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

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/mucken | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ mucken, vb., ‘to grumble,’ first occurs in early ModHG., probably akin to late MidHG. mûgen, ‘to roar,’ which may be allied to μυκάομαι, ‘to roar’ (see Mücke). Perhaps it is also connected with Muckser; it is based on MidHG. muckzen, muchzen, OHG. muccazzen, ‘to whisper, grumble’; apparently, however, it is better connected with the Teut. root mū̆k, ‘to pretend to know secrets,’ discussed under meuchel-. To this also belongs the simply ModHG. Mucker, ‘sulky person, grumbler,’ prop. ‘religions hypocrite,’ in which sense the word first appeared in Jena in the early part of the 18th cent. to denote the adherents of the pietist theologian Buddeus.
# An Etymological Dictionary of the German Language/mucksen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/mucksen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ mucksen, see mucken.
# Anglo-Saxon Riddles of the Exeter Book/Annotated/37

37 (k-d 56)
| I was in there where I saw something, a thing of wood, wound a striving thing, the moving beam —it received battle wounds, deep injuries; spears caused the hurts of this thing; and the wood was fast bound cunningly. One of its feet was stable, fixed; the other worked busily, played in the air, sometimes near the ground. A tree was nearby, that stood there hung with bright leaves. I saw the leavings of the arrow-work brought to my lord where heroes sat over their drinks. | 10 | Ic wæs þær Inne þær ic ane geseah winnende · wiht wido bennegean holt hweorfende heaþoglemma feng deopra dolga daroþas wæron weo þære wihte ⁊ se wudu searwum fæste gebunden hyre fota wæs biid fæft oþer · oþer bisgo dreag leolc on lyfte hwilum londe neah treow wæs getenge þe þær torhtan stod leafum bihongen Ic lafe geseah minum hlaforde þær hæleð druncon þara flan on flet beran |
The favored solution is Weaver’s Loom. The “striving thing” is the web still in the loom; it is injured by the needle or shuttle passing through it. The spears or darts “must be the teeth of the batten penetrating through the warp.” “The two feet can only be the weighted ends of the two rows of warp threads.” The tree with leaves is a distaff, with flax on it; and the standing warp explains the metaphor of feet. On this see the learned and well-documented article by Erika von Erhardt-Siebold, “The Old English Loom Riddles,” Philologica, Malone Anniversary Studies, Baltimore, 1949, pp. 9–17. Mrs. von Erhardt-Siebold includes with the Loom Riddles 50 (k-d 35), Coat of Mail, which is related insofar as chain mail resembles weaving; and 45 (k-d 70), which is usually solved as Reed Pipe (p. 37 below).
# Anglo-Saxon Riddles of the Exeter Book/Annotated/40

40 (k-d 51)
| I saw four things in beautiful fashion journeying together. Dark were their tracks, the path very black. Swift was its moving, faster than birds it flew through the air, dove under the wave. Labored unresting the fighting warrior who showed them the way, all of the four, over plated gold. | Ic seah wrætlice wuhte feower samed siþian swearte · wæran lastas swaþu swiþe blacu swift wæs on fore fulgum framra fleotgan lyfte deaf under yþe dreag unstille winnende wiga se him wægas tæcneþ ofer fæted gold feower eallū |
Quill-pen. The four things are two fingers, thumb, and quill (or as in parallel riddles three fingers and pen). “Its” (l. 3) shows that the “four things” were a unit. The quill qua pen does not move faster than birds, but the expression is allowable hyperbole, or even an example of synthetic imagery, with possibly a humorous glance at the deliberation of some scribes. Similarly, the warrior is the guiding arm of the scribe. The “plated gold” has been explained as “the gold mount of the ink-horn.”
# Anglo-Saxon Riddles of the Exeter Book/Annotated/35

35 (k-d 4)
| Bound with rings I must readily obey from time to time my servant and master and break my rest, make noisily known that he gave me a band to put on my neck. Often a man or a woman has come to greet me, when weary with sleep, wintry-cold, I answer him: (their hearts were angry): “A warm limb sometimes bursts the bound ring.” Nonetheless it is pleasant to him, my servant, a half-witted man, and to me the same, if one knows aught and can then with words riddle my riddle successfully. | 10 | Ic sceal þragbysig þegne minum hringan hæfted hyran georne min bed brecan breahtme cyþan þæt me halswriþan hlaford sealde oft mec slæpwerigne secg oðþe meowle gretan eode ic him gromheortum winterceald oncweþe wearm lim gebundenne bæg hwilum bersteð seþeah biþ on þonce þegne minum medwisum men me ꝥ sylfe þær wiht wite ⁊ wordum mīn on sped mæge spel gesecgan :⁊ |
A Bell speaks, calling the man who rings it servant and master; tells how it rouses the sleepers on a cold wintry morning. The “bound rings,” e.g., is the “bell.” There is something a little wrong in l. 8, perhaps an omission which would make the speech clearer; and “burst” is not normally transitive in Anglo-Saxon. Mrs. von Erhardt-Siebold (PMLA lxi [1946], 620–23) argues for Handmill, and gives a diagram.
# Anglo-Saxon Riddles of the Exeter Book/Annotated/39

