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Nerthus-Project
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Generated_OE_Gregory_Dialogues_Text_and_Evaluation

sentence_code stringlengths 19 37	generated_oe stringlengths 5 598	generated_en stringlengths 3 647
[GD 1 (C) 000100 (1.11.3)]	Geo wæs in þære mægðe Samni sumes welegan mannes ham, & se ceorl þe þone tun beeode hæfde ænne sunu, se wæs Honoratus genemned.	Long ago there was in the province of Samni a wealthy man's homestead, and the peasant who tilled the estate had a son, who was named Honoratus.
[GD 1 (C) 000200 (1.11.5)]	Fram his geogoðe he wilnode a mid fæstenum & mid forhæfednysse þæs heofonlican rices lufe, & he wearð hraðe swa fulfremed on clænnysse his lifes, þæt he forbead him sylfum ælc idel word, & his agenne lichaman he þreade & wanode mid forhæfednysse, ealswa ic hwene ær sæde.	From his youth he always desired with fastings and with abstinence the love of the heavenly kingdom, and he quickly became so perfect in the purity of his life that he forbade himself every idle word, and he chastised and reduced his own body with abstinence, just as I said a little before.
[GD 1 (C) 000300 (1.11.10)]	Þa gelamp hit on sumne dæg, þæt his cynn gearwodon symbel heora neahgeburum & heora freondum.	Then it happened on a certain day that his kin prepared a banquet for their neighbors and their friends.
[GD 1 (C) 000400 (1.11.11)]	On þam symble man sette flæscmettas beforan þam mannum to þicgenne.	At the banquet, flesh-meats were set before the men to eat.
[GD 1 (C) 000500 (1.11.12)]	Ac þa man him bead þone mete, nolde he þæs flæsces onbyrigan, forðam þe he lufode his fæsten.	But when the food was offered to him, he would not taste the meat, because he loved his fasting.
[GD 1 (C) 000600 (1.11.14)]	Þa ongunnon his cynn hine tælan & him to cwædon: la cniht, þicge þisne mete.	Then his kin began to taunt him and said to him: "Lo, boy, eat this food."
[GD 1 (C) 000700 (1.11.15)]	Wenst þu la, þæt we on þyssum beorgum fisc gefon magon & hine þe syllan to þicgenne?	"Do you think, indeed, that we can catch fish in these hills and give it to you to eat?"
[GD 1 (C) 000800 (1.11.16)]	On þam earde wæs þeaw, þæt men oft be fiscum spræcon, ac hwæðre nan man þær næfre fisc ne geseah.	In that region it was the custom that people often spoke about fish, but nevertheless no one had ever seen a fish there.
[GD 1 (C) 000900 (1.11.18)]	Þa þa hi Honoratus mid swylcum wordum tældon, þa wearð færinga on þam symble wætres wana, swa þæt man ne mihte þam folce genihtsumlice þenian.	When they taunted Honoratus with such words, there suddenly arose at the banquet a lack of water, so that the people could not be adequately served.
[GD 1 (C) 001000 (1.11.20)]	Þa eode sum mæden mid anum treowenan fæte to þam wyllspringe, swa swa þær gewunelic wæs; & mid þam þe heo þæt wæter up ateah, þa wæs an fisc innan þam fæte gemet.	Then a maiden went with a wooden vessel to the spring, as was customary there; and when she drew up the water, a fish was found inside the vessel.
[GD 1 (C) 001100 (1.11.23)]	Sona swa þæt mæden ham com, heo geat ut þæt wæter & þone fisc ætforan eallum þam gebeorum; & se fisc wæs Honorate genoh to his andlyfene anes dæges.	As soon as the maiden came home, she poured out the water and the fish before all the guests; and the fish was enough for Honoratus for his sustenance for one day.
[GD 1 (C) 001200 (1.11.25)]	Þa blann þærrihte eall heora hosp, & his magas ealle mid wundrunge herodon & mærsodon þæt fæsten & þa forhæfednysse þe hi ær on Honorate tældon.	Then straightway all their mockery ceased, and his relatives all with wonder praised and magnified the fasting and the abstinence which they had earlier derided in Honoratus.
[GD 1 (C) 001300 (1.11.28)]	& swa wearð hit, þæt se fisc þe of þam munte com afeormode þone hosp & þæt bysmor fram þam Godes þeowe.	And so it came about that the fish which came from the mountain cleansed away the scorn and the disgrace from God's servant.
[GD 1 (C) 001400 (1.11.30)]	Þa weox Honoratus & þeah on manegum mihtum, oð þæt his hlaford, þe we ær ymbe spræcon, him æt siðestan freodom forgeaf.	Then Honoratus grew and flourished in many virtues, until his lord, of whom we spoke before, at last granted him freedom.
[GD 1 (C) 001500 (1.12.2)]	Syððan arærde he mynster on þære stowe þe man Flundis nemneð, & þær he wæs fæder & lareow ofer twa hund muneca; & his lif scean þær swa beorhte & wearð swa widcuð on ælce healfe, þæt hit manegum mannum wæs bysen þæs hean & þæs rihtwisan lifes.	Afterwards he raised a monastery in the place that is called Flundis, and there he was father and teacher over two hundred monks; and his life shone there so brightly and became so widely known on every side, that it was to many men an example of the high and righteous life.
[GD 1 (C) 001600 (1.12.7)]	Hit gelamp þa on sumne dæg, þæt an ormæte stan wearð astyred on þære hean stowe þæs ylcan muntes, þe ofer his mynstre stod.	It happened then on a certain day that an enormous stone was loosened in the high place of the same mountain that stood over his monastery.
[GD 1 (C) 001700 (1.12.9)]	Se stan feoll þa nyþer ofer þone bradan munt & arn swa forð, oð he þyder becom þær he wolde hreosan uppan þæt mynster; & gif þæt gelumpe, þonne wurde eall seo timbrung tobrocen & ealle þa gebroðra forfarene.	The stone then fell down over the broad mountain and rushed onward, until it came to where it would crash upon the monastery; and if that had happened, then the whole building would have been broken and all the brothers destroyed.
