University of Cambridge

Department of Anglo-Saxon, Norse, and Celtic Studies

A Semantic-Field Study on the Concept of Comfort in Old

English

Scott Reu

A dissertation submitted in part-fulfillment of the regulation for the degree of Master of Philosophy 2014.

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I. Introduction

The objective of this thesis will be to define the semantic field of “comfort” in Old

English as represented by four major types, primarily through the analysis of tokens from a

representative sample of texts. It will be useful, before proceeding, to define some of the

terms in that initial statement of purpose. First, and most significantly, I shall define a

“semantic field,” and I shall explain briefly why semantic fields are consequential constructs,

and what sort of information may be gained from their study. I will then proceed to define

“type” and “token” for the purposes of this thesis, and in so doing, I will introduce the four

types which will be the focus of this investigation: frōfor, fultum, fylst and help.

Semantic fields, formally introduced by Trier (1931), are theoretical structures which

allow for the analysis of conceptually related lexemes. More plainly, semantic fields are

“group[s] of words closely related in meaning, often subsumed under a general term.”1 In the

case of my own study, the “general term” in question is “comfort,” and the “group of words”

consists of my four types. The goal of a semantic-field study is the exposition of the

relationships between the terms that constitute a field; the ultimate purpose of this is to draw

conclusions about the rationale for choosing a given word rather than one of its notional

relatives. Another distinct motivation for conducting such a study is that “the vocabulary of

each language is distinctive; […] there are semantic distinctions made in one language which

may not be made in another, at least in the same way.”2 A semantic-field study, therefore,

may provide access to the nuanced distinctions in meaning between related words, and so

facilitate the discovery of lexical information that is “considerably different from definitions

found in dictionaries and glossaries.”3 Through a semantic-field study, it is possible to gain

some insight into why an author may have chosen one word or another—that is, into the

1 Lehrer 1974, p. 1 2 Strite 1989, p. 1 3 Ibid., p.2

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semantic constraints that governed his or her word choice. The apprehension of the fine

distinctions between my chosen terms is, hence, one of the main objectives of this study. As I

discussed in my Review of Scholarship, semantic fields have proven to be especially

productive tools for the study of Old English, and indeed Strite (1989) provides a thorough

catalogue of existing semantic-field studies which examine Old English terms (up to the date

of its publication), while Fischer (1986) stands as an exemplar of a well-executed study.

In the course of this thesis, the term “type” will refer to the abstract, conceptual

notion of each of the four Old English words which I have selected. As I have chosen to

examine the field which may be generalized as “comfort,” I have selected four Old English

words which each embody this conceptual field in slightly different ways: frōfor, fultum, fylst

and help (which are commonly translated as “comfort,” “support,” “assistance,” and “help,”

respectively). I will refer to individual instances of these words as “tokens;” thus, while the

ultimate purpose of my semantic-field study has been to discover the distinctions between the

four types, the substance of that investigation has largely involved the examination of tokens,

which number approximately 390 (in my dataset). The four types are given in the

nominative-singular form, with “standard” spelling (as determined by the spelling which

heads the main entry of each word in Bosworth (2010)).

I should also note that my dataset includes some tokens which are not simply declined

forms or spelling variants of the types. I have also included verbs which have been derived

from these nouns, as well as some nouns which have consequently been derived from those

verbs. For example, the type frōfor is represented not only by frofr,4 a token from the

Eadwine Psalter which displays a spelling variation (and means, approximately “comfort”),5

but also by frefrian,6 a derived Class II weak verb meaning “to comfort,”7 and frefriend,8 a

4 PsGlE, 31.7 5 Dictionary of Old English Online, “frōfor, n.” 6 GD 1 (C), 9.68.31 et seq.

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derived noun which means “comforter.” Frefriend is derived from frefrian, which is itself

derived from frōfor. Thus, because the meanings of these derived terms are utterly dependent

upon the meanings of the types, and because it was my aim to gather the most data possible

about each of the four types, I have included these derived tokens in my dataset with the

express understanding that the distinction between them is wholly morphological, rather than

semantic.

The project of my thesis has consisted, in large part, of the construction and analysis

of the table of evidence which I have included here as Appendix A. The assembly of that

table consisted of selecting sources (as outlined in section III); conducting searches for

tokens in the Dictionary of Old English Online Corpus; recording every token in each source,

along with the Latin source text (if applicable); and producing an original translation of the

passage surrounding each token. I have elected to substitute published translations of Beowulf

(Slade (2012) and Tolkien (2014)), The Wanderer (Miller (n.d.)), and the Exeter riddles

(Mackie (1934)) in the interest of clarity. All of the Old English and Latin passages are

drawn directly from the Dictionary of Old English Online Corpus search results,9 with two

exceptions. The Latin text of the Rule of Chrodegang is drawn from Napier (1916), and

likewise the Latin text of the Dialogues of Gregory the Great is excerpted from de Vogüé

(1979). It is also significant to note that, for all psalter glosses and works with Latin sources,

my translations are based upon the Old English version, with any clarifications inferred from

Latin sources indicated by square brackets.

II. Etymology

7 Dictionary of Old English Online, “frēfran, frēfrian, v.” 8 ChrodR 1, 79.3 et seq. 9 This has entailed some bibliographical complications; in section III, I outline the accepted “short titles” for each of these sources, and, for the sake of clear identification, my citations of original Old English sources use these “short titles.” The editions which these sources reference are clearly identified in my Works Cited. The numbering in my citations reflects the numbering given in the Dictionary of Old English Corpus, i.e., line numbers (for all poems); psalm and verse number (for psalms); page number and line from Godden’s edition (for ÆCHom II); chapter, page, and line number in the relevant edition (in GD 1); and chapter and line number in the relevant edition (for ChrodR).

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A useful first step in distinguishing these types from one another is an etymological

investigation. As I mentioned in my Review of Scholarship essay, many early semantic-field

studies produced questionable results, largely owing to the fact that their methodology was

almost invariably based solely in etymology. As a primary (or sole) conceit in a semantic-

field investigation, etymology is of limited utility; however, this does not necessarily mean

that etymology is intrinsically useless. Indeed, etymology can provide insight into a word’s

formation (particularly when those words are compounds with identifiable parts—Meritt

(1941) claims that fultum is such a word, as I will explain below), as well as comparative data

from a word’s notional relatives in sprachbund languages. Thus, in this brief section, I will

outline what is known about the etymologies of the four words upon which my investigation

focuses.

Frōfor is not widely treated in even the most recently-compiled etymological

dictionaries. I can only speculate that this is because the “Etymologie […] der

urgerm[anische] Vorform” of frōfor (and of its predecessors) is, as Lloyd and Lühr (2007)

remark in their etymological dictionary, “umstritten.”10 It certainly seems reasonable to

suppose that frōfor is related to the Old Saxon frofra (or froƀra), which carries similar

denotations (i.e., German “Trost” or “Hilfe”).11 Outside of the Ingvaeonic languages,

however, only one recognizable cognate exists—that is, Old High German (OHG) fluobara.12

Lloyd and Lühr report that OHG fluobara appears only in a single text (“nur Tatian”),13 and

even in that text, the word was manifestly “schon im Althochdeutsch im Absterben und wird

in der späteren Sprache durch trost ersetzt.”14 As such, the lack of cognates for frōfor in other

Germanic languages is somewhat unsurprising: without any substantial evidence for cognates

10 Lloyd and Lühr 2007, p. 417, orig. trans.: “The etymology […] of the Proto-Germanic root [of frōfor] is controversial.” 11 Ibid., p. 417, orig. trans.: “Comfort,” “Help.” 12 Ibid., p. 416 13 Ibid., p. 416, orig. trans.: “Only [attested in] Tatian.” 14 Ibid., p. 416, orig. trans.: “[fluobara was] already moribund in Old High German and is replaced, in the later language, by trost.”

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in North or East Germanic,15 it is reasonable to assume that frōfor has survived from Proto-

Germanic only in the West Germanic branch. Apparently having been replaced in the West

Germanic language family by OHG trost, frōfor apparently survived only in the Ingvaeonic

family, wherein it endured for the longest in English (given that there is no attested Dutch or

Low German descendant of the Old Saxon froƀra, and that Middle English frover is attested

as late as 1450, in a play entitled The Pride of Life).16

Lloyd and Lühr remark that OHG fluobara, in the context of known sound changes,

appears to be derived from an “urgermanisch *froƀrō-,” although “die Herkunft dieses

Wortes ist unklar.”17 They also relate two possible Proto-Indo-European etymologies for

fluobara: the first is “*prō-bhr-ā,”18 derived from the -bher- stem, and glossed as

“Förderung,”19 probably meaning “support” or “fostering.” The second is “*pro-op-rā,”20

cognate to Latin ops, and glossed as “Hilfe, Beistand, Bemühung, [oder] Dienst.”21 In

summary, the etymology of frōfor still presents some unanswered questions, but the tentative

genealogical conclusions offered in Lloyd and Lühr (2007) are perfectly plausible.

The etymology of fultum is quite uncertain, and indeed it is largely absent from

etymological dictionaries. Meritt (1941) claims that “in the Erfurt Glossary occurs the full

form fulteam which elsewhere in Old English appears as the amalgamated fultum.”22 Meritt

undoubtedly regards the fulteam form as a combination of ful- (“full,” or “complete”) and

tēam (“team”). While this is a semantically attractive etymology, it is not very well

supported. The Dictionary of Old English Corpus lists only a single token of the fulteam type

15 See Lloyd and Lühr 2007, p. 417 for a brief discussion of a potential cognate in Gothic (as a representative of East Germanic survival); Got þrafstjan has been suggested as a possible relative, but Lloyd, Springer, and Lühr are skeptical of the sound change PGmc *fr- > Got þr-, which, they remark, is clearly the result of dissimilation if it has indeed happened at all. 16 “Frover, n.” Middle English Dictionary. 17 Lloyd and Lühr 2007, p. 417, orig. trans.: “[It is derived from the] Proto-Germanic *froƀrō-, [although] the origin of this word is unclear.” 18 Ibid., p. 417 19 Ibid., p. 417 20 Ibid., p. 417 21 Ibid., p. 417, orig. trans.: “Help, support, effort, [or] service.” 22 Meritt 1941, p. 77

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(that is, the Erfurt Gloss which Meritt mentions), and the Latin word which it glosses is

emolomentum (“advantage” or “benefit”).23 The lack of other supporting tokens alone

practically dooms Meritt’s theory, but other considerations conspire to that end as well. The

Erfurt Glossary (which Lapidge (2008) claims was composed in “Cologne in either the first

or second quarter of the Ninth Century”)24 survives in another manuscript (the Épinal

glossary), which does not contain a similar fulteam token. The lack of support from the

Épinal glossary—or, indeed, from anywhere else in the corpus—is fairly definitive in itself,

and therefore the token seized upon by Meritt more likely indicates a scribal or spelling error

(or a peculiarity of its Continental provenance) than a betrayal of the word’s origin as an

early Old English portmanteau. Ultimately, then, we are left without a satisfying etymology

for fultum, which is perhaps most surprising because of the relatively high frequency of

fultum tokens in the corpus.

The etymological origin of help is far better attested; as Kroonen (2013) attests, the

Proto-Germanic root *xelpanan (and its nominal derivative *xelpō), from which help is

derived, has clearly recognizable cognates in Gothic, Old Saxon, Old Frisian, Old High

German, Old Norse, and Old Lithuanian,25 with modern cognates in German Hilfe,

Scandinavian variants on hjalpa26 and both Dutch and English “help.” This uncomplicated

etymological trail belies the relative semantic obscurity of help, which has now come to

possess so general a meaning that it may now (ironically) be of relatively little use in

determining the sense of the original term.

Finally, the Old English fylst is nearly as straightforward as is help. The Old High

German cognate for fylst (and OE fullǽst, which Lloyd and Lühr claim is related) is

folleist/fulleist, and in their entry for this word, Lloyd and Lühr list the following translations

23 Dictionary of Old English, Old English Corpus, search term: “fulteam” 24 Lapidge 2008, p. 35 25 Kroonen 2013, p.168 26 Icelandic hjálpa, Swedish hjälpa, Danish hjælpe, and Bokmal hjelpe

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for folleist: “Hilfe, Unterstützung, Beistand, Dienst, Hilfsmittel, Schutz, Gnade, [und]

Segen.”27 “Hilfe,” “Beistand,” and “Dienst” are shared with fluobara, and thus help to locate

folleist within the same semantic field as frōfor (or, at least, fluobara). And, while not linked

to a particular Proto-Germanic or Proto-Indo-European form, folleist does have Northwest

Germanic cognates in Old Saxon *fullēst and Old Swedish (and Old Danish) fyllest.28 Thus,

if this OHG cognate does not point to the origin of the word as such, it does, at least, suggest

that OE fylst is derived from a Germanic root which is old enough to have produced cognates

in North and West Germanic.

Ultimately, then, three of these four types have fairly certain etymologies. This

section has situated each of the four types in their respective etymological contexts; however,

as I noted in section I, semantic fields provide information about individual languages, and so

etymology—which relies upon connections with other languages—is better suited to the

provision of background information that to the task of distinguishing meanings in Old

English. The most substantial conclusions to be drawn about these four Old English types

will, rather, arise from engagement with tokens situated in their respective textual contexts.

III. A Note on Sources

A meaningful semantic-field investigation can only be conducted if the corpus from

which it is derived constitutes a representative sample of the corpus in toto. Ideally, as

Fischer (1986) rightly points out in a preface to his own semantic field study, “a complete

corpus containing all known occurrences of a word […] should form the basis of a lexical

study of any kind.”29 However, the high volume of available tokens for the types I have

selected, in combination with the necessarily restrained scale of this survey, has warranted

the selection of a deliberately curated sample. I have therefore assembled a range of sources

27 Lloyd and Lühr 2007, p. 457: “Help, support, assistance, service, aid, protection, mercy, [and] blessing.” 28 Ibid., p. 457 29 Fischer 1986, p.11

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which vary along axes of time, location, subject matter, and textual morphology, so as to

arrive at minimally biased conclusions. Moreover, I have intentionally assembled a sample

containing both original Old English compositions and translations from known Latin

sources. The former provide semantic evidence about types in isolation, and the latter reflect

associations between the Old English types and Latin terms. Such associations are

necessarily somewhat opaque, but nevertheless they provide considerable evidence which

should not be ignored in this type of investigation. In this section, I will outline the texts

which I have selected and discuss their significance in the canon of Old English literature, as

well as the sense in which all of the selected texts collectively form a balanced sample of the

corpus.

I have selected ten sources (from eleven manuscripts),30 listed as follows: The Second

Series of the Catholic Homilies of Ælfric (AECHom II); Beowulf (Beo); the Rule of

Chrodegang of Metz (ChrodR 1); the Dialogues of Gregory the Great (GD(C) and GD(H));

Judgment Day II (JDay II); the Vespasian Psalter (PsGlA); the Eadwine Psalter (PsGlE); the

Salisbury Psalter (PsGlK); The Riddles of the Exeter Book (Rid); and The Wanderer (Wan).31

Of these ten sources, four are poetry, three are prose, and three are psalters marked with

interlinear glosses. Many of these sources are West Saxon—indeed, this is an unavoidable

consequence of the systemic West Saxon bias of the extant Old English corpus—but of the

three psalter glosses (which together account for the majority of tokens), only one is West

Saxon (PsGlK32); the others are Kentish (PsGlE33) and Mercian (PsGlA34), and this helps to

mitigate areal bias in these large sources of tokens.

30 All sources except the Dialogues of Gregory the Great (GD) are drawn from single manuscripts. I have chosen to use both the C and H manuscripts of GD for this investigation for reasons which I will discuss later. 31 Throughout this thesis, I will occasionally refer to these works using their “short titles” listed here. These are borrowed directly from the Short Titles and Bibliography Editions of the Dictionary of Old English Online (2007). 32 Gretsch 1999, pp.26-7: “Dependent on the Royal gloss (D) are the D-type glosses in the following psalters: The glosses to all the psalms in […] the Salisbury Psalter (K). […] The D-type gloss is of Late West Saxon origin, exhibiting an early form of this dialectal variety.”

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Two of the ten sources (PsGlA35 and GD (C)36) were produced during the ninth

century; three (AECHom II,37 ChrodR 1,38 and JDay II39) during the tenth century; one (GD

(H)40) during the eleventh century; and two (PsGlK41 and PsGlE42) during the twelfth

century. There is manifestly a slight bias toward tenth-century texts, but the corpus itself is

biased, as most surviving Old English prose is dated to the tenth and eleventh centuries.43 In a

sense, then, the bias of my sample reflects the bias of the corpus. Yet, even so, I contend that,

given the large number of tokens in my sample which are drawn from the ninth- and twelfth-

century psalter glosses, a reasonable demand for temporal variety will be satisfied by my

sample.