39 (k-d 65)
| I was alive but said nothing; even so I die. Back I came before I was. Everyone plunders me, keeps me confined, and shears my head, bites my bare body, breaks my sprouts. No man I bite unless he bites me; many there are who do bite me. | Cwico wæs ic ne cwæð ic wiht cwele ic efne seþeah ær ic wæs eft ic cwom æghwa mec reafað hafað mec on headre ⁊ min heafod scireþ biteð mec on bær lic briceð mine wisan monnan ic ne bite nympþe he me bite sindan þara monige þe mec bitað |
Onion. Cf. 74 (k-d 25), which is also Onion with salacious overtones.
# Anglo-Saxon Riddles of the Exeter Book/Annotated/38

38 (k-d 49)
| I know a something that stands firm on the ground, deaf and dumb, that by day often swallows from the servant’s hand useful gifts. Sometimes in the towns the dark thane, swarthy and dun-faced, sends more of these into its mouth, dearer than gold, which men of rank often desire, kings and queens. I will not now yet name his nature who for use and profit of doughty men makes what the dumb thing (that dun-faced nitwit) first swallows up. | 10 | Ic wat eardfæstne anne standan deafne dumban se oft dæges swilgeð þurh gopes hond gifrum lacum hwilū monþā wicum se wonna þegn sweart ⁊ saloneb sendeð oþre under goman him golde dyrran þa æþelingas oft wilniað cyningas ⁊ cwene Ic ꝥ cyn nu gen nemnan ne wille þe him to nytte swa ⁊ to dugþum doþ ꝥ se dumba her eorp unwita ær fer swilgeð |
Probably Bake-oven; but Bookcase has been proposed. Perhaps both, for the sake of promoting argument.
# Anglo-Saxon Riddles of the Exeter Book/Annotated/33

33 (k-d 91)
| My head is forged with the hammer, hurt with sharp tools, smoothed by files. I take in my mouth what is set before me when girded with rings I am forced to strike, hard against hard, pierced from behind, must draw forth what protects at midnight the heart’s delight of my own lord. Sometimes I turn backwards my beak, when, protector of treasure, my lord wishes to hold the leavings of those he had driven from life by battle-craft for his own desire. | 10 | Min heafod is homere geþuren searopila wund sworfen feole oft ic begine þæt me ongean sticað þōn ic hnitan sceal hringum gyrded hearde wið heardū hindan þyrel forð ascufan þæt mīnes frean mod · ᚹ · freoþað middel nihtum · hwilum ic under bæc bregde · nebbe · hyrde þæs hordes þōn min hlaford wile lafe þicgan þara þe he of life het wælcræf awrecan willū sinū |
Key. (Cf. also 75 [k-d 44], which is Key with a difference.) “Delight” is represented in the manuscript by W, the rune wyn (‘joy,’ ‘pride’). Ll. 8 ff., “open the door so that the lord can stow the plunder of battle.”
# Anglo-Saxon Riddles of the Exeter Book/Annotated/36

36 (k-d 81)
| I have a puffed-out breast and a swollen neck; I have a head and a tall tail; I have eyes and ears and a single foot, a rough hard bill and a long neck and two sides; hollow in the middle. My home is over men. I suffer much whenever he moves me who stirs the forest, and rains and hard hail beat on me as I stand, and frost freezes and snow falls on me, hollow-bellied . . . . | 10 | Ic eom by led breost belecedsweora heafod hæbbe ⁊ heane steort eagan ⁊ earan ⁊ ænne fōot hrycg ⁊ heard nebb hneccan steapne ⁊ sidan twa sag on middum eard ofer ældū aglac dreoge þær mec wegeð se þe wudu hrereð ⁊ mec stondende streamas beatað hægl se hearda ⁊ hrim þeceð […]orst […]eoseð ⁊ fealleð snaw on þyrelwombne; ⁊ ic þæt […]ol[…] […] mæ[…] wonsceaft mine |
Weathercock.
# Anglo-Saxon Riddles of the Exeter Book/Annotated/4

