OpenLLM-France/wikimedia huggingface dataset:
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book VI/Part 8

Chapter VII.—Simon’s System of a Threefold Emanation by Pairs.
For, he says, he is in the habit of considering that all these portions of the fire, both visible and invisible, are possessed of perception and a share of intelligence. The world, therefore, that which is generated, was produced from the unbegotten fire. It began, however, to exist, he says, according to the following manner. He who was begotten from the principle of that fire took six roots, and those primary ones, of the originating principle of generation.  And, he says that the roots were made from the fire in pairs, which roots he terms “Mind” and “Intelligence,” “Voice” and “Name,” “Ratiocination” and “Reflection.” And that in these six roots resides simultaneously the entire indefinite power potentially, (however) not actually. And this indefinite power, he says, is he who stood, stands, and will stand. Wherefore, whensoever he may be made into an image, inasmuch as he exists in the six powers, he will exist (there) substantially, potentially, quantitively, (and) completely. (And he will be a power) one and the same with the unbegotten and indefinite power, and not labouring under any greater deficiency than that unbegotten and unalterable (and) indefinite power. If, however, he may continue only potentially in the six powers, and has not been formed into an image, he vanishes, he says, and is destroyed in such a way as the grammatical or geometrical capacity in man’s soul. For when the capacity takes unto itself an art, a light of existent things is produced; but when (the capacity) does not take unto itself (an art), unskilfulness and ignorance are the results; and just as when (the power) was non-existent, it perishes along with the expiring man.

## Footnotes

* ↑ νώματος αἶσαν: Miller has γνώμην ἴσην, which yields but little sense.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book VI/Part 47

Chapter XLVI.—Marcus’ Account of the Birth and Life of Our Lord.
But concerning the creation of this (Jesus), he expresses himself thus: That powers emanating from the second tetrad fashioned Jesus, who appeared on earth, and that the angel Gabriel filled the place of the Logos, and the Holy Spirit that of Zoe, and the “Power of the Highest” that of Anthropos, and the Virgin that of Ecclesia. And so it was, in Marcus’ system, that the man (who appeared) in accordance with the dispensation was born through Mary. And when He came to the water, (he says) that He descended like a dove upon him who had ascended above and filled the twelfth number. And in Him resides the seed of these, that is, such as are sown along with Him, and that descend with (Him), and ascend with (Him). And that this power which descended upon Him, he says, is the seed of the Pleroma, which contains in itself both the Father and the Son, and the unnameable power of Sige, which is recognised through these and all the Æons. And that this (seed) is the spirit which is in Him and spoke in Him through the mouth of the Son, the confession of Himself as Son of man, and of His being one who would manifest the Father; (and that) when this spirit came down upon Jesus, He was united with Him. The Saviour, who was of the dispensation, he says, destroyed death, whereas He made known (as) the Father Christ (Jesus). He says that Jesus, therefore, is the name of the man of the dispensation, and that it has been set forth for the assimilation and formation of Anthropos, who was about to descend upon Him; and that when He had received Him unto Himself, He retained possession of Him. And (he says) that He was Anthropos, (that) He (was) Logos, (that) He (was) Pater, and Arrhetus, and Sige, and Aletheia, and Ecclesia, and Zoe.

## Footnotes

* ↑ Luke i. 26–38.
* ↑ Or, “of the Son,” an obvious mistake.
* ↑ Irenæus has, “And the Virgin exhibited the place of Ecclesia.”
* ↑ Irenæus adds, “whom the Father of the universe selected, for passage through the womb, by means of the Logos, for recognition of Himself.”
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book VI/Part 9

Chapter VIII.—Further Progression of This Threefold Emanation; Co-Existence with the Double Triad of a Seventh Existence.
And of those six powers, and of the seventh which co-exists with them, the first pair, Mind and Intelligence, he calls Heaven and Earth. And that one of these, being of male sex, beholds from above and takes care of his partner, but that the earth receives below the rational fruits, akin to the earth, which are borne down from the heaven. On this account, he says, the Logos, frequently looking towards the things that are being generated from Mind and Intelligence, that is, from Heaven and Earth, exclaims, “Hear, O heaven, and give ear, O earth, because the Lord has spoken. I have brought forth children, and exalted them; and these have rejected me.”  Now, he who utters these words, he says, is the seventh power—he who stood, stands, and will stand; for he himself is cause of those beauteous objects of creation which Moses commended, and said that they were very good. But Voice and Name (the second of the three pairs) are Sun and Moon; and Ratiocination and Reflection (the third of the three pairs) are Air and Water. And in all these is intermingled and blended, as I have declared, the great, the indefinite, the (self-) existing power.