[GD 1 (C) 001800 (1.12.13)]	Þa se halga wer beheold þone myclan stan ufan to him hreosende, þa clypode he sona Cristes naman oft & gelome, & he aþenede his swiðran hand & worhte þær togeanes Cristes rode tacn, & se stan þurh þæt gestod & wearð fæst on þære sidan þæs muntes, þa he feallan wolde; & þæt me rehte se arwurða wer Laurentius, þe þær wæs...	When the holy man beheld the great stone falling from above toward him, he at once called on Christ's name often and repeatedly, and he stretched out his right hand and made the sign of Christ's cross against it, and through that the stone stood still and became fixed on the side of the mountain when it was about to fa...
[GD 1 (C) 001900 (1.12.19)]	& se stan hangað þær gyt oð þisne andweardan dæg, efne swylce he þonne rihte niðer feallan wolde; & ealle þa hit geseoð, þe to þam munte cumað.	And the stone hangs there still to this present day, just as if it were about to fall straight down; and all who come to the mountain see it.
[GD 1 (C) 002000 (1.12.21)]	Þa cwæð Petrus: sæge me, la, hwæðer þes mæra wer ænigne lareow hæfde on his geogoðe, se þe syððan swa fela manna lareow geworden wæs?	Then Peter said: "Tell me, pray, whether this famous man had any teacher in his youth, he who afterwards became the teacher of so many men?"
[GD 1 (C) 002100 (1.12.23)]	Gregorius andwyrde & cwæð: næs me næfre gesæd, þæt he æfre wære æniges lareowes leorningcniht.	Gregory answered and said: "It was never told me that he was ever any teacher's disciple."
[GD 1 (C) 002200 (1.12.24)]	Ac þæt is us cuð, þæt þæs halgan gastes gyfu nis mid nanre æ gehæft.	"But this is known to us, that the gift of the Holy Spirit is not fettered by any law."
[GD 1 (C) 002300 (1.12.25)]	Soðlice hit is þeaw on manna life, þæt nan man ne sceal oðrum wisdom tæcan, buton he hine ærest him sylfum leornige & mid weorcum gefylle.	"Truly it is the custom in men's life that no man ought to teach wisdom to another, unless he first learn it for himself and fulfill it with works."
[GD 1 (C) 002400 (1.12.27)]	Ne sceal eac se nanum men gehyrsumnysse beodan, þe sylf nolde on ær his agenum lareowum gehyrsumian.	"Nor should he command obedience of any man, who himself would not earlier obey his own teachers."
[GD 1 (C) 002500 (1.12.29)]	Hwæþere wæron sume men, þe swa wurdon wiðinnan gelærede þurh þæs halgan gastes gife, þæt, þeah þe hi wiðutan nænigne menniscne lareow næfdon, hwæþere hi wurdon on heora heortan & on heora mode onbryrde & getydde þurh þone halgan gast.	"Nevertheless there were some men who were so taught inwardly through the gift of the Holy Spirit that, although they had outwardly no human teacher, nevertheless they were inspired and instructed in their hearts and in their minds through the Holy Spirit."
[GD 1 (C) 002600 (1.13.4)]	Hwæðere ne sceal man þyllic lif eallum mannum to bysene don, þe læs þe sum man menniscne lareow forhycge & truwie, þæt he mote eac swa beon gelæred & afylled mid þam halgan gaste, & he þonne on gedwylde befealle þurh his agene lare.	"Nevertheless one must not set such a life as an example for all men, lest some man scorn a human teacher and trust that he too may thus be taught and filled with the Holy Spirit, and then fall into error through his own teaching."
[GD 1 (C) 002700 (1.13.8)]	Soðlice þam mode þe bið mid þam halgan gaste afylled beoð þas tacna sweotolost, þæt is mægen & eadmodnys: gif hi butu fulfremedlice on anum men ætgædere wuniað, þonne is hit cuð & open, þæt se halga gast on him eardað & þurh hine spricð his gewitnysse.	"Truly for the mind that is filled with the Holy Spirit these signs are clearest, that is, power and humility: if they both dwell perfectly together in one man, then it is known and manifest that the Holy Spirit dwells in him and speaks his testimony through him."
[GD 1 (C) 002800 (1.13.13)]	Ne ræde we nahwær on halgum bocum, þæt Iohannes se fulluhtere æfre lareow hæfde on lichaman; ne eac Crist sylf, seo soðe soðfæstnyss, se ðe his leorningcnihtas lærde þa þa he lichamlice mid him wunode.	"We nowhere read in holy books that John the Baptist ever had a teacher in the body; nor also did Christ himself, the true Truth, who taught his disciples while he dwelt bodily among them."
[GD 1 (C) 002900 (1.13.16)]	& þeahhwæðere ne tealde se hælend Iohannem þone fulluhtere to þam leorningcnihtum þe he lichamlice tæhte, ac Iohannes wæs afylled mid þære gife þæs halgan gastes; & þone man þe se hælend swa mid gaste fylde & lærde, þone let he faran be his agenum dome, buton neadunge menniscre lare.	"And nevertheless the Savior did not count John the Baptist among the disciples whom he taught bodily, but John was filled with the gift of the Holy Spirit; and the man whom the Savior thus filled and taught with the Spirit, him he let go by his own judgment, without compulsion of human teaching."
[GD 1 (C) 003000 (1.13.21)]	Eac on þære ealdan æ we rædað, þæt Moyses wearð gelædd on þam westene, & þær he onfeng þa bebodu æt Godes engle, & nan mennisc man hine ne tæhte.	"Also in the old law we read that Moses was led into the wilderness, and there he received the commandments from God's angel, and no human man taught him."
[GD 1 (C) 003100 (1.13.24)]	Ac swylce men, swa we ær sædon, man sceal swiðor wurðian & herian, þonne heora lif mid dædum onhyrian.	"But such men, as we said before, one ought rather to honor and praise than to imitate their life in deeds."
[GD 1 (C) 003200 (1.13.26)]	Þa cwæð Petrus: wel me licað þin spræc.	Then Peter said: "Your speech pleases me well."