This is a version of Anglo-Saxon Riddles of the Exeter Book/4 that has been annotated by the Wikisource community.
4 (k-d 39)
| The books tell us that this thing has been among mankind through many ages clear and manifest. A special power it has much greater than any men know. It wishes to seek all living beings one by one; then goes its way; no second night in the same place; but homeless roves for ever and aye, the path of exile. It is none the poorer. It has neither foot nor hand, nor touches the ground, nor two eyes nor mouth nor speaks with men. It has no mind, but the books say it is quite the poorest of all creatures that were ever begotten according to nature.  It has no soul nor life, but makes its way far and wide through this wonderful world It has no blood, no bone, yet gives aid and comfort to many men the wide world over. It never reached to heaven, it may not to hell, but forever it must live by the teachings of the King of Glory. Long is it to relate how its way of life will go thereafter fate’s crooked ways.  This is a marvelous thing to say: it is all true that ever with words is told about it. It has no limit. It lives nevertheless. If you can straightway rede this riddle with true words, tell what its name is. | 10 20 30 | Gewritu secgað þæt seo wiht sy mid moncynne miclum ticlum sweotol ⁊ gesyne sundorcræft hafa&eth maram micle þōn hit men witen heo wile gesecan sundor æghwylcne feorhberendra; gewiteð eft feran onweg · Ne bið hio næfre niht þær oþre ac hio sceal wideferh wreccan laste hamleas hweorfan no þy heanre biþ · Ne hafað hio fot ne folm ne æfre foldan hran ne eagene ægþer twega ne muð hafað ne wiþ monnum spræc ne gewit hafað ac gewritu secgað þæt seo sy earmost ealra wihta þara þe æfter gecyndum cenned wære · Ne hafað hio sawle ne feorh ac hio siþas sceal geond þas wundorworuld wide dreogan · ne hafaþ hio blod ne ban hwæþre bearnum wearð geond þisne middangeard mongum to frofre næfre hio heofonum hran ne to helle mot · ac hio sceal wideferh wuldor cyninge larum lifgan long is to secganne hu hyre ealdorgesceaft æfter gongeð woh wyrda gesceapu ·  þæt wrætlic þing to gesecganne soð is æghwylc þara þe ymb þas wiht wordum becneð ne hafað he hænig lim leofaþ efne seþeah gif þu mæge reselan recene gesecgan soþum wordum saga hwæt hio hatte · :⁊ |
The usual answer is Moon and Day. The paradoxes remind one of 11 (k-d 40), with which it has some metrical and stylistic similarities. Both may be by the same author. Mrs. von Erhardt-Siebold, who regards it as “one of the finest” and praises its “ingenious and fascinating poetry,” offers the tempting solution (PMLA lxi [1946], 910–15) of Hypostatized Death, in the manner of Plato. She divides it into seven parts (as printed above): death is not real, not abstract; it comes privately and only once; it is a “suprasensible entity”; it is not really lifeless: it has eternal life; this is not conjecture, but fact; you first explain it and then name it.
# Anglo-Saxon Riddles of the Exeter Book/Annotated/41

41 (k-d 60)
| I was along the sand, near the sea-wall, at the water’s edge, and firmly fixed in the place of my birth. Few men there were who looked upon my home of solitude. But at every dawn the dark waves held me in their watery embrace. Little did I think that ever I should sooner or later speak without mouth over the mead-bench, exchange words. This is a kind of wonder, curious for the minds of such as understand not how the point of a knife and a right hand and a prince’s thought and the point itself purposely fashioned it, that I with thee should boldly declare, for us two alone, a spoken message, so that no other men should further grasp the words of our speech. | 10 | Ic wæs besonde sǣ wealle neah æt merefaroþe minum gewunade frumstaþole fæst fea ænig wæs · monna cynnes þæt minne þær on anæde eard be heolde · ac mec uhtna gehwam yð sio brune lagufæðme beleolc lyt ic wende ꝥ ic ær oþþe sið · æfre sceolde ofer meodu muðleas sprecan wordum wrixlan ꝥ is wundres dæl on sefan searolic þā þe swylc ne conn · hu mec seaxeð ord ⁊ seo swiþre hond eorles Ingeþonc ⁊ ord somod þingum geþydan þæt ic wiþ þe sceolde for unc anum twan ærendspræce abeodan bealdlice swa hit beorna ma uncre wordcwidas widdor ne mænden |
Reed-pen or Reed-staff (Runenstab, a piece of wood on which the runes were incised); more specifically, according to B. Colgrave and B. M. Griffiths (MLR iii [1936], 545–47), kelp-weed (Laminaria digitata), an alga with a thick stem, easily incised, which, after being dried, can be re-wet to make the markings visible. Two facts, however, have given rise to an uncertainty; for references, see notes in Krapp–Dobbie. First, it is unusual for a riddle to carry a secret message “for us two alone”; and second, this riddle is followed immediately in the manuscript by a poem of fifty-five lines called The Lover’s Message, which begins: “Now I will speak to you apart,” and goes on to tell how he was driven into exile and now is waiting for her to join him in the spring, when they can renew their vows of love. The poem ends with five runes testifying to his faithfulness; or they may contain the lover’s name as a signature. Just after this comes in the manuscript a new poem, The Ruin, and then the final group of riddles (k-d 61–95). Thus it looks as though the compiler from whose copy the Exeter scribe worked had rightly or wrongly taken 60 to be an introduction to The Lover’s Message and perhaps made some adjustments in bringing the two pieces together, chiefly by omitting the conclusion. If rightly, however, this is not a riddle at all.
# Anglo-Saxon Riddles of the Exeter Book/Annotated/34