The above chronology of my selected works excludes Beowulf, The Wanderer, and

the Exeter Riddles; I have deliberately excluded these because of the considerable difficulty

33 Gibson, Heslop, and Pfaff 1992, p.1: “Cambridge, Trinity College, MS R. 17.1 (987), was written and illuminated in Christ Church, Canterbury.” 34 Gretsch 1999, p. 26: “The A-type gloss is of Mercian origin.” Kuhn 1965, p. v: “The English gloss, or interlinear translation, of the [Vespasian] Psalter and its hymns is the most extensive (and probably the purest) text in the Mercian dialect that has survived to modern times.” 35 Kuhn 1965, pp. v-vi: “The interlinear gloss [i.e., the Vespasian Psalter gloss] was written at Lichfield during the first third of the ninth century.” 36 Waite 2000, p. 46: “Whitelock […] surmised that the OE translation [of the Dialogues of Gregory the Great] was intended for Alfred’s own personal use, and because it is the only translation mentioned by Asser, it is dated before 893, and often assumed to be the first of those commissioned.” N.B.: Though the C manuscript of the Dialogues witnesses Wærferth’s original ninth-century translation, the H manuscript (from which I have also gathered tokens) represents a substantial revision of C, which I shall discuss in greater depth later in this section. 37 Godden 1979, p. xciii: “I would conclude then that the Second Series was sent to Sigeric in 995 […] The implications of the preface to the Second Series are that the Series was sent to Sigeric as soon as it was completed.” 38 Langefeld 2003, p. 65: “[T]he version of the Regula canonicorum which was known and circulated in Anglo-Saxon England from the beginning of the tenth century onwards was […] finally translated into Old English towards the end of the tenth century. No manuscript containing the Old English translation has survived from that time; the principal witness is the late eleventh-century manuscript from Exeter, now Cambridge, Corpus Christi College 191.” 39 Caie 2000, p.10, declares that “Judgment Day II itself cannot have been composed before the second half of the tenth century and so might well have been newly composed shortly before the compilation of the first section of C [i.e., Cambridge, Corpus Christi College 201, the manuscript containing Judgment Day II],” which Caie claims took place in the “early eleventh century.” Moreover, Caie claims that the poem’s “[m]etrical ‘faults,’ lack of alliteration, and linguistic elements […] all point to a date in the late tenth century.” 40 Hecht 1965, Zweite Abteilung, p. 183: “Die erhaltenen Handschriften der Übertragung weisen auf einen gemeinsamen Stamm zurück. In H liegt nur eine Neubearbeitung der älteren Übersetzung aus der ersten Hälfte des 11. Jahrhunderts vor.” Orig. trans.: “The existing manuscripts of the transmission refer back to a common source. In H, there is only a revision of the earlier translation from the first half of the eleventh century.” 41 Sisam and Sisam 1959, p. 14: “[T]he main glossator […] wrote a hand of advanced type, which may be dated c. 1100, rather later than earlier.” 42 Gibson, Heslop, and Pfaff 1992, p. 1: “Cambridge, Trinity College, MS R. 17.1 (987), was written and illuminated in Christ Church, Canterbury, in the middle years of the twelfth century.” See also Gretsch 1999, p. 20: “c. 1155 x 1160.” 43 Fulk, Cain, and Anderson 2003, p. 36: “Vernacular [Old English] prose can be fitted roughly to this framework: before the Viking Age the normal language of extended prose was Latin; texts of the Alfredian period are mostly identified as such in the works of Asser, William of Malmesbury, and others; and thus nearly all the remaining Old English prose is generally assigned to the tenth and eleventh centuries.”

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associated with the ascertainment of their respective dates of composition. Two of the

sources (The Wanderer and the Exeter Riddles) are drawn from the Exeter Book. This

commonality, however, is of trivial importance to the task of dating the poems themselves, as

“in all likelihood the collection [i.e., the Exeter Book] should be understood as an assembly

of poems which, although they do display certain interrelations, should rather be treated as

gathered from separate sources.”44 As such—in contrast to the prose sources in my sample—

dates of composition must be assigned to the discrete contents of the Exeter Book on an

individual basis.

It may be misleading to refer to the Exeter riddles as a “discrete” component of the

Exeter Book as such, given that the riddles are hardly a unitary collection, but rather “a

gathering stemming from various sources,”45 comprising, in total, “91 riddles […] written out

in groups of 57, 2, and 33.”46 Given that the anthology is so large, it should come as little

surprise that the riddles of the Exeter Book may have been composed in diverse regions and

periods of time, and indeed there is considerable evidence to support “the relatively early

and/or dialectal origins of at least some of the riddles.”47 Moreover—perhaps because of the

diversity of the Exeter riddles and the obscurity of their origins—no comprehensive

catalogue exists for their dating. Much attention has been paid to “the possibility of the

Exeter Riddles being at least partially based on the previous Latin sources of the same kind

[…] Symphonius, Eusebius, Tatwine, or, most prominently, Aldhelm.”48 However, this has

proven generally fruitless, and “the majority of riddles elude attempts to find direct Latin or

other sources.”49 Though the Exeter riddles have frustrated attempts to identify sources and

44 Boryslawski 2004, p. 78 45 Ibid., p.82 46 Fulk, Cain, and Anderson 2003, p.44 47 Ibid., p.44 48 Boryslawski 2004, p.80 49 Ibid., p.81

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dates of composition, their apparent diversity of origin is beneficial for the assembly of a

linguistic sample, and for this reason I have included them in my own investigation.

The dating of The Wanderer is also problematic, though not extraordinarily so for an

Old English poem. Leslie (1966) cites the near-futility of using dialectal evidence to date The

Wanderer, remarking that tokens representing dialectal variation are “of doubtful value as

evidence of the date.”50 He further claims that “[stylistic] comparisons with other texts must

be made with caution, since different kinds of poetry might well have been written in

different styles during the same period.”51 Leslie is able to tentatively establish a terminus

post quem for The Wanderer, claiming that “there do not appear to be any metrical or

linguistic features of The Wanderer which require the consideration of a date of composition

earlier than the eighth century,”52 although this claim is itself simply an addendum to an

observed “general agreement that none of the poems […] in which traditional and Christian

motifs are well integrated are likely to have been composed prior to the eighth century.”53 As

such, the composition of The Wanderer can be dated very approximately to the period

between the 8th century and the date of composition for the Exeter Book (which “has

generally been assigned to the last quarter of the tenth century”).54 Though the information

available for the dating of The Wanderer is unsatisfying, the poem is thematically associated

with a lack of comfort, and so I chose to include it in my sample so as to capitalize upon any

semantic cues which it might contain.

Perhaps the clearest expression of the frustration of Beowulf scholars is to be found at

the outset of Bjork and Obermeier (1997), which is part of a comprehensive review of

Beowulf scholarship. Bjork and Obermeier flatly regard the assignment of a date and location

50 Leslie 1966, p. 45 51 Ibid., pp. 47-8 52 Ibid., p. 47 53 Ibid., p. 47 54 Ibid., p. 44

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to the poem as “impossible tasks.”55 Given that proposed dates range “from 340 to 1025, with

ca. 515-530 and 1000 being almost universally acknowledged as the possible extremes,”56

Beowulf is even less secure in its tempus ad/post quem than The Wanderer. I should note,

however, that the introduction to Klaeber (2008) represents a significant (if not necessarily

definitive) attempt to assign a provenance to Beowulf. This introduction claims that the

provenance for the poem must have been quite early (i.e., “in the first half of the eighth

century”),57 and that the original dialect of composition was likely Anglian.58 However, given

that the dating of Beowulf is especially consequential for the interpretation of the poem (as “it

makes a considerable difference whether […] Beowulf is viewed in the context of Bede’s day

or Æthelred the Unready’s”),59 and given that the concluions proffered in Klaeber’s Beowulf

are hardly undisputed, I will refrain from making any claims about the poem’s original date

or place of composition. Rather, I have selected Beowulf because it contains a significant

number of tokens, especially of the frōfor and help types.

The remainder of my sources are far more easily dated with precision (as I explained

in my brief chronology), but they each present unique challenges for interpretation. The

psalter glosses, in particular, while extremely useful corpora (both in themselves and in

relation to one another), are somewhat obscured by important questions about their respective

scribal histories. Entropy necessarily complicates any discussion of the psalter glosses, as the

scribal traditions are quite tangled:

Because of their discrete character, glosses can be easily transferred from one Psalter to another, thus causing contamination and accretion, processes which

55 Bjork and Obermeier 1997, p. 18 56 Ibid., p. 13 57 Klaeber 2008, p. clxxix: “There is considerably less disagreement among linguists, who with few exceptions favor a date before the onset of the Viking Age. The nearly uniform preponderance of the linguistic evidence favors an early date of composition, most plausibly in the first half of the eighth century. […] Archaeologists, too, have tended to favor this earlier period, though with justifiable caution.” For a detailed discussion of the historical and contemporary states of dating Beowulf, see Klaeber 2008, pp. clxiii-clxxx 58 Ibid., p. clxxix: “[T]he linguistic evidence […] favors the assumption that the poem was first recorded in an Anglian dialect, more likely Mercian than Northumbrian.” 59 Fulk, Cain, and Anderson 2003, p. 37

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could be expected to run their full course in a gloss [...] coming at the end of a long tradition.60

Of course, the very nature of that “tradition” complicates matters further. Glosses which are

products of long scribal traditions are likely to represent purely mechanical copying of a text

and are therefore less likely to represent the semantic attitudes of a given scribe at the time of

transmission. Indeed, as a result of the aforementioned transferral of glosses, it is even more

difficult to discern innovation from “contamination.”

Most problematic for analysis is the Eadwine Psalter, produced in the mid-twelfth

century at Canterbury. PsGlE is unusual in that it is a post-conquest document, but perhaps

even more unusual in that it contains not only an Old English gloss, but also a series of so-

called corrections:

Part I (Psalms 1-77) has been heavily corrected, with the consequent loss of the original gloss. [...] Words and syllables have been erased [...] words have been written over erasures, or added, e.g., in verse 7 hatest ł feoðest.61

These corrections, along with “modernizations not merely in language but even in content”62

in Part II (pss. 78-150), and “evidence of sporadic changes of sources”63 throughout the

psalter, unsurprisingly make PsGlE a challenging document to unravel. The relationship

between the uncorrected gloss to Part I64 and the corrections of the twelfth-century glossator

is of particular interest for this semantic-field investigation—especially where those

corrections preserve the glosses of the original source and append the corrected form after a ł.

Given the complex opacity of the relationship between the uncorrected gloss and the

corrections, it is of paramount importance to establish a reasonable protocol for the treatment

of these emendations.

60 Gibson, Heslop, and Pfaff 1992, p. 124 61 Ibid., pp. 124-5 62 Ibid., p. 124 63 Ibid., p. 124 64 N.B.: The uncorrected original is itself “a curious mosaic of different sources,” and those sources are all identified in great detail by Gibson, Heslop, and Pfaff 1992, pp. 127-34

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The corrections to PsGlE pss. 1-77 were copied “after a D-type gloss,”65 i.e., a gloss

in the scribal tradition of PsGlD, the Royal Psalter. It is thus entirely possible that the

Eadwine glossator mechanically replaced Old English glosses that did not match the glosses

in that D-type psalter, because they did not conform with the text of the “relatively

standardized late West Saxon”66 of the D-type gloss. Certainly at least one token which I will

examine in section IV.A.d demonstrates considerable evidence of this behavior. However, as

Pulsiano (2000) notes, owing to the fact that “the corrector was meticulous, altering

individual letters, parts of words, whole glosses, and even the gloss to entire verses,” it is

tempting to conclude that “[t]he alterations are both carefully executed and selectively

made.”67 These substitutions may, therefore, initially appear to indicate semantic inequality

between corrected terms (i.e., those that precede a ł) and correcting terms (i.e., those that

follow a ł). However, the very survival of the corrected terms also implies that the Eadwine

glossator did not disapprove of the corrected terms enough to remove them from the text

altogether.68 This suggests that the corrected terms may have been sensible Old English

lexemes, emended only because they appeared “peculiar and dialectal”69 to the glossator, and

may indeed represent the glossator’s attempt to develop a semantic approximation of the

Latin terms using a combination of the original terms and the terms from the D-type gloss.

I will therefore give special consideration to corrected terms, especially as the logic

for the selection of the correcting terms is opaque, and may have been either deliberately

selective or purely mechanical. I will also consider the relationship between corrected terms

and correcting terms, which is less likely to represent a direct contrast than it is to present two

ways of representing a particular concept, with varying degrees of similarity. This is to say 65 Gretsch 1999, p.431. For a more detailed hypothesis of the “correction” process, see Gibson, Heslop, and Pfaff 1992, pp. 133-4 66 Ibid., p. 132 67 Pulsiano 2000, p. 189 68 Gibson, Heslop, and Pfaff 1992, p. 131: “[M]ore often [the glossator] erases the original gloss and substitutes a correction, so skillfully that no trace of the original remains.” 69 Ibid., p. 132

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that regarding the Eadwine Psalter's corrections as representative of either simple equality or

simple inequality between terms is terribly reductive, and so in my analysis, I will attempt to

respect the nuance inherent in interpreting these corrections.

The other psalter glosses (PsGlA and PsGlK) are of relatively uncomplicated

provenance, but I will review their history briefly here so as to provide a complete

background for my inventory of sources.

The Vespasian Psalter is the oldest source in my sample to which a relatively (though,

it should be said, not completely) uncontroversial approximate date has been assigned. Kuhn

(1965)—the most recent edition of PsGlA—places the Old English glossing of the Vespasian

Psalter “at Lichfield during the first third of the ninth century,” and claims that it constitutes

“the most extensive (and probably the purest) text in the Mercian dialect that has survived to

modern times.”70 Neither the date nor the place of transmission is wholly uncontroversial,71

although where Gretsch (1999)—an authoritative study of the Royal Psalter gloss—discusses

PsGlA, the assumptions that it is “Mercian”72 and “ninth-century”73 are quite plain.

Irrespective of its specific provenance, it remains generally accepted that the Vespasian

Psalter is “the oldest and (so far as we know) the purest witness”74 of the distinct A-type

tradition of psalter glosses, and it is therefore a fitting addition to this sample.

The Latin text of the Salisbury Psalter was written in the late tenth century,75 probably

at a Benedictine nunnery at Shaftesbury.76 The Old English gloss was also probably copied at

Shaftesbury,77 likely dates from the early twelfth century,78 and is “ultimately derived from a

70 Kuhn 1965, p. vi 71 Ibid., p. vi: “The gloss has been dated in the first part of the ninth century, in the middle of the century, and in the reign of Alfred the Great. The MS and its gloss have been localized in Northumbria, Mercia, and Kent; in Canterbury, Worcester, and London; in the Southwest Midlands, and the Central Midlands.” 72 Gretsch 1999, p. 35 73 Ibid., p. 137 74 Ibid., p. 26n 75 Sisam and Sisam 1959, p. 11: “c. 975” 76 Ibid., p. 12 77 Ibid., p. 28 78 Ibid., p. 14: “c. 1100, rather later than earlier.”

16

Roman Psalter of the D-type.”79 As it is a fairly late gloss, the Salisbury Psalter is subject to

much the same type of “contamination” as I mentioned in my discussion of PsGlE—which is

also originally derived from a D-type gloss. The Salisbury Psalter, however, is of particular

interest, as it is a rare representative of the Late West Saxon dialect with “no known

connexion with the south-east,”80 and so the language of PsGlK (which may be taken as

generally representative of the language of the glossator)81 serves as important dialectal

counterpoint for the Kentish corrections and modernizations in the Eadwine Psalter.

In addition to the poems and the psalter glosses, I have included two texts which were

translated into Old English, in their entirety, from original Latin sources: the Dialogues of

Gregory the Great and the Rule of Chrodegang of Metz. The Old English translation of the

Dialogues is traditionally assigned to Bishop Wærferth of Worcester, as evidenced by Ch.77

of Asser’s Life of King Alfred (as well as by William of Malmesbury, who may well have

used Asser as the basis for his claim).82 I have included two manuscripts of the Old English

version of the Dialogues: the C manuscript (which ostensibly witnesses Wærferth’s original

ninth-century translation), as well as the H manuscript, which, having been composed “50 to

150 years after the translation was made,”83 is heavily revised and generally bears much

closer resemblance in form and content to the Latin text of GD.84

The Rule of Chrodegang of Metz was translated from Latin into Old English “towards

the end of the tenth century,” though “the principal witness is the late eleventh-century

manuscript from Exeter, now Cambridge, Corpus Christi College 191.”85 The Old English

79 Sisam and Sisam 1959, p. 17 80 Ibid., p. 28 81 Ibid., p. 35: “We must allow for some mechanical copying of the source; but in what he chose, tolerated, or rejected the scribe’s vocabulary is instructive.” 82 Waite 2000, p. 47 83 Ibid., p. 48 84 Hecht 1965, Erste Abteilung, p.xi: “H ist eine Neuarbeitung der älteren Übersetzung unter beständiger Heranziehung des lateinischen Textes.” Orig. trans.: “H is a new revision of the earlier translation with constant recourse to the Latin text.” 85 Langefeld 2003, p. 65

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translation of the Rule has “long been ignored” as a “peripheral text of Old English prose,”86

and so attempts to determine its provenance and authorship have been few. The currently-

accepted theory (which has been corroborated by vocabulary studies) is that the original Old

English translation of the Rule was composed “in Winchester towards the end of the tenth

century.”87

The Second Series of the Homilies of Ælfric may be dated and localized with far

more precision than most other works in my sample. The most prominent theories concerning

the date are 992 and 995,88 which unambiguously places the composition of the work at

Cernel in Dorset, where Ælfric resided from c. 987 until c. 1005.89 Consequentially, the

Homilies stand in this sample as a representative example of original tenth-century West

Saxon prose. As I mentioned above, the corpus is biased toward texts from tenth-century

Wessex (such as AECHom II and ChrodR). Nevertheless, their inclusion is critical for the

production of a representative sample; perhaps more significantly, however, it is imperative

that a semantic-field study examine not only translated texts and glosses, but also original

compositions such as these. Although original compositions are slightly less helpful in a

sense, in that they do not provide Latin terms for our reference, they provide examples of the

usage of terms in the context of complete clauses, which illuminate the semantics of tokens in

a way that word-by-word glosses cannot.

