Microsoft Word - 4. Proofs_Ogura.docx SELIM. Journal of the Spanish Society for Medieval English Language and Literature. 28 (2023): 57–77. ISSN: 1132-631X DOI: 10.17811/selim.28.2023.57-77 © Ediuno. Ediciones de la Universidad de Oviedo. This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Verbs and Expressions of Calling a Person/Place/Thing in Old and Early Middle English Chronicles and Homilies Michiko Ogura Chiba University (Received 11 November 2021; revised 25 January 2022) There were many ways of calling or naming a person, a place, or other things in Old English: se wæs noe gehaten ‘he is called Noah’, Ioppe hatte sum burh ‘a city was called Joppa’, æt þæm beorge þe mon Athlans nemneð ‘at the mountain which they name (precisely, one names) Atlas’, þe Grecas nemnað paralysis. and we cweðað lyftadl ‘which the Greeks call paralysis, and we call palsy’, his nama is iohannes ‘his name is John’, etc. A clear difference in the use of these verbs and expressions of calling is found between chronicles and homilies. Also, when the contents that describe the same object or theme like false god or the deadly sins, lexical variations or flexible uses of verbs can further become obvious. The aim of this study is to exemplify a variety of expressions of calling found in Old and early Middle English texts, especially in chronicles and homilies, which show syntactic and stylistic continuity with some morphological and lexical alterations. Tables are given to show the choice of each verb form used in each text. Keywords: Old English; early Middle English; verbs of calling or naming; chronicles; homilies 1. Introduction Old English verbs of calling show a variety of synonyms and synonymous expressions. Hatan is a special verb, which has a simple form hatte with passive meaning ‘is/was called;’1 the verb also has usual active forms as well as the periphrastic passive form, i.e. beon/wesan (ge)haten. In addition, the indefinite pronoun man is used in man hateð ‘one call (i.e. they call).’ Other verbs, (ge)cigan, (ge)cleopian, (ge)cweðan, (ge)namnian and (ge)nemnan, are used in the active and in the periphrastic passive, together with the man-periphrasis. (His/hwæs) nama is/wæs can be added as a synonymous expression. The semantic field of calling a name of a person, a place, a thing, etc. has not been studied for these decades. Strite (1989) has collected and classified papers of various fields, especially those of nouns, but there are comparatively small number of studies on verbs and other parts of speech. Modern English call was borrowed from ON kalla, but OE ceallian appeared only once in an Old English poem.2 OE hatan had many meanings 1 See OED hight, v.1, Etymology, and MED hōten v. (1) Etymology. A typical use of the old form hatte is found in a famous b-verse formula in Old English Riddles: Saga hwæt ic hatte in Rid 3.72b, 10.11b, 12.13b, 19.9b, 23.16b, 62.9b, 73.29b, 80.11b, 83.14b, 86.7b, and Frige hwæt ic hatte in Rid 14.19b, 16.10b, 27.15b), while the passive sense ‘is/was called’ becomes obscure during the Middle English period. 2 Battle of Maldon 91 (DOE, s.v. ceallian). For the form of this verb as a Scandinavian loan word see Campbell (1959, §566). MICHIKO OGURA 58 and functions, among which the causative function is discussed by Mitchell (1985, §679), competing with lætan ‘to let’ and don ‘to do’.3 Synonyms of the verb of calling, therefore, seem worthy of investigation. The texts which should include many examples are chronicles and homilies. In chronicles, expressions for calling persons, places, and special things, dates, etc. can be expected. In homilies, especially saints, clergymen, both men and women in episodes, etc. may appear, as well as abstract nouns personified in contexts. To get statistical results and to find some features particular to each text, editions are used, but the data in the DOE should be checked to see if the examples are attested as reliable. Early Middle English texts are included to see historical changes in the choice of verbs. The texts chosen in this study are Parker Chronicle, Peterborough Chronicle, Laʒamon’s Brut (MSS Cotton Caligular A. ix and Cotton Otho C. xiii) for chronicles, including Orosius as a text related to chronicles; for homilies, Vercelli Homilies, Blickling Homilies, Ælfric’s Catholic Homilies, Ælfric’s Homilies (Pope’s edition), Homilies of Wulfstan, Lambeth Homiles, Trinity Homilies, Ancrene Wisse (MS CCCC 402) and Ancrene Riwle (MS Cotton Nero A. xiv), together with Bede (a text which includes stories between a chronicle and homily) and Ælfric’s Lives of Saints. 2. Chronicles Examples should be given to see the choice of verbs and verbal expressions in Old and early Middle English contexts. Examples (1) to (4) are from Parker Chronicle. In example (1) the place (stowe) is called by is gecueden, (2) is a man-periphrasis with nemnan, (3) has the subject we with hatan, and (4) appears in The Coronation of Edgar, where the special day is named by a pair of the verbs of calling, nemnan and cigan (with n- alliteration).4 (1) ChronA 455.1 Her Hengest & Horsa fuhton wiþ Wyrtgeorne þam cyninge, in þære stowe þe is gecueden Agęlesþrep, & his broþur Horsan man ofslog; ‘In this year Hengest and Horsa fought against King Vortigern at a place which is called Agælesþrep, and his brother Horsa was slain.’ (2) ChronA 584.1 Her Ceawlin ד Cuþa fuhton wiþ Brettas, in þam stede þe mon nemneþ Feþan leag, .Cuþan mon ofslog ד ‘In this year Ceawlin and Cutha fought against the Britons at the place called Feþanleag, and Cutha was slain.’ (3) ChronA 892.6 3 OE hatan kept its multiple senses through the medieval period. See Kaita (2020). 4 Texts and abbreviations are quoted from the DOE(C). In longer quotations, editions are constantly referred to as well as the web corpus, because the DOE(C) data are partly based on manuscripts and partly based on editions. The editions I examined are listed under References. The verb or expression in each question is highlighted in boldface. Modern English translations are based on Garmonsway (1953), Madden (rpt. 1970) Nicholson (1991), Salu (1955) and EETS editions as far as there are translations. Verbs and Expressions of Calling a Person/Place/Thing 59 Se muþa is on easteweardre Cent æt þæs miclam wuda eastende þe we Andred hatað. ‘The estuary is in east Kent, at the east end of great forest which we call Andred.’ (4) CEdg 5 (= ChronA 973) Þær wæs blis micel on þam eadgan dæge eallum geworden, <þone> niða bearn nemnað and cigað Pentecostenes dæg. ‘On that blessed day, called and named Whit Sunday by the children of men, there was great rejoicing by all.’ From Peterborough Chronicle I give three examples which have no corresponding contexts in Parker Chronicle. Example (5) has two examples of man-periphrasis with cleopian. Example (6) shows hatan in the active and in the periphrastic passive, while (7) has a periphrastic passive and hatte. (5) ChronE 963.27 And ic gife þone tun þe man cleopeð Vndela mid eall þet þærto lið, þet is þet man cleopeð Eahtehundred & market & toll, ‘And I give the village called Oundle with all that belong to it, that is, the Eight- hundreds and market and toll’ (6) ChronE 963.62-64 & he macode first þa wealle abutan þone mynstre, geaf hit þa to nama Burch þe ær het Medeshamstede; … Þa cæs man oðer abbot of þe silue minstre þe wæs gehaten Ælfsi; se Ælfsi wæs þa abbot syððon fiftig wintre. ‘He first built the wall around the monastery, and then gave it the name Burch, which was formarly called Medeshamstede. … Then another abbot named Ælfsige was elected from the same monastery; this Ælfsige was abbot afterwards for fifty years.’ (7) ChronE 1123.31 Ða cusen hi an clerc, Willelm of Curboil wæs gehaten, he was canonie of an mynstre Cicc hatte, ‘Then they chose a cleric called William of Curbeil; he was a canon from a monastery called St. Osyth’s’ Orosius shares the feature of chronicle and is expected to contain examples of calling or naming a person or a place using similar varieties of expressions. Example (8) has two instances of man-periphrasis, one with nemnan and the other with hatan. In (9) man hæt appears four times in succession. Hatan is also used in the following two examples: (10) wæs haten for a place and (11) hatte for a person. (8) Or 1 1.9.15 & hire rihtwestende is æt þæm beorge þe mon Athlans nemneð & æt þæm iglande þe mon hæt Fortunatus. ‘and its right western boundary is at the mountain called Atlas, and at the island called the Fortunate’ MICHIKO OGURA 60 (9) Or 1 1.18.24 Þa land þe man hæt Gallia Bellica, be eastan þæm is sio ea þe man hæt Rin, & be suðan þa beorgas þe man hæt Alpis, & be westansuðan se garsecg þe man hæt Brittanisca, & be norðan on oðre healfe þæs garsegges earme is Brittannia þæt land. ‘The land which is called Gallia Belgic, to the east of which is the river called the Rhine, and to the south the mountains which are called the Alps, and to the southwest the sea which is called British, and to the north on the other side of the sea’s arm is the land of Britain.’ (10) Or 2 5.46.8 Þa wæs mid him an wræccea of Læcedamania, Creca byrg, se wæs haten Damerað, ‘Then with him was an exile from Lacedaemon, Greek city, which was called Demaratus’ (11) Or 3 6.60.14 Raþe æfter þæm on þara twegea consula dæge, Claudius, þe oðre noman hatte Marcellus, & Ualerius, þe oðre noman hatte Flaccus, þa gewearð hit, ‘Immediately after that in the day of these two consuls, Claudius, who was called Marcellus by the other name, and Valerins, who was called Flaccus by the other name, it happened then’ Example (12) shows how to call Lammas day. Ælfric’s Catholic Homilies also has a description, where the same verb is used. Orosius, therefore, as well as Bede, shares the features of chronicles and homilies in its text and context. (12) Or 5 13.130.3 Þæt on þære tide calendas Agustus, & on þæm dæge þe we hatað hlafmæsse. ‘That was in the time Kalends of August, and on the day which we call Lemmas.’ Cf. ÆCHom II,28 222.50 Næs swa ðeah ðis gedon on ðisum andwerdan dæge. ac we hit healdað on ðære nihte. þe ge hatað hlafmæsse; ‘This was not done, however, on this present day, but we observe it on the night which you call Lemmas.’ Laʒamon’s Brut is added from the thirteenth century, which also shares the feature of chronicle, though verse and influenced by Anglo-French. Two manuscripts, Cotton Caligula A. ix and Cotton Otho C. xiii, which are said to be written in the vicinity of West Midland to the Southwestern around 1250 to 1275,5 show similar choice of verbs and expressions in this survey. Spellings show contrasts as seen in (C) wes ihaten and (O) was ihote. Cleopian and nemnan often appears, referring to a person or a place, both in the active and in the passive. In most instances they use the same verb or expressions, but in 20 contexts their choices differ, as listed in (13). 5 For dialects and dates of the manuscripts I follow Laing (1993). Verbs and Expressions of Calling a Person/Place/Thing 61 (13) Differences in the manuscripts of Laʒmon’s Brut Laʒ (C) Laʒ(O) 1953 He wes ihaten Brutus He was Brutus ihote 1954 þis lond he clepede Brutaine þat lond Brutaine 1976 & his folc wes ihaten Sexuns and cleopede his men Saxuns 2038 & Trinouant heo nemneden and Trineavant hine hehte 2113 þat æfter him Locres wes icleped (2114) Locris was ihote 2355 þe Trinouant wes ihaten þat Trinouand was inemdid (inemnid?) 2572 Ebrauc he wes i-cleped Ebrac was ihote 2673 Ӡeorc heo ihæhten Ӡorc hine cleope 4078 His nome wes ihote þus His name was icleoped þus 6051 & heo inemned Kaer-Usc and hit cleopede Kair-Uske 6309 Bruttes nemneden þa laʒen Bruttus cleopede þe laʒe 6312 þe laʒe hehte Marciane þa laʒe hatte Marciene 7023 Ældolf men cleopeden þene king Deldol was i-hote 7101 & hehten heo Kær-Lud and cleopede hine Kay[r]lud 7117 and nemneden heo Lundres and hehte hit Lundres 9144 & þa tscolde beon i-haten Hælend and he solde hete 9145 & helpen his freondes worlene Helare 11150 þe ældeste hæhte Leonin þat þus were i-hote 11151 Trahern & Marin Traharn Marin and Leonin 11188 heo hehten hine forð right anan þat child was i-hote 11189 þene hæʒe Maximian Maximian þe gode 14244 & Lane-castel hine hæhten and Leane-castel hine cleopede 14690 þe men nemneð Darewente þat Darwent his ihote 14830 ich hatte Vortimer ich hote Vortimer 14831 mi broðer hatte Catimer 26185 Þat water hehte Able þat water hatte Aube 30449 he hehte Gille Patric he was icleoped Gillopart 3. Homilies The notable stylistic distinction between chronicles and homilies concerning the expression in question is that, while chronicles tell names mostly in a straightforward way, homilies often explain the origin and meaning of the names based on biblical MICHIKO OGURA 62 records. When the names of saints, foreign places, abstract nouns (especially sins), foreign gods, days to be commemorated, flora and fauna, etc. are to be mentioned, these verbs and expressions are used not only in the meaning ‘to call’ or ‘to name’ but in the sense ‘to signify’ or ‘to translate’ in homiletic contexts. 