34 (k-d 58)
| I know a thing with a single foot doing deeds of might. It travels not nor rides much, nor can it fly through the clear air; nor does ship carry it, a boat with nailed planks. It is nevertheless useful to its master at many times. It has a heavy tail and a small head and a long tongue. It has no tooth; part is of iron. It goes through a hollow. It swallows no water, it eats nothing, it desires no fodder. Often notwithstanding it bears water aloft. It boasts not of life or of gifts from its chief. It obeys nonetheless its master’s word. In its name there are three real runes. Rād is the first. | 10 | Ic wat anfete ellen dreogan wiht on wonge wide ne fereð ne fela rideð ne fleogan mæg þurh scirne dæg ne hie scip fereð naca nægledbord nyt bið hwæþre hyre dryht ne monegum tidum hafað hefigne steort heafod lytel tungan lange toð nænigne Isernes dæl eorðgræf pæþeð wætan ne swelgeþ ne wiht Iteþ foþres ne gitsað fereð oft swa þeah lagoflod on lyfte life ne gielpeð hlafordes gifum hyreð swa þeana þeodne sinum þry sind In naman ryhte runstafas þara is rād furum. |
Rād is the name of the rune for R and also means ‘riding’ (note also “rides” in l. 3); in short, a Riding-well, or well with bucket and sweep.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XIX/Chapter 4

Chapter IV.—Suppositions in Regard to the Devil’s Origin.
And Peter said: “It must be so.” And Simon: “Therefore, if he is originated, he has been made by that very God who made all things, being either born as an animal, or sent forth substantially, and resulting from an external mixture of elements. For either the matter, being living or lifeless, from which he was made was outside of Him, or he came into being through God Himself, or through his own self, or he resulted from things non-existent, or he is a mere relative thing, or he always existed. Having thus, as I think, clearly, pointed out all the possible ways by which we may find him, in going along some one of these we must find him. We must therefore go along each one of these in search of his origin; and when we find him who is his author, we must perceive that he is to blame. Or how does the matter seem to you?”

## Footnotes

* ↑ We have changed εἰ into ἢ.
* ↑ By “Him” is understood God, though it may mean the devil.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XIX/Chapter 7

Chapter VII.—Peter Suspects Simon of Not Believing Even in a God.
And Peter said: “You are not so blessed as to praise Him, nor indeed can you do such a good deed as this; for then you would be full of Him. For thus said our Teacher, who always spoke the truth: ‘Out of the abundance of the heart the mouth speaketh.’ Whence you, abounding in evil purposes, through ignorance speak against the only good God. And not yet suffering what you deserve to suffer for the words which you have dared to utter, you either imagine that there will be no judgment, or perchance you think that there is not even a God. Whence, not comprehending such long-suffering as His, you are moving on to still greater madness.” And Simon said: “Do not imagine that you will frighten me into not investigating the truth of your examples. For I am so eager for the truth, that for its sake I will not shrink from undergoing danger. If, then, you have anything to say in regard to the propositions made by me at the commencement, say it now.”