IV. Rendering the Semantic Field of “Comfort”

Given the ostensibly representative nature of the texts which I have selected for

analysis, it will be possible for me to employ two modes of analysis: first, the comparison of

tokens within a text, which will serve as evidence of the boundaries between types; and

86 Langefeld 2003, p. 74 87 Ibid., p. 68 88 For a complete account of competing theories on the dating of the Second Series of the Homilies, see Godden 1979, pp. xci-xciii. 89 See Hurt 1972, pp. 31-7

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second, a broader comparison of the way in which the types are distributed across the

sources.

A. The Sense of the Comfort-Types Within Texts: A Synchronic Analysis

a. Help

Help presents, in many ways, the greatest analytical challenge of any of the “comfort”

types, because it has the smallest overall number of tokens: numbering a scant thirty-four,

help tokens account for fewer than ten percent of the tokens in the dataset. Moreover, only

eleven of those tokens are glosses for Latin terms, as a result of which it is difficult to

establish a meaningful relationship between help and any Latin equivalent given this dataset.

Of the eleven help tokens with Latin equivalents, only two are drawn from psalter glosses—

one each from PsGlE and PsGlK—suggesting, at the very least, that none of these psalter

traditions understood help or its derivatives to be an especially fitting translation for the vast

majority of words in the Latin original. This is quite significant, especially considering that

the Book of Psalms includes such a significant quantity of laments and pleas for assistance.

By way of a potential explanation for this disparity, let us consider the conditions

which govern the use of help in the corpus. As I shall argue in this section, the help type has

two essential functions: in some sources, it bears the sense of immediate material remedy or

military advocacy; in others, it appears to signify ultimate salvation. Given these primary

functions, perhaps the pleas for divine intercession and assistance found so frequently in the

psalms require a “comfort” type which is neither as immediately physical nor as utterly final

as the polarized connotations which, I propose, help assumed in Old English.

Examples of the purely material sense of help are most clearly exemplified by tokens

found in Beowulf; of the eleven help tokens found in Beowulf, nine refer to assistance in

battle. Four of those tokens refer to the ability of weapons to bite or shields to protect against

assault—typified by the case of Beowulf’s armor, which successfully protects him from sea-

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monsters: “‘þær me wið laðum licsyrce min, heard, hondlocen, helpe gefremede,’”90 as well

as by the moment when Beowulf’s sword fails him in his battle with the dragon: “him þæt

gifeðe ne wæs þæt him irenna ecge mihton helpan æt hilde.”91 The other five help tokens in

Beowulf which refer to military support are more abstract in nature, and primarily constitute

promises to helpan hildfruman, “(to) help our leader in arms,”92 or of hæleþa to helpe,

“champions as support.”93

The sense of help as a material remedy is further supported by examples from

Ælfric’s Catholic Homilies and the Dialogues of Gregory the Great. Both of these texts

present several help tokens which are too vague to offer much evidence for any sort of

semantic discernment, but the following examples clearly demonstrate the connection

between the help type and material support—both through an examination of the objects

which help proposes to remedy, as well as through contrasts with other lexemes used in

similar semantic contexts. Consider, first of all, this passage from the Homilies, which

condemns the practice of allowing the poor to starve as a form of manslaughter:

Manslaga bið se ðe man ofslihð. and se ðe oðerne to deaðe forsegð. and se ðe oðres sawle forpærð. se ðe hungrigum oððe nacodum gehelpan mæg and nele. ac læt hine acwelan on ðære hafenleaste. A manslayer is he who kills a man, and he who condemns another to death, and he who perverts the soul of another, he who may help the hungry or naked ones and does not, but allows them to die in their indigence.94

The sense of gehelpan here is manifestly material, in that the hunger and nakedness of the

hungrigum oððe nacodum—both material conditions—can be remedied by one who would

gehelpan, and so prevent those poor souls from acwelan (that is, dying—the ultimate

90 Beowulf 550a-551b, emphasis mine.; trans. Tolkien: “[T]here the corslet on my flesh, links stoutly wrought by hand, gave me aid against my foes.” (Tolkien 2014, p. 28). 91 Beowulf, 2682b-2684a, emphasis mine.; trans. Tolkien: “It was not vouchsafed to him that blades of iron might be his aid in war.” (Tolkien 2014, p. 91). 92 Beowulf 2649a, trans. Tolkien (2014), p. 90 93 Ibid., 1830a, orig. trans. 94 ÆCHom II, 119.321 et seq., orig. trans., emphasis mine.

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physical consequence). This sentiment is echoed in a later passage, which gives an account of

good deeds:

He wæs swiðe geswæs eallum swincendum. and on mislicum yrmðum mannum geheolp. wædligum and wanscryddum. He was very gentle to all laborers, and he helped the needy people and the ill-clad with the various miseries of mankind.95

The subject of this homily is clearly deploying help in order to provide some physical remedy

for the ill conditions which plague the wædligum and the wanscryddum, further supporting

the material sense of the help type as through the effects of its objects.

Another piece of evidence from the Homilies may be drawn from the use of subtly

contrasting terms. In the following passage, two different verbs are used to express the

differing types of support available to the living and the dead:

We on ðisum life magon helpan þam forðfarenum ðe on witnunge beoð. and we magon us sylfe betwux us on life ælc oðrum fultumian to ðam upplican life. gif we ðæs cepað. We, in this life, may aid the departed who are in torment, and we may among ourselves in life support each other to the higher life, if we desire this.96

There is a subtle distinction drawn between the verbs helpan and fultumian, a distinction

which is arguably attributable to the disparate nature of their objects. While the living may

helpan the dead who are tormented (presumably because they are in hell), the support which

the living can offer to one another in search of the upplican life is characterized by the verb

fultumian. Thus, while helpan evidently refers to intercessory prayer for the departed (i.e., a

discrete action which can put an end to the witnunge (“torment”) of the deceased), fultumian

probably denotes a much more gradual process—that is, the way in which people may

provide one another with moral and spiritual support in pursuit of Christian virtues, over the

course of a lifetime. The distinction between helpan and fultumian is thus one of both

95 ÆCHom II, 288.24 et seq., orig. trans., emphasis mine. 96 Ibid., 203.131 et seq., orig. trans., emphasis mine.

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immediacy and quality; for helpan describes an immediate remedy for torment (which, if not

strictly corporeal, is at least physical by way of analogy), whereas fultumian describes a

gradual, positive process which can best be described as “support.”

Yet more evidence of the materiality of the succor of help comes from the Dialogues

of Gregory the Great. The following passage is drawn from a parable in which a soldier’s

horse suddenly takes on a violent disposition:

Þa wæs he gelæded to þam Godes were, to þan þæt he gewilnode & abæde him þa helpe þæs halgan mannes þingunga. Then he [the horse] was led to that man of God, to the extent that he [the soldier] desired, and he asked him then for the help of the holy man’s intercession.97

The sense of helpe here is clearly intended to convey the notion that the holy man may

provide some remedy for the horse’s perturbation, a state with an utterly physical

manifestation. These examples clearly show that, across a diverse cross-section of works,

help signifies physical salubrity, as well as material aid and military potency.

The second (and less common) sense conveyed by help is quite dissimilar, in that it

refers to Christian salvation—that is, ultimate deliverance from sin, achieved at the end of

one’s mortal life. Two passages convey this sense especially well; the first, from Judgment

Day II, describes the salvation of the penitent thief on the cross:

He mid lyt wordum ac geleaffullum his hæle begeat and help recene, and in gefor þa ænlican geatu neorxnawonges mid nerigende. He, with but a few faithful words, obtained his salvation and help immediately, and went then into the excellent gates of paradise with the Savior.98

The sense of help in this passage cannot be the same material aid that defines the majority of

help tokens, because the penitent thief is said to have died in agony alongside Jesus. It is 97 GD 1 (C) 10.77.20, orig. trans., emphasis mine 98 JDay II, 61a-64b, orig. trans., emphasis mine

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therefore more likely that the help which the thief begeat recene is Christian deliverance. The

alliteration of help with hæle, “salvation,” appears, in this case, to be a thematic association

(if not necessarily a sign of equivalence), and thus further supports this conclusion. More

direct equivalence of help with a term for salvation is found elsewhere, in the Eadwine

Psalter:

For yrmþe unspedigra ł wedlum & giomrungum þeærfnæ drihten cweþ nu ic arise ic asette ofer help ł halwendnesse mine getreowfullice ic do on ðæms Propter miseriam inopum et gemitum pauperum nunc exurgam dicit dominus ponam super salutare meum fiducialiter agam in eo. “Because of the indigent (or) destitute poverty and lamentation of the needy,” the Lord says, “now I arise; I set upon [him] my help (or) salvation; I effect my trust in him.”99

The Eadwine Psalter, in one of its many corrections, here emends the original gloss of help

with halwendnesse, and so proffering a clarification of the sense in which help is intended

here. Some difficulty necessarily arises in determining the meaning of halwendnesse, which

may mean either physical salubrity or, more abstractly, safety or salvation; Bosworth &

Toller categorize halwendnes which is “set upon” someone as an example of the latter,100 and

so I shall assume for the purposes of this investigation that this passage corroborates my

contention that help is a referent for “salvation.”

b. Frōfor

Frōfor does not suffer from the same dearth of tokens that plagues help, with a

healthy 102 frōfor tokens representing approximately one quarter of the total tokens gathered

in my study. Of those tokens, 68 represent glosses of Latin words. Therefore, as was not the

case with help, it is possible to draw some conclusions about the nature of frōfor based upon

a quantitative synchronic analysis of the data from Latin translations. The following table

99 PsGlE, 11.6, orig. trans., emphasis mine. 100 An Anglo-Saxon Dictionary Online, “Hálwendnes, n.” Technically, Bosworth & Toller’s supplement is referring to a different manuscript of the Psalter, but it offers “salvation” for “Ic sette on hǽlo (hálwendnesse),” which is near enough to PsGlE’s text for the purposes of this discussion.

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shows the distribution of Latin words for which frōfor is given as a gloss across all of my

sources:101

Consola- Refugium Protector Reconcili- Other (t<5)

32 14 10 5 7

Words derived from the consola- root comprise a clear majority, and these words

(rather vaguely) denote “comfort,” “consolation,” “cheer,” and “solace.”102 Perhaps the more

interesting conclusion to be drawn from this data is the surprisingly large number of tokens

which gloss refugium and protector, both of which connote “protection.” Given that these

refugium and protector tokens make up more than a third of all glosses, it is fair to assert that

“protection” represents a key semantic dimension of frōfor. In this section, I will explore

some key evidence in support of the “protection” sense; I will also attempt to lend more

clarity and nuance to the general sense of “comfort” associated with consola- glosses.

Unlike help, frōfor has been documented in the Dictionary of Old English (which at

present only extends from words beginning with “A” to those beginning with “G,” inclusive).

As such, it will be pertinent to relate the findings of the DOE, from which two definitions for

frōfor are especially germane. Definition 1 is best represented by its sub-definition, 1.b:

“[the] state of being consoled; solace; relief / respite from distress, etc.”103 The last of these

(i.e., “relief / respite from distress”) is quite prominent in my dataset, and indeed I shall

return to it at the end of this section. Definition 2, “consolation, comfort; person / fact /

circumstance, etc. that affords consolation / comfort; to frofre ‘as a consolation’,”104 is

slightly more problematic, as “consolation” connotes a relatively broad range of meanings.

Consider the relevant OED definition: “the action of consoling, cheering, or comforting; […] 101 N.B., for the sake of clarity, I have compressed all Latin words from a given root into a single category (e.g., consolare, consolatus, and consolationem are all members of the consola- group). This allows maximum compatibility with my own schema of types, and also enables the creation of a simplified table such as this one. 102 William Whitaker’s Words, “consolare, v.” 103 Dictionary of Old English Online, “frōfor, n.” 104 Ibid.

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alleviation of sorrow or mental distress.”105 The association of frōfor with the “alleviation of

sorrow or mental distress” does little to specify the semantics of the term, except to say that it

connotes a remedy for existing sorrow. Complicating matters further, the DOE lists glosses

for refugium and protector as subsidiary definitions for this “consolation” (2.d. and 2.e.,

respectively). As I will demonstrate, these should be regarded as semantically distinct from

the alleviation of existing sorrow or distress, as refugium and protector appear, instead, to

connote proactive protection from such things.

All ten of the tokens which gloss the Latin protector are drawn from the Salisbury

Psalter, as are eight of the fourteen tokens which gloss refugium. As with other psalter

glosses, it is not possible to determine the rationale for this assignment in the case of every

token, but a few tokens do suggest that the selection of frōfor was motivated by a contextual

association with protection. Consider the following examples from the Salisbury Psalter:

Sawle ure bewarað drihten forðan fultum & frofer ure is. Anima nostra sustinet dominum quoniam adiutor et protector noster est. The Lord guards our soul, because he is our support and protector.106

The act of guarding (bewarað) has a causal link (forðan) with the Lord’s role as frofer.

Hence, because the Lord is frofer ure, his role is to bewarað our souls, and thus to prevent

harm from ever coming to them, rather than bringing consolation to souls which have already

been harmed. Several examples of this sense of frōfor may be seen elsewhere in the psalter,

as well; for example:

Ure frofer & mægn fultum on drefednesse þa gemetan us swyþe. Deus noster refugium et uirtus adiutor in tribulationibus quaę inuenerunt nos nimis. [God is] our protection and mighty support against affliction that met us severely.107

105 OED Online, “consolation, n.” 106 PsGlK, 32.20, orig. trans.

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In the above passage, the Lord, in his capacity as both frofer and fultum, acts as a sort of

bulwark against drefednesse (“affliction”). In this case, frofer does not remedy affliction, as

one might expect help to do; rather, the Latin refugium, which frofer glosses, betrays the

semantic sense in which frofer here is intended more as a protection from affliction than

comfort after the fact. This conclusion is further supported by the following passage:

God etywþ me ofer fynd mine na & ofsleh hi þalæs hi ofergiten folc min tostenge hi on mæine þinra & of tobrec hi frofer min hlauurd Deus ostendit mihi super inimicos meos ne occidas eos nequando obliuiscantur populi mei, disperge illos in uirtute tua et depone eos protector meus domine. God raises me above my enemies, and do not kill them, lest they forget my people; disperse them in your glory and break them into pieces, my protector, my Lord.108

In the above passage from PsGlK, in which the Lord is entreated—with the appellation

frofer, glossing a Latin protector—to destroy or disperse the enemies of the speaker. In each

of these examples from the Salisbury Psalter, entreaty is made to God as an appeal for frōfor,

and it is understood that this connotation of frōfor refers to proactive defense, rather than

reactive consolation.

This connotation of frōfor is further supported by two glosses from the Eadwine

Psalter, each of which reveals much about the interpretation of frōfor through its scribal

corrections of glosses:

& geworðen is drihten scyld ł rotsung ł frofer þearfana fultumend on gehyþelicnessum ł on gerecvm & on eærfoðnesse ł swince. et factus est dominus refugium pauperum adiutor in opportunitatibus in tribulatione. …and the lord is become protection (or) cheer (or) comfort for the destitute; a supporter in convenience (or) in order, and in difficulty (or) trouble.109

107 PsGlK, 45.2, orig. trans., emphasis mine. 108 Ibid., 58.12, orig. trans., emphasis mine. 109 PsGlE, 9.10, orig. trans., emphasis mine.

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***

God ure gescildent ł frofr & megen fultumend on swincum ł eærfoþnessum þæ gemetton us swiðe. Deus noster refugium et virtus adiutor in tribulationibus quę invenerunt nos nimis. God our protector (or) comfort and strong supporter in toils (or) difficulties that came upon us harshly.110

In both of these glosses, the glossator suggests frōfor tokens as corrections for scyld and

gescildent—two closely related words which unambiguously mean “shield,” “protector” or

“protection” in Old English.111 While this should not be interpreted as a straightforward

conflation of frōfor with these scyld-derived terms, it is significant that the original Eadwine

source uses the more concrete scyld terms to describe the Latin refugium. If the semantic

intuition of the glossator is visible in this correction, it surely suggests that he considered the

concept of refugium to be a more abstract sort of “protection” than scyld or gescildent

signify. Irrespective of whether the correction was so deliberate, however, frōfor tokens are

twice regarded as semantically viable substitutes for scyld-derivatives, and this is positive

evidence for the semantic association between frōfor and “protection.” This conceptual

linkage has important implications for the interpretation of other texts, as I will argue in

section IV.C., but as I remarked earlier in this section, frōfor has another sense, which my

data suggest is more dominant, or at least more widespread. Given the fact that frōfor is

glossed for consola- words even more often than for “protection” words, the remainder of

this section will be devoted to an attempt to determine the precise sense of this more common

intension.

110 PsGlE, 45.2, orig. trans., emphasis mine. N.B., though this passage is also presented in PsGlK above, the two arose from different glossator-traditions, and so it is worthwhile to consider them as separate pieces of evidence, especially considering the wide space of time (approximately 300 years) which separates their production. 111 An Anglo-Saxon Dictionary Online, “scild, n.” and “gescildend, n.”

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The Wanderer provides a good starting-point from which to build an understanding of

the predominant sense of frōfor. The protagonist of the poem plainly wants for consolation in

some form, and indeed (most fortunately for this investigation) he enumerates those things

which are causing him distress, as well as the conditions under which he would be consoled,

while using the word frefran, a token of the frōfor type:

Swa ic modsefan minne sceolde, oft earmcearig, eðle bidæled, freomægum feor feterum sælan, […] sohte seledreorig sinces bryttan, hwær ic feor oþþe neah findan meahte þone þe in meoduhealle mine wisse, oþþe mec <freondleasne> frefran wolde, weman mid wynnum. So I, often wretched and sorrowful, bereft of my homeland, far from noble kinsmen, have had to bind in fetters my inmost thoughts, […] [I] sought, sad at the lack of a hall, a giver of treasure, where I, far or near, might find one in the mead hall who knew my people, or wished to console the friendless one, me, entertain me with delights.112

The ailment most central to the Wanderer’s lament is that he is utterly isolated from any

community: eðle bidæled, seledreorig, and freondleasne, he has neither kin nor lord nor

companion, and so has no viable confidant from whom he may seek consolation; rather, he

must feterum sælan (“bind with fetters”) his modsefan (“inmost thoughts”). The protracted

nature of this isolated state (which has plagued him siþþan geara) forces the Wanderer into

deeper sorrow, from which he may expect no relief, because of the aforementioned lack of

community. The means be which he might be saved at last from this vicious cycle, is to

discover a community (meoduhealle) with ties to his own (þone þe […] mine wisse), for it is

only therein that he would expect someone who might desire to console (frefran) him.

