Michiko Ogura, Selim 21 (2015–2016): 81–104. ISSN 1132-631X OE god, hlaford and drihten Michiko Ogura Tokyo Woman’s Christian University When a word is used in a new meaning without a formal alteration, how people perceive the semantic change? In this paper, an investigation is made on OE god, which was used for both pagan and Christian God in some prose texts and interlinear glosses, with its synonyms drihten and hlaford. The result will show the flexibility in the choice of renderings and semantic overlap of these words in biblical contexts. Keywords: Old English; God; synonyms; Latin; Gospels; interlinear glosses 1. Introduction The English tongue is so flexible in nature that it has accepted historically a great number of foreign words into its vocabulary from various languages. As an international language in the medieval period, Latin has been borrowed incessantly into English throughout the time before the Anglo-Saxons came into Britain and after they made their settlements there. After the arrival of Christianity, Latin loan words became numerous. 1 Because of the thirty-odd year gap of the northern and southern routes of the arrival of Christian 1 Some Latin borrowings which concepts are foreign to the Anglo-Saxons found in Psalter glosses are studied in Ogura (2006). For the vocabulary of the liturgical year, see Joyce Hill, “Naming the Liturgical Year: Reflections on Vernacular Practice”, in M. Hosaka et al. (eds.), Phases of the History of English (Frankfurt am Main: Peter Lang, 2013), 25–45. For the christianisation of some ordinary Old English words, see Ogura (2013). The HTOED is a useful tool for finding Old English synonyms, but DOE and BT(S) are also necessary to specify the quotations that contain actual examples. 82 Michiko Ogura missionaries in the latter half of the sixth century, 2 native words found their way to be christianised in their senses, as God being a typical example. In this paper I investigate god as a Christianised Anglo-Saxon word, together with its synonyms. Verse lines give us more alternative words and expressions than prose, owing to the stylistic features of alliteration, variation and formulaic phrases. In Bede’s Ecclesiastical History the Latin-English correspondence is more clearly found than other prose texts and moreover verse is included, which is example (1), a series of the epithets or variations of “God” found in Cædmon’s Hymn. 3 (1) Bede 4 24.344.6–14 [Nunc laudare debemus auctorem regni caelestis, potentiam Creatoris et consilium illius, facta Patris gloriae: quomodo ille, cum sit aeternus Deus, omnium miraculorum auctor extitit, qui primo filiis hominum caelum pro culmine tecti, dehinc terram Custos humani generis omnipotens creauit.] Nu sculon herigean heofonrices weard, meotodes meahte ד his modgeþanc, weorc wuldorfæder, swa he wundra gehwæs, éce Drihten, ór onstealde. he ærest sceop eorðan bearnum heofon to hrofe halig scyppend; þa middangeard monncynnes weard, éce Drihten, æfter teode, firum foldan, frea ælmihtig. ‘Now should we praise the guardian of the heavenly kingdom, the power of the Creator and the counsel of his mind, the works of the Father of glory, how he, the eternal Lord, originated every marvel. He the holy Creator first created the heaven, as a roof for the children of the earth; then the eternal Lord, guardian of the human race, the Almighty ruler, afterwards fashioned the world as a soil for men.’ (tr. by Miller) 2 See Baugh & Cable (1993), especially pp.82–83. MacGillivray (1902) is a pioneering work on this theme, and focuses on the church history and the vocabulary seen from that side. 3 The Old English data are based on the DOE Web Corpus with abbreviated titles, though I often use quotations directly from the EETS editions, Skeat (1970), Kuhn (1965), Roeder (1904), Lindelöf (1909), and from BT(S). OE god, hlaford and drihten 83 As seen by highlighted words and word groups, Christian God as the Creator is expressed by heofonrices weard ‘the guardian of the heavenly kingdom’, meotod ‘God (esp. in poetry)’, wuldorfæder ‘the Father of glory’, éce Drihten ‘the eternal Lord’, halig scyppend ‘the holy Creator’, monncynnes weard ‘the guardian of mankind’ and frea ælmihtig ‘the Almighty Lord’. It is true that this kind of variation is highly poetic, describing the important subject from various viewpoints so as to show its feature with alliterating words or the first element of a compound, in a half-line of suitable rhythmic types. When the Latin original is consulted, however, it also contains many expressions: auctorem regni caelestis, Creatoris, Patris, aeternus Deus, auctor and Custos. What characterises the Old English version are the repetition of éce Drihten (six times) and the last half-line, frea ælmihtig, that summarises the short poem. There is no use of the word god in this hymn. 2. God and its grammatical gender God is used in the masculine when used as Christian God, but in the neuter otherwise. Example (2) is cited in the DOE as an example of unambiguous neuter forms (and in the plural), although the following lines (example (3)) are not cited together. Example (4) is also in the DOE and example (5) in BT. (2) Bede 2 10.134.18 [Nullus enim tuorum studiosius quam ego culturae deorum nostrorum se subdidit;] Forðon nænig þinra þegna neodlicor ne gelustfullicor hine sylfne underþeodde to ura goda [B. úre godu; O. ure godo; Ca. godas] bigange þonne ic; ‘For none of your followers devoted himself more closely or cheerfully to the worship of our gods than I did.’ (3) Bede 2 13.134.21 [Si autem dii aliquid ualerent, me potius iuuare uellent, qui illis inpensius seruire curaui.] Hwæt ic wat, gif ure godo ænige mihte hæfdon, þonne woldan hie me ma fultumian, forþon ic him geornlicor þeodde ד hyrde. ‘Well, I am sure if our gods had any power, they would help me more, for I more zealously served and obeyed them.’ 84 Michiko Ogura (4) Bede 5 11.416.17 [si peruenirent ad satrapam et loquerentur cum illo, auerterent illum a diis suis, et ad nouam Christianae fidei religionem transferrent] gif hio to ðem ealdormen bicumen ד mid hine sprecende wæran, ðæt hio hine from hiora godum acerden, ד to ðære niowan aæ þæs Cristes geleafan gehwerfde; ‘if they came to the chief and conversed with him, they would turn him away from their gods, and convert him to the new religion of Christ’s faith’ (5) Or 1 5.24.10–12 For ðon sæde Pompeius ד þa Egyptiscan bisceopas þæt þa Godes wundor þe on hiora landum geworden wæron to þon gedon þæt hi hiora agnum godum getealde wæron, þæt sint diofolgild, nales þam soþan Gode, for ðon þe hiora godu syndon drycræfta lareowas. ‘Because, said Pompeius and the Egyptian bishops, that those miracles of God which were performed in their land were done so that they might be ascribed to their own gods, who are devils, not to the true God, because their own gods are teachers of magic.’ The device of the distinction between Christian God and heathen gods in grammatical gender becomes obscure through morphological changes, but the plural form tells the difference, and in later periods the use of the big letter G in God. To say that the word god is in the masculine when used as Christian God and in the neuter when used as a heathen god is enough for the beginners of Old English, but soon we find examples (6), (7) and (8) where the false god is used in the masculine and in the plural, in contrast with the masculine singular form of the true God. The same is true with example (9), where we see the masculine plural forms in the Lambeth Psalter and John (West Saxon Corpus Christi). (6) LS25 (Michael Mor) 93 (= BlHom 17 201.30) Þa on þa ilcan tid þa hæðnan bysmerlice & synlice heora þa leasan godas mid mislicum deofolgeldum hie him laþodan on fultum. ‘Then at the same time the heathens shamefully and wickedly invited their false gods with various idols for their help.’ OE god, hlaford and drihten 85 (7) ӔHom 22 77 (De Falsis Diis) Đa þa hi toferdon to fyrlenum landum, and mancynn þa weox, þa wurdon hi bepæhte þurh þone ealdan deofol þa adam ær beswac, swa þæt hi worhton wolice him godas, and þone scyppend forsawon þe hy gesceop to mannum. ‘When they dispersed to the distant lands, and then mankind increased, then they were deceived by the old devil who had betrayed Adam, so that they wickedly made gods for themselves, and neglected the Creator who made them as men.’ (8) WHom 12 12 (De Falsis Dies) & ða æt nyhstan wurdon hi bepæhte þurh ðone ealdan deofol þe Adam iu ær beswac swa þæt hi worhton wolice & gedwollice him hæþene godas, & ðone soðan God & heora agenne scyppend forsawon, þe hy to mannum gesceop & geworhte. ‘And then at last they were deceived by the old devil who had betrayed Adam so that they made wrongly and deceptively made heathen gods for them, and despised the true God and their own Creator, who made them as men.’ (9) PsGlI 81.6 [Ego dixi dii estis et filli excelsi omnes.] Ic sæde godas ge syndon bearn þæs healican & ealle ge ‘I said you are gods, and you all children of the high.’ Cf. Jn (WSCp) 10.34 hu nys hit awriten on eowre æ þæt ic sæde ge synt godas? ‘Isn’t it written in your law that I said you are gods?’ Here is another example, in which the Christian God and heathen gods appear in a contrasting context and the latter is obviously in masculine plural: (10) Or 4 4.87.28 Ond eac þa diofla þe hie an simbel weorþedon hi amirdon, þæm oþrum monigfealdum bismrum þe hi him lærende wæron, þæt hie ne cuþan angitan þæt hit Godes wracu wæs; ac heton þa biscepas þæt hie sædon ðæm folce þæt heora godas him wæron yrre, to þon þæt hie him þa git swiþor ofreden & bloten þonne hie ær dyden. ‘And also the devils, whom they always worshipped, led them astray, in addition to the other manifold scandals, which they were teaching them, so that they could not understand that it was the vengeance of God, but commanded the bishops that they should tell the people that their gods 86 Michiko Ogura were angry against them, to such an extent that they should offer and sacrifice to them much more frequently than they had done.’ 3. God, drihten, hlaford in interlinear glosses As I put tables in Appendix, interlinear glosses provide the readers with good examples that show relationship between the source language and the renderings. Here I examined BenRGl, LibSc, PsGlA (the Vespasian Psalter: Mercian), PsGlD (the Regius Psalter: early West Saxon), PsGlI (the Lambeth Psalter: late West Saxon), Li (the Lindisfarne Gospel: Northumbrian), Ru (the Rushworth 1 and Rushworth 2: Mercian and Northumbrian), and add WSCp (the West Saxon Gospels in MS CCCC 140: West Saxon) for comparison in the choice of words. 