## Footnotes

* ↑ These powers are thus arranged: 1. Mind and Intelligence: termed also,—1. Heaven and Earth. 2. Voice and Name: termed also,—2. Sun and Moon. 3. Ratiocination and Reflection:  termed also,—3. Air and Water.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book VI/Part 49

Chapter XLVIII.—Their Cosmogony Framed According to These Mystic Doctrines of Letters.
And by the Mother, they allege, were created first the four elements, which, they say, are fire, water, earth, air; and these have been projected as an image of the tetrad above; and reckoning the energies of these—for instance, as hot, cold, moist, dry—they assert that they accurately portray the Ogdoad.  And next they compute ten powers thus. (There are, they say,) seven orbicular bodies, which they likewise call heavens. There is next a circle containing these within its compass, and this also they name an eighth heaven: and in addition to these, they affirm the existence of both a sun and moon. And these being ten in number, they say, are images of the invisible decade that (emanated) from Logos and Zoe.  (They affirm,) however, that the dodecade is indicated by what is termed the zodiacal circle. For these twelve zodiacal signs, they say, most evidently shadowed forth the daughter of Anthropos and Ecclesia, namely the Dodecade. And since, he says, the upper heaven has been united from an opposite direction to the revolutionary motion, which is most rapid, of the entire (of the signs); and since (this heaven) within its cavity retards, and by its slowness counterpoises, the velocity of those (signs), so that in thirty years it accomplishes its circuit from sign to sign,—they therefore assert that this (heaven) is an image of Horos, who encircles the mother of these, who has thirty names. And, again, (they affirm) that the moon, which traverses the heaven in thirty days, by reason of (these) days portrays the number of the Æons. And (they say) that the sun, performing its circuit, and terminating its exact return to its first position in its orbit in twelve months, manifests the dodecade.  And also (they say) that the days themselves, involving the measure of twelve hours, constitute a type of the empty dodecade; and that the circumference of the actual zodiacal circle consists of three hundred and sixty degrees, and that each zodiacal sign possesses thirty divisions.  In this way, therefore, even by means of the circle, they maintain that the image is preserved of the connection of the twelve with the thirty. But, moreover, alleging that the earth was divided into twelve regions, and that according to each particular region it receives one power by the latter’s being sent down from the heavens, and that it produces children corresponding in likeness unto the power which transmitted (the likeness) by emanation; (for this reason) they assert that earth is a type of the Dodecade above.

## Footnotes

* ↑ Or, “sketched out” (Irenæus).
* ↑ Or, “radiant.”
* ↑ Or, “measured.”
* ↑ Massuet gives the following explanation: The sun each day describes a circle which is divided into twelve parts of 30 degrees each, and consists of 360 degrees. And as for each of the hours, where days and nights are equal, 15 degrees are allowed, it follows that in two hours, that is, in the twelfth part of a day, the sun completes a progress of 30 degrees.
* ↑ Or, “of the same substance.”
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book VI/Part 51

Chapter L.—Marcus and Colarbasus Refuted by Irenæus.
These assertions, then, those who are of the school of Valentinus advance concerning both the creation and the universe, in each case propagating opinions still more empty. And they suppose this to constitute productiveness (in their system), if any one in like manner, making some greater discovery, will appear to work wonders. And finding, (as they insinuate,) each of the particulars of Scripture to accord with the aforesaid numbers, they (attempt to) criminate Moses and the prophets, alleging that these speak allegorically of the measures of the Æons. And inasmuch as these statements are trifling and unstable, it does not appear to me expedient to bring them before (the reader. This, however, is the less requisite,) as now the blessed presbyter Irenæus has powerfully and elaborately refuted the opinions of these (heretics). And to him we are indebted for a knowledge of their inventions, (and have thereby succeeded in) proving that these heretics, appropriating these opinions from the Pythagorean philosophy, and from over-spun theories of the astrologers, cast an imputation upon Christ, as though He had delivered these (doctrines). But since I suppose that the worthless opinions of these men have been sufficiently explained, and that it has been clearly proved whose disciples are Marcus and Colarbasus, who were successors of the school of Valentinus, let us see what statement likewise Basilides advances.