3.1. Angels, Christ, disciples, etc. Most of the examples of this kind are found in Ælfric’s Catholic Homilies. Example (14) is about Cherubim and Seraphim; (15) and (16) are for Christ, in similar contexts but with a variation of verbs chosen in naming. (14) ÆCHomI, 24 374.95-976 Cherubim is gecweden gefyllednyss ingehides, oððe gewittes hi sind afyllede mid gewitte swa micele swiþor. swa hi gehendran beoð heora scyppende þurh wurðscipe heora geearnunga; Seraphim sind gecwedene byrnende oððe onælende hi sind swa micele swiðor byrnende on godes lufe. swa micclum swa hi sind to him geþeodde ‘Cherubim are interpreted fullness of knowledge or understanding; they are filled with so much the more understanding as they are nearer to their Creator through the worthiness of their deserts. Seraphim are interpreted burning or inflaming; they are so much the more burning in love of God as they are associated with him.’ (15) ÆCHomI, 25 384.138-146 Crist is manegum naman genemned he is wisdom gehaten. For þan ðe se fæder ealle gesceafta þurh hine geworhte; He is word gecweden for þan ðe word is wisdomes geswutelung … He is lamb gehaten for þære unscæððignysse lambes gecyndes. … he is leo geciged of iudan mæigðe. dauides wyrtruma … ‘Christ is named by many names. He is called Wisdom, because the Father wrought all things through him. He is called Word, because a word is the manifestation of wisdom. … He is called Lamb, from the innocence of the lamb’s nature. … He is called the Lion of the tribe of Judah, the Root of David, …’ (16) ÆCHomII,15 152.94-101 He is gecweden hláf þurh getacnunge. and lamb. and leo. and gehú ells; He is hlaf geháten. for ðan ðe hé is ure líf. and engla; He is lamb gecweden. for his unscæððignysse; Leo for ðære strencðe. þe he oferswiðde þone strangan feofol. … Hwí is ðonne þæt halige husel gecweden cristes lichama. oþþe his blód. gif hit nis soðlice þæt þæt hit gehaten is; ‘He is called bread typically, and lamb, and lion, and whatever else. He is called bread, because he is life of us and of angels; he is called a lamb for his innocence; a lion for the strength wherewith he overcame the strong devil. … Why then is the holy housel called Christ’s body or his blood, if it is not truly that which it is called?’ Examples (17) and (18) show the naming process of Peter in similar contexts with different verbs and expressions. 6 Modern English translations of ÆCHom I and II are based on Thorpe (1844[1983]). Verbs and Expressions of Calling a Person/Place/Thing 63 (17) ÆCHomI,38 512.156-157 Petrus wæs geciged symon. ær his gecyrrednysse ac crist hine gehet petrus. ꝥ getacnað oncnawende ‘Peter was called Simon before his conversion, but Christ called him Peter, which signifies ‘acknowledging’’ (18) ÆCHomII,28 226.163-168 Ær ðan fyrste wæs his nama Simon. ac drihten him gesette þisne naman Petrus. þæt is stænen. to ði þæt he hæfde getacnunge cristes gelaðunge; Crist is gecweden Petra. þæt is stán. and of ðam naman is gecweden Petrus. eal cristen folc; ‘Before that time his name was Simon, but the Lord appointed him this name, Petrus, that is, of stone, to the end that he might be typical of Christ’s church. Christ is called ‘petra’, that is, stone, and from that name the whole Christian people is called ‘petrus.’’ Example (19) shows the naming process of John the Baptist, with four different expressions of calling the name. (19) ÆCHomI,25 379.12-13, 380.29-33 þu gecigst his naman iohannes. … Se ealde cynnystre wiðcwæð þam magum ac ד beo he geciged iohannes; hi andwyrdon; Hwi wiðcwyst þu urum geþeahtum? Nis nan man on þinre mæigðe iohannes gehaten; Hi þa bicnodon þam dumban fæder hwæt him be þam geþuhte; Se fæder þa awrat his nama is iohannes; ‘and you call his name John. … The old mother spoke against the kinsmen and (said that) he should be called John. They answered, “Do you speak against our counsel? No one in your family is called John.” Then they beckoned the dumb father what it seemed to him about it. The father then wrote: his name is John.’ An ex-angel is named Lucifer and the meaning of the name is interpreted. In most instances the signification is expressed by be gereht, as in example (20). (20) HomS 34 (Verc 19) 13 ,þone þe he foremærostne hæfde ofer ealle þa oðre englas þe Lucifer wæs haten ד þæt ys on ure geþeode leohtberend gereht, ‘and him whom He considered foremost over all the other angels, who was called Lucifer, that (name) is reckoned in our language “light-bearer,”’ It is a notable feature of Wulfstan’s holimies that namnian is used instead of nemnan, as illustrated in (21). (21) WHom 8b 59 Ealswa bealdlice se þeowa clypað ד namað on his pater noster his Drihten him to fæder swa se hlaford, ד seo wylen eallswa wel swa seo hlæfdige. ‘The servant also boldly calls and names in his Paternoster his lord as his father as the Lord, and the female servant as well as the lady. MICHIKO OGURA 64 In Middle English, Ancrene Wisse and Ancrene Riwle keep using traditional expressions with morphological alterations and at the same time accept new members. Example (22) shows the use of be icleopet and (23) a new member spe(a)len. (22) AW 3.329-332 (f. 39r) For-þi is ancre ‘ancre’ icleopet, … Alswa al Hali Chirche (þet is schip icleopet) schal ancrin o þe ancre, ‘It is for this reason that an anchoress is called an anchoress, … So all Holy Church, which is called a ship, shall be anchored to the anchoress’ Cf. AR (Nero) 63.2-5 (f. 36-36v) for þi is ancre icleoped an-cre. … also al holi chirche ðet is schip icleoped. schal ד ancren oðer ancre. (23) AW 141.377 (f. 101v) Ant tis þridde bitternesse is understonden bi Marie Salomee, þe þridde Marie, for ‘Salome’ spealeð ‘pes’; ‘and this third bitterness is signified by Mary Salome, the third Mary, for Salome means ‘peace’’ Cf. AR (Nero) 170.24 (f. 103) And þeos bitternesse is understonden bi marie salome þe þridde marie. Vor Salome speleð peis. 3.2. False gods Greek and Roman gods as well as the Northern gods are treated as false gods in contrast to Christian God. Examples are (24) to (27), in which (24) and (25) are in the same context with different choice of verbs and expressions, especially namnian in WHom.7 (26) and (27) are comparatively short and fragmental. (24) ÆHom 22 99-180 Án man wæs eardiende on þam ílande Creta, Saturnus geháten, swiðlic and wælhreow,… He læfde swaþeah ænne to l[i]fe … se wæs Iouis geháten, hetol and þrymlic. … Se Iouis wæs swa swiðe gál, þæt he on hys swustor gewífod; seo wæs geháten Iuno, swiðe healic gyden. … and he hatte Þór betwux sumum þeodum, þone þa Deniscan leoda lufiað swiðost. His Sunu hatte Mars, se macede æfre saca, … Sum man wæs gehaten Mercurius on lífe, se wæs swiðe facenfull and swicol on dædum. … Ðes god wæs [a]rwyrðe betwyx eallum hæþenum, and he is Óðon geháten oðrum naman on Denisc. Nu secgað þa Deniscan on heora gedwylde þæt se Iouis wære, þe hi Þór hátað, Mercuries sunu, þe hi Oðon hatað; … Sum wif hatte Uen[us], seo wæs Ioues dohter, … Ðone sixtan dæg hi gesetton þære sceamleasan gyldenan Uen[us] gehaten, and Fric[g] on Denisc. ‘A man was living in the land of Crete, called Saturnus, violent and fierce, …Yet he left one alive … he was called Jove, hostile and powerful, … Jove was so very wanton 7 Texts are quoted from: De Falsis Diis in ÆHom 21 (Pope 1968, 677–712) and De Falsis Dies in WHom 12 (Bethurum 1957, 221–24). Verbs and Expressions of Calling a Person/Place/Thing 65 that he married with his sister; she was called Juno, very haughty goddess … and he was called Thor among his people, whom the Danish men loved most. His son was called Mars, who behaved in pursuit of war, … A man was called Mercurius in the lifetime, who was very deceitful and false in deeds, … This god was worshipped among all heathens, and he is called Odin by another name in Danish. Now the Danish say in their heresy that it would be Jove whom they call Thor, son of Mercurius whom they call Odin; A woman was called Venus, who was Jove’s daughter, … They assigned the sixth day to the shameless goddess called Venus, and Frigg in Danish.’ (25) WHom 12 35-80 An man wæs on geardagum eardiende on þam iglande þe Creata hatte se wæs Saturnus gehaten, …He læfde swaþeah uneaðe ænne to life, … ד se wæs Iouis gehaten, ד se wearð hetol feond. He aflymde his agene fæder eft of ðam ylcan foresædan iglande þe Creta hatte … ד se Iouis wearð swa swyðe gal þæt he on his agenre swyster gewifode, seo wæs genamod Iuno, … And he hatte Þor oðrum naman betwux sumum þeodum; … His sunu hatte Mars, se macode æfre gewinn ד wrohte, … Sum man eac wæs gehaten Mercurius on life, se wæs swyðe facenfull … Ðes gedwolgod wæs arwurðe eac betwux eallum hæðenum on þam dagum, ד he is Oðon gehaten oðrum naman on Denisce wisan. Nu secgað sume þa Denisce men on heora gedwylde þæt se Iouis wære þe hy Þor hatað, Mercurius sunu, þe hi Oðon namiað, … And sum wif hatte Uenus seo wæs Ioues dohtor, ד seo wæs swa ful ד swa fracod on galnysse … . ‘A man was living in the days of yore in an island called Crete, who was called Saturnus, … Yet he left one alive unwillingly … and he was called Jove, and he became a hostile fiend. He put his own father to flight again from the aforesaid island called Crete … and Jove was so very wanton that he married with his own sister who was named Juno, … And he was called Thor in other name among some people; … His son was called Mars, who always fought and made war …A man was also called Mercurius in the lifetime, who was very deceitful … This false god was also venerable among all heathens in that days, and he is called Odin in other name in a Danish way. Now some Danish men say in their heresy that he was Jove whom they call Thor, son of Mercurius whom they name Odin … And a woman called Venus who was Jove’s daughter, and she was so foul and so wicked in wantonness … . (26) ÆLS (Martin) 710-718 Mid þusend searo-cræftum wolde se swicola deofol þone halgan wer on sume wisan beswican. and hine ge-sewen-licne on manegum scin-hiwum þam halgan æteowde. on þæra hæþenra goda hiwe. hwilon on ioues hiwe. þe is ge-haten þór. hwilon on mercuries. þe men hatað oþon. hwilon on ueneris þære fulan gyden. þe men hatað fricg. and on manegum oþrum hiwum. hine bræd se deofol on þæs bisceopes gesihþe. ‘With a thousand wily arts the treacherous devil would deceive the holy man in some way, and he showed himself visible in diverse phantasms to the saint, in the appearance of gods of the heathen; sometimes in Jove’s form, who is called Thor, sometimes in that of Mercury whom men call Odin, sometimes in that of Venus, MICHIKO OGURA 66 the foul goddess, whom men call Frigg; and into many other shapes the devil transformed himself in the bishop’s sight.’ (27) Bede 1 12.52.11 Hi wæron Wihtgylses suna, þæs fæder wæs Witta haten, þæs fæder wæs Wihta haten ד þæs Wihta fæder wæs Woden nemned, of ðæs strynde monigra mægða cyningcynn fruman lædde. ‘They (Hengest and Horsa) were sons of Wihtgils, whose father was called Witta, whose father was called Wihta, and the father of Wihta was named Woden, from whose race the royal families of many tribes sprouted forth.’ 