4 As seen in the tables, BenRGl shows a regular correspondence of dominus – drihten and deus – god, the only exception being 118a dominus – hlaford. LibSc gives ten percent of the total occurrence of hlaford as a rendering of drihten, especially in the dative plural form; godes appears only once for domini (69.4 percent) and once for Christi (13.4 percent). In Psalter glosses we find a similar correspondence of dominus – drihten and deus – god with some exceptional instances. Example (11) is the only instance where hlaford is glossed for dominum in the three glosses, and examples (12), (13) and (14) are those in which the Gallican text (for PsGlI) shows different choice of Latin words from that of the Roman text (for PsGlA and D). (11) Ps 104.21 [Et constituit cum dominum domus suae. et principem omnis possessionis suȩ] A: ד gesette hine hlafard huses his ד aldermon alre aehte his D: ד Ȣesette hine hlaford huses his ד aldor eallre æhte his I: he gesette hine hlaford huses his ד ealdor ealre his æhte l. ealles anwealdnesse his AV: Hee made him lord of his house and ruler of all his substance. (12) Ps 46.3 [Quoniam deus summus terribilis. et rex magnus super omnes deos] A: for ðon god heh egesful cyning micel ofer alle godas 4 I have examined MSS Cambridge, Corpus Christi College 140, Bodleian, Bodley 441, British Museum, Cotton Nero D. iv and Bodleian, Auct. D. 2.19. For the detailed description, see Ker (1957, 1977). OE god, hlaford and drihten 87 D: heah breȢendlic ד cyninȢ micel ofer ealle Ȣodas I: forði þe drihten [dominus] se hehsta [excelsus] egeful cyningc mære ofer ealre eorðan [terram] AV: For the Lord most high is terrible, he is a great King ouer all the earth. (13) Ps 56.3 [Clamabo ad deum altissimum. et ad dominum qui benefecit mihi] A: ic cleopiu to dryhtn ðæm hestan ד to dryhtne se wel dyde me D: ic clypiȢe to Ȣode to þam hehstan ד to drihtne þe wel dyde me I: [Clamabo ad deum altissimum deum qui benefecit mihi] ic clypie to gode þam hyhstan to gode se þe dyde wel me AV: I will cry vnto God most high: vnto God that perfourmeth all things for me. (14) Ps 99.2 [Iubilate deo omnis terra. seruite domino in letitia] A: wynsumiað gode all eorðe ðiowiað dryhtn in blisse s D: drymað Ȣode ealle eorðe þeowiað on blisse I: freadremað drihtne [domino] eala eorð þeowiað drihtne on blisse AV: Make a ioyfull noise vnto the Lord, all ye lands. Serue the Lord with gladnes: Lindisfarne and Rushworth versions differ in forty-five instances in the choice between god, drihten, hlaford, and hælend. In example (15), dominus and domini are glossed hlaferd and hlafordes in Li, while Ru1 chooses dryhten and dryhtnes. (15) Mt 25.23 [ait illi dominus eius euge bone serue et fidelis quia super pauca fuisti fidelis supra multa te constituam intra in gaudium domini tui] Li: cuoeð him hlaferd his wilcymo la ð[e] goda ðegn ד leaffull forðon ofer lytla ðu were leaf-full ofer monigo ðeh ic setto geong in glædnisse hlafordes ðines Ru1: cwæþ him to his dryhten wel þec godu esne ד getreowa forþon þu ofer feawum wȩre getreowe ofer monegu ic þe gesete ga in gefea ðines dryhtnes WSCp: Đa cwæð hys hlaford to hym; Geblissa þu goda þeowa ד getrywa. forþam ðe þu wære getrywe. ofer feawa. Ofer fela ic ðe gesette. ga on þines hlafordes gefean; AV: His lord said vnto him, Well done, good and faithfull seruant, thou hast beene faithfull ouer a few things: enter thou into the ioy of thy lord. 88 Michiko Ogura In (16) two examples of dominus are glossed se drihten and double-glossed drihten ɫ se hlaford in Li, but Ru2 uses drihten twice. Another example of this kind is (17), where both Li and Ru2 have iesus