## Footnotes

* ↑ Or, “strange.”
* ↑ [The Apostle John delights to call himself a presbyter, and St. Peter claims to be co-presbyter with the elders whom he exhorts.  The Johannean school of primitive theologians seem to love this expression pre-eminently. It was almost as little specific in the primitive age as that of pastor or minister in our own.]
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book VI/Part 6

Chapter V.—Simon Appeals to Scripture in Support of His System.
And this, he says, is what has been written in Scripture: “For the vineyard of the Lord of Sabaoth is the house of Israel, and the man of Judah is His beloved plant.” If, however, the man of Judah (is) the beloved plant, it has been proved, he says, that there is not any other tree but that man. But concerning the secretion and dissolution of this (tree), Scripture, he says, has spoken sufficiently. And as regards instruction for those who have been fashioned after the image (of him), that statement is enough which is made (in Scripture), that “all flesh is grass, and all the glory of flesh, as it were, a flower of grass. The grass withereth, and its flower falleth; but the word of the Lord abideth for ever.” The word of the Lord, he says, is that word which is produced in the mouth, and (is) a Logos, but nowhere else exists there a place of generation.

## Footnotes

* ↑ 1 Pet. i. 24.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book VI/Part 7

Chapter VI.—Simon’s System Expounded in the Work, Great Announcement; Follows Empedocles.
Now, to express myself briefly, inasmuch as the fire is of this description, according to Simon, and since all things are visible and invisible, (and) in like manner resonant and not resonant, numerable and not subjects of numeration; he denominates in the Great Announcement a perfect intelligible (entity), after such a mode, that each of those things which, existing indefinitely, may be infinitely comprehended, both speaks, and understands, and acts in such a manner as Empedocles speaks of:—
“For earth, indeed, by earth we see, and water by water,
And air divine by air, and fire fierce by fire,
And love by love, and also strife by gloomy strife.”

## Footnotes

* ↑ Emped., ed. Karst. v. 324.
# Anglo-Saxon Riddles of the Exeter Book/Annotated/75

75 (k-d 44)
| Splendidly it hangs by a man’s thigh, under the master’s cloak. In front is a hole. It is stiff and hard; it has a goodly place. When the young man his own garment lifts over his knee, he wishes to visit with the head of what hangs the familiar hole he had often filled with its equal length. | Wrætlic hongað bi weres þeo frean under sceate foran is þyrel bið stiþ ⁊ heard stede hafað godne · þonne se esne his agen hrægl ofer cneo hefeð wile þæt cuþe hol mid his hangellan heafde gretan þæt he efe lang ær oft gefylde |
This is an inferior piece, meant only for its impropriety. The innocent answer is Key. Compare 33 (k-d 89), which is Key pure et simple.
# Anglo-Saxon Riddles of the Exeter Book/Annotated/78

78 (k-d 61)
| Often a goodly damsel, a lady, locked me close in a chest. Sometimes with her hands she took me out and gave me to her lord, a fine chieftain, as he commanded her. Then he thrust his head well inside me, up from below, into the narrow part. If the strength prevailed of him who received me, adorned as I was, something or other rough was due to fill me. Guess what I mean. | Oft mec fæste bileac freolicu meowle ides on earce hwilum up ateah folmum sinum ⁊ frean sealde holdum þeodne swa hio haten wæs siðþan me on hreþre heafod sticade nioþan upweardne on nearo fegde gif þæs ondfengan ellen dohte þe mec frætwedne fyllan sceolde ruwes nathwæt ræd hwæt ic mæne |
The answer is an ornamented Shirt, which the man pulls over his head. Up to a point this is innocent enough; but a twist at the end, emphasized by the unusual formula, “Guess what I mean,” conveys the double entendre.
# Anglo-Saxon Riddles of the Exeter Book/Annotated/71

71 (k-d 64)
| I saw W and I going over the plain bearing B E. For them both as they went was the owner’s joy; H and A very strong. TH and E; the F and A rejoiced; flew over EA S and F of the people themselves. | Ic seah · ᚹ · ⁊ · ᛁ · ofer wong faran beran · ᛒ · ᛖ · bæm wæs on siþþe hæbbendes hyht · ᚻ · ⁊ · ᚪ · swylce þryþa dæl · ᚦ · ⁊ · ᛖ · gefeah · ᚠ · ⁊ · ᚫ · fleah ofer · ᛠ ᛋ · ⁊ · ᛈ · sylfes þæs folces |
W and I is for wicg, ‘horse’: B E for beorn, ‘man’; H and A for haofoc, ‘hawk’; TH for þeow, ‘slave,’ or þegn, ‘thane’; F and AE possibly for fælca, ‘falcon’; EA for ear, ‘ground’ or ea, ‘water’; S and P for spere, ‘spear.’ In brief: “I saw a man riding along on horseback with a hawk which was his joy (and pride). They were all happy, the man, the horse, the servant, and the hawk also; it flew over the water (or the ground).” F in the last line must be a mistake for P.
# Anglo-Saxon Riddles of the Exeter Book/Annotated/72