[GD 1 (C) 003300 (1.13.26)]	Ac nu bidde ic þe, þæt þu me gecyðe, hwæðer þes fæder swa myceles wurðscipes æfter him ænigne læfde, þe his mihta & his weorc onhyrian wolde.	"But now I ask you to make known to me whether this father of such great honor left behind him anyone who would imitate his powers and his works."
[GD 1 (C) 003400 (2.14.3)]	Gregorius andwyrde him & cwæð: on þæs cyninges dagum Totiles wæs sum swiðe æwfæst wer, se wæs Libertinus gehaten.	Gregory answered him and said: "In the days of King Totila there was a very devout man, who was called Libertinus."
[GD 1 (C) 003500 (2.14.4)]	He wæs eac swylce prafost & lareow on þam mynstre þe man Flundis hateð.	He was also provost and teacher in the monastery that is called Flundis.
[GD 1 (C) 003600 (2.14.6)]	On his leornunge wæs sum gelæred man drohtnigende; & þeah þe þæs foresædan weres mihta wæron gemærsode þurh manigra manna word, hwæðere se æwfæsta wer Laurentius, se þe gyt leofað & on þære tide him swiðe cuð wæs & gewunelice mid him drohtnode, he wæs gewuna, þæt he me manega þing be him rehte; & of þam eallum ic wille...	In his school there was a learned man living; and although the powers of the aforesaid man were made famous through many men's telling, nevertheless the devout man Laurentius, who still lives and at that time was well known to him and habitually lived with him, was accustomed to tell me many things about him; and out o...
[GD 1 (C) 003700 (2.14.12)]	Hit getimode on þære mægðe Samni, þe we ær foresædon, þæt se ylca Godes þeow ongan faran on sumne weg for þæs mynstres neode.	It happened in the province of Samni, which we mentioned before, that the same servant of God began to travel on a certain journey for the monastery's need.
[GD 1 (C) 003800 (2.14.14)]	Þa wæs sum heretoga, þæs nama wæs Daria, se com mid mycclum werode fram Gotena leodum to þære stowe þær se halga wer wæs.	There was then a certain general, whose name was Daria, who came with a great troop from the people of the Goths to the place where the holy man was.
[GD 1 (C) 003900 (2.14.16)]	Þæs heretogan men þa genamon þone Godes mann & hine of his horse niðer awurpon.	The general's men then seized the man of God and threw him down from his horse.
[GD 1 (C) 004000 (2.14.18)]	Se Godes þeow þolode bliðelice þæs horses lyre, & eac þa swipan þe he on handa bær he sealde þam reaferum & cwæð to him: nimað eac þas swipan, þæt ge magon mid hire þæt hors gewissian & forð drifan.	The servant of God gladly endured the loss of the horse, and also the whip that he carried in his hand he gave to the robbers and said to them: "Take also this whip, so that you may guide the horse with it and drive it forth."
[GD 1 (C) 004100 (2.14.22)]	& sona swa þas word gecwedene wæron, se Godes þeow abeah to his gebede.	And as soon as these words were spoken, the servant of God bowed himself to his prayer.
[GD 1 (C) 004200 (2.14.23)]	Þa com þæs foresædan heretogan here mid swiftum fære to anre ea, seo wæs Uulturnus gehaten.	Then the aforesaid general's army came with swift journey to a river, which was called Vulturnus.
[GD 1 (C) 004300 (2.14.25)]	Þær begunnon hi ealle heora hors to beatenne mid heora spera sceaftum, & mid spurum hi wundodon & swungon.	There they all began to beat their horses with their spear-shafts, and with spurs they wounded and scourged them.
[GD 1 (C) 004400 (2.15.1)]	Ac þeah þe þa hors mid swipum beswungene wæron & mid spurum gewundode, hwæðere ne mihton þa men hi of þære stowe astyrian ne forð adrifan; ac þa hors him swa swiðe ondredon þæt wæter þære ea, efne swylce him þær sum deaðes frecednys gearu wære.	But although the horses were scourged with whips and wounded with spurs, nevertheless the men could not move them from the place nor drive them forward; but the horses feared the water of the river so greatly, just as if some peril of death were ready for them there.
[GD 1 (C) 004500 (2.15.10)]	Þa þa þa men, þe on þam horsum sæton, hi lange mid geþersce swencton, þa wæs sum man on þam here, se oncneow & understod, þæt hi wæron gelette for þære synne þe hi ær gefremedon, þa hi þone Godes þeow on wege his horses benamon & hine on his færelde amyrdon.	When the men who sat on the horses had long afflicted them with beating, there was a certain man in the army who recognized and understood that they were hindered because of the sin which they had committed before, when they deprived the servant of God of his horse on the way and hindered his journey.
[GD 1 (C) 004600 (2.15.18)]	Hi wendon þa hraðe ongean & fundon Libertinum þær he læg astreht on his gebede, & him to cwædon: aris nu & onfoh þinum horse.	They then quickly turned back and found Libertinus where he lay prostrate in his prayer, and said to him: "Arise now and receive your horse."
[GD 1 (C) 004700 (2.15.22)]	Þa andswarode he him & cwæð: farað ge on sibbe & brucað his mid Godes este, forðam þe me nis nan neod þæs horses.	Then he answered them and said: "Go in peace and enjoy it with God's favor, for I have no need of the horse."
[GD 1 (C) 004800 (2.15.26)]	Ac hi alihton þærrihte & hine neadunga up namon & on his agenum horse gesetton, & swa hrædlice him fram ferdon.	But they dismounted straightway and took him up by force and set him on his own horse, and so quickly departed from him.
[GD 1 (C) 004900 (2.15.30)]	& heora hors þa urnon ofer þa ea swa hrædlice, þe hi ær nateshwon oferfaran ne mihton, swylce þær nan wæter on þam streame nære.	And their horses then ran over the river as quickly - which they could not cross at all before - as if there were no water in the stream.