and dominus (twice), and the glosses for the latter differ in the two versions. These examples show that both hlaford and drihten can be used as glosses for dominus, although Ru2 tends to choose drihten more often than hlaford. (16) Lk 12.42 [dixit autem dominus quis putas est fidelis dispensator et prudens quem constituet dominus super familiam suam ut det illis in tempore tritici mensuram] Li: cuoeð ðonne se drihten huælc woenes ðu is geleaffull sgiire- monn \ fehugeroefa ד hoga ðone gesettes drihten \ se hlaford ofer higo his te sellæ him In tíd huætes hrippe Ru2: cwæð ðonne drihten hwelc woenestu is gileof-ful scire-mon \ fehgroefa ד hoga ðone gesetes drihten ofer higo his te selle him on tide hwætes ripes WSCp: Đa cwæþ drihten hwa wenst þu  sy getrywe ד gleaw dihtnere. þæne se hlaford geset ofer hys hired  he him hwætes gemet on tíman sylle; AV: And the Lord said, Who then is that faithfull and wise steward, whom his Lord shall make ruler ouer his household, to giue them their portion of meate in due season? (17) Jn 21.7 [Dicit ergo discipulus ille quem diligebat iesus petro dominus est simon petrus cum audisset quia dominus est] Li: cuæð forðon ðe ðegn ðone lufade se hælend petre ðe hlaferd is simon petrus miððy geherde petrus te ðe hlaferd ueri Ru2: cwæð fore ðe ðegn he ðonne lufað ðone hælend [ihesus] drihten [dominus] is simon petrus miððy giherde te hlafard [dominus] is WSCp: Witodlice se leorning-cniht þe se hælend lufode cwæð to petre. hit ys drihten; Đa petrus gehyrde  hit drihten wæs. AV: Therefore that Disciple whome Iesus loued, saith vnto Peter, It is the Lord. In most instances the different choice of Old English glosses is based on the difference of Latin versions of Li and Ru. Examples are (18), where Li has deo but Ru domino, (19), where Li has domini but Ru dei, (20), where Li has dominus but Ru ihesus, (21), where Li has iesus but Ru deus, and (22), where Li has iesus but Ru xps. OE god, hlaford and drihten 89 (18) Mt 22.31 [de resurrectione autem mortuorum non legistis quod dictum est a deo dicente uobis] Li: of erest soðlice deadra ne leornade gie  gecueden wæs from gode miððy sægde iuuh Ru1: bi æriste þonne deadra ah ge ne hreordun  acwæden wæs from dryhtne [domino] cwæþendum to eow WSCp: Ne rædde ge be deadra manna æryste.  eow fram gode gesæd wæs. AV: But as touching the resurrection of the dead, have ye not read that which was spoken vnto you by God, saying, (19) Mk 12.14 [nec enim uides in faciem hominis sed in ueritate uiam domini doces] Li: ne forðon ðu gesiis on onsione monnes ah in soðfæstnise woeg drihtnes ðu læres Ru2: ne forðon ðu gisist on onsione monnes ah in soð-fæstnisse woegas godes [dei] læres WSCp: ne besceawast þu manna ansyne. ac þu godes weg lærst on soð- fæstnysse; AV: for thou regardest not the person of men, but teachest the way of God in truth. (20) Lk 22.31 [Ait autem dominus simon simon ecce satanas expetiuit uos ut cribraret sicut triticum] Li: cuoeð ða drihten simon simon heono se wiðerworda gesohta \ iuih te awoxe \ suæ huæte Ru2: cwæð ða ðe hælend [ihesus] symon ðas symon heono ðe wiðerworda ד gisohte iowih te awoxe swa hwæte WSCp: Đa cwæð drihten. Simon Simon. nu satanas gyrnde  he eow hridrude swa swa hwǽte; AV: And the Lord said, Simon, Simon, behold, Satan hath desired to haue you, that he may fift 5 you as wheat: (21) Jn 6.64 [Sciebat enim ab initio iesus qui essent credentes et quis traditurus esset eum] Li: uiste forðon from fruma se hælend ðaðe uoeron gelefendo \ ד hua sellende uere hine 5 i.e. sift. 90 Michiko Ogura Ru2: wiste forðon from fruma god [deus] ðaðe werun gilefende ד hwelc sellende were hine WSCp: Witodlice se hælend wiste æt fruman. hwæt þa gelyfedan wæron .hwa hine belæwon wolde ד AV: For Iesus knew from the beginning, who they were that beleeued not, and who should betray him. (22) Jn 9.11 [homo qui dicitur iesus lutum fecit et unxit oculos meos] Li: monn seðe is acuedon hælend lam worhte ד smiride ego mino Ru2: ðe mon seðe cweden crist [xps] lam giworhte ד smiride ego mine WSCp: Se man þe is genemned hælend worhte fenn ד smyrede mine eagan. AV: A man that is called Iesus, made clay, and anointed mine eyes, In contrast, (23) shows that Li has dominus which is glossed god, while Ru2 has deus and also glossed god. (23) Lk 18.7 [dominus autem non faciet uindictam electorum suorum clamantium ad se die ac nocte et patientiam habebit in illis] Li: god ne doeð  wræcco ðara gecorenra his clioppendra to him dæge ד næht ד geðuild hæfeð on ðæm Ru2: god [deus] ða ne doeð ד ða wraco ðara gicorenra hiora cliopendra to him dæg ד nocte [sic] ד giðyld hæfeð in ðæm WSCp: Soþlice ne deð god his gecorenra wrace clypiendra to him dæges ;he geþyld on him hæfþ ד .nihtes ד AV: And shal not God auenge his owne elect, which crie day and night vnto him, thogh he beare long with them? 4. Summary A few things can be said in summarizing the results of the investigation. 1. OE god can be used in the masculine and in the neuter. It is not decisively said, however, that god in the masculine is used as Christian God but as non- Christian God in the neuter. 2. Deus is rendered into god with a few exceptions. God is more often used in the genitive than drihten or hlaford, especially in the Gospels. Dominus can be OE god, hlaford and drihten 91 rendered by either drihten or hlaford, partly because these two words are polysemous and mean ‘a lord’, ‘a chieftain’, ‘a master’, ‘a husband’, etc., as well as ‘the Lord’. Dominus deus ‘the Lord God’ is often left unglossed in the Regius Psalter and the Lambeth Psalter. 3. My investigation on Old English prose and interlinear glosses may reveal some unification of the renderings in the Gospel of John and the Lambeth Psalter, that is, at least in late Old English. 6 References Amos, Ashley, Antonette diPaolo Healey, et al. eds. Dictionary of Old English. Toronto: Pontifical Institute of Medieval Studies, University of Toronto, 1988–. [A–G on CD-ROM, 2008.] Bately, Janet, ed. The Old English Orosius. London: Oxford University Press, 1980. Bosworth, Joseph & T.N. Toller, eds. An Anglo-Saxon Dictionary. 1898; rpt. London: Oxford University Press, 1972. Colgrave, Bertram, & R.A.B. Mynors, eds. Bede’s Ecclesiastical History of the English People. Oxford: Clarendon Press, 1969. Hofstetter, Walter. “Winchester and the standardization of Old English Vocabulary”, Anglo-Saxon England 17 (1988): 139–161. Kay, Christian, Jane Roberts, Michael Samuels & Irené Wotherspoon, eds. Historical Thesaurus of the Oxford English Dictionary, with Additional Material from ‘A Thesaurus of Old English’. Oxford: Oxford University Press, 2009. Ker, N.R. Catalogue of Manuscripts Containing Anglo-Saxon. Oxford: Clarendon Press, 1957, 1977. Kuhn, S.M. ed. The Vespasian Psalter. Ann Arbor: University of Michigan Press, 1965. Lindelöf, U. ed. Der Lambeth-Psalter, I. Text und Glossar. Acta Societatis Scientiarum Fennicae, Tom. 35, No. 1. Helsinki, 1909. Logeman, H. ed. The Rule of S. Benet. EETS, o.s. 90. 