72 (k-d 36)
This riddle is somewhat related to the above, having a sort of secret writing instead of runes.
| I saw a thing moving over the wave [or ways]. It was gorgeously, wondrously arrayed. It had four feet beneath its belly [and eight man hwm wiif mxlkfw f horse qxxs—up on its back.] It had two wings and twelve eyes and six heads. Tell what it was. It moved over the water; nor was it a bird alone, but there was a likeness of each of these: a horse and a man, a dog and a bird, and also the shape of a woman. You know how to say, if you can, who know the truth, just how the nature of the thing may go. | 10 | Ic wiht geseah on wege feran seo wæs wrætlice wundrum gegierwed hæfde feowere · fet under wombe ⁊ ehtuwe monn·h·w·m·wiif·m·x·l·kf wf·hors· qxxs· ufon on hrycge hæfde tu fiþru ⁊ twelf eagan ⁊ siex heafdu saga hwæt hio wære fōr flodwegas ne wæs ꝥ na fugul ana ac þær wæs æghwylces anra gelicnes horses ⁊ monnes hundes ⁊ fugles ⁊ eac wifes wlite þu wast gif þu const to gesecganne ꝥ we soð witan hu þære wihte wise gonge |
This looks at first like two different riddles; for it is not usual to solicit the answer twice. The two bracketed lines (4–5) are doubtless an interpolation by some overzealous copyist, to make everything more difficult. He used the simple old code of representing vowels by the alphabetically following consonants. Thus hwm (miscopied) is for homo, ‘man,’ repeating man; mxlkfw f (also miscopied) is for mulier, repeating wiif, ‘woman’; qxxs is for equus, ‘horse.’ For the rest, interpretations vary. Trautmann, for example, has the following: “A man and his wife are seated on a horse; the man has a bird in his hand, the woman a dog on her arm and an unborn child inside her (or the man has the dog and the woman has the bird). The four feet are the horse’s; the eight on its back are the child’s, the bird’s, and the dog’s. The feet of the man and wife are not counted since they are neither underneath nor up above. The six heads and twelve eyes are those of the man, woman, child, dog, bird, horse.” But he admits that difficulties remain. Another guess sees a boat with four oars and eight rowers and on board a horse, a man, a woman, a bird, and a dog. Or no bird, the wings being sails. A more elaborate interpretation is proposed by Erika von Erhardt-Siebold (PMLA lxiii [1948], 3–6). A party of hunters is returning home in a boat with two dogs and the game. The boat had four feet underneath (four oars) and eight above (four oarsmen); the boat had two wings (bird being a conventional metaphor for ship). The twelve eyes were those of the four oarsmen, the dog, and the bird which had been killed. Besides this there was the likeness of a horse (now the boat itself) and a man (as on horseback), and a dog and bird literally. The form of a woman is probably an ornamental design or figurehead of the boat. Thus Mrs. von Erhardt-Siebold with slight changes.
# Anglo-Saxon Riddles of the Exeter Book/Annotated/74

74 (k-d 25)
| I’m a wonderful thing, a joy to women, to neighbors useful. I injure no one who lives in a village save only my slayer. I stand up high and steep over the bed; underneath I’m shaggy. Sometimes ventures a young and handsome peasant’s daughter, a maiden proud, to lay hold on me. She seizes me, red, plunders my head, fixes on me fast, feels straightway what meeting me means when she thus approaches, a curly-haired woman. Wet is that eye. | 10 | Ic eom wunderlicu wiht wifum on hyhte neahbuendū nyt nængum sceþþe burgsittendra nymþe bonan anum staþol min is steapheah stonde ic on bedde neoþan ruh nathwær neþeð · hwilum ful cyrtenu · ceorles dohtor modwlonc meowle ꝥ heo on mec gripeð ræseð mec on reodne reafað min heafod fegeð mec on fæsten feleþ sona mines gemotes seþe mec nearwað wif wundēn locc wæt bið þæt eage. |
The pretended answer is Onion. Compare 39 (k-d 65), which is Onion only.
# Anglo-Saxon Riddles of the Exeter Book/Annotated/77