[GD 1 (C) 005000 (2.15.35)]	& hit gewearð swa, þæt, þa se Godes þeow his agen hors eft hæfde, þa underfengon hi ealle heora horsa notu & bryce æt his handa.	And it so came about that, when the servant of God had his own horse again, they all received the use and service of their horses at his hands.
[GD 1 (C) 005100 (2.16.6)]	On þære ylcan tide gelamp eac on sumum dæle Langbearda landes, þæt sum man, Bucellinus genemned, com þyder mid Francena here, forðam þe he gehyrde secgan be þam mynstre þæs foresædan Godes þeowes, & him man sæde, þæt þær mycel goldhord innan wære.	At the same time it also happened in a certain part of the land of the Lombards, that a certain man named Bucellinus came there with an army of Franks, because he had heard tell of the monastery of the aforesaid servant of God, and he was told that there was a great treasure within.
[GD 1 (C) 005200 (2.16.14)]	Þa eodon þa Francan into þære cyrcan, & mid wodum mode hi Libertinum sohton, hrymdon & befrunon, hwær he gehydd wære.	Then the Franks went into the church, and with mad mind they sought Libertinus, cried out and asked where he was hidden.
[GD 1 (C) 005300 (2.16.18)]	Soðlice læg Libertinus on þære sylfan cyrcan astreht mid eallum his limum & þurhwunode on his gebede.	Truly Libertinus lay in that same church stretched out with all his limbs and continued in his prayer.
[GD 1 (C) 005400 (2.16.22)]	Þær wearð þa gesewen wundorlic þing.	There then a wondrous thing was seen.
[GD 1 (C) 005500 (2.16.23)]	Þa þa þa grimman Francan & þa wodan in comon, hi trædon þone halgan wer mid fotum, þær þær he æt his gebede læg; & swa þeah ne mihton hi hine na geseon.	When the grim and mad Franks came in, they trod on the holy man with their feet, there where he lay at his prayer; and yet they could not see him.
[GD 1 (C) 005600 (2.16.28)]	& hi wurdon swa ablende mid þære blindnysse heora modes, þæt hi æmtige of þam mynstre eft gewendon.	And they were so blinded with the blindness of their mind that they returned again empty from the monastery.
[GD 1 (C) 005700 (2.17.2)]	Eft on oðrum timan gelamp, þæt he sume dæge to þære byrig Rauennan feran wolde for þæs mynstres neodum, þe he æt his lareowe Honorate be þæs abbudes bebode underfangen hæfde & syððan æfter him geheold.	Again at another time it happened that he wished one day to travel to the city of Ravenna for the needs of the monastery, which he had received from his teacher Honoratus by the abbot's command and afterwards held after him.
[GD 1 (C) 005800 (2.17.8)]	Soðlice swa hwær swa Libertinus siðode, æfre bær he mid him ænne scoh his lareowes Honoratus, & þone heold he on his bosme for þære myclan lufe þe he to him hæfde.	Truly, wherever Libertinus journeyed, he always carried with him a shoe of his teacher Honoratus, and he kept it in his bosom for the great love that he had for him.
[GD 1 (C) 005900 (2.17.13)]	Þa he þa on his fore wæs, þa getimode hit, þæt sum modor com togeanes þam halgan were Libertino & bær hire deadan sunu on earmum, & sona swa heo hine geseah, heo hine georne sceawode.	As he was on his journey, it happened that a mother came toward the holy man Libertinus carrying her dead son in her arms, and as soon as she saw him, she gazed at him eagerly.
[GD 1 (C) 006000 (2.17.18)]	Þa wearð heo semninga mid þære lufe hire suna onbærned, & heo gefeng þæs Godes mannes horses bridel & swerigende þus spræc: nateshwon ne gæst þu heonon fram me, buton þu ærest minne sunu awreccan wille & hine me cucne eft syllan.	Then she was suddenly kindled with love for her son, and she seized the bridle of the horse of God's man and, swearing, spoke thus: "By no means shall you go hence from me, unless you first will raise my son and give him back to me alive."
[GD 1 (C) 006100 (2.17.26)]	Þa began se halga wer on his mode smeagan, þæt swylc tacen nære gewunelic þæt men hit worhton, & he wearð afyrhted for þæs wifes geornfulnysse & wolde hi forfleon, ac he ne mihte on nane wisan.	Then the holy man began to consider in his mind that such a sign was not customary for men to perform, and he became frightened because of the woman's eagerness and wished to flee from her, but he could not in any way.
[GD 1 (C) 006200 (2.17.32)]	Ac nu cymð me on gemynd, Petrus, þæt ic wille geornlice asmeagan, hu strang þæt gewinn wæs on þæs halgan weres heortan, þa þær wunnon him betweonan seo eadmodnys his agenes lifes & seo mildheortnys ymbe þæt earme wif, þe wæs þæs deadan cnihtes modor.	But now it comes to my mind, Peter, that I wish diligently to examine how strong the struggle was in the holy man's heart, when there strove between them the humility of his own life and the mercy concerning the poor woman, who was the dead boy's mother.
[GD 1 (C) 006300 (2.18.9)]	He ondred him swiðe, þæt he to dyrstig wære, gif he swa seldcuþes þinges æt Gode bæde, & eac he wæs swa arfæstre heortan, þæt hit him sar þuhte, gif he þam sarigan wife helpan nolde.	He greatly feared that he would be too bold if he asked of God so unfamiliar a thing, and also he was of so kind a heart that it seemed painful to him if he would not help the sorrowful woman.
[GD 1 (C) 006400 (2.18.15)]	Ac þa to mycclum lofe þæs ælmihtigan Drihtnes seo mildheortnys gewann þa strangan heortan, forðam heo næfre ne wurde ofercumen, gif se wop & seo arfæstnys þæs halgan weres hi ne gebigdon.	But then, to the great praise of the Almighty Lord, mercy conquered the strong heart, for it would never have been overcome if the weeping and the piety of the holy man had not bent it.