3.3. The Angles The famous episode of Pope Gregory at the slave market is found in examples (28) and (29). The context is much the same, but Bede prefers forms of the past participle without the prefix ge-. (28) ÆCHomII,9 74.66-77 Eft hé axode hu ðære ðeode nama wære, þe hí of comon; Him wæs geandwyrd. þæt hi angle genemnode wæron; Þa cwæð he. rihtlice hí sind Angle gehátene. for ðan ðe hí engla wlite habbað. … Gyt ða Gregorius befrán. hu ðære scire nama wære. þe ða cnapan of alædde wæron; Him man sæde. þæt ða scírmen wæron dere gehatene; Gregorius andwyrde. Wel hi sind dere gehatene. for ðan ðe hi sind fram graman generode. and to cristes mildheortnysse gecygede; Gyt ða he befrán. Hu is ðære leode cyning gehaten? Him wæs geandswarod þæt se cyning Ælle geháten wære; ‘Again he asked what the name of the nation was, whence they came. He was answered that they were named Angles. Then he said, “Rightly they are called Angles, for they have the beauty of angels …” Gregory yet inquired what the name of the shire was, from which the youths had been brought. They said to him that the shiremen were called Dere. Gregory answered, “Well are they called Dere (Deira), for they are saved from wrath, and called to Christ’s mercy.” He yet inquired, “How is the king of that country called?” He was answered that the king was called Ælle.’ (29) Bede 2 1.96.21-31 Eft he frægn, hwæt seo þeod nemned wære, þe heo of common. Ondswarede him mon þæt heo Ongle nemde wæron. Cwæð he: Wel þæt swa mæg: forðon heo ænlice onsyne habbað. … Þa gyt he furðor frægn ד cwæð: Hwæt hatte seo mægð, þe þa cneohtas hider of lædde wæron. Þa ondswarede him mon ד cwæð, þæt heo Dere nemde wæron. Cwæð he: Wel þæt is cweden Dere, de ira eruti; heo sculon of Godes yrre beon abrogdene, ד to Cristes mildheortnesse gecegde. Ða gyt he ahsode hwæt heora cyning haten wære: ד him mon ondswarade ד cwæð, þætte he Æll haten wære. ‘Again he asked what the people was called from which they came; they answered that they were called English. He said, “That may well be; for their look is angelical, …” Then he further asked and said, “What is the people called, from which the youths were brought here?” They answered him and said that they were named Verbs and Expressions of Calling a Person/Place/Thing 67 Deiri. He said, “Deiri is well said, de ira eruti; they shall be rescued from God’s wrath and called to the mercy of Christ.” Further he asked their king’s name; and they answered and said that he was called Ælle.’ (tr. by Miller) 3.4. Eight deadly sins8 Seven or Eight Deadly Sins are listed fully or partially with the expression ‘is called’ or just ‘is’ without the past participle. Examples are (30) to (33); in examples (30) to (32) is gecweden/icweden is used instead of is gereht even when it means ‘is rendered’ (cf. (20), while is gehaten/ihaten is widely chosen. (30) ÆLS (Memory of Saints) 267-311 Nu syndon eahta heafod-leahtras. þe us onwinnað swiðe. An is gecwæden gula. þæt is gyfernysse on englisc. … Se oðer leahtor is forligr and unge-metegod galnyss. Se is gehaten fornication. and he befylð þone mann. … Se sixte leather is accidia gehaten. þæt is asolcennyss oþþe slæwð on englisc. ... Se seofoða leather is iactantia gecweden. þæt is ydel gylp on ængliscre spræce … Seo eahteoðe leather is superbia gehaten. þæt is on ænglisc modignyss gecweden. ‘Now there are eight Chief Sins, which sorely fight against us: one is called Gula, that is, Gluttony in English, … The second sin is Adultery and unbridled lust; it is called Fornicatio, and it defiles the man, … The sixth sin is called Accidia, that is, in English, Idleness or Sloth, … The seventh sin is called Jactantia, that is in English speech, Vain Boasting, …’ (tr. by Skeat) (31) HomS 38 (Verc 20) 61A -125A Se forma heafodleahtor ys ofermodignes, seo ys gecweden cwen eallra yfela. … Þonne ys se oðer heafodleahter gecweden gifernes, … Ðonne ys se þridda heafodleahter gecweden forlyr, … Þonne ys se feorðe heafodleahtor gecweden gytsung, … Þonne ys se fifta heafodleahter gecweden yrre, … Þonne ys se syxta heafodleahtor gecweden sleacnes, … Þonne ys se seofeða heafodleahter gecweden unrotnes. … Ðonne ys se eahtoða heafodleahter gecweden idelwuldor. ‘The first capital sin is pride, which is called the queen of all evils. …Then the second capital sin is called gluttony … Then the third capital sin is called adultery … Then the fourth capital sin is called avarice … Then the fifth capital sin is called anger … Then the sixth capital sin is called sloth (slackness) … Then the seventh capital sin is called sadness … Then the eighth capital sin is called vainglory.’ (tr. by Nicholson) (32) LambHom 103.4-34 Nu beoð .viii. heofod sunnan þe rixað on us to swiðe. On is icweðen. Gula. þet is ʒifernesse on englisc. … Þa oðer sunne … þet is ihaten fornication. … þe þridde sunne is. Auaricia. … þeo feorð[e] sunne is ihatan. Ira. … Þeo fifte sunne is. Tristicia. … Þeo sixte is ihaten. Desidia. … Þe seofeðe sunne is icweden. Iactancia. … Þe ehtuðe sunne is ihatan. Superbia. ‘Now there are eight cardinal sins that reign very powerfully in us. One is called Gula, that is, greediness in English … The second sin … which is called Fornicatio. 8 For “eight” instead of “seven” see Ogura (2013, Chapter 4, esp. 92–99). MICHIKO OGURA 68 … The third sin is Avaritia … The fourth sin is called Ira … The fifth sin is Tristitia … The sixth sin is called Desidia …. The seventh sin is called Jactantia … The eighth sin is called Superbia.’ (33) AW 75.245 (f. 52v) Þe liun of prude haueð swiðe monie hwelpes, ant Ich chulle nempni summe. Vana gloria: … Þe fifte hwelp hatte Inobedience … ‘The lion of pride has many young cubs, and I will name some of them. Vainglory … The fifth cub is called Disobedience …’ Cf. AR (Nero) 87.33 (f. 51v) Þe liun of prude haueð swuðe monie hwelpes, ד ich chulle nemmen summe. vana gloria hette þe forme. … oþer hweolp hette indignatio. … þe vifte hweolp hette inobedience. 3.5. Places Names of places are more frequently written in chronicles than in homilies. Here I give five examples, (34) to (38), three of which are from Bede, the text that show both features. (34) HomS2 (Verc 16) 64 Iordan is haten seo ea þe hælend on gefulwad wæs. ‘Jordan is called that river which the Saviour was baptised in.’ (35) HomS21(BlHom 6) 254 He hie gereceþ to eallum godum, and he hie gelædeþ on sibbe gesyhþe; forþon þære burge nama þe is nemned Gerusalem is gereht sibbe gesyht, forþon þe halige saula þær restaþ. ‘He will direct them to all good things and will bring them into the sight of peace; for the name of the city, which is called Jerusalem, signifies ‘sight of peace’, because the holy souls rest there.’ (36) Bede 4 7.282.9-12 tu æðele mynster he getimbrede, … Him he getimbrade in Súðrigna lande bi Temese streame in stowe, seo is geceged Ceortes eig, his sweoster, in Eastseaxna mægðe in stowe seo is nemned in Bercingum, ‘he built two noble monasteries, … For himself he built (one) in Surry by the river Thames, at the place called Chertsey, (the other) for his sister, among the East Saxons at a place called Barking.’ (37) Bede 4 18.308.8-11 Ða Ceadwalla se cyning mid þy here in þæt ealond for, þa flugon þa cneohtas út of þæm ealonde, ד wæron gelædde in þa neahmægðe, seo is geceged Eota lond, in sume stowe seo is nemned Æt Stane. ‘When king Ceadwalla landed on the island with his force, the princes fled out of the island and were conveyed to the neighbouring province, which is called the land of the Jutes, to a spot called Stoneham.’ Verbs and Expressions of Calling a Person/Place/Thing 69 (38) Bede 5 12.422.5-8 Salde him ד forgeaf Piipin biscopseðl in his þere meran byrig, sio alde worde þere þiode is nemned Wiltaburg; Galleas nemnað Traiectum; we cweðað Ættreocum. ‘Pippin gave and assigned to him a bishop’s seat in the famous town which is called Wiltaburg, an old appellation among this people; the Gauls call (it) Traiectum; we call (it) Utrecht.’ 3.5.1. Places and names Sometimes the name of a person is explained by the name of the place where the one has come. Expressions used for a person and a place tend to be altered stylistically. Examples are (39) to (42); (41) has a manuscript variant. (39) ÆCHomI,34 465.8 Ðær eardode sum þurhspedig man garganus gehaten: of his gelimpe wearð seo dun swa geciged: ‘There dwelt a very rich man called Garganus: from his adventure the mountain was so named:’ (40) ÆCHomII,2 12.14 Eucharius hatte sum mæssepreost on þam lande þe is gehaten Hispania. ‘A mass-priest is named Eucharius in the land which is called Spain.’ (41) ÆLS (Peter’s Chair) 53-55 Ioppe hatte sum burh. gehende þære liddan. on þære wæs an wydewe. wel gelyfed thabitas geciged [B. í-háten]. and swyþe ælmes-georn ‘There was a city called Joppa, near at hand to Lydda, wherein was a widow, a true believer, called Tabitha, very diligent in alms-deeds’ (42) HomS21(BlHom 6) 45 Hælendes þegna sum þa wæs swyþe gebolgen, se wæs haten Iudas se Scariothisca; forþon he com of þæm tune þe Scariot hatte; ‘One of the Saviour’s disciples named Judas Iscariot, because he came from the town called Scariot, was then exceedingly angry.’ 3.6. Days and months Names of days and months can be commemorated and translated from Latin into English. Examples are (43) to (45); (45) has a variant reading. (43) ÆHom 12 94, 171 On ðam feowertegoðan dæge fram his acennednysse, þe we cweðað on Englisc Candelmæssedæg. … Eft ðæs embe tyn niht on urum ðeowdome we mærsiað þone dæg mid mærlicum wyrðmynte þe we hatað Pentecosten. MICHIKO OGURA 70 ‘On the fourteenth day from his birth, which we call in English Candlemas day. … Again after ten nights on our slavery we celebrate the day with great dignity, which we call Pentecost.’ (44) HomS 47 (BlHom 12) 37 Mid þon dæge wæs gefylled se dæg þe is nemned Pentecosten ymb fiftig nihta æfter þære gecyþan ærist, ‘With that day, the day which is named Pentecost was fulfilled about fifty nights after kinship’s resurrection’ (45) ÆLS (Peter’s Chair) 1-4 We cweðaþ on gerím-cræfte Cathedra Sancti Petri seofon nihton er þam monðe þe we martius hatað. Nu synd sume men þe nyton hwæt se nama ge-tacnað. Carhedra is ge-reht [B. í-cwæden.] bisceop-stól on englisc. ‘We commemorate in the calendar ‘Cathedra Sancti Petri’ seven days before the month which we call March. Now there are some men who do not know what this name signifies. Cathedra is interpreted ‘Bishop’s throne’ in English.’ 3.7. Miscellanies: Cross, book, tears, and jewel Only a few examples are given as the last subclassification: (46) for Christ’s cross and for the gospel, (47) kinds of tears, in which LambHom and TrinHom share the content of the text with regular use of is nemned in the former and with slight variation in the latter, and (48) for agate. (46) HomS 39 (Verc 12) 16-18 we sculon beran usse reliquias ymb ure land, þa medeman Cristes rodetacen þe ד we Cristes mæl nemnað, on þam he sylfa þrowode for mancynnes alysnesse. Swelce we sculon beran ða bec þe man hateð godspel, on þam syndon awritene þa halgan ד þa godcundan geryno. ‘And we must bear around our land our relics and the worthy sign of Christ’s Cross, that we call the sign of Christ, on which He Himself suffered for mankind’s ransom. Also we must bear those books which one calls the gospels, in which are written those holy and divine mysteries.’ (47) LambHom 159.4-20 Þe tere þet mon wepð for his aʒen sunne is alse salt water. and þer fore hit is inemned see water. … Þe ter þet .Mon. schet for his em-cristenes sunne is inemned snaw water for hit melt of þe neche horte swa deð þe snaw to-ʒeines þe sunne. … Þe ter þet .Mon. wept for laðe of þisse liue is inemned welle water. for he welleð of þe horte swa doð water of welle. … Þe ter þet .Mon. wept for longing to heouene is inemned deu water for alswa se þe sunne drach up þene deu. and makeð þer of kume reines … ‘The tear that a man weeps for his own sin is as salt water, and therefore it is named sea-water. … The tear that a man sheds for the sin of his fellow-Christian is called snow-water, for it melts from the tender heart as does the snow against the sun. … The tear that a man weeps for loathing of this world is called well-water, for it wells Verbs and Expressions of Calling a Person/Place/Thing 71 from the heart as does water from the well. … The tear that a man weeps through longing for heaven is called dew-water, for as the sun draws up the dew and makes thereof the rains to come …’ Cf. TrinHom 151.4-22 Ðe wop þe man wepeð for his agene sinne is swiðe biter alse saltwater. and þere- fore is nemned se water. … Ðe wop þe man wepeð for his emcristenes wowe. cumeð of þe wlache heorte. alse þe sunne hete þe snow. þat he hit for-melteð to watere. … Þe teares þe man wepeð. for þat him wo beð. þat he wunie shal on loðe erde⸵ ben nemmed welle water. for þat hie walleð of þe heorte rotes⸵ swo water doð of welle. … Þe teares þe man wepeð for longenge to heuene ben cleped rein water. oðer deu water. for þat alse þe sunne teð water fram eorðe up to þe wolcne and þer-offe cumeð reines. ‘The weeping that a man weeps for his own sins is very bitter, like salt water, and is therefore called sea-water. … The weeping that a man weeps for his fellow Christians’ woe comes from the warm heart as the sun heats the snow and melts it to water. … The tears that a man weeps because he is sorry that he must dwell in hateful abode, are names well-water, for they well (flow) from the heart’s roots as water does from the well. … The tears that a man weeps for longing to heaven are called rain-water or dew-water; for as the sun draws water from the earth up to the clouds and thereof comes rain, …’ (48) AW 54.234-236 (f. 37r) Þe earn deð in his nest a deorewurðe ʒimstan, achate hatte, for nan attri þing ne mei þe stan nahhin, ‘The eagle places in his nest a precious jewel called agate, because no venomous thing can come near it.’ Cf. AR (Nero) 59.29-31 (f. 34v) Þe earn deð in his neste enne deorewurðe ʒimston ðet hette achate. vor non attri þinc ne mei ðene ston neihen. 4. Summary and conclusion Examples quoted from my data and tables at the end of this article show that the verbs and expressions of calling someone or something vary from text to text. The distinction between chronicles and homilies is clear, though Bede stands in between. Some diachronic tendencies have been made manifest through the investigation. Among various verbs and expressions each text chooses certain types and shows it preference. ChronA uses be (ge)cweden and be (ge)nemned for calling a place, while ChronE chooses be (ge)haten in most instances. Or has be (ge)haten for a person and man hateð for a place. Laʒ (C) and (O) choose be (ge)haten and inflected forms of hatan, be (ge)cleped and inflected forms of clipian. Bede uses be haten and nama is/wæs for a person but be nemned, be geciged and be cweden for a place. ÆCHomI chooses be gehaten, be geciged and be gecweden, while ÆCHomII and ÆHom use be gehaten and X gehaten. ÆLS(p) has not so many examples to show its liking, while ÆLS(v) chooses X (ge)haten, be gehaten and hatte. WHom has hatte, be genamod and be gehaten. VercHom uses be (ge)nemned, nemnan and be (ge)cweden, while BlHom has be MICHIKO OGURA 72 (ge)nemned and nama is/wæs. In the transitional period, LambHom uses be ihaten and be (i)cleped, and TrinHom especially chooses be (i)cleped. AW and AR(Nero) use inflected forms of cleopien, be cleopet and nempnin. Along with these preferences, each text shows a variety of choices. Here are some concluding remarks: (i) Various morphological types of hatan, i.e. we hatað, is/wæs haten, hatte, man/me hateð, etc. had been used in Old and early Middle English. Cweðan and be gecweden, nemnan and be genemned, gecigan and be geciged (be represents all possible forms of beon and wesan with a limited number of weorðan) were used with different numbers of occurrences. Be gereht is used in the sense ‘be translated’ or ‘be signified’ in homiletic context especially Ælfric’s. Clepan and be (i)cleopet are used in the homilies of the transitional period. The use of namnian and be genamod is obvious in Wulfstan’s homilies. Spe(a)len and be ispe(a)let are preferred in Ancrene Wisse and Ancrene Riwle. Comparisons of the same context, especially examples (24) and (25), (28) and (29), (47) (LambHom and TrinHom), show that there has been no strict rule of choosing the same verb for the same object. (ii) Ælfric’s homilies often use periphrastic forms be gehaten, be gecweden and be geciged. Hatte is chosen at times, but in the verse part of ÆLS it is preferred as well as the ‘X gehaten’ type. In VercHom and BlHom, be (ge)nemned and nemnan, i.e. in the passive (‘X is called’) and in the active (‘we call X’), are visible. VercHom also likes be (ge)cweden. (One’s) nama is/wæs appears in ÆCHomI (especially for person), and in other homilies at times. Notable is the feature of WHom, where be genamod and namnian are chosen, while be genemned occurs only once.9 Ancrene Wisse and Ancrene Riwle show the choice of be icleopet and cleopian as well as be ispe(a)let and spe(a)len; seggen and nempnin in both active and passive constructions also occur. When Bede is compared, having features of both homily and chronicle, be haten is preferred for naming persons, while be cweden, be geciged and be nemned are used for calling places. Hatte and man-periphrasis appear throughout the Old and Middle English periods. Tables are given to show the results of the investigation. (“Other” in tables includes examples in subdivisions 3.4, 3.6, and 3.7.) (iii) In earlier texts the choice was found among be gecieged, be gecweden and be (ge)cleped, the last of which survived into Middle English, while be (ge)haten and be (ge)nemned were kept in use throughout the medieval period. The choice of verbs and expressions continued, even though be called showed the first appearance in the transitional period: a1250 Wooing of our Lord 271.28 nis nan wisere þen þu þat art wisedom cald of þi fader in heuene ‘there is none wiser than thou that art called wisdom of thy father in heaven.’10 References Dictionaries DOE(C) = diPaolo Healey, Antonette, et al. 2009–. Dictionary of Old English Web Corpus. Eds. Toronto: University of Toronto Press. Accessed November 11, 2021. http://www.doe.utoronto.ca. 9 The OED (name, v. under Etymology) tells that “[i]n Old English the prefixed form genamnian, genomnian are also attested; … However, the usual word in Old and Middle English is NEMN (v.). Cf. †nemn, v.” 10 OED call, v. and MED callen. Verbs and Expressions of Calling a Person/Place/Thing 73 MED = Kurath, Hans , Sherman M. Kuhn, John Reidy, and Robert E. Lewis, eds. 1952– 2001. Middle English Dictionary. Ann Arbor: University of Michigan Press. Accessed November 11, 2021. http://quod.lib.umich.edu/m/middle-english-dictionary. OED = Proffitt, Michael, ed. 1990–in progress. The Oxford English Dictionary, 3rd ed. Oxford: Oxford University Press. Accessed November 11, 2021. http://www.oed.com. Editions Bately, Janet, ed. 1980. The Old English Orosius. EETS, s.s. 6. London: Oxford University Press. Bately, Janet, ed. 1986. The Anglo-Saxon Chronicle. A Collaborative Edition. Vol.3. MS A. Cambridge: D. S. Brewer. Bethurum, Dorothy, ed. 1957. The Homilies of Wulfstan. Oxford: Clarendon Press. Clemoes, Peter, ed. 1997. Ælfric’s Catholic Homilies, The First Series. EETS, s.s. 17. Oxford: Oxford University Press. Day, Mabel, ed. 1952. The English Text of the Ancrene Riwle Edited from Cotton Nero A. XIV. EETS, o.s. 225. London: Oxford University Press. Godden, Malcolm, ed. 1979. Ælfric’s Catholic Homilies, The Second Series, EETS, s.s. 5. London: Oxford University Press. Irvine, Susan, ed. 2004. The Anglo-Saxon Chronicle. A Collaborative Edition. Vol. 7. MS E. Cambridge: D. S. Brewer. Madden, Frederic, ed. 1847; rpt. 1970. Laʒamon’s Brut, or Chronicle of Britain. 3 vols. London: The Society of Antiquaries; New York: AMS. Miller, Thomas, ed. 1891; rpt. 1959. The Old English Version of Bede’s Ecclesiastical History of the English People, EETS o.s. 95, 96. London: Oxford University Press. Millett, Bella, ed. 2005–2006. Ancrene Wisse: A Corrected Edition of the Text in Cambridge, Corpus Christi College, MS 402, with Variants from Other Manuscripts. EETS, o.s. 325, 326. Oxford: Oxford University Press. Morris, Richard, ed. 1868. Old English Homilies and Homiletic Treatises of the Twelfth and Thirteenth Centuries. First Series. EETS, o.s. 29. rpt. New York: Kraus Reprint, 1988. Morris, Richard, ed. 1873. Old English Homilies of the Twelfth Century. Second Series. EETS, o.s. 53. rpt. New York: Kraus Reprint, 1981. Morris, Richard, ed. 1967. The Blickling Homilies. EETS, o.s. 58, 63 and 73 in one volume. London: Oxford University Press. Plummer, Charles, ed. 1892. Two of the Saxon Chronicles Parallel. 2 vols. rpt. Oxford: Clarendon Press. Pope, John C, ed. 1967–1968. Homilies of Ælfric. A Supplementary Collection. 2 vols. EETS, o.s. 259, 260. London: Oxford University Press. Scragg, Donald G., ed. 1992. The Vercelli Homilies and Related Texts. EETS, o.s. 300. Oxford: Oxford University Press. Skeat, Walter W., ed. 1966. Ælfric’s Lives of Saints. EETS, o.s. 76 and 82 (Vol. I), 94 and 114 (Vol. II). London: Oxford University Press. Thorpe, Benjamin, ed. 1844. Aelfric. Sermones Catholici in the Original Anglo-Saxon with an English Version. 2 vols. rpt. [1983] Hildesheim/Zürich/New York: Georg Olms. Translations Garmonsway, G. N. 1953. The Anglo-Saxon Chronicle. London: Dent & Sons. MICHIKO OGURA 74 Nicholson, Lewis E. 1991. The Vercelli Book Homilies. Translations from the Anglo- Saxon. Lanham: University Press of America. Salu, Mary B. 1955. The Ancrene Riwle (The Corpus MS.: Ancrene Wisse). London: Burns & Oats. Studies Campbell, Alistair. 1959. Old English Grammar. Oxford: Clarendon Press. Kaita, Kousuke. 2020. “Emergence of Middle English hōten, Meaning ‘to Promise’.” The Bulletin of Art and Science 549: 1–20. Laing, Margaret. 1993. Catalogue of Sources for a Linguistic Atlas of Early Medieval English. Cambridge: D. S. Brewer. Mitchell, Bruce. 1985. Old English Syntax, 2 vols. Oxford: Clarendon Press. Ogura, Michiko. 2013. Words and Expressions of Emotion in Medieval English (Studies in English Medieval Language and Literature 39). Frankfurt am Main: Peter Lang. Strite, Vic. 1989. Old English Semantic-Field Studies. New York: Peter Lang. Appendix. Tables for summarising the results of the investigation of verbs and expressions of calling. Table 1. Chronicles A and E, Orosius, Laʒamon (C) and (O). ChronA ChronE Or Laʒ(C) Laʒ(O) person place other person place other person place other person place other person place other be (ge)haten 3 2 45 7 39 12 1 129 32 4 93 23 3 hatan 1 1 10 2 1 93 27 1 57 12 2 hatte 5 7 8 7 10 13 1 11 15 1 man hateð 1 9 79 2 1 1 be (ge)cwe- den 6 6 be (ge)cle- ped 11 6 1 8 1 1 clipian 12 18 1 14 18 man cleopeð 8 1 2 be (ge)nemn ed 7 5 3 2 1 2 nemnan 1 1 5 6 1 3 man nemneð 1 3 1 1 be nama 1 1 be (ge)ciged 1 nemnan & cigan 1 Verbs and Expressions of Calling a Person/Place/Thing 75 Table 2. Ælfric’s Catholic Homilies I and II, and Homilies of Ælfric. ÆCHomI ÆCHomII ÆHom person place other person place other person place other be gehaten 33 15 11 22 21 8 31 2 1 hatan 4 2 2 4 8 3 hatte 6 5 2 8 X gehaten 1 11 14 2 1 be gecweden 13 5 1 7 5 3 2 1 1 cweðan 1 1 2 be geciged 21 1 3 3 2 2 1 1 gecigan 4 X geciged 1 be genemned 3 be gereht 6 1 1 1 be gereht & gehaten 1 nama is/wæs 12 3 Table 3. Ælfric’s Lives of Saints (prose part and verse part). ÆLS(p) ÆLS(v) person place other person place other be gehaten 3 1 1 33 7 3 hatan 1 5 1 2 mon hateð hatte 2 1 25 X (ge)haten 45 14 be (ge)cweden 4 cweðan be (ge)ciged 1 9 gecigan 1 X geciged 5 be (ge)nemned 4 2 nemnan 1 1 mon nemneð 3 nama is/wæs 3 be gereht 1 MICHIKO OGURA 76 Table 4.1. Lambeth Homilies and Trinity Homilies. Table 4.2. Vercelli Homilies and Blickling Homilies. Table 5. Ancrene Wisse and Ancrene Riwle (Nero) AW AR (Nero) person place other person place other be ihaten 3 5 haten 1 1 me hateð 2 hatte 3 3 be icleopet 3 1 3 2 5 cleopien 3 2 7 7 10 me cleopeð 2 4 be iseid 2 seggen 1 1 2 5 me seið 1 2 be inempnet 1 2 nempnin 4 8 me nempneð 1 be ispe(a)let 2 1 spe(a)len 2 11 2 LambHom TrinHom person place other person place other be ihaten 5 1 10 1 haten 1 me hat 2 be (i)cleped 4 2 6 13 2 17 clepen 3 1 be nemned 4 1 nemnen 1 1 5 be icweðen 1 2 VercHom BlHom person place other person place other be (ge)haten 5 4 1 2 hatte 1 3 1 5 hatan 1 man hateð 1 be (ge)nemned 12 5 2 3 4 2 nemnan 2 8 3 nama is/wæs 4 2 4 1 be (ge)cweden 2 8 1 be gereht 1 1 Verbs and Expressions of Calling a Person/Place/Thing 77 Table 6. Homilies of Wulfstan. WHom person place other be gehaten 4 hatte 8 hatan 1 be genemned 1 be genamod 5 1 namnian 1 clypian ד namnian 1 Table 7. Bede. Bede person place other be haten 44 3 mon hateð 1 3 hatte 6 5 X haten 4 be cweden 1 14 cweðan 1 1 be geciged 1 18 be nemned 8 36 1 nemnan 2 1 1 mon nemneð 4 nama is/wæs 33 3