## Footnotes

* ↑ Matt. xii. 34.
* ↑ We have altered the punctuation. Editors connect this clause with the previous sentence, and change ἤ of the ms. into εἰ.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XIX/Chapter 8

Chapter VIII.—Peter Undertakes to Discuss the Devil’s Origin.
And Peter said: “Since you compel us, after we have made accurate investigations into the contrivances of God, to venture to state them, and that, too, to men who are not able to comprehend thoroughly the contrivances of their fellow-men, for the sake at least of those who are present, I, instead of remaining silent—a course which would be most pious—shall discuss the subjects of which you wish me to speak. I agree with you in believing that there is a prince of evil, of whose origin the Scripture has ventured to say nothing either true or false. But let us follow out the inquiry in many ways, as to how he has come into existence, if it is the fact that he has come into existence; and of the opinions which present themselves, let us select that which is most reverential, since in the case of probable opinions, that one is assumed with confidence which is based on the principle that we ought to attribute to God that which is more reverential; and all the more so, if, when all other suppositions are removed, there still remains one which is adequate and involves less danger. But I promise you, before I proceed with the investigation, that every method in the investigation can show that God alone is blameless.

## Footnotes

* ↑ This sentence is regarded as corrupt by Wieseler. We have retained the reading of the Paris ms., ὁ, and understand λαμβάνεται after it. Δὲ would naturally be inserted after ταύτῃ, but it is not necessary. Καθαρθεισῶν is translated in the Latin purgatis, which may mean the same as in our translation if we take it in the sense of “washed away;” but καθαιρεθεισῶν would be a better reading. The translation of Cotelerius gives, “Since this is reasonably assumed with firmness,—namely, that it is right to give to God,” etc.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XV/Chapter 10

Chapter X.—Poverty Not Necessarily Righteous.
And our father said: “How then is this? Do we not see many impious men poor? Then do these belong to the saved on this account?” And Peter said:  “Not at all; for that poverty is not acceptable which longs for what it ought not. So that some are rich as far as their choice goes, though poor in actual wealth, and they are punished because they desire to have more. But one is not unquestionably righteous because he happens to be poor. For he can be a beggar as far as actual wealth is concerned, but he may desire and even do what above everything he ought not to do. Thus he may worship idols, or be a blasphemer or fornicator, or he may live indiscriminately, or perjure himself, or lie, or live the life of an unbeliever. But our teacher pronounced the faithful poor blessed; and he did so, not because they had given anything, for they had nothing, but because they were not to be condemned, as having done no sin, simply because they gave no alms, because they had nothing to give.” And our father said: “In good truth all seems to go right as far as the subject of discussion is concerned; wherefore I have resolved to listen to the whole of your argument in regular order.”

## Footnotes

* ↑ Matt. v. 3. The Epitomes run thus: “Our Lord Jesus Christ, the Son of the living God, said.” And then they quote the words of our Gospel.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XV/Chapter 11

Chapter XI.—Exposition of the True Religion Promised.
And Peter said: “Since, then, you are eager henceforth to learn what relates to our religion, I ought to explain it in order, beginning with God Himself, and showing that we ought to call Him alone God, and that we neither ought to speak of the others as gods nor deem them such, and that he who acts contrary to this will be punished eternally, as having shown the greatest impiety to Him who is the Lord of all.” And saying this, he laid his hands on those who were vexed by afflictions, and were diseased, and possessed by demons; and, praying, he healed them, and dismissed the multitudes. And then entering in this way, he partook of his usual food, and went to sleep.
# Ante-Nicene Fathers/Volume VIII/Pseudo-Clementine Literature/The Clementine Homilies/Homily XIX/Chapter 5

Chapter V.—God Not Deserving of Blame in Permitting the Existence of the Devil.
And Peter said: “It is my opinion that, even if it be evident that he was made by God, the Creator who made him should not be blamed; for it might perchance be found that the service he performs was an absolute necessity. But if, on the other hand, it should be proved that he was not created, inasmuch as he existed for ever, not even is the Creator to be blamed in this respect, since He is better than all others, even if He has not been able to put an end to a being who had no beginning, because his nature did not admit of it; or if, being able, He does not make away with him, deeming it unjust to put an end to that which did not receive a beginning, and pardoning that which was by nature wicked, because he could not have become anything else, even if he were to wish to do so. But if, wishing to do good, He is not able, even in this case He is good in that He has the will, though He has not the power; and while He has not the power, He is yet the most powerful of all, in that the power is not left to another. But if there is some other that is able, and yet does not accomplish it, it must be allowed that, in so far as, being able, he does not accomplish it, he is wicked in not putting an end to him, as if he took pleasure in the deeds done by him. But if not even he is able, then he is better who, though unable, is yet not unwilling to benefit us according to his ability.”

## Footnotes

* ↑ Lit., “his usefulness was most necessary of all.”
* ↑ This sentence is obscure in the original. We have, with Wieseler, read ἐπεί, omitting ἀρχῇ. Instead of supplying μή, we have turned συγγνῶναι into the participle.