The relationship between frōfor and inclusion within a community is also evidenced

in Beowulf, in which frōfor is often bestowed upon a community by a leader; Scyld Sceafing,

112 The Wanderer, 19a-29a, trans. Miller.

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for instance, is a folce to frofre, “a comfort to his people.”113 This comfort is manifestly

distinct from its more military counterpart in the help type, as is visible in one of Hrothgar’s

exhortations to Beowulf on the subject of kingship:

Ðu scealt to frofre weorþan eal langtwidig leodum þinum, hæleðum to helpe. Thou shalt unto thy lieges prove a comfort destined to endure, the help of men of might.114

Beowulf is urged to deliver two separate types of support to his people: for his hæleðum

(“warriors”), he must provide helpe—which, as I enumerated above, has strong connotations

of military support. But to his leodum, (“people”), the general population whom Hrothgar

envisions as subjects of the future King Beowulf, he is urged to give a different type of

support altogether: that is, frofre. Frōfor, then, is the sort of comfort or solace that a strong

leader gives to his non-combatant followers—folce or leodum—and especially those in

markedly piteous conditions. While help is intended for those who have the means to protect

themselves, frōfor is intended for those who do not—either proactively, as protection from

harm (in the sense described above), or more reactively. Even Scyld Sceafing partakes of this

type of consolation as he escapes his humble beginnings as a foundling: having been

feasceaft funden, “found helpless and destitute,”115 he rises to prominence and, in so doing,

experiences frofre—consolation, it is understood, for the tribulations he underwent as a child.

This hypothesis is borne out in other sources, as well; when Ælfric uses frōfor tokens in his

Catholic Homilies, it is often with helpless or pitiful objects as targets for that consolation—

113 Beowulf, 14a, orig. trans. 114 Ibid., 1707a-1709b, trans. Tolkien (Tolkien 2014, p.63) 115 Ibid., 7, trans. Slade.

29

for example: wydewan heortan (“the heart of a widow”),116 ðone nacodan (“the naked

one”),117 anes cildes dreorignysse (“the misery of one child”).118

Along similar semantic lines, frōfor also carries the connotation of “relief” (i.e., from

physical pain or general torment). Two clear examples of this concept are evident in Latin

glosses; the first is from the Rule of Chrodegang:

And of agenre handa ma sceal ælmesmannum frofor dælan.

And from his own hand, rather more relief ought to be given to the beggars [or almsmen, i.e., those supported by alms].119

In this passage, frofor is a gloss for refrigeria in the Latin original, a word which most nearly

means “rest, relief, [or] cooling.”120 Here, it probably means “relief,” given that it evidently

signifies a thing which ought to be given to beggars in greater measure. A more concrete

representation of this phenomenon is evident in the following passage from the Eadwine

Psalter:

[W]e ferðon þurg fyr & þu led us on celnessum ł frofr [T]ransivimus per ignem et aquam et induxisti nos in refrigerium. We went through fire and you led us into coolness (or) relief.121

Here, again, frofr is a gloss for the Latin refrigerium, betrayed by the correcting term

celnessum (“coolness”). In its metaphorical illustration of the transition from fyr to

celnessum, this token demonstrates the sense in which the frōfor type may connote the

alleviation of poor conditions.

This sense is also applied to combatants in Beowulf, and while, on the surface, this

would appear to contradict my earlier assertion (i.e., that frōfor tends to be distinguished by

116 ÆCHom II, 261.40 et seq. 117 Ibid., 289.32 et seq. 118 Ibid., 81.22 et seq. 119 ChrodR, 38.3, orig. trans. 120 William Whitaker’s Words, “refrigerium, n.” The last of these, “cooling,” is manifestly more closely related to modern derivatives, and so I felt compelled to include it here. 121 PsGlE, 65.12, orig. trans.

30

its relationship to those not powerful enough to actively defend themselves), I contend that

quite the opposite is true. In fact, the instances of frōfor connoting “relief” in Beowulf

actually support this assertion, as the combatants depicted are invariably in mortal peril.

Take, for example, the following passage from Beowulf, in which Grendel’s retreat from

Heorot is described:

Hwæþere, he his folme forlet to lífwraþe last weardian, earm ond eaxle. No þær ænige swa þeah feasceaft guma frofre gebohte; no þy leng leofað laðgeteona, synnum geswenced, ac hyne sar hafað mid nydgripe nearwe befongen, balwon bendum. However, he [Grendel] left his hand to save his life, remaining behind, arm and shoulder; not with it, though, any the worthless creature, relief purchased; not the longer does he live, the hateful spoiler, struck down by sins but him the wound has, with violent grip, narrowly enclosed in baleful bonds.122

If we take the last four lines of this passage to be a poetic elaboration on the sort of frofre

which Grendel could not “purchase,” then the sense of this token is likely that Grendel was

unable to successfully trade his arm and shoulder for “relief” from the mortal wound which

he had been dealt by Beowulf—relief, in other words, from the certainty of death. Just so,

frōfor in the sense of relief (from the certainty of one’s expected demise) is displayed in a

remembrance of Hygelac’s heroism:

Frofor eft gelamp sarigmodum somod ærdæge, syððan hie Hygelaces horn ond byman, gealdor ongeaton, þa se goda com leoda dugoðe on last faran.

122 Beowulf 970b-977a, trans. Slade, emphasis mine.

31

Relief thereafter came for those unhappy hearts with the first light of day, when they heard the horns and trumpets of Hygelac for battle ringing, as that good man came marching on their trail with the proven valour of his people.123

This passage describes a moment when the Geats, utterly surrounded by a Scilfing army,

expect to be killed. When Hygelac brings relief from this threat of imminent death, that relief

is characterized with the word frofor. Perhaps it is telling that the most apt English word to

describe the arrival of reinforcements is “relief,” in alignment with that other sense of “relief”

in modern English (i.e., that sense found in “relief troops,” or “relieved of duty”). Perhaps

this indicates that these two concepts have long been semantically joined in English.

Regardless, it is clear from these instances that frōfor exhibits this sense of “relief” relatively

consistently in multiple (and, indeed, quite distinct) sources.

c. Fultum

The fultum type exhibits 194 tokens, the most of any type in this dataset, accounting

for roughly half of all tokens gathered. Like frōfor, fultum exhibits a substantial number of

Latin glosses: 165 of the tokens are glosses for a Latin word, and the distribution of those

glosses is represented by this table:

Adiu- Auxili- Other (n<5)

125 35 5

Plainly, the vast majority of fultum tokens are glosses for a derivative of the Latin root

adiu-, such as adiutor (“assistant, deputy; accomplice; supporter”),124 adiutare (“help (w[ith

a] burden [or an] activity); help realiz[ing] a program/purpose”),125 or adiuvare (“help, aid,

abet, encourage, favor; cherish, sustain”).126 The less common Latin substrate for fultum

glosses includes words derived from the Latin auxili- root, such as auxilium (“help,

123 Beowulf 2941b-2945b, trans. Tolkien (Tolkien 2014, p.99). 124 William Whitaker’s Words, “adiutor, n.” 125 Ibid., “adiutare, v.” 126 Ibid., “adiuvare, v.”

32

assistance; remedy/antidote; supporting resource/force”).127 Based upon this broad overview

of the distribution of Latin glosses, it is reasonable to assume that fultum accorded

particularly well with the sense of the Latin adiu- root. Indeed, the fultum type (in correlation

with adiu-) most often appears to represent the provision of support or encouragement

necessary to complete a task, in Latin and native Old English sources alike, and the

Dictionary of Old English definitions broadly corroborate this. The DOE lists two main

definitions, with the first (“help, aid, assistance, support, succour”) representing fultum in the

abstract sense, and the second (“someone or something which provides help, support”)

representing a more concrete sense, including military support (as sub-definition 2.b.).128

I contend that this “support” is represented in three distinct varieties: the first is a

sense of passive advocacy or sponsorship (perhaps best idiomatically represented by the

concept of “moral support”), generally provided by a figure of authority (most often God or a

king). The second is perhaps best described as collaborative or communal support, referring

to the support which members of a community give to one another—especially to achieve

specific ends, such as building a house. The third and final sense is a variety of military

advocacy, which is markedly distinct from the military sense represented by help. In this

section, I will further distinguish these three types using examples from Appendix A, and I

will show that the fultum type exhibits each of them.

Consider, as a prototypical example of the sense in which fultum signifies advocacy

from a leader figure (i.e., “moral support”), the following passage from the Dialogues of

Gregory the Great, which describes the exploits of an abbot named Equitius:

Mid þy mægne he wæs gebælded of ðæs ælmihtigan Godes fultume to þon swyðe, þæt he, se þe ær wæs wera ealdorman, æfter þon he eac ongan wifhades manna lareowdom & hlafordscipe underfon.

127 William Whitaker’s Words, “auxilium, n.” 128 Dictionary of Old English Online, “fultum, n.”

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Qua virtute fretus ex Dei omnipotentis auxilio, ut viris ante praeerat, ita coepit postmodum etiam feminis praeesse, nec tamen discipulos suos admonere cessabat, ne se exemplo eius in hac re facile crederent, et casuri temptarent donum quod non accepissent. He was exceedingly emboldened by support from almighty God, to the extent that he, the one who before had been a leader of men, afterward also began to undertake the office of teacher and lordship over the people of the female sex.129

The sense of the fultum token in this passage thus quite plainly represents encouragement

from God. Moreover, the result of that encouragement is manifest in Equitius’ actions: as a

direct consequence of receiving the fultume, Equitius becomes gebælded (“emboldened”),

and is driven to seek new responsibilities. The function of the fultum token is thus illuminated

by the effect that it brings about; in other words, because Equitius is clearly encouraged as a

direct result of receiving fultum, we may safely associate encouragement with the fultum that

has caused it. By way of a similarly functional sort of association, consider the following set

of tokens from the psalter glosses:

Sehðe soðlice god gefultumeð mec & dryhten ondfenga is sawle minre. Ecce enim deus adiuuat me et dominus susceptor est animę meę. Behold, truly God supports me, and the Lord is the protector of my soul.130

***

& geeaðmodad wes in gewinnum heortan heara geuntrumade sind ne wes se gefultumade Et humiliatum est in laboribus cor eorum infirmati sunt nec fuit qui adiuuaret. And their heart was humbled in strife; they were enfeebled, and there was none who might support them.131

It will be evident even from this small (though representative) sample that, while tokens from

the psalter glosses do provide some evidence for the semantic discernment of the fultum type,

129 GD 1 (C): 4.26.31 130 PsGlA, 53.4, orig. trans. 131 Ibid., 106.11, orig. trans.

34

their testimony is not as detailed as that of the Dialogues (or, as I shall demonstrate, the

Homilies). Confirmation for the “moral support” hypothesis is, however, readily apparent

even in these terse passages. For instance, it is sensible to regard the fultum of the first

passage as identifying with the defense of the speaker’s sawle (“soul”), which is a reasonable

form of support or advocacy for man to expect from God. The second passage shows the

function of fultum in this “encouragement” sense in the context of its absence. Because ne

wes se gefultumade (“there was none who might comfort [them]”), the hearts of the unhappy

subjects of this psalm are geeaðmodad (“humbled”), and they are geuntrumade

(“enfeebled”). Being “humbled” is precisely the opposite reaction one might expect of

someone who has been encouraged. Hence, from a functional standpoint, the correlation

between the specific negative consequence of being “humbled” and the lack of fultum can be

said to support the “encouragement” hypothesis. Far richer examples of fultum as

“encouragement,” however, may be found in Ælfric’s Homilies.

Several examples of this “encouragement” sense appear in the Homilies, though the

following passage, describing the effects of Christ’s teaching upon his apostles, is perhaps

most emblematic:

Hi ferdon sylfwilles be godes hæse. and ðurh his fultum wæstm brohton goddra weorca. swa swa god sylf cwæð. þurh ðone witegan Ezechiel; They went of their own free will according to God’s command, and through his support they brought about an increase of godly works, just as God himself said, through the prophet Ezekiel.132

It is clear that the wæstm […] goddra weorca (“increase of godly works”), i.e., presumably,

the great number of good deeds which the apostles undertook, was itself effected not directly

by God himself, but rather sylfwilles (“of their own free will”). The fultum provided by God,

then, is more likely an expression of (passive) advocacy than active intervention. In a similar

132 ÆCHom II, 302.89 et seq., orig. trans., emphasis mine

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fashion, in the following passage, which describes the exploits of St. Benedict, fultum

appears to denote passive, rather than active, support:

Hwæt þa him fleowon to forwel mænige. and hi gegaderodon to þeowdome þæs ælmihtigan godes be his lareowdome drohtnigende. swa þæt he getimbrode on ðære stowe þurh cristes fultum twelf mynstru. on ðam ænlipium he gesette twelf munecas. and ane feawa he geheold mid him sylfum; Whereupon very many flowed to him, and they gathered in the service of almighty God, conversing about his mastership, so that he built in that place, through Christ’s support, twelve monasteries, in each of which he established 12 monks, and a few he kept with himself.133

Here, too, we must surmise that cristes fultum represents approval, passive advocacy, or

encouragement. This variety of support is highly visible in the connection between man and

God, but is also to be found in the relationship between leaders and their subordinates.

Consider the following passage:

Hieronimus se wisa mæssepreost awrat on ðære bec ðe we hatað ecclesiastica historia. þæt sum romanisc casere wæs Constantinus gehaten. se wæs eawfæst on ðeawum. and arfæst on dædum. cristenra manna fultumigend. and næs ðeah gyt gefullod; The wise priest Jerome wrote, in that book that we call Ecclesiastical History, that a certain Roman Caesar was called Constantine, who was lawful in custom, and honorable in deed, a supporter of Christian men, and yet not perfect.134

That Constantine is a fultumigend criestenra manna (“supporter of Christian men”) is a

reflection of his positive attitude towards Christians, and given that no action on his part is

specified in the text, this connotes precisely the same sort of advocacy as is evident in the

divine examples. Nor is this the only example of non-divine fultum in this semantic capacity;

another king (Cyrus, son of Nebuchadnezzar) is, on two other occasions, described as

supporting the temple-building efforts of the Israelites.135

133 ÆCHom II, 94.87 et seq., orig. trans., emphasis mine. 134 Ibid., 174.3 et seq., orig. trans., emphasis original. 135 Ibid., 36.222 et seq. and 37.226 et seq.

36

Having thus laid out the “encouragement” sense of the fultum type, let us now

proceed to a discussion of the second sense—the sense associated with mutually-constructive

collaboration and cooperation. It will be productive to return to a passage already examined

in section IV.A.a, during my discussion of the help type:

We on ðisum life magon helpan þam forðfarenum ðe on witnunge beoð. and we magon us sylfe betwux us on life ælc oðrum fultumian to ðam upplican life. gif we ðæs cepað. We, in this life, may aid the departed who are in torment, and we may among ourselves in life support each other to the higher life, if we desire this.136

In this context, the contrast between helpan and fultumian is made all the more evident; as I

discussed in section IV.A.a, the help type may signify immediate physical or material

remedy; in the above passage, helpan denotes a remedy for the suffering of the departed—a

remedy which, while not strictly material, is at least analogically physical, and which in any

case appears to be effected in the unitary action of intercessory prayer. By contrast, fultumian

describes an apparently long process of mutual advocacy and encouragement within a

community, a (perhaps lifelong) process by which, Ælfric says, Christians may help one

another to ðam upplican life.

In fact, collaborative behavior of this kind is often represented by a fultum token; for

example, consider the following homiletic passage, describing events of the life of St.

Cuthbert:

Ða wolde se halga sum hus timbrian to his nedbricum. mid his gebroðra fultume. ða bæd he hi anre sylle þæt he mihte þæt hus on ða sæ healfe mid þære underlecgan; Then the saint wanted to build a house for his use, with the assistance of his brothers. Then he bade them to give of themselves so that he might build that house, on the seaside, with them.137

136 ÆCHom II, 203.131 et seq., orig. trans., emphasis mine. 137 Ibid., 87.201 et seq., orig. trans., emphasis mine.

37

The use of a fultum token to describe a group of people constructing a house together is

perfectly emblematic of the collaborative sense that fultum may take on when it describes

interaction between members of a community. As a final example, consider this gnomic

statement, also from the Homilies:

Þa ðe bet cunnon and magon. sceolon gyman oðra manna. and mid heora fultume underwryðian; Those who know better and can, ought to care for other men, and with their support [ought to] sustain [them].138

The notion espoused here seems to be that the strongest members of a community ought to

sustain the weakest mid heora fultume. Thus, again, it is clear that at the very least, Ælfric

considered fultum to be an appropriate descriptor for the support which members of a

community give to one another, whether physical (as in the case of building St. Cuthbert’s

house) or more abstractly (as in the above token).139

The third and final major sense which fultum tends to convey is that of military

support—though it does so in a fashion distinct from the military potency found in help

tokens. As I discussed in section IV.A.a, help is used (chiefly in Beowulf) to describe the

ability of a sword to bite, or the usefulness of armor in a difficult situation. Fultum, by

contrast, appears to refer to the provision of weapons or armed support—rather than to the

efficacy of weapons which have already been provided. Consider, first, the following psalter

gloss:

Gegrip wepen & sceld & aris in fultum me. Adpraehende arma et scutum, et exurge in adiutorium mihi. Seize arms and a shield and rise in support of me.140

138 ÆCHom II, 159.311 et seq., orig. trans. 139 See also ÆCHom II, 121.384 et seq. 140 PsGlA, 34.2

38

This is one of the least ambiguous examples of the military sense of fultum to appear in any

psalter gloss. The speaker is pleading for someone armed with wepen & sceld to come to

their assistance, and so an interpretive leap is hardly required to connect this with my

hypothesis that fultum signifies the provision of either weapons or armed supporters. In this

military sense, however, fultum more often appears to refer to the weaponry itself than to

supporters bearing weapons. A gloss from the Vespasian Psalter conveys this particularly

well:

Acerdes fultum sweordes his & ne eard gefultemiende him in gefehte. Auertisti adiutorium gladii eius et non es auxiliatus ei in bello. You turned away the support of his sword and you are not a supporter for him in battle.141

The first fultum token in this passage is the more germane, in that it refers specifically to the

sword qua fultum, showing that the weapon itself is support of a kind, as I have suggested. As

with the other senses of fultum tokens, the most detailed evidence is to be found in Ælfric’s

Homilies. One of the most vivid fultum tokens of the military sense is as follows:

Þisum heafodleahtrum we sceolon symle on urum ðeawum wiðcweðan. and ðurh godes fultum mid gastlicum wæpnum ealle oferwinnan. gif we ðone heofenlican eard habban willað; We must resist these mortal offenses in our custom, and through God’s support, with spiritual weapons, we shall vanquish them all, if we wish to obtain the heavenly land.142

Given that mid gastlicum wæpnum (“with spiritual weapons”) and ðurh godes fultum

(“through God’s support”) both modify the same verb (oferwinnan, “to vanquish”), it is not

unreasonable to suppose that the former may be a clarification of (or an elaboration upon) the

latter. Indeed, given Ælfric’s Christianity, it is unlikely that (in his judgment) anyone but God

141 PsGlA, 88.37, emphasis mine. 142 ÆCHom II, 125.542 et seq., orig. trans.

39

would be in a position to provide gastlicum wæpnum, and so it is sensible to associate God’s

fultum with the wæpnum that he must surely also have provided.

d. Fylst

Fylst is not especially well-represented in this dataset, with a total of 56 tokens

constituting approximately fifteen percent of all tokens gathered. However, unlike help

(which is also poorly attested in this sample), fylst exhibits enough Latin tokens to provide

some insight into the rationale for its translation. This table represents the distribution of the

Latin words for which fylst is given as a gloss or translation:

Adiu- Other (n<5)

34 8

From this data, it will be immediately apparent that fylst shares its most frequent Latin gloss

(i.e., the adiu- root) with fultum, which also glosses adiu- in the great majority of cases.

Unfortunately, the Dictionary of Old English is unable to provide much additional

information, as the major entries for fylst describe it as “help, assistance,” and “someone who

or something which provides help, assistance.”143

Perhaps the most remarkable feature of fylst in the context of these four types is its

apparently high degree of interchangeability with fultum. The most compelling evidence for

this interchangeability is the fact that twenty-three of the thirty-one fylst tokens exhibited in

the Salisbury Psalter are found in psalms which also appear in the later Eadwine Psalter, but

with the fylst token replaced by a fultum token.

Of course, such a quantitative shift in usage is not in itself necessarily representative

of semantic identification between terms. However, the glossator of the Eadwine Psalter does

143 Dictionary of Old English Online, “fylst, n.”

40

provide contextual evidence in support of semantic identification, especially in the following

passage:

Drihten þu eært min trymnes & min gescyld ł gehyht & min friolsend ł alysend min god min gefylstend ł fultumend & ic gehihte on hiene min scildend & horn hæle minne fultumend ł gefelstend min Dominus firmamentum meum et refugium meum et liberator meus deus meus adjutor meus et sperabo in eum protector meus et cornu salutis meę adiutor meus. Lord, you are my firmament and my protector (OR) refuge, and my redeemer (OR) liberator, my god, my supporter (OR) helper, and I hope in him, my protector and horn of health, my helper (OR) supporter.144

As I discussed section III, the Eadwine glossator’s corrections must be interpreted with some

finesse, given that they do not present an uncomplicated relationship of either equality or

inequality between the corrected term and the correcting term. In the above passage,

however, there are two pairs of corrected glosses which include fylst and fultum tokens: the

first is gefylstend ł fultumend, and the second is fultumend ł gefelstend (where gefelstend

should be understood as a local spelling variation of gefylstend), and both are glosses for the

Latin adiutor (or adjutor, another spelling variation). Since both Old English words gloss the

same Latin word, and since the substitution is reversed for one of the tokens, we may surmise

that the correction undertaken by the glossator was probably a mere mechanical replacement

of gefylstend […] fultumend in the original Eadwine gloss with fultumend […] gefelstend

from the Royal psalter gloss (from which the Eadwine glossator’s corrections are drawn),145

representing little more than a reversal in order. We may therefore conclude that both the

original Eadwine gloss and the corrective Royal gloss alternate internally between fultumend

and gefylstend as glosses for adiutor, and hence that both display an interchangeability of

fultumend and gefylstend. Considering the often conspicuous differences between the

144 PsGlE, 17.3 145 Gretsch 1999, p.431: “The Romanum version of the [Eadwine Psalter] […] is provided with an Old English interlinear gloss which in its first part (pss. I-LXXVII) has been heavily corrected after a D-type psalter gloss.”

41

Eadwine Psalter’s source and its corrections, their agreement about the equivalence of fultum

and fylst is all the more remarkable.

Moreover, the fylst tokens in evidence quite clearly perform largely the same

semantic functions in situ as do fultum tokens. Indeed, two of the three senses which I

attributed to fultum in the foregoing section—i.e., advocacy from a source of authority and

the provision of weapons or armed supporters—are represented several times by fylst tokens

in my dataset. In the remainder of this section, I will present a few examples of fylst to further

substantiate the equivalence of fylst with fultum in these two senses.

Fylst tokens exhibiting the sense of “encouragement” from a source of power or

authority are quite common within my dataset. Consider, for instance, this introductory

passage from the Rule of Chrodegang:

Uton we þonne mid Godes fylste begynnan sume medemlice gesettednysse þurh þa ure preostas hig forhæbban fram unalyfedlicum þingum, and forlætan þa yflan ydelu þe hig nu lange beeodan […]. Igitur, divino fulti auxilio, adgrediamur parvum decretulum facere per quod se clerus ab inlicitis coerceat, et otiosa deponat, mala diu longeque usurpata derelinquat […]. Let us, then, with God’s support, worthily begin a composition through which our priests [may] abstain from illicit things, and thus let go of the evil frivolities that they have now for a long time held […].146

The sense of Godes fylste here clearly accords with that first sense ascribed to fultum, in that

it is with God’s “approval ” or “moral support” (and patently not through his direct

intervention) that the Rule is said to be composed. Further supporting this sense is the

following passage from the Homilies:

[A]nd God gesette Iosue ðam folce to heretogan. þæt he hi to ðam behatenan eðele lædan sceolde. and he him behet þæt he wolde on eallum ðingum his gefylsta beon. swa swa he wæs moyses.

146 ChrodR, 0.10 et seq.

42

[A]nd God set up Joshua as a leader for the people, that he might lead them to the prophesied country, and He vowed that He would be his supporter in all matters, just as he was for Moses.147

This promise of support—in addition to inviting an especially informative comparison to

God’s support of Moses—is a very clear representation of this relatively common sense of

fylst. Very much like fultum, then, fylst may indicate a sort of passive encouragement. Fylst

also shares a similar connotation in its specific applications related to military support; this is

to say that, like fultum, fylst appears to refer more to the provision of weapons than to the

potency of those weapons:

Se ðe wile campian ongean ðam reðan deofle mid fæstum geleafan. and gastlicum wæpnum. he begyt sige ðurh godes fylste. and se ðe feohtan ne dear mid godes gewæpnunge ongean ðone ungesewenlican feond. he bið þonne mid ðam deofellicum bendum gewyld. and to tintregum gelædd; He who desires battle against the wild devil with firm belief and spiritual weapons, he obtains victory through God’s support, and he who does not dare to fight with God’s weapons against the invisible fiend, he is then [bound] with the power of the devil’s bonds, and led to torment.148

Godes fylste, as it is described in the above passage, evidently entails the provision of

gastlicum wæpnum (“spiritual weapons”), a phrase which Ælfric had associated with fultum

in a passage cited earlier. In this case, the association is even clearer, as the exhortation to

battle appears to hinge upon the will to take up godes gewæpnunge (“God’s weapons”) in the

spiritual battle against the devil. We may surmise that the weapons being provided—having

thus come from God—are the substance of godes fylste through which one may prevail.

B. The Changing Shape of the Field: A Diachronic (and Diatopic) Analysis

Given the relatively small size of this dataset, trends may only be ascertained with a

limited degree of precision, and so a diachronic analysis ought only be undertaken with

extreme caution. In future research, I hope to devote some time to the scrutiny of trends

inferred from the evidence gathered here. With that proviso in mind, I will explore some 147 ÆCHom II, 121.377 et seq., orig. trans., emphasis mine. 148 Ibid., 234.129 et seq., orig. trans., emphasis mine.

43

trends which are apparent from this dataset, and attempt to outline these trends in diachronic

(or, as the case may be, diatopic) terms.

As I discussed briefly in my overview of the fylst type, there is considerable

interchangeability between the fultum and fylst types, demonstrated amply in the fact that

approximately 74% of fylst tokens in the Salisbury Psalter are recorded as fultum in the

Eadwine Psalter. Both of these psalter glosses are descended from D-type glosses, and both

are (approximately) twelfth-century inheritors of long and potentially obfuscating scribal

traditions. Both psalters are also said to exhibit significant regional variations in vocabulary,

and while this variation is perhaps more visible in the corrections of PsGlE, Sisam and Sisam

(1959) also note that the choices evident in PsGlK are “instructive”149 and “represent[ative

of] the language of the gloss scribe.”150 As such—and considering also that PsGlK is said to

represent “one of the few texts of the early transition period which [has] no connexion with

the South-East”151—it is reasonable to posit that this variation is regional; that is, that late

West Saxon exhibits a preference for fylst where Kentish would use fultum. This hypothesis

is supported by the fact that the overwhelming majority of fylst tokens in my dataset are

found in West Saxon sources: PsGlK, ChrodR, and AECHom (all of which are West Saxon

works) represent the source of all but six fylst tokens. Those six non-West Saxon tokens are

all from the Eadwine Psalter, and every one of those six may be found in identical passages

from the Royal Psalter (PsGlD)152—which is, itself, “of Late West Saxon origin.”153 This

indicates that the fylst tokens found in PsGlE were likely copied directly from a D-type

exemplar, and therefore probably do not represent an exception to the hypothesis that fylst is

found primarily in the West Saxon dialect.

149 Sisam and Sisam 1959, p. 35 150 Ibid., p. 28 151 Ibid., p. 28 152 Dictionary of Old English, Old English Corpus, search term: “fylst” 153 Gretsch 1999, p. 27

44

Fultum tokens, by direct contrast, are quite common in a wide variety of sources—

indeed, they are the most common tokens in the dataset by far, which is particularly

surprising given that no convincing etymology has thus far been suggested for the type.

Approximately 35% (i.e., the plurality) of all fultum tokens in my dataset are drawn from the

Vespasian Psalter, which suggests that fultum had a well-defined meaning as early as the

ninth century, and probably earlier. However, fultum is also quite well-represented in PsGlK

and PsGlE, and indeed appears in all sources except the Riddles and The Wanderer (both of

which are so uncertain with respect to date and provenance that they would be of little use in

this investigation in any case). While the origin of fultum is uncertain, its usage is

consistently frequent within this dataset, and so unfortunately, little may be gained by

attempting to analyze it diachronically or diatopically.

Help is also challenging to analyze diachronically and diatopically, albeit for very

different reasons. Nearly half of the conspicuously small number of tokens which help

exhibits in this dataset are drawn from works without provenance, with a strong bias toward

Beowulf. If all tokens from these works are ignored, the remainder is overwhelmingly West

Saxon—though, notably, only a single help token is drawn from the Salisbury Psalter. This is

significant in that psalter glosses tend to provide the greatest quantities of tokens, but given

that there are no help tokens from PsGlA and only a single token from PsGlE, it is entirely

possible that the various glossators of these traditions simply did not regard help as

conceptually applicable for their translations. The plurality of help tokens (again, excluding

Beowulf) are drawn from the Homilies of Ælfric, and indeed the majority of help tokens are

drawn from tenth-century West Saxon sources. This may imply a tenth-century West Saxon

bias for help, although, as I noted in section III, the corpus (and, indeed, this dataset) are

biased toward tenth-century West Saxon sources. This conclusion should therefore be

accepted only tentatively until further research can either confirm or deny it.

45

Slightly more may be said (with certainty) about frōfor than about fultum or help, for,

although frōfor also exhibits tokens across a wide range of dates and places, it does exhibit a

considerable bias toward the West Saxon dialect, given that 66 of its 102 tokens are drawn

from West Saxon sources. Moreover, while 33 of those tokens are from the Salisbury Psalter,

the contemporaneous Eadwine Psalter exhibits a scant 15 frōfor tokens, and thus even among

twelfth-century sources, a West Saxon bias is quite evident.154 Indeed, much of what has

been discovered here points to West Saxon biases of one sort or another; in the case of fylst, I

would contend that this data is fairly conclusive, and in the case of frōfor, I believe that my

findings are well-supported within this dataset, although future research will be required to

determine whether its West Saxon bias remains in the context of the corpus writ large. Help

is somewhat more tentative, and though the data does certainly suggest a West Saxon bias, it

is hardly conclusive.

C. Implications for the “Comfort” Field in Riddle 5

Having thus examined the state of the semantic field as represented by my dataset, I

would like to call attention to an especially interesting consequence of my research. As I

explained in section IV.A.b, frōfor commonly connotes protection. With that connotation of

the term in mind, it is difficult not to regard the frōfor token in line 4 of Exeter Riddle 5

(solution: “shield”) with some curiosity. In the interest of context, the first six lines of the

riddle are reproduced here:

Ic eom anhaga iserne wund bille gebennad beadoweorca sæd ecgum werig oft ic wig seo frecne feohtan frofre ne wene þæt me geoc cyme guðgewinnes ær ic mid ældum eal furwurde

154 N.B., With the exception of the help type, the majority of tokens for these types tend to be drawn from psalter glosses. It is thus even more significant that the imbalance of tokens from psalter glosses is so severely biased toward PsGlK in the case of frōfor, with 33 tokens representing more than twice the number of tokens from PsGlE and more than four times the number of tokens from PsGlA.

46

I am a lonely creature, wounded by iron, gashed by the bill,155 sated with the deeds of war, weary of sword-cuts. I often see war, dangerous combat. I do not expect succour, that help will come to me in the strife of battle before I utterly perish among men;156

In light of the considerable evidence for the association of frōfor with protection, “succour”

seems altogether too general a translation in this case. Certainly the Eadwine Psalter’s

glossator understood frōfor to be a reasonably valid synonym for scyld—which, in fact,

means not only “protection” in an abstract sense, but also, literally, “shield” (which is

especially pertinent given the solution to this riddle). In light of this evidence, it is quite

sensible to translate frofre as “protection” here, rather than “succour.” This has all the

makings of a pun (i.e., ironically, the shield—a protector—does not expect to be protected),

which may well serve as a hint at the solution of the riddle, hiding in plain sight.

The implications of semantic-field studies are not generally as clear-cut as this

instance. However, the example of Riddle 5 exemplifies the ultimate end of the semantic-

field study—that is, to facilitate the interpretation of Old English literature by elucidating the

nuanced meanings of lexemes.

V. Concluding Remarks

The matter of the semantic field of “comfort” in Old English is hardly closed.

However, with this thesis, I have taken a reasonable first step toward discerning the

relationships between “comfort” words (which have, until now, been essentially unexamined)

in Old English. Of particular interest are the “protection” connotation of frōfor (for reasons

specified above), the distinct varieties of support visible in help and fultum, and the discrete

military connotations evidenced in help and fultum/fylst—especially as contrasted with the

noncombatant nature of most objects of frōfor. Indeed, though, all of the distinctions made in

155 i.e., a sword 156 Mackie 1934, pp. 94-7 (text and translation). Emphasis mine.

47

section IV.A—to the extent that they are verifiable and agree with the corpus as a whole—

constitute a meaningful advance in the specification of these types. The overlap between

terms (especially fultum and fylst) has also been illuminating, though this certainly raises the

question of whether data from additional tokens will support this semantic overlap, or else

reveal additional distinctions obscured by the size of this sample.

Some noteworthy methodological conclusions bear mentioning as well. The results

recorded in the diachronic and diatopic analyses of section IV.B (and, indeed, the

concentration of tokens in Appendix A), betray the challenges presented by the West Saxon

bias in my sample and in the corpus. West Saxon samples are not merely the most populous

samples in the corpus, but indeed generally the least ambiguous and most informative

samples. Hence—perhaps unsurprisingly—they have had a disproportionate effect upon these

conclusions. Future research into this field should, naturally, incorporate the entirety of the

Old English corpus, so as to verify (to the extent that it is possible) the universality of these

and any further conclusions about the shape of the field. Moreover, a significant number of

additional types in the “comfort” field should be analyzed in order to more completely and

reliably define the topology of the field. However, this thesis has been successful in its stated

aim—that is, to define the semantic field of “comfort” as exemplified through the four

selected types, and to discover several distinct connotations which differentiate those types

from one another.