1888; rpt. New York: Kraus Reprint, 1981. MacGillivray, H.S. The Influence of Christianity on the Vocabulary of Old English. Part I. Studien zur englischen Philologie VIII. Halle: Max Niemeyer, 1902. Miller, Thomas. ed. The Old English Version of Bede’s Ecclesiastical History of the English People. EETS, o.s. 95, 96, 110, 111. London: Oxford University Press, 1959–1963. 6 The Gospel of John often shows its peculiarity in contrast with the Synoptic Gospels. For the so-called “Winchester words”, see Hofstetter (1988). 92 Michiko Ogura Ogura, Michiko. “Camel or Elephant? How to Lexicalise Objects Foreign to the Anglo-Saxons”, in Guido Oebel (ed.), Japanische Beiträge zu Kultur und Sprache. Studia Iaponica Wolfgango Viereck (München: Lincom, 2006), 228–245. Ogura, Michiko. “Lexicalisation of Christianity, or Christianisation of the Anglo- Saxon Vocabulary”, in Ken Nakagawa et al. eds. Studies in Modern English: the Thirtieth Anniversary Publication of the Modern English Association (Tokyo: Eihosha, 2013), 85–100. Rhodes, E.W. ed. Defensor’s Liber Scintillarum. EETS, o.s. 93. 1889; rpt. New York: Kraus Reprint, 1987. Roeder, F. ed. Der altenglische Regius-Psalter. 1904; rpt. Tübingen: Niemeyer, 1973. Simpson, John & Edmund S.C. Weiner. eds. The Oxford English Dictionary, 2 nd ed. Oxford: Clarendon Press, 1989. Skeat, W.W. ed. The Gospel according to St. Matthew, St. Mark, St. Luke and St. John. 1887, 1871, 1874, 1878; rpt. Darmstadt: Wissenschaftliche Buchgesellschaft, 1970. Toller, T.N. ed. An Anglo-Saxon Dictionary. Supplement, with Revised and Enlarged Addenda by Alistair Campbell. 1921; rpt. London: Oxford University Press, 1973. OE god, hlaford and drihten 93 Appendix: Dominus, Deus, Iesus, etc. and their renderings BenRGl dominus domini domino dominum domine drihten 2 4 3 drihtne 5 drihtnes 3 hlaford 1 Ø 6 2 4 4 3 BenRGl deus dei deo deum god 3 1 5 gode 3 2 16 8 godes 23 goda 1 g 1 Ø 6 9 6 2 LibSc dominus domini domino dominum dominis dominos drihten 68 16 drihtnes 13 drihtne 1 20 3 godes 1 hlaford 1 2 hlafordes 1 hlafordum 7 hlafordas 1 Ø 5 LibSc deus dei deo deum dei \ deum christi god 75 1 52 godes 121 1 gode 75 33 1 of godes 1 94 Michiko Ogura PsGlA dominus domini domino dominum domine dominorum dryht n 213 100 66 68 268 dryhten 13 1 8 11 drihten 2 dryht 2 dryhtnes 8 1 dryhtne 22 3 dryt n 4 1 1 1 dryt n 1 dreyht n 1 ðryht n 1 drȳ 1 dt n t n 1 ðryhten 3 ðryt n 2 ðine 1 to dryht n 7 to dryhtne 1 hlafard 1 hlafarda 3 hlafdian 1 gode 1 Ø 2 1 1 8 PsGlA deus dei deo deum dii deorum diis deos god 283 27 godes 36 goðes 1 gode 1 47 7 go 2 godum 1 2 godas 2 3 goda 2 dō 1 OE god, hlaford and drihten 95 dryht n 3 dryhten 1 Ø 3 1 PsGlD dominus domini domino dominum domine dominorum drihten 32 1 1 18 11 dryhten 3 7 4 drihtnes 30 dryhtnes 8 drihtne 1 34 8 dryhtne 12 1 drihtna 1 hlaford 1 hlaforda 1 hlæfdian 1 god 2 Ø 195 69 56 48 280 1 PsGlD deus dei deo deum dii deorum diis deos god 28 1 12 godd 11 1 godes 17 godas 2 3 gode 26 6 godum 2 goda 2 deus 1 Ø 243 21 21 20 PsGlI dominus domini domino dominum domine dominorum drihten 126 4 39 98 drihtnes 73 drihtnys 9 drihtne 92 16 96 Michiko Ogura to drihtne 2 1 drihtenna 1 hlaford 1 hlaforda 1 drihtenna l. hlaforda 1 hlæfdian 1 Ø 92 24 17 15 162 PsGlI deus dei deo deum dii deorum diis deos god 139 1 3 19 godes 41 gode 1 43 10 to gode 1 goda 2 godas 2 2 godum 1 1 Ø 136 4 5 4 Mt(Li) dominus domini domino dominum domine drihten 5 3 28 drihtnes 6 drihtne 4 drihtnen 1 drihter 1 hlaferd 12 1 3 hlafard 2 2 hlaferdes 3 hlaferde 1 drihten \ hlaferd 1 OE god, hlaford and drihten 97 Mt(Li) deus dei deo deum iesus iesum iesu god 10 1 8 godes 27 gode 2 hælend 99 18 4 hælendes 4 hælende 2 2 Mt(Ru) dominus domini domino dominum domine drihten 2 11 dryhten 