[GD 1 (C) 006500 (2.18.22)]	He þa astah of þam horse & abeah his cneowu to eorðan & ahof his handa wið heofonas weard, & genam þone sceoh, þe he on his bosme hæfde, & lede hine uppan þæs deadan lichaman breost.	Then he alighted from the horse and bowed his knees to the ground and lifted his hands toward heaven, and took the shoe, which he had in his bosom, and laid it upon the breast of the dead body.
[GD 1 (C) 006600 (2.18.27)]	& mid þam þe he hine gebæd, þa com þæs cnihtes gast ongean into þam lichaman.	And as he prayed, the boy's spirit came back into the body.
[GD 1 (C) 006700 (2.18.29)]	Þa nam he þone cniht up mid handum & sealde hine lifigendne þære meder, þe þær weop, & siððan eode forð þæs siðfætes, þe he ær begunnen hæfde.	Then he took the boy up with his hands and gave him living to the mother, who wept there, and afterwards went forth on the journey which he had begun before.
[GD 1 (C) 006800 (2.18.33)]	Þa acsode hine Petrus: hwæt secge we be þyssum, hwæðer worhte swa mycel wundor Honorates geearnung þe Libertines ben?	Then Peter asked him, 'What shall we say about this: whether Honoratus's merit or Libertinus's prayer wrought so great a wonder?'
[GD 1 (C) 006900 (2.19.3)]	Gregorius andwyrde & cwæð: on swa mærlicum tacne wæron heora begra mihta ætgædere gefegede & eac þæs sarigan wifes geleafa him mid.	Gregory answered and said, 'In so glorious a sign the powers of them both were joined together, and also the sorrowful woman's faith along with them.'
[GD 1 (C) 007000 (2.19.7)]	& þy ic gelyfe, þæt Libertinus þis wundor wyrcan mihte, forðam þe he ær leornode, þæt he swiðor truwode on his lareowes mihte þonne on his sylfes.	And therefore I believe that Libertinus could work this wonder, because he had learned before to trust more in his teacher's power than in his own.
[GD 1 (C) 007100 (2.19.11)]	He lede his lareowes sceoh uppan þæs deadan mannes breost, & hraðe buton ælcere twynunge him wearð seo sawl forgifen, þe he wilnode.	He laid his teacher's shoe upon the dead man's breast, and quickly without any doubt the soul he desired was granted to him.
[GD 1 (C) 007200 (2.19.15)]	Eac we rædað on oðrum spelle, þæt se witga Heliseus becom to þære ea Iordane & hæfde mid him his lareowes hrægl, & he þærmid ane siðe þæt wæter sloh & wolde him fær gearcian, swa he ær his lareow don geseah, ac þæt flod nolde him on nane wisan tohlidan.	Also we read in another story that the prophet Elisha came to the river Jordan and had with him his teacher's garment, and with it he struck the water one time and wished to prepare a passage for himself, as he had before seen his teacher do, but the water would not in any way part for him.
[GD 1 (C) 007300 (2.19.23)]	Ac þærrihte clypode he þus: hwær is nu se God Helies, mines lareowes?	But immediately he cried out thus: 'Where is now the God of Elijah, my teacher?'
[GD 1 (C) 007400 (2.19.25)]	Þa gebeat he oðre siðe þæt wæter mid þam hrægle his lareowes, & him wearð sona gerymed fær þurh þone stream.	Then he struck the water a second time with his teacher's garment, and immediately a passage was opened for him through the stream.
[GD 1 (C) 007500 (2.19.28)]	Gesihst þu nu, Petrus, hu mycclum seo soðe eadmodnys helpð þam mannum, þe halige wundra doð?	Do you see now, Peter, how greatly true humility helps those men who do holy wonders?
[GD 1 (C) 007600 (2.19.31)]	& þu miht eac þæt ongytan, þæt Eliseus þa hrædlice begeat his lareowes mihte, syððan he his lareowes naman on his mode geniwode & hine clypode.	And you may also perceive that Elisha then quickly obtained his teacher's power, after he renewed his teacher's name in his mind and called upon him.
[GD 1 (C) 007700 (2.20.1)]	& forþam þe he hine geeadmedde under his lareowe, he sylf þærrihte þa ylcan wundru gefremede, þe se lareow ær dyde.	And because he humbled himself under his teacher, he himself immediately performed the same wonders that the teacher had done before.
[GD 1 (C) 007800 (2.20.5)]	Þa cwæð Petrus: þas word, þe þu sprecest, me swiðe wel liciað.	Then Peter said, 'These words which you speak please me very well.'
[GD 1 (C) 007900 (2.20.6)]	Ac ic acsige þe, la leof, hwæðer þu wite sum oðer þing be þam halgan were, þæt þu us gyt reccan mæge urum modum to trymminge.	But I ask you, dear sir, whether you know some other thing about the holy man that you may yet relate to us for the strengthening of our minds.
[GD 1 (C) 008000 (2.20.12)]	Him andwyrde Gregorius: soðlice fela ic secgan cann, ac ic ne wat, hwær ænig man sy, þe him geefenlæcan wille.	Gregory answered him, 'Truly I can say much, but I do not know where there is any man who will imitate him.'
[GD 1 (C) 008100 (2.20.15)]	Ic wene soðlice, þæt seo miht þære geþylde sy strengre þonne þa wundra oððe þa foretacna.	Truly I think that the power of patience is stronger than the wonders or the signs.
[GD 1 (C) 008200 (2.20.18)]	Þa gelamp hit on sumne dæg, þæt se abbud, þe æfter Honorates deaðe þæs mynstres wisan bewiste & geheold, wearð swa yrre & swa hatheort ongean þone halgan wer Libertinum, þæt he hine sloh & beot mid his agenum handum.	Then it happened one day that the abbot, who after Honoratus's death oversaw and governed the affairs of the monastery, became so angry and so hot-hearted against the holy man Libertinus that he struck and beat him with his own hands.
[GD 1 (C) 008300 (2.20.26)]	& forðam þe him nan gyrd æt handa næs, þæt he hine mid swingan mihte, þa nam he þone fotscamol, þe stod beforan his bedde, & sloh þone halgan wer on his heafod & on his ansyne, oð þæt eall his nebb wearð wann & toswollen.	And because he had no rod at hand with which to beat him, he took the footstool that stood before his bed and struck the holy man on his head and on his face, until all his face became livid and swollen.
[GD 1 (C) 008400 (2.20.32)]	He þonne, þeah he swa sare gebeaten wære, eode stille to his bedde.	He then, though he was so sorely beaten, went quietly to his bed.
[GD 1 (C) 008500 (2.20.34)]	On oðrum dæge sceolde Libertinus faran to sumum gemote for þæs mynstres nydþearfe, & þa þa he his uhtsang & his gebedu geendod hæfde, þa gesohte he þone abbud, þær he on his bedde læg, & bæd hine mid ealre eadmodnysse, þæt he hine bletsode.	On the next day Libertinus was to go to a meeting for the monastery's need, and when he had finished his matins and his prayers, he sought out the abbot, where he lay in his bed, and asked him with all humility to bless him.
[GD 1 (C) 008600 (2.21.7)]	Se abbud þa geþohte on his mode, hu deore & hu arwurðe se Godes þeow wæs eallum folce.	The abbot then thought in his mind how dear and how honored the servant of God was to all the people.
[GD 1 (C) 008700 (2.21.10)]	& he þa ondred, þæt se halga wer for þam bysmore, þe he him gyrstandæge gedon hæfde, eallunga of þam mynstre gewitan wolde.	And he then feared that the holy man, because of the insult that he had done to him the day before, would depart entirely from the monastery.
[GD 1 (C) 008800 (2.21.14)]	Se abbud hine þa befran & cwæð: hwyder fundast þu nu to farenne?	The abbot then questioned him and said, 'Where do you intend now to go?'
[GD 1 (C) 008900 (2.21.16)]	Libertinus him andwyrde: leof fæder, ic behet gyrstandæge, þæt ic wolde nu on þysum dæge cuman for sumre neode þyses mynstres, & forðy ne mæg ic hit na leng elcian.	Libertinus answered him, 'Dear father, I promised yesterday that I would come now on this day for a certain need of this monastery, and therefore I cannot delay it any longer.'
[GD 1 (C) 009000 (2.21.22)]	Þa ongan se abbud on his modes geþance behealdan his agene wælhreownysse & hu heard he wæs.	Then the abbot began to consider in the thought of his mind his own cruelty and how hard he was.
[GD 1 (C) 009100 (2.21.25)]	Swylce he eac þohte on þa mycclan bilewitnysse & eadmodnysse þæs halgan Libertines, & aras þa sona of his bedde & gefeoll to his fotum, & andette, þæt he hæfde swiðe gesyngod wið hine, þa þa he dorste swa arwurðne wer mid swa mycelre reðnysse swencan & gedreccan.	Likewise he also thought on the great gentleness and humility of the holy Libertinus, and then rose at once from his bed and fell at his feet, and confessed that he had sinned greatly against him, when he dared to afflict and oppress so honorable a man with such great cruelty.
[GD 1 (C) 009200 (2.21.34)]	Þa alede Libertinus eac hine sylfne æt þæs abbudes fotum & cwæð, þæt seo earfoðnys, þe he þolode, come swiðor of his agenre scylde þonne of þæs abbudes yfelnysse.	Then Libertinus also laid himself at the abbot's feet and said that the hardship which he suffered came more from his own guilt than from the abbot's wickedness.
[GD 1 (C) 009300 (2.22.6)]	& hit þa swa gelamp, þæt se ealdor wearð gecyrred to mycelre liðnysse, & swa seo eadmodnys þæs gingran him wæs to lare geworden.	And it then so happened that the elder was turned to great gentleness, and thus the humility of the younger became a lesson to him.
[GD 1 (C) 009400 (2.22.11)]	& þa he ut ferde ymbe þæs mynstres neode, swa he ær behaten hæfde, þa comon him togeanes fela his freonda, ægðer ge æðelborene ge eac oðre men, þe hine æfre wurðodon, & hine befrunon.	And when he went out about the monastery's business, as he had promised before, many of his friends came to meet him, both nobly born and other men also, who had always honored him, and questioned him.
[GD 1 (C) 009500 (2.22.17)]	Him wæs eac mycel wundor, hwanon hit come, þæt his heafod wæs swa aswollen & his nebb swa blac geworden.	It was also a great wonder to them whence it came that his head was so swollen and his face had become so pale.
[GD 1 (C) 009600 (2.22.20)]	Þa andswarode he him: hit gelamp me on æfen, þæt ic unwærlice feoll ofer sumne fotsceamol, & swa ic wearð þus gewundod.	Then he answered them, 'It happened to me in the evening that I carelessly fell over a footstool, and so I was injured in this way.'
[GD 1 (C) 009700 (2.22.24)]	& þus geheold se eadiga man on his heortan þone wurðmynt þæs soðes, swa þæt he nolde his lareowes yfel ameldian, ne he nane lease word ne spræc, ne on þa synne ne befeoll.	And thus the blessed man kept in his heart the honor of the truth, so that he would not reveal his teacher's wrongdoing, nor did he speak any false word, nor fall into that sin.
[GD 1 (C) 009800 (2.22.30)]	Þa cwæð Petrus: ic wolde witan, hwæðer þes halga Libertinus, be þam þu swa manega wundra rehtest, on þam mycclan hirede ænigne æfter him forlete, þe wolde his þeowdome & his clænan life geefenlæcan.	Then Peter said, 'I would like to know whether this holy Libertinus, about whom you have related so many wonders, left behind him in that great community anyone who would imitate his service and his pure life.'
[GD 1 (C) 009900 (3.23.6)]	Gregorius andwyrde: an broðor wæs on þam mynstre, Felix gehaten, þone men ær Curuus nemdon, & þu hine sylf wel cuðest; se is nu geworden þæs ylcan mynstres prafost.	Gregory answered, 'There was a brother in the monastery called Felix, whom men formerly named Curvus, and you yourself knew him well; he has now become provost of the same monastery.'
[GD 1 (C) 010000 (3.23.11)]	He rehte me manige wundru, þe gelumpon betwux þam broðrum on þam sylfan mynstre.	He related to me many wonders that happened among the brothers in that same monastery.