48

Appendix A: Semantic-Field Data (Sorted by Type, then by Source) Type Source Text English Trans. Latin Original (if

any) Latin equivalent of COMFORT-word

frofor AECHom II, 1: 0142 (11.293)

Heo is gebletsod ofer eallum wifhades mannum. heo is seo heofenlice cwen. and ealra cristenra manna frofer and fultum;

She is blessed more than all of the women among mankind. She is the heavenly queen. And comfort and support to all Christian men.

frofor AECHom II, 10: 0008 (81.22)

Witodlice eall se cildlice heap wolde þæs anes cildes dreorignysse gefrefrian. ac hi ealle ne mihton mid heora frofre his dreorignysse adwæscan. ær ðan þe cuðberhtus hit mid arfæstum cossum gegladode. and he sylf siððan æfter þæs cildes mynegunge. on healicere stæððignysse symle ðurhwunode;

Truly all the childish multitude would comfort the sadness of the one child, but they all cannot quench his [that child’s] sadness with their comfort before Cuthbert gladdened it with honorable kisses, and he himself since, according to the exhortation of the child, always continued in very excellent seriousness.

frofor AECHom II, 18: 0017 (170.27)

Þa ongann se apostol hi ealle læran ofer twelf monað. ða deopan lare be drihtnes tocyme. to ðyssere worulde on soðre menniscnysse. and hu he mid his deaðe middaneard alysde. and æfter his æriste hine sylfne æteowode his leorningcnihtum. and him geedniwode þa ylcan lare þe he ær hi mid lærde. and hu he to heofenum astah. on heora ealra gesihðe. and him siððan sende þone soðan frofer þæs halgan gastes. swa swa he him ær behet;

Then the apostle began to teach them all over [the course of] twelve months, then deep lessons about the coming of the lord, to this world in true humanity, and how he with his death freed the world, and after his resurrection, manifested himself to his scholars/disciples, and restored then to them the same learning that he before had taught to them, and how he ascended to heaven, in the sight of them all, and afterward to them he sent the true comfort of the holy spirit, just as he promised before.

frofor AECHom II, 21: 0115 (187.230)

Fela spræc se hælend. and hefiglice be ricum. ac he hi eft gefrefrode. ðus fægre tihtende. syllað ðone ofereacan. eow to ælmesdædum. and efne ealle ðing. eow beoð geclænsode;

Often the savior spoke, and gravely, about the kingdom, but he afterwards comforted them, thus fairly charging: “Give the surplus of yours to alms-deeds, and likewise everything, [and] you will be cleansed.”

frofor AECHom II, 25: 0092 (212.196)

Nu behofige ge ðæs þe swiðor þæs boclican frofres. þæt ge ðurh ða lare eowere mod awendon of ðisum wræcfullum life to ðam ecum þe we ymbe sprecað;

Now I have need [from you], exceedingly, of the bookish/biblical comfort. That you, then, through this learning, turn your soul from this wretched life to the eternal [life] that we speak about.

49

frofor AECHom II, 25: 0093 (212.198)

Se mann ðe bið dreorig. he behofað sumes frofres. swa eac we wyllað eow þurh ðas boclican lare gefrefrian. for ðan ðe we geseoð þæt ðeos woruld is on micelre earfoðnysse gelogod;

The man who is sad, he needs some comfort. So also we wish to comfort you through the bookish/biblical learning. Because we see that this world is lodged in much misery.

frofor AECHom II, 35: 0025 (261.40)

Iob cwæð. Ic alysde hrymende þearfan. and ðam steopbearne þe buton fultume wæs ic geheolp. and wydewan heortan ic gefrefrode;

Job said, “I freed those crying out in need, and I helped the stepchildren that were without comfort, and I comforted the widow’s heart.”

frofor AECHom II, 35: 0081 (264.140)

Hi comon hine to gefrefrigenne. ða awendon hi heora frofer to edwite. and hine mid heora wordum tirigdon. swilce he for synnum swa getucod wære. and cwædon;

The came to comfort him, then they turned their comfort to scorn, and they provoked him with their words. In like manner, he was in this way punished for sins, and they said:

frofor AECHom II, 37: 0084 (279.223)

Þær beoð gefremode fela wundra gelome. ðurh geearnunge þæs eadigan apostoles. ðurh godes mihte. mannum to frofre;

There many miracles are frequently performed, through the merit of the blessed apostles, through the power of god, for the comfort of men.

frofor AECHom II, 39.1: 0013 (289.32)

He ne mihte swa ðeah on his mode afindan. þæt he ðone nacodan mid nahte ne gefrefrode. ac tocearf his basing on emtwa mid sexe. and sealde oðerne dæl þam earman wædlan. and mid þam ofcyrfe hine eft bewæfde;

Yet he could not find/experience/feel as much in his mind, that he could not comfort the naked one a whit, but he cut (in two/in pieces) his cloak in two even parts with his sword, and with the cut-off portion he then clothed him.

frofor AECHom II, 42: 0066 (314.115)

Crist foresæde ða earfoðnyssa his halgena ðrowunge. and eac hi gefrefrode mid hihte þæs toweardan æristes. ðus cweðende;

Christ foretold the tribulation of his holy Passion, and also comforted them with the joyous expectation of his forthcoming resurrection, thus saying:

frofor Beo: 0004 (6)

Syððan ærest <wearð> feasceaft funden, he þæs frofre gebad, weox under wolcnum, weorðmyndum þah, oðþæt him æghwylc þara ymbsittendra ofer hronrade hyran scolde, gomban gyldan.

“…after first he was found helpless and destitute, he then knew recompense for that: he waxed under the clouds, throve in honors, until to him each of the bordering tribes beyond the whale-road had to submit, and yield tribute:” (Slade)

frofor Beo: 0006 (12)

Ðæm eafera wæs æfter cenned, geong in geardum, þone god sende folce to frofre; fyrenðearfe ongeat þe hie ær drugon <aldorlease> lange hwile.

“To him was an heir afterwards born, a young child in his courts whom God sent for the comfort of the people: perceiving the dire need which they long while endured aforetime being without a prince.” (Tolkien 13)

50

frofor Beo: 0048 (183)

Wa bið þæm ðe sceal þurh sliðne nið sawle bescufan in fyres fæþm, frofre ne wenan, wihte gewendan; wel bið þæm þe mot æfter deaðdæge drihten secean ond to fæder fæþmum freoðo wilnian.

“Woe be to him who must, through dire terror, thrust his soul into fire's embrace; hope not for relief, or to change at all; well be he who may after death-day seek the Lord and in his Father's arms yearn towards Nirvana.” (Slade)

frofor Beo: 0171 (620)

Ymbeode þa ides Helminga duguþe ond geogoþe dæl æghwylcne, sincfato sealde, oþþæt sæl alamp þæt hio Beowulfe, beaghroden cwen mode geþungen, medoful ætbær; grette Geata leod, gode þancode wisfæst wordum þæs ðe hire se willa gelamp þæt heo on ænigne eorl gelyfde fyrena frofre.

“Then the lady of the Helmings went to and fro to every part of that host, to tried men and young proffering the jeweled vessels, until in due time it chanced that she, ring-laden queen of courteous heart, to Beowulf bore the cup of mead, and hailed the Geatish knight, and gave thanks to God in words of wisdom that her desire was granted to her that she might trust in any man for comfort in their miseries.” (Tolkien 30-1)

frofor Beo: 0188 (696)

Ac him dryhten forgeaf wigspeda gewiofu, Wedera leodum, frofor ond <fultum>, <þæt><hie> feond heora ðurh anes cræft ealle ofercomon, selfes mihtum.

“But to them the Lord granted the woven-destiny of war-luck to the Wederas' men, solace and support, that they their foe, through the strength of one, all overcame, by his own might;” (Slade)

frofor Beo: 0268 (970)

Hwæþere, he his folme forlet to lífwraþe last weardian, earm ond eaxle. No þær ænige swa þeah feasceaft guma frofre gebohte; no þy leng <leofað> laðgeteona, synnum geswenced, ac hyne sar hafað <mid><nydgripe> nearwe befongen, balwon bendum.

“However, he left his hand to save his life, remaining behind, arm and shoulder; not with it, though, any the worthless creature, relief purchased; not the longer does he live, the hateful spoiler, struck down by sins but him the wound has, with violent grip, narrowly enclosed in baleful bonds” (Slade)

frofor Beo: 0359 (1269)

Þær him aglæca ætgræpe wearð; hwæþre he gemunde mægenes strenge, gimfæste gife ðe him god sealde, ond him to anwaldan are gelyfde, frofre ond fultum; ðy he þone feond ofercwom, gehnægde hellegast.

“There had the fierce slayer seized upon him, but he remembered the might of his valour, that gift which God had bounteously bestowed upon him, and he trusted in the One God for mercy, for succour and for aid. Therewith did he vanquish that fiend and brought low the creature of hell.” (Tolkien 49-50)

frofor Beo: 0485 (1707)

Ðu scealt to frofre weorþan eal langtwidig leodum þinum, hæleðum to helpe.

“Thou shalt unto thy lieges prove a comfort destined to endure, the help of men of might.” (Tolkien 63)

51

frofor Beo: 0796 (2941)

Frofor eft gelamp sarigmodum somod ærdæge, syððan hie Hygelaces horn ond byman, gealdor ongeaton, þa se goda com leoda dugoðe on last faran.

“Relief thereafter came for those unhappy hearts with the first light of day, when they heard the horns and trumpets of Hygelac for battle ringing, as that good man came marching on their trail with the proven valour of his people.” (Tolkien 99)

frofor ChrodR 1: 0032 (28)

Be þære frefrunge þæs þe hreowseð heafodgylt.

Concerning the comfort which forgives deadly sin.

De reconciliatione penitentis capitale crimen.

reconciliatione

frofor ChrodR 1: 0108 (3.4)

Witodlice manege syndon þe for <manna> ydelon gylpe micele geferrædene gesamniað, and þonne naðer ne þære sawele þearfe ne gymað, ne þæs lichaman frofres,

Certainly there are many men [who?], because of vain pride, collect much companionship, and then heed neither the need of the soul, nor the comfort of the body;

Sunt namque nonnulli vanam gloriam ab hominibus captantes, qui innumerosam, cleri congregationem volunt habere, cui nec animę nec corporis curant solacia exhibere.

solacia

frofor ChrodR 1: 0135 (6.13)

Gif hit þonne gebyrað on geare þæt naðer ne byð on þam earde ne æceren ne boc ne oðer mæsten þæt man mæge heora flæscþenunge forðbringan, wite se bisceop and se ðe under him ealdor is, þæt hi hit þurh Godes fultum asmeagean þæt hi frofer hæbben and nanne wanan; and eac ymbe heora lenctenlifene smeagian þa ealderas georne.

If it then furnishes them, after some years, with that [which?] is neither on the earth, nor acorn, nor book, nor other pasture that man may produce his allowance of animal food, the bishop and the elder one who is under him, they who through God’s support have comfort and want for nothing; and likewise with respect to their lenten fare, they consider the elders earnestly.

Et si contigerit quod illo anno glandes vel fagina non sint, et non habent unde hanc mensuram de carne impleant, prevideat episcopus, vel qui sub eo est, iuxta quod Deus possibilitatem dederit, aut de quadra [no space?] gessimali alimento, aut alio, unde consolationem habeant.

consolationem

frofor ChrodR 1: 0138 (6.20)

Þær þonne þær win ne byð, wyte se bisceop and se þe under him ealdor byð, þæt hi hæbbon ealswa micel ealoð, swa hi wines sceoldon, þæt hi on þam frofor habban.

There where there is no wine, the bishop and the elder one who is under him know that they also have much ale, as they should [have much] of wine, that they should have comfort in that.

Si vero contigerit quod vinum minus fuerit, et istam mensuram episcopus, vel qui sub eo est, implere non potest, iuxta quod prevalet, impleat de cervisa, et eis consolationem faciat.

consolationem

frofor ChrodR 1: 0155 (8.7)

And geþenceon æfre þa fulfremedan bysne þæs apostoles þar he cwæð, Cid and halsa, and þrea and bide, þæt is wrixla tidum wið tidum, and frefra onmang egsungum.

And they think always on the perfect example of the apostle when he says, “Chide and entreat, and chastise and pray,” that is the change/interchange of time against time, and a comfort among terrible things.

Sed etiam exemplis simplicioribus divina praecepta demonstrent, quia apostoli perfectam debent semper servare formam in qua dicit, “Argue, obsecra, increpa,” id est indisciplinatos et

[?]

52

inquietos debent durius arguere.

frofor ChrodR 1: 0302 (27.17)

Þa forhæfednysse hæbbe he swa lange and a þa wisan þe þam bisceope and þam ealdre þynce, and þam gemete and þære tide þe him þince þæt hit gedafnie; ne him nan man nane bletsunge ne sylle oð he gefrefrod beo.

Then may he abstain so long and in the manner that to the bishop and to the elder may seem fitting, and for the measure and the time that to him it may seem that it be fit; nor to him may any man give a blessing until he be reconciled.

Et de abstinentiae quamdiu vel qualiter episcopo, vel his qui sub eo sunt, visum fuerit, mensura vel hora qua ei viderint conpetere; neque a quoquam benedicatur usque dum reconcilietur.

reconcilietur

frofor ChrodR 1: 0303 (28.0)

Be þære frefrunge þæs þe hreowseð heafodgylt.

Concerning the comfort which forgives deadly sin.

De reconciliatione penitentis capitale crimen.

reconciliatione

frofor ChrodR 1: 0304 (28.1)

Endebyrdnys þæs þe deð opene dædbote þæt is: þu underfoh hine on wodnesdæg onforan lencgten, þæt is on caput ieiunii , and oferþece hine mid hæran, and gebide for hine, and beclys hine oð an þunresdæg ær eastron, þæt is cena domini; and on þone dæg sy he broht to þære halgan cyrcan greadon; and þonne he þæder geclypod cume to frefrunge ætforan þam bisceope and þam preosthirede, þonne astrecce he hine eadmodlice eallum lichaman an eorðan ætforan þam rædinggrade, and bidde him æt eallum forgifnysse.

Order, which he makes openly for penitence, that is: you accept him on wednesday before Lent, that is on the Caput Ieiunii, and cover him with sack-cloth, and pray for him, and shut him in until the Thursday before Easter, that is Cena Domini, and on that day let him be brought into the bosom of the holy church, and then he thither, having cried out, came to comfort before the bishop and the priesthood, then he prostrates himself with all humility, (with?) all the bodies on earth, before the lectern-steps, and let him pray for forgiveness from everything.

Ordo penitentiam agentis publicam hoc est: suscipiens eum quarta feria mane in capite Quadragesime, id est in capite ieiuniorum, et cooperies eum cilicio, et oras pro eo, et includes eum usque in caenam Domini; qui dum vocatus venerit ad reconciliendum ante episcopum vel clerum, cum omni humilitate prostrato omni corpore super terram ante absidam, petat ab omnibus veniam;

reconciliendum

frofor ChrodR 1: 0306 (28.7)

And se bisceop and se ealdor gebiddon for hine mid eallum gebroðrum, and gefrefion hine on þone þunresdæg, þæt is on cena domini.

And the bishop and the elder pray for him with all the brothers, and comfort him on the fifth day [Thursday], that is, at the supper of the Lord.

et episcopus, vel qui sub eo est, dat orationes super eum ad reconciliandum in quinta feria, id est in cena Domini.

reconciliandum

53

frofor ChrodR 1: 0381 (38.3)

And beon þam seocan wununga fundene gesceadwislice and endebyrdlice and wurðlice and þæslice, þær hi beon magon; and si an preost þærto gesett þe Godes ege hæbbe, þe micle gymene hæbbe ymb þone seocan and ymbe ealle his neoda; and finde man him fylst, and frofor, loca hu se ealdor dihte; and wite he, gif he wel þenað, he begyt gode mede æt Gode.

And they are to seek habitation found prudently, and in an orderly fashion, and honorably, and in that way, they may be there; and be appointed a priest then, who has the fear of God, who has much mindfulness about the search and about all his desire; and man finds in him support, and comfort; see how the elder puts it in order; and he knows, if he serves well, he will obtain a good reward from God.

Quibus infirmis sint mansiones deputate, rationabiliter disposite, condigne, apte, ubi esse possint; et sit unus ex clero deputatus timens Deum, qui circa infirmum maximam curam gerat de omnibus necessetatibus eius; et habeat solacium, si opus est, iuxta quod constituerit prior; et sciat, si bene ministraverit, gradum bonum sibi a Deo adquirit.

solacium

frofor ChrodR 1: 0532 (56.8)

And of agenre handa ma sceal ælmesmannum frofor dælan.

And from his own hand, rather more relief ought to be given to the beggars [or almsmen, i.e., those supported by alms].

Pauperibus sumptuum refrigeria manu propria sunt distribuenda.

refrigeria

frofor ChrodR 1: 0679 (79.3)

Wite eower lufu þæt ic eom frefriend and swiðe wilnige þæt ic wite eowre hæle and eowres lifes gesundfulnysse.

May your love take heed, that I am a comforter and very much willing/desirous, that I may take stock of your health/safety and your life’s prosperity.

Noverit igitur dilectio vestra quod semper sollicitus sum et valde nosse desidero de salute ac sanitate et vita vestra.

sollicitus

frofor ChrodR1: 0720 (80.2)

Ic grete þe and wið þe ealle þine preostas: frefra hi and gestranga hi an þeowdome ures drihtnes, hælendan Cristes, swa miclum swa þu mæge.

I greet you and with you, all your priests: comfort them and strengthen them, in the service of our Lord, Christ the savior, as much as you can.

Saluto te et per te omnes cleros tuos: consolare et conforta eos in servitio Domini nostri Ihesu Christi in quantum prevales.

consolare

frofor GD 1 (C): 0062 (2.17.32)

Ac nu me fealh on mode, Petrus, þæt me lysteþ sceawian & smeagean, hulic & hu mycel se camp wæs in þæs rihtwisan mannes breoste, þe þær feaht betweoh heom seo eadmodnys his sylfes lifes & seo arfæstnys & frofer þæs earman wifes, þæs unlifigendan mannes moder.

But now it enters into my mind, Peter, that it pleases me to observe and to meditate on what sort and how great the battle was in the breast of the righteous man, the one that fought, between [=within] himself, the humility of his own life and the goodness/piety and the comfort of the miserable woman, the dead man’s mother.

Considerare libet quale quantumque in eius pectore certamen fuerit. Ibi quippe pugnabat inter se humilitas conservationis et pietas matris, timor ne inusitata praesumeret, dolor ne orbatae mulieri non subveniret.

pietas

frofor GD 1 (C): 0298 (7.49.11)

& þa þa him wæs geworden seo orwennys be þam menniscan gewinne, he forgeaf hine sylfne to þære godcundan frofre & hine þa þær abysgode ealle þa niht in his gebede.

And then when despair of human help befell him, he gave himself to the divine comfort, and thereafter occupied all the night in his prayer.

Cumque de humano labore esset facta desperatio, ad divinum se solacium contulit, seque illic nocturno silentio in orationem dedit.

solacium

54

frofor GD 1 (C): 0394 (9.63.29)

Þa semninga comon þa þearfan to þam biscope, þa hine bædon swiðe gemahlice, þæt heom se halga Bonefacies biscop hwæthugu sellan scolde to frofre heora wædle.

Then all at once the needy ones came to the bishop, and then they solicited him very importunately, that the holy bishop of Boniface might give them something as a comfort for their want.

Cum subito ad episcopium pauperes venerunt, qui inportune precabantur, ut eis sanctus vir Bonifatius episcopus ad consolationem suae inopiae aliquid largire debuisset.

consolationem

frofor GD 1 (C): 0430 (9.68.31)

Þa com se Godes cniht Bonefacius & ongan his modur frefrian.

Then God’s champion Boniface came and began to comfort his mother.

Supervenit Bonifatius puer Dei, eamque verbis qualibus valuit consolari coepit.

consolari

frofor GD 1 (C): 0431 (9.69.1)

Ac þa þa heo naht þære frofre onfon nolde, he bæd hire, þæt heo ut of þam byrene gan sceolde, in ðam of eallum heora hwæte wæs funden hwæt lytles gelæfed.

But then when she would not take any bit of that comfort, he implored her that she should come out of the barn in which was found all their wheat, what little remained.

Quae cum nihil consolationis admitteret, hanc rogavit ut ab horreo exire debuisset, in quo ex omni eorum tritico parum quid inventum est remansisse.

consolationis

frofor GD 1 (H): 0026 (2.18.6)

Þær fleat betweoh him seo eaðmodnys his sylfes lifes & seo arfæstnys & frofor þæs deadan mannes modor.

There floated within him the humility of his own life and the honorableness/goodness/piety and comfort of the dead man’s mother.

Ibi quippe pugnabat inter se humilitas conservationis et pietas matris, timor ne inusitata praesumeret, dolor ne orbatae mulieri non subveniret.

pietas

frofor GD 1 (H): 0330 (9.63.29)

Ða færinga comon þearfan to þam bisceopstole, þa swyðe gemahlice bædon, þæt se halga wer Bonefatius bisceop him sum þing syllan sceolde to frofre hyra wædlunge.

Then suddenly they came to the bishop’s house, then they very importunately solicited, that the holy man Bishop Boniface should give to them something as a comfort for their poverty/want.

Cum subito ad episcopium pauperes venerunt, qui inportune precabantur, ut eis sanctus vir Bonifatius episcopus ad consolationem suae inopiae aliquid largire debuisset.

consolationem

frofor GD 1 (H): 0366 (9.68.24)

Þa becom þyder se Godes cniht Bonefatius & ongann hi frefrian mid swylcum wordum swylcum he mihte.

Then God's champion Boniface came thither and he began to comfort them with such words as he could.

Supervenit Bonifatius puer Dei, eamque verbis qualibus valuit consolari coepit.

consolari

frofor GD 1 (H): 0367 (9.69.2)

Ac þa þa heo naht þære frofre ne undernam, þa bæd he hig, þæt heo sceolde gangan ut of þam berne, on þam wæs funden hwæthwega lyttles læfed of eallum hyra hwæte.

But then when she did not take into mind a whit of the comfort, then he compelled her, that she should go out of the barn, in which a little was found to be left of all their wheat.

Quae cum nihil consolationis admitteret, hanc rogavit ut ab horreo exire debuisset, in quo ex omni eorum tritico parum quid inventum est remansisse.

consolationis

55

frofor JDayII: 0057 (223)

Flyhð frofor aweg; ne bið þær fultum nan þæt wið þa biteran þing gebeorh mæge fremman.

[Speaking of the fear and sorrow that afflicts the doomed] Comfort flees away; nor is their any help that may forge a defense against the bitter events.

frofor PsGlA: 1147 (76.3)

Ic wiðsoc frofran sawle mine gemyndig ic wes godes & gelustfullad ic eam

I denied the comfort of my soul; I was mindful of God and I am delighted.

Negaui consolari animam meam memor fui dei et delectatus sum .

consolari

frofor PsGlA: 1340 (85.17)

Forðon ðu dryht gefultumades mec & froefrende were mec

Because you, Lord, supported me and were a consolation to me.

Quoniam tu domine adiuuasti me et consolatus es me .

consolatus

frofor PsGlA: 1484 (93.17)

Efter mengu sara minra in heortan minre frofre ðine dryht geblisadon sawle mine

After many of my sorrows in my heart, Lord, your comforts gladden my soul

Secundum multitudinem dolorum meorum in corde meo consolationes tuae domine laetificauerunt animam meam .

consolationes

frofor PsGlA: 1920 (118.24)

Weotudlice & cyðnisse ðin smeang min is & frofur min rehtwisnisse ðine sind

Certainly also your knowledge is my meditation and your righteousnesses are my comfort

Nam et testimonia tua meditatio mea est et consolatio mea iustificationes tuę sunt .

consolatio

frofor PsGlA: 1948 (118.52)

Gemyndig ic wes doma dinra from weorulde dryht & frofrende ic eam

I was mindful of your judgment on the world, Lord, and I am comforted.

Memor fui iudiciorum tuorum a saeculo domine et consolatus sum .

consolatus

frofor PsGlA: 1971 (118.76)

Sie nu mildheortnis ðin ðæt he frofrie mec efter gesprece ðinum ðiowe ðinum

Now let your mercy be, that he might comfort me, after your speech, for your servant.

Fiat nunc misericordia tua ut consoletur me secundum eloquium tuum seruo tuo .

consoletur

frofor PsGlA: 1977 (118.82)

Asprungun egan min in gesprec ðin cweoðende hwonne frofres mec

My eyes arise in your speech, saying when you comfort me:

Defecerunt oculi mei in eloquium tuum dicentes quando consolaueris me .

consolaveris

frofor PsGlA: 2111 (125.1)

In forcerringe dryht heftned sione gewordne we sind swe swe frofrende

The Lord, in converting the captives of Zion; just so, we are comforted

In conuertendo dominus captiuitatem sion facti sumus sicut consolati .

consolati

frofor PsGlE: 0093 (9.10)

& geworðen is drihten scyld ł rotsung ł frofer þearfana fultumend on gehyþelicnessum ł on gerecvm & on eærfoðnesse ł swince

…and the lord is become protection (or) cheer (or) comfort for the destitute; a supporter in convenience (or) in order, and in difficulty (or) trouble.

et factus est dominus refugium pauperum adiutor in opportunitatibus in tribulatione.

refugium

frofor PsGlE: 0302 (22.4)

Witotlice & gef ic gange on myddæn deæþes sceaduwe ne ondræde ic yfæle forþæn þu myd me bist ł ært þin gierd & stef þin hy me frefredon

Certainly also though I may go through the middle of death’s shadow I will not be afraid of evil because you are (OR) are with me and your rod and staff for me are a comfort.

Nam etsi ambulem in medio umbre mortis non timebo mala quoniam tu mecum es virga tua et baculus tuus ipsa me consolata sunt .

consolata

56

frofor PsGlE: 0425 (31.7)

Þu eært min frofr fram ofðriccednisse þe ymbsealde me blis min alyse me fram ymbsellendum

You are my comfort from [I might gloss this “protection from,” or maybe “comfort against”] trouble that surrounds me, my gladness, free me from surrounding [troubles].

Tu es michi refugium a pressura quę circumdedit me exultatio mea redime me a circundantibus me

refugium

frofor PsGlE: 0676 (45.2)

God ure gescildent ł frofr & megen fultumend on swincum ł eærfoþnessum þæ gemetton us swiðe

God our protector (or) comfort and strong supporter in toils (or) difficulties that came upon us harshly.

Deus noster refugium et virtus adiutor in tribulationibus quę invenerunt nos nimis.

refugium

frofor PsGlE: 0946 (65.12)

Þu ongesettest men ofer heæfod urræ we ferðon þurg fyr & þu led us on celnessum ł frofr

You put men over our head, we went through fire and you led us into coolness (or) relief.

inposuisti homines super capita nostra transivimus per ignem et aquam et induxisti nos in refrigerium .

refrigerium

frofor PsGlE: 1016 (68.21)

On gesigðe þinræ sindon eællæ swencende me edwit ł hosp onbad heorte min & yrmðe & ic þolode se þæ somed mid me weron geunrotsod & ne wes frefrende me þone ic sohte & ne gemette

In your sight are all laboring; for myself, I awaited scorn (OR) insult in my heart and I also suffered poverty that which together with me were sorrowful, and he was not a comforter to me, for I sought and did not find.

in conspectu tuo sunt omnes tribulantes me inproperium expectavit cor meum et miseriam et sustinui qui simul mecum contristaretur et non fuit et consolantem me quesivi et non inveni .

consolantem

frofor PsGlE: 1154 (76.3)

On deg eærfoþnesse mine god ic sohte mid hændum minum on niht beforæn þe & ic ne eom beswicen ic wiðsoc to frefræn saul mine

On the day of my difficulty/hardship, I sought god with my hands on the night before, and I am not deceived/seduced, I refused to comfort my soul.

In die tribulationis meę deum exquisivi manibus meis nocte coram eo et non sum deceptus negavi consolari animam meam .

consolari

frofor PsGlE: 1360 (85.17)

Do mid me dryhten tacn on god þet hi geseon ða me fiogað & sien gescinde forþan þu dryhten gefultoma me & frefrend is me

Make with me a sign of the Lord for good, that they who hate me may see and be confounded/put to shame because the Lord is a helper to me and is a comforter to me.

Fac mecum domine signum in bono ut videant qui me oderunt et confundantur quoniam tu domine adiuvisti me et consolatus es me .

consolatus

frofor PsGlE: 1921 (118.24)

Kuþlice & gewitnesse þine smeægungum min is & frofor min soðfestnesse þine

Certainly also your knowledge is my inquiries and my comfort [is] your truth/sincerity.

Nam et testimonia tua meditatio mea est et consolatio mea iustificationes tuę.

consolatio

frofor PsGlE: 1947 (118.50)

Ðeos me frefrende is on eædmodnesse minre forðæn <gesprec> þin geliffeste me

These things/this is a comfort for me in my humility because the power of your speech quickens me

Hęc me consolata est in humilitate mea quia eloquium tuum vivificavit me .

consolata

frofor PsGlE: 1949 (118.52)

Gemyndi ic wes domæ þinræ from worolde drihtnes & ic wes frefrende

I was mindful of your judgment on the world of the Lord and I was comforted.

Memor fui iudiciorum tuorum a seculo domine et consolatus sum .

consolatus

57

frofor PsGlE: 1973 (118.76)

Sie nu mildheortnes ðine drihten & frefrende me efter gesprece þine <þeow> þin

Let there be mercy of yours now, Lord, and comfort me, your servant, through the power of your speech.

Fiat nunc misericordia tua domine ut consoletur me secundum eloquium tuum servo tuo .

consoletur

frofor PsGlE: 1979 (118.82)

Æsprungon eægæn mine on gesprece þine cweþende hwonne ðu bisð frefrende me

My eyes spring up in the power of your speech speaking when you are comforting me.

Defecerunt oculi mei in eloquio tuo dicentes quando consolaberis me .

consolaberis

frofor PsGlE: 2115 (125.1)

Cyrrende drihten hieftnied syon gewordene sindon swæ efnfrefrende

The Lord, converting captives, who are equally comforted in this way.

In convertendo dominus captivitatem syon facti sumus sicut consolati .

consolati

frofor PsGlE: 2188 (134.14)

Forðæn demæþ drihten folc his & on þiowum his bið frefrende

Because the Lord judges his people, his servants are also comforted.

Quia iudicabit dominus populum suum et in servis suis consolabitur .

consolabitur

frofor PsGlK: 0084 (9.10)

& gedon is drihten frofer þærfan fylstend on geswince

and the lord is become protection for the needy, a supporter in [times of] trouble

Et factus est dominus refugium pauperi adiutor in opportunitatibus in tribulatione .

refugium

frofor PsGlK: 0174 (17.3)

Trymnes min frofer min & alysend min gefylstend min & ic hihte on <hin> gescyld min & horn hæle minre & anfeng min

My firmament, my comfort and my liberator and I trust in him, my protector and salubrious horn, and my defender

dominus firmamentum meum et refugium meum et liberator meus, Deus meus adiutor meus et sperabo in eum, Protector meus et cornu salutis meę et susceptor meus .

refugium

frofor PsGlK: 0190 (17.19)

Hi forcoman me on dæg geswencednesse minre & gedon is frofer min

They overcame me on the day of my tribulation and my comfort is effected.

Præuenerunt me in die afflictionis meæ et factus est dominus protector meus .

protector

frofor PsGlK: 0202 (17.31)

God min vnwemme weg his spæc drihtenes fyr amerede frofer is eallan hihtende on hine

My god without blemish, his speech, the Lord’s fire, is examined (or purified?) comfort, for all who trust in him.

Deus meus inpolluta uia eius eloquia domini igne examinata protector est omnium sperantium in se .

protector

frofor PsGlK: 0293 (22.4)

Witodlice gif ic gange on middan scæde deaþes na dræde yfel forðan þu mid me eart gyrd þin & stæf þin hi me frefrodan

Certainly if I go into the middle of the shadow of death, I will not fear evil, because you are with me, your rod and your staff comfort me.

Nam etsi ambulauero in medio umbrę mortis non timebo mala quoniam tu mecum es, Uirga tua et baculus tuus ipsa me consolata sunt

consolata

frofor PsGlK: 0360 (27.7)

Drihten fylst min & frofer min on him hiht heorte min & gefultumod ic eom

The Lord is my support and my comfort; my heart trusts in him and I am comforted.

Dominus adiutor meus et protector meus et in ipso sperauit cor meum et adiutus sum .

protector

58

frofor PsGlK: 0361 (27.8)

& bleow flæcs min & of willan minan ic andette him stranga folces his & frofer

And my flesh blossomed, and of my own free will, I confess to him, of his strong people and comfort [broken gloss]

Et refloruit caro mea et ex uoluntate mea confitebor ei, Dominus fortitudo plebis sue et protector saluationum Christi sui est .

protector salvationum

frofor PsGlK: 0388 (30.4)

Strengþ min & frofer min eart þu & for naman þinan lædest me & þu feddest me

My strength and my comfort are you, and with your name, you lead me and you feed me

Quoniam fortitudo mea et refugium meum es tu et propter nomen tuum deduces me et enutries me .

refugium

frofor PsGlK: 0416 (31.7)

Þu eart frofer min a gedrefednesse þa ymbesealde me blis min alys me fram ymbesyllendum me

You are my comfort for affliction that surrounded me, my joy, free me from the ones that surround me

Tu es refugium meum a tribulatione que circumdedit me exultatio mea erue me a circumdantibus me .

refugium

frofor PsGlK: 0440 (32.20)

Sawle ure bewarað drihten forðan fultum & frofer ure is

The Lord guards our soul, because he is our support and protector.

Anima nostra sustinet dominum quoniam adiutor et protector noster est .

protector

frofor PsGlK: 0596 (39.18)

Ic witodlice wædla eom & þearfa fultum min & frofer min þu eart god min na yld

I certainly am poor and destitute of my comfort/support and you are my comfort, my god without age.

Ego autem mendicus sum et pauper dominus sollicitus est mei, Adiutor meus et protector meus tu es deus meus ne tardaueris .

Fultum = sollicitius, frofor = protector

frofor PsGlK: 0668 (45.2)

Ure frofer & mægn fultum on drefednesse þa gemetan us swyþe

[God is] our protection and mighty support against affliction that met us severely.

Deus noster refugium et uirtus adiutor in tribulationibus quaę inuenerunt nos nimis .

refugium

frofor PsGlK: 0830 (58.12)

God etywþ me ofer fynd mine na & ofsleh hi þalæs hi ofergiten folc min tostenge hi on mæine þinra & of tobrec hi frofer min hlauurd

God raises me above my enemies, and do not kill them, lest they forget my people; disperse them in your glory and break them into pieces, my protector, my Lord.

Deus ostendit mihi super inimicos meos ne occidas eos nequando obliuiscantur populi mei, Disperge illos in uirtute tua et depone eos protector meus domine .

protector

frofor PsGlK: 0835 (58.17)

Forþan gedon is andfeng min & frofer min on dæi geswinces mines

Because my defense is made and my comfort, on the day of my trouble.

quia factus es susceptor meus et refugium meum in die tribulationis meę

refugium

59

frofor PsGlK: 0983 (68.21)

On ansyne þinre synd ealle þa drefað me on hosp anbidiað heorte min & yrmþe & ic þolode se þe samod wære geunrotsod & na wæs þa frefrode & na onfunde

In your face are all things that vex me; in contempt, my heart awaits poverty, and I suffered, together with he who might be unhappy, and I was then comforted and I did not discover…

In conspectu tuo sunt omnes qui tribulant me inproperium expectauit cor meum et miseriam, Et sustinui qui simul contristaretur et non fuit et qui consolaretur et non inueni .

consolaretur

frofor PsGlK: 1007 (70.3)

Beo me on gode gescylden & on stowe getrummed þæt halne me don trymnes min & frofer min eart þu

Be for me a protector, God, and a fortified place, that you might make me hale; you are my firmament and my refuge.

Esto mihi in deum protectorem et in locum munitum ut saluum me facias, Quoniam firmamentum meum et refugium meum es tu .

refugium

frofor PsGlK: 1010 (70.6)

On þe getrymmed ic eom of wambe moder minre þu eart frofer min on þe sang min æfre

In you I am strengthened, from the womb of my mother, you are my comfort; my song is always about you.

In te confirmatus sum ex utero de uentre matris meae tu es protector meus, In te cantatio mea semper .

protector

frofor PsGlK: 1121 (76.3)

In dæi geswinces mines god ic sohte manibus minan nihtes beforan him & na beo bepæht wiþsoc beon gefrefrod sawel min

On the day of my tribulation, I sought God with my hands on the night before him, and I am not deceived; my soul declined to be comforted

In die tribulationis meae deum exquisiui manibus meis nocte contra eum et non sum deceptus, Renuit consolari anima mea .

consolari

frofor PsGlK: 1296 (83.10)

Frofer ure geseoh god & geseoh on ansyne cininges þines

Behold God, our comfort, and behold, in the countenance of your king (Christ)

Protector noster aspice deus et respice in faciem Cristi tui .

protector

frofor PsGlK: 1329 (85.17)

Do mid me tacn on god þæt geseon þa hatodon me & aswarnian forðan þu fultumedest me & frefrodest me

Make with me the sign in goodness, that they may see, those who hated me, and (let them) be confounded, because you supported me and comforted me.

Fac mecum signum in bono ut uideant qui oderunt me et confundantur quoniam tu domine adiuuisti me et consolatus es me

consolatus

frofor PsGlK: 1407 (89.1)

Frofer gedon is us on cneornesse

Comfort is effected upon us in this generation

Domine refugium factus es nobis a generatione in generationem .

refugium

frofor PsGlK: 1425 (90.2)

Cwæþ anfeng min eart þu & frofer min god min ic hihte on hine

He said, “You are my defender and my refuge, my god; I trust in you”

Dicet domino susceptor meus es tu et refugium meum deus meus sperabo in eum .

refugium

frofor PsGlK: 1432 (90.9)

Forþan þu eart hiht min heahtsta þu settest frofer þin

Because you are my highest hope, you establish your comfort

Quoniam tu es domine spes mea altissimum posuisti refugium tuum .

refugium

60

frofor PsGlK: 1478 (93.19)

Æfter mænigo sare minra on heortan minre frofra þinre blissodan saule mine

After many of my sorrows on my heart, your comforts gladden my soul

Secundum multitudinem dolorum meorum in corde meo consolationes tuæ lętificauerunt animam meam .

consolationes

frofor PsGlK: 1481 (93.22)

& gedon is me on frofre & god min on fultume hite minum

And [the Lord] having reached me in comfort, (and) my God, in support, is my hope.

Et factus est dominus mihi in refugium et deus meus in adiutorium spei meę .

refugium

frofor PsGlK: 1846 (113.19)

Hihtað on drihten fultum heora & frofer heora is

[For him who] trusts in the Lord, [He is] their support and their comfort

Qui timent dominum sperauerunt in domino adiutor eorum et protector eorum est .

protector

frofor PsGlK: 1927 (118.24)

Witodlice & cyþnesse þine <smeaung> min & frofer min <rihtwisnes> þin

Certainly also your knowledge is my investigation, and my comfort is your justice.

Nam et testimonia tua meditatio mea est et consilium meum iustificationes tuæ .

consilium

frofor PsGlK: 1953 (118.50)

Þæs me frefrod is on eadmodnesse minre forþam spæc þin geliffæst me

This is a comfort to me in my humility, because your speech has quickened me

Hæc me consolata est in humilitate mea quia eloquium tuum uiuificauit me .

consolata

frofor PsGlK: 1955 (118.52)

Gemyndi ic wæs doma þinre on worolde & gefrefrod eom

I was mindful of your judgment on the world and I am comforted.

Memor fui iudiciorum tuorum a seculo domine et consolatus sum .

consolatus

frofor PsGlK: 1979 (118.76)

Gewyrþe mildheortnes þin þæt gefrefrige me æfter spæce þinre þeowe þinum

It has come about with respect to your mercy that comforts me, your servant, after your speech.

Fiat misericordia tua ut consoletur me secundum eloquium tuum seruo tuo .

consoletur

frofor PsGlK: 1985 (118.82)

Geteorudan egan mine on spæce þinre cweþende hwænne frefrast þu me

My eyes fail in your speech, speaking when you comfort me

Defecerunt oculi mei in eloquium tuum dicentes quando consolaberis me .

consolaberis

frofor PsGlK: 2122 (125.1)

On gecyrringe hæftned geworde we synd swa frefrede

In having converting captives, we have become comforted in this way.

In conuertendo dominus captiuitatem Sion facti sumus sicut consolati .

consolati

frofor PsGlK: 2179 (134.14)

Forþam demde drihten folce his & on þeowan his he bið gefrefred

Because the Lord judged his people and in his service, they are comforted.

Quia iudicabit dominus populum suum et in seruis suis depręcabitur .

depraecabitur

frofor Rid 39: 0007 (18)

Ne hafaþ hio blod ne ban, hwæþre bearnum wearð geond þisne middangeard mongum to frofre.

She does not have blood nor bone, yet throughout this earth she brings comfort to many children.

61

frofor Rid 5: 0003 (4)

Frofre ne wene, þæt <me> geoc cyme guðgewinnes, ær ic mid ældum eal <forwurðe>, ac mec hnossiað homera lafe, heardecg heoroscearp, <hondweorc> smiþa, bitað in burgum; ic abidan sceal laþran gemotes.

“I do not expect succour, that help will come to me in the strife of battle before I utterly perish among men; but what hammers leave, the hard-edged, fiercely sharp handiworks of smiths, strike upon me, bite me in the cities. I must await a more grievous encounter.” (Mackie 95-7)

frofor Wan: 0008 (19)

Swa ic modsefan minne sceolde, oft earmcearig, eðle bidæled, freomægum feor feterum sælan, siþþan geara iu goldwine <minne> hrusan heolstre biwrah, ond ic hean þonan wod wintercearig ofer <waþema> gebind, sohte seledreorig sinces bryttan, hwær ic feor oþþe neah findan meahte þone þe in meoduhealle <min> mine wisse, oþþe mec <freondleasne> frefran wolde, weman mid wynnum.

“So I, often wretched and sorrowful, bereft of my homeland, far from noble kinsmen, have had to bind in fetters my inmost thoughts, since long years ago I hid my lord in the darkness of the earth, and I, wretched, from there travelled most sorrowfully over the frozen waves, sought, sad at the lack of a hall, a giver of treasure, where I, far or near, might find one in the mead hall who knew my people, or wished to console the friendless one, me, entertain me with delights.” (Miller)

fultum AECHom II, 10: 0072 (87.201)

Ða wolde se halga sum hus timbrian to his nedbricum. mid his gebroðra fultume. ða bæd he hi anre sylle þæt he mihte þæt hus on ða sæ healfe mid þære underlecgan;

Then the saint wanted to build a house for his use, with the assistance of his brothers. Then he bade them to give of themselves so that he might build that house, on the seaside, with them.

fultum AECHom II, 11: 0030 (94.87)

Hwæt þa him fleowon to forwel mænige. and hi gegaderodon to þeowdome þæs ælmihtigan godes be his lareowdome drohtnigende. swa þæt he getimbrode on ðære stowe þurh cristes fultum twelf mynstru. on ðam ænlipium he gesette twelf munecas. and ane feawa he geheold mid him sylfum;

Whereupon very many flowed to him, and they gathered in the service of almighty God, conversing about his mastership, so that he built in that place, through Christ’s support, twelve monasteries, in each of which he established 12 monks, and a few he kept with himself.

fultum AECHom II, 12.2: 0003 (121.384)

Hi ferdon ða mid fultume þæs folces menigu. and mid gescyldnysse soðes drihtnes. to ðam leodum ðe hi gelaðode wæron;

They went, then, with the support of the crowd of people, and with the protection of the true Lord, they were led to the people;

fultum AECHom II, 12.2: 0062 (125.542)

Þisum heafodleahtrum we sceolon symle on urum ðeawum wiðcweðan. and ðurh godes fultum mid gastlicum wæpnum ealle oferwinnan. gif we ðone

We must resist these mortal offenses in our custom, and through God’s support, with spiritual weapons, we shall vanquish them all, if we wish to obtain the heavenly land.

62

heofenlican eard habban willað;

fultum AECHom II, 12.2: 0064 (125.546)

Nu næbbe we hit næfre buton we hit eft gewinnon mid gastlicum gecampe ðurh godes fultum. swa swa Israhel ðone eard gewann. ðe abrahame ær behaten wæs;

Now we have never had it [=anything], except that which we have won the spiritual battle through God’s support, just as Israel battled for the country that was foretold to Abraham

fultum AECHom II, 14.1: 0037 (140.78)

Iudas se swicola. swiðe hraðe eode. to ðam arleasum ehterum. þe he ær gespræc. and genam him fultum. æt ðam phariseum. and hi ða eodon ealle gewæpnode. and mid leohtfatum to ðam lifigendum drihtne;

Judas the deceitful very quickly went to the dishonorable prosecutor, to whom he had earlier spoken, and received support from him, and they then went, fully armed, and with lanterns, to the living Lord

fultum AECHom II, 15: 0131 (159.311)

Þa ðe bet cunnon and magon. sceolon gyman oðra manna. and mid heora fultume underwryðian;

Those who know better and can, ought to care for other men, and with their support [ought to] sustain [them].

fultum AECHom II, 19: 0002 (174.3)

Hieronimus se wisa mæssepreost awrat on ðære bec ðe we hatað ecclesiastica historia . þæt sum romanisc casere wæs Constantinus gehaten. se wæs eawfæst on ðeawum. and arfæst on dædum. cristenra manna fultumigend. and næs ðeah gyt gefullod;

The wise priest Jerome wrote, in that book that we call Ecclesiastical History, that a certain Roman Caesar was called Constantine, who was lawful in custom, and honorable in deed, a supporter of Christian men, and yet not perfect.

fultum AECHom II, 19: 0004 (174.10)

Þa ferde se casere. swiðe carful mid fyrde. and gelome beheold wið heofonas weard. biddende georne godcundne fultum;

Then the Caesar went, very anxious, with an army, and frequently beheld the guardian of heaven, asking earnestly for godly support

fultum AECHom II, 21: 0036 (182.73)

Gif ðu gyt swa micel ne miht ðurhteon. þæt ðu sylf swelte for sumes broðer life. syle ðine æhta him to fultume;

If you two cannot carry go through so much, that you yourself might die for the life of a brother, (or) give your possessions to him as comfort

fultum AECHom II, 23: 0035 (201.77)

Eac hi sume þurh freonda fultum and ælmysdæda. and swyðost þurh halige mæssan beoð alysede. of ðam witum. ær þam mycclum dome;

Also, through the support of a certain friend and alms-deeds, and especially through the holy mass, they are freed, from their punishment, prior to the great judgment

63

fultum AECHom II, 23: 0058 (203.131)

We on ðisum life magon helpan þam forðfarenum ðe on witnunge beoð. and we magon us sylfe betwux us on life ælc oðrum fultumian to ðam upplican life. gif we ðæs cepað. and ða ðe fulfremede wæron and to godes rice becomon. magon fultumian ægðer ge us. ge ðam forðfarenum þe on witnunge sind. gif hi mid ealle forscyldgode ne beoð;

We in this life may help the dying who are in pain, and we may among ourselves in life support each other to the higher life, if we keep/desire this, and then be complete and come into God’s kingdom, and also they may each comfort us, and also the dying ones who are in pain, if they are not with all the guilty.

fultum AECHom II, 28: 0124 (228.219)

Gif ðin heorte floterað on ðissere worulde gytsunge. oððe on yfelre gewilnunge. and þu wylle hi oferswyðan. clypa to cristes fultume;

If your heart is disquieted in the avarice of this world, or in evil desires, and you want to overcome them, cry out for the support of Christ

fultum AECHom II, 28: 0130 (228.228)

Drihten astrecð his hand and ðe gehylt. gif ðu anrædlice his fultumes gewilnast;

The Lord stretches out his hand and takes charge (of you), if you resolutely seek his support.

fultum AECHom II, 35: 0025 (261.40)

Iob cwæð. Ic alysde hrymende þearfan. and ðam steopbearne þe buton fultume wæs ic geheolp. and wydewan heortan ic gefrefrode;

Job said, “I freed those crying out in need, and I helped the orphan that was without comfort, and I comforted the widow’s heart.”

fultum AECHom II, 38: 0118 (286.231)

Us is to biddenne drihtnes mildheortnysse. þæt he ðisum mannum miltsige. and us fultumige. þæt we moton to ðam wulderbeage becuman;

It is for us to pray for the Lord’s mercy, that he might pity these men and aid us, that we might get the crown

fultum AECHom II, 39.1: 0038 (290.88)

He ðygde unlybban eac on his mete. ac he ða frecednysse þæs færlican attres mid gebedum afligde. þurh fultum drihtnes;

He drove out poison also from his food, for he then drove away the danger of the unexpected venom with prayer, through the lord’s support.

fultum AECHom II, 4: 0097 (36.222)

Israhela folc ða þeowde þam cyninge nabochodonosor and his æftergengum hundseofontig geara. oð þæt Cyrus feng to rice. se asende þæt folc ongean mid wurðmynte to heora earde. and het hi geedstaðelian ða burh hierusalem. and þæt templ eft aræran mid his fultume;

The Israelites served the king Nebuchadnezzar and his successors for seventy years, until Cyrus ascended to the throne, who sent those people again, with a celebration, to their land, and he commanded them to restore the city of Jerusalem, and to build up the temple, then, with his support.

64

fultum AECHom II, 4: 0098 (37.226)

Hwæt ða IESUS Godes sacerd be ðæs cyninges hæse Cyres and fultume. þæt israhela folc to earde gelædde. and þa burhweallas samod mid þam temple geedstaðelode. and godes biggengas geedniwode;

Lo! Then Jesus, the priest of God, through King Cyrus’s command and support, brought the Israelites to their land, and together with them, he raised the city walls and the temple, and restored why worship of God.

fultum AECHom II, 40: 0052 (301.81)

Crist. cristenra manna heafod. ordfruma ælcere gife. dælð his gyfe his limum. be gehwilces mannes mæðe. be ðan þe he healdan mæg þurh his fultum. buton ðam ne deð nan man naht to gode;

Christ, the head of Christian men, source of every gift, gives his gifts to his limbs, to the proportion of every man, with that which he may hold through His support, unless that man does not do any good.

fultum AECHom II, 40: 0055 (302.89)

Hi ferdon sylfwilles be godes hæse. and ðurh his fultum wæstm brohton goddra weorca. swa swa god sylf cwæð. þurh ðone witegan Ezechiel;

They went of their own free will according to God’s command, and through his support they brought about an increase of godly works, just as God himself said, through the prophet Ezekiel.

fultum AECHom II, 5: 0103 (49.230)

He gearcað urne godan willan to fultumigenne. and he fylst ðam willan gegearcodne. Se ðe leofað and rixað nu and symle on worulde;

He prepares to ordain our God as supporter, and he commands suport to be prepared, He who lives and reigns forever in this world

fultum AECHom II, 7: 0033 (62.73)

Oððe gif ðu wenst þæt ðære eorðan wæstmas ðine sind, ðonne cwæð se Ælmightiga Wealdend to ðe, ‘Efne nu ic ðe ofteo minne fultum. and hafa ðe þin geswinc; Ic ofteo mine ren-scuras. and ic wyrce ðin land un wæastmbære; Gif þæt land þin is. se ren is min; Teoh ðu ren-scuras gif ðu miht. and gewætera ðine æceras.

Or, if you believe that the bounties of the earth are yours, then the Almighty Master will say to you, “Behold, now I will withdraw my support from you, and you shall have [imperative] your labor [or torment]. I will withdraw my rain-showers, and I will make your land barren. If that land is yours, the rain is mine. Draw out the rain showers, if you can, and water your acres.”

fultum AECHom II, 7: 0072 (64.125)

Soðlice ne bið us to ælmessan geteald. gif we ðam mannum syllað þe heora neode sylfe habbað. for ðan ðe god ne het us gewelgian ða hæbbendan. ac þæt we ða wædligendan gefultumedon;

Truly it is not for us to give alms to the tabernacle (?), if we give to these men that which they themselves have need of, because God did not command us to enrich the one who has possessions, but rather that we support the destitute.

fultum AECHom II, 8: 0031 (69.60)

Swilce hi cwædon forlæt ðone gylt. and forgif hