This article examines the productive difficulties with which the Exeter Book riddles generate a state of mind appropriate for theological meditation, by considering the reversed violence of Eucharistic remembering and the ludic pleasures of the enigmatic text. I examine closely Riddle 85, which has been unanimously solved as ‘fish and river’ on account of its clear debt to the twelfth Aenigma of Symphosius, and, having acknowledged the attractiveness and the limitations of the one other commonly suggested solution, ‘soul and body’, propose a new solution, ‘the housel inside the body’. This proposed solution shares with ‘soul and body’ the meditation upon the material encountering the immaterial, but it better accounts for the seeming interchangeability of the two parts of this riddle’s solution, by considering the mutual inhering of Christ and communicant in the Eucharist. I read Riddle 85 in the context of Ælfric’s writing on the Eucharist, and also consider the hyhtplega, or joyful play, by which Christ leaps in Christ II, and by which the would-be riddle-solver must contemplate simultaneously a multiplicity of solutions.

中文翻译：

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Housel 和 hyhtplega：埃克塞特书中圣体圣事的戏剧

本文通过考虑圣体记忆的反向暴力和神秘文本的荒谬乐趣，研究了埃克塞特书中的谜语产生适合神学冥想的心理状态的生产性困难。我仔细研究了谜语 85，由于它清楚地归功于 Symphosius 的第十二个谜团，它已被一致解决为“鱼和河”，并且承认了另一种普遍建议的解决方案“灵魂和河流”的吸引力和局限性。身体”，提出了一个新的解决方案，“身体内的房子”。这个提议的解决方案与“灵魂和身体”共享对物质遇到非物质的冥想，但它更好地解释了这个谜语解决方案的两个部分的表面可互换性，通过考虑基督与圣体圣事的相互内在。我在 Ælfric 关于圣体圣事的写作背景下阅读了第 85 章谜语，并考虑了 hyhtplega 或快乐的游戏，通过它，基督跳入了基督 II，并且想成为谜语解题者必须同时考虑多种解决方案。