertained by the writers themselves in the silence of their thoughts, but expressed by words not adapted to what was meant, but to something else? You say that the falling of rain into the bosom of the earth was spoken of as the union of Jupiter and Ceres; another may both devise with greater subtlety, and conjecture with some probability, something else; a third, a fourth may do the same; and as the characteristics of the minds of the thinkers show themselves, so each thing may be explained in an infinite number of ways. For since all that allegory, as it is called, is taken from narratives expressly made obscure, and has no certain limit within which the meaning of the story, as it is called, should be firmly fixed and unchangeable, it is open to every one to put the meaning into it which he pleases, and to assert that that has been adopted to which his thoughts and surmises led him. But this being the case, how can you obtain certainty from what is doubtful, and attach one sense only to an expression which you see to be explained in innumerable different ways?

## Footnotes

* ↑ Lit., “proper.”
* ↑ Lit., “from shut-up things.”
* ↑ Rei.
* ↑ Lit., “placed.”
* ↑ Lit., “his suspicion and conjectural (perhaps “probable”) inference.”
* ↑ Lit., “to be deduced with variety of expositions through numberless ways.”
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book V/Chapter XXVII

27. Are then your deities carried off by force, and do they seize by violence, as their holy and hidden mysteries relate? do they enter into marriages sought stealthily and by fraud? is their honour snatched from virgins resisting and unwilling? have they no knowledge of impending injury, no acquaintance with what has happened to those carried off by force? Are they, when lost, sought for as men are? and do they traverse the earth’s vast extent with lamps and torches when the sun is shining most brightly? Are they afflicted? are they troubled? do they assume the squalid garments of mourners, and the signs of misery? and that they may be able to turn their mind to victuals and the taking of food, is use made not of reason, not of the right time, not of some weighty words or pressing courtesy, but is a display made of the shameful and indecent parts of the body? and are those members exposed which the shame felt by all, and the natural law of modesty, bid us conceal, which it is not permissible to name among pure ears without permission, and saying, “by your leave?” What, I ask you, was there in such a sight, what in the privy parts of Baubo, to move to wonder and laughter a goddess of the same sex, and formed with similar parts? what was there such that, when presented to the divine eyes and sight, it should at the same time enable her to forget her miseries, and bring her with sudden cheerfulness to a happier state of mind? Oh, what have we had it in our power to bring forward with scoffing and jeering, were it not for respect for the reader, and the dignity of literature!

## Footnotes

* ↑ Lit., “by stealthy frauds.”
* ↑ Lit. “is the honour of virginity snatched from them?”
* ↑ Sine veniâ ac sine honoribus præfatis.
* ↑ So Stewechius, LB., and Orelli, reading spec-t-u in t-ali for the ms. in specu ali.
* ↑ Lit., “light.” [Note Clement, vol. ii. p. 175, col. 2, line 12.]
* ↑ So the ms., Hild. and Oehler reading noscentis.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book V/Chapter XXXI

31. But you who assert that you are the defenders and propagators of their immortality, have you passed by, have you left untouched, any one of them, without assailing him with your abuse? or is there any kind of insult so damnable in the eyes of all, that you have been afraid to use it upon them, even though hindered by the dignity of their name? Who declared that the gods loved frail and mortal bodies? was it not you? Who that they perpetrated those most charming thefts on the couches of others? was it not you? Who that children had intercourse with their mothers; and on the other hand, fathers with their virgin daughters? was it not you? Who that pretty boys, and even grown-up men of very fine appearance, were wrongfully lusted after? was it not you? Who declared that they were mutilated, debauched, skilled in dissimulation, thieves, held in bonds and chains, finally assailed with thunderbolts, and wounded, that they died, and even found graves on earth? was it not you? While, then, so many and grievous charges have been raised by you to the injury of the gods, do you dare to assert that the gods have been displeased because of us, while it has long been clear that you are the guilty causes of such anger, and the occasion of the divine wrath?

## Footnotes

* ↑ Lit., “unwounded.”
* ↑ So the edd., reading tardati for the ms. tradatis, except Hild., who reads tardatis.
* ↑ i.e., the gods.
* ↑ Exoletos. Cf. iv. c. 35, note 13, p. 487, supra.