77 (k-d 54)
| A youth came along to where he knew she stood in a corner. Forth he strode, a vigorous young man, lifted up her own dress with his hands, thrust under her girdle something stiff as she stood there; worked his will; both of them shook. A thane hurried up, useful at times, a capable servant; nonetheless he grew tired from time to time, though strong at first, weary with work. Beneath the girdle there began to grow what often good men love heartily and buy with money. | 10 | Hyse cwom gangan · þær he hie wisse stondan · In winc sele stop feorran to hror hægstealdmon hof his agen hrægl hondum up · rand under gyrdels hyre stondendre stiþes nathwæt worhte his willan wagedan buta þegn onnette wæs þragum nyt · tillic esne teorode hwæþre æt stunda · gehwam strong ær þon hie ō · werig þæs weorces hyre weaxan ongon under gyrdelse þæt oft gode men ferðþum freogað ⁊ mid feo bicgað |
The answer is Churn, Anglo-Saxon cyren, a feminine noun. This makes for an awkward handling of the pronouns: “she” is too obvious; “it” too misleading.
# Anglo-Saxon Riddles of the Exeter Book/Annotated/76

76 (k-d 45)
| I have heard of something wax in a corner, swell and pop, lift up the covers. A proud-minded woman seized with her hands that boneless thing, a prince’s daughter; covered with her dress the swelling thing. | Ic on wincle gefrægn weax nathwæt þindan ⁊ þunian þecene hebban on þæt banlease bryd grapode hygewlonc hondum hrægle þeahte þrindende þing þeodnes dohtor. |
The answer is Dough. The first line contains a primitive pun (Wyatt); the scribe wrote weax, the noun, ‘wax,’ for weaxan, the infinitive, ‘to increase.’
# Anglo-Saxon Riddles of the Exeter Book/Annotated/7

This is a version of Anglo-Saxon Riddles of the Exeter Book/7 that has been annotated by the Wikisource community.
7 (k-d 68, 69)
| I saw the wight going on its way. It was splendidly, wonderfully arrayed. The wonder was on the wave; water became bone. | Ic þa wiht geseah on weg feran heo wæs wrætlice wundrū gegierwed :⁊ Wundor wearð on wege wæter wearð to bane :⁊ |
Possibly Running Water, becoming ice in winter. The original has wiht (wight), which may be a thing or a creature; and there may be a pun in wĕg, with a short e, meaning way, and wēg with a long e, meaning wave. Moreover, the scribe placed the usual sign marking the end of a riddle after the second line as well as after l. 3; and futher, since the first two lines are almost the same as those of 72 (k-d 36), q.v., it has been held that they represent the beginning of a riddle the rest of which is lost. The third line alone would then be a riddle by itself; which Tupper calls “admirably complete.” Norman E. Eliason (Philologica, Malone Anniversary Studies, Baltimore, 1949, pp. 18–19) has argued for a single riddle, describing Christ walking on the water; but later he withdrew the suggestion.
# Anglo-Saxon Riddles of the Exeter Book/Annotated/70

70 (k-d 19)
| I saw … S R O H high-spirited, with gleaming head rinning swiftly over the fair land; it had on its back warlike strength. N O M rode not-mailed A G E W far traveling it bore strong on its way a bold C O F O A H the course was the brighter, the journey of these. Say what I am called. | Ic seah · ᛋ ᚱ ᚩ ᚻ · hygewloncne heafodbeorhtne swist ne ofer sælwong swiþe þrægan hæfde him on hrycge hildeþryþe · ᚾ ᚩ ᛗ · nægledne rad · ᚪ ᚷ ᛖ ᚹ · widlast ferede rynestrong on rade rofne · ᚳ ᚩ ᚠ ᚩ ᚪ ᚻ · for wæs þy beorhtre swylcra siþfæt saga hwæt ic hatte |
The first four lines are easy: S R O H, or ‘horse’ written backwards, with an unarmed warrior on its back. The rest, five lines containing thirteen runes, is not easy. The text is certainly faulty and a great many emendations have been proposed. N O M is of course ‘man.’ A G E W for wega, ‘of ways,’ is genitive plural, but there is no syntax for a genitive. C O F O A H is for haofoc, ‘hawk.’ Thus the general idea is: “I saw an unarmed warrior riding a spirited horse happily, with a hawk on his wrist.” (See the following riddle.)
# Anglo-Saxon Riddles of the Exeter Book/Annotated/73

73 (k-d 75)
Another one consists of two lines, the first of which says
| I saw a swift one going along the path | Ic swiftne geseah on swaþe feran · ᛞ ᚾ ᛚ ᚻ · |
and the second consists of four runes: D N L H, which have been interpreted as HæLeND or Savior; or with one emendation, D N U H, i.e., hund, dog. (Note the other one-line riddle, 28 (k-d 76) and also 7 (k-d 68, 69).