14 1 4 20 drihtnes 4 dryhtnes 5 1 drihtne 4 dryhtne 1 to drihtne 1 hlaford 3 laford 1 hlaferd 1 laferd 1 Ø 1 Mt(Ru) deus dei deo deum iesus iesum iesu god 9 1 6 godes 26 1 gode 2 1 dryhtne 1 hælend 88 16 8 hælendes 2 hælende 1 1 helend 4 helende 1 to þæm hælende 1 98 Michiko Ogura him 1 hine 1 iesus 1 Ø 1 5 Mt(WSCp) dominus domini domino dominum domine drihten 3 2 24 drihtyn 1 1 dryhten 1 dryhtyn 3 drihtnes 7 drihtenes 1 drihtne 5 to drihtne 1 hlaford 11 2 5 hlafurd 5 1 hlafordes 3 hlaforde 1 hælynd 1 Mt(WSCp) deus dei deo deum iesus iesum iesu god 10 1 6 godes 27 gode 3 2 hælend 71 8 1 hælynd 16 4 hælyn 1 hælendes 2 hælyndes 2 hælende 2 5 2 hælynde 1 he 5 him 1 drihten 1 Ø 1 1 1 OE god, hlaford and drihten 99 Mk(Li) dominus domini domino dominum domine drihten 5 2 1 drihtnes 2 drihtne 3 1 hlaferd 2 Mk(Li) deus dei deo deum iesus iesum iesu god 14 4 godes 21 goddes 2 hælend 51 5 5 hælendes 2 hælende 3 2 hæ\ 6 1 Ø 1 Mk(Ru) dominus domini domino dominum domine drihten 5 2 1 drihtnes 1 1 drihtne 4 drihtene 1 godes 1 Mk(Ru) deus dei deo deum iesus iesum iesu god 14 1 4 godes 24 hælend 55 8 2 hælendes 1 hælende 3 1 to ðæm hælende 1 hæ\ 5 1 100 Michiko Ogura Mk(WSCp) dominus domini domino dominum domine drihten 4 1 2 1 drihtnes 1 drihtne 3 hlaford 2 hlaforde 1 godes 1 drihten hælend 1 Mk(WSCp) deus dei deo deum iesus iesum iesu god 13 2 godes 22 gode 2 hælend 53 7 3 hælendes 1 hælyndes 1 hælende 3 3 him 1 Ø 1 1 Lk(Li) dominus domini domino dominum domine dominis drihten 24 1 7 24 drihtnes 20 drihtne 6 4 drihtno 1 hlaford 4 hlaferd 2 hlafard 1 hlaferdes 1 hlaferdas 1 hlaferde 1 hlaferdum 1 drihten \ 1 OE god, hlaford and drihten 101 hlaford god 1 hælende 1 Lk(Li) deus dei deo deum iesus iesum iesu god 10 1 20 godes 62 goddes 1 gode 9 7 godæ 1 hælend 55 8 8 hælendes 4 hælende 4 1 Lk(Ru) dominus domini domino dominum domine drihten 23 2 6 19 drihtnes 20 1 drihtne 5 1 drihten god 1 god 1 hlaford 1 hlafard 2 hlafardas 1 hælend 2 hælende 1 Lk(Ru) deus dei deo deum iesus iesum iesu god 3 1 1 16 godes 1 48 gode 1 8 5 goda 1 drihten 1 1 1 hælend 42 4 4 hælendes 2 102 Michiko Ogura hælende 2 2 Ø 1 1 2 1 1 Lk(WSCp) dominus domini domino dominum domine dominis drihten 16 1 1 6 19 drihtnes 13 drihtenes 1 drihtne 6 2 drihten god 1 god 1 godes 2 hlaford 7 1 1 8 hlafordes 1 1 hlafordas 1 hlaforde 1 hlafordum 1 hælend 4 hælendes 2 hælende 1 Ø 2 Lk(WSCp) deus dei deo deum iesus iesum iesu god 10 1 15 godes 63 gode 1 7 10 drihten 1 drihtne 1 hælend 55 7 5 hælendes 3 hælende 5 5 Ø 1 OE god, hlaford and drihten 103 Jn(Li) dominus domini domino dominum domine drihten 2 1 3 28 drihtnes 4 drihtne 2 hlaferd 2 1 hlafard 1 hlafærd 1 hlaferde 1 Jn(Li) deus dei deo deum deos dii iesus iesum iesu god 16 6 godes 28 1 godas 1 gode 17 1 to gode 2 goddo 1 hælend 190 28 1 hælendes 9 hælende 1 2 ðæm 1 Jn(Ru) dominus domini domino dominum domine drihten 4 1 3 29 drihtnes 4 drihtne 1 gode 1 hlafard 2 1 2 Jn(Ru) deus dei deo deum deos dii iesus iesum iesu god 14 9 1 1 godes 1 23 gode 1 17 1 godo 1 104 Michiko Ogura drihten 2 hælend 188 24 2 hælendes 9 hælende 5 1 crist 1 Ø 6 Jn(WSCp) dominus domini domino dominum domine drihten 4 1 5 26 drihtnes 3 drihtne 1 hlaford 2 2 1 leof 1 Jn(WSCp) deus dei deo deum deos dii iesus iesum iesu god 16 1 5 godes 25 godas 1 1 gode 16 6 hælend 189 20 1 hælendes 10 hælende 7 1 hælynd 1 he 1 Ø 1 Author’s address School of Arts and Sciences Tokyo Woman’s Christian University 2-6-1 Zempukuji, Suginami-ku, Tokyo 167-8585, Japan received: 8 December 2014 e-mail: ogura.dainagon@jcom.home.ne.jp revised version accepted: 10 June 2016