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Generated Old English Gregory's Dialogues (variatio)

A complete, machine-generated Old English variatio of the Old English Dialogues of Gregory the Great (Waerferth's translation), produced on 19 July 2026, together with the full generation and evaluation apparatus: prompt, constraint lexicon scripts, validator, dependency parses, word embeddings, and all quantitative evaluation results.

The project is described in:

Martin Arista, J., & Nunez, M. Evaluating Generated Old English Text: A Dependency-Based Method Built on the Old English Dependency Treebank and Pre-Trained Word Embeddings. (Under review.)

Authors: Javier Martin Arista (Universidad de La Rioja) and Matias Nunez (INIBIOMA-CONICET).

What this is

The generated text is a sentence-by-sentence rewriting of the whole work in the same language and register: one generated Old English sentence for each of the 4,217 source sentences (114,451 running tokens), each with its own literal Modern English translation. The exercise is the classical variatio: same content, same style, different wording.

The generator was Claude Fable 5 (Anthropic), reached through the Anthropic Messages API. The source was divided into 71 batches of about sixty sentences. Four constraints were enforced during generation, not checked afterwards: every token had to belong to a 227,899-form lexicon of attested Old English surface forms; no diacritics were allowed; each line had to stay between 0.8 and 1.25 times the length of its source; and no line could exceed a token-set Jaccard similarity of 0.7 with its source. A validator script rejected offending lines and generation continued until all 4,217 lines passed.

Repository structure

gregory-generated-old-english/data/gregory_dialogues_generated_oe.parquet   the generated text (4,217 rows, 3 columns)
gregory-generated-old-english/data/gregory_dialogues_generated_oe.tsv       the same data as tab-separated text
gregory-generated-old-english/generation/PROMPT.md                      the generation instructions
gregory-generated-old-english/generation/build_lexicon.py               compiles the allowed-forms lexicon
gregory-generated-old-english/generation/validate_batch.py              the four-check validator
gregory-generated-old-english/generation/assemble_final.py              assembles validated batches
gregory-generated-old-english/evaluation/scripts/parse_new_text.py      parses the generated text (Stanza, ang)
gregory-generated-old-english/evaluation/scripts/bootstrap_cis.py       bootstrap confidence intervals (1,000 replicates)
gregory-generated-old-english/evaluation/scripts/evaluate_native_pt_embeddings.py   embedding-space comparison
gregory-generated-old-english/evaluation/results/*.json                 all quantitative results (9 files)
gregory-generated-old-english/parses/regenerated.conllu                 dependency parse of the generated text (UD)
gregory-generated-old-english/embeddings/ang_embeddings.pt              Old English word embeddings (57,186 x 100)

Data fields

The dataset is loaded from gregory-generated-old-english/data/gregory_dialogues_generated_oe.parquet (this is the file the Hub's dataset viewer reads); gregory-generated-old-english/data/gregory_dialogues_generated_oe.tsv carries the same rows as UTF-8 tab-separated text with a header line. The fields are:

Field	Description
`sentence_code`	DOEC-style sentence identifier, e.g. `[GD 1 (C) 000100 (1.11.3)]`
`generated_oe`	the generated Old English sentence
`generated_en`	a literal Modern English translation of the generated sentence

Example row:

[GD 1 (C) 000100 (1.11.3)]	Geo waes in thaere maegthe Samni sumes welegan mannes ham...	Long ago there was in the province of Samni a wealthy man's homestead...

(The actual file uses the Old English characters thorn, eth and ash; they are shown transliterated in this example only.)

The sentence codes preserve the alignment with the source: each row answers exactly one sentence of the original Dialogues, so the generated text can be re-aligned with any copy of the original obtained from the sources listed below.

Evaluation summary

The text was evaluated against two references: the original Old English Dialogues (fidelity to the source) and the Dictionary of Old English Corpus (compatibility with the language at large). Full details are in the paper; the component scores are:

Component	Score
A (lexical attestation)	0.99997
W (word-embedding geometry)	0.99889
F (frequency profile)	0.99191
S (syntactic structure)	0.99191
I (independence from source)	0.99761
C (character-level profile)	0.98189
L (length fidelity)	0.97550
G (geometric mean)	0.9911 (95% CI [0.9906, 0.9916])

All figures can be recomputed from gregory-generated-old-english/evaluation/results/ and the scripts provided. The parse in gregory-generated-old-english/parses/regenerated.conllu was produced with the same Stanza ang pipeline used for the reference parses, trained on the Old English Dependency Treebank (OEDT).

Embeddings

gregory-generated-old-english/embeddings/ang_embeddings.pt contains the 100-dimensional Old English word embeddings used in the evaluation (57,186 vocabulary items). Row i corresponds to token id2unit[i+5] of the Stanza ang pretrain nerthus.pt, with which the matrix is identical from row 5 onward; the mapping is verified in gregory-generated-old-english/evaluation/scripts/evaluate_native_pt_embeddings.py.

Previously published embeddings and models of the Nerthus Project are available at:

https://huggingface.co/Nerthus-Project
https://stanfordnlp.github.io/stanza/ner_models.html (Stanza models for Old English, ang)

What is not included, and where to find it

The original Old English text. The original Dialogues is not distributed here. The edition used in the project is:

Hecht, H. (Ed.). (1900-1907). Bischof Waerferths von Worcester Uebersetzung der Dialoge Gregors des Grossen (Bibliothek der angelsaechsischen Prosa 5). Georg H. Wigand.

The electronic text is part of the Dictionary of Old English Corpus (DOEC), available through the Oxford Text Archive at http://hdl.handle.net/20.500.12024/2488. For the corpus and its licensing, see the Dictionary of Old English Project: https://doe.artsci.utoronto.ca/

The Dictionary of Old English Corpus (DOEC). Used as the broad historical baseline of the evaluation; obtain it from the Oxford Text Archive (link above) or from the Dictionary of Old English Project.

Old English dictionaries. The dictionaries used to compile the lexical resources of the project cannot be redistributed. They can be obtained from:

Bosworth-Toller, An Anglo-Saxon Dictionary - digital edition: https://bosworthtoller.com/
Bosworth-Toller - scanned copies for download: https://archive.org/details/anglosaxondictio00boswuoft and the Germanic Lexicon Project: http://www.ling.upenn.edu/~kurisuto/germanic/oe_bosworthtoller_about.html
Clark Hall, A Concise Anglo-Saxon Dictionary: https://archive.org/details/conciseanglosaxo00hall
Sweet, The Student's Dictionary of Anglo-Saxon: https://archive.org/details/studentsdictiona00sweeuoft
Dictionary of Old English (A to Le), University of Toronto: https://doe.artsci.utoronto.ca/

Project-internal lexical resources. The lemma-and-inflection dictionary (37,522 lemmas, 149,286 attested inflectional forms), the orthographic variant dictionary (162,253 attested spelling variants), and the compiled allowed-forms lexicon derived from them are based on third-party sources and are not released here. They are available under conditions: requests should be addressed to javier.martin@unirioja.es.

Citation

If you use this dataset, please cite:

@misc{gregory-generated-oe-2026,
  title     = {Generated Old English Gregory's Dialogues (variatio)},
  author    = {Mart{\'i}n Arista, Javier and N{\'u}{\~n}ez, Mat{\'i}as},
  year      = {2026},
  publisher = {Hugging Face},
  note      = {Universidad de La Rioja / INIBIOMA-CONICET}
}

Contact

Javier Martin Arista, Universidad de La Rioja: javier.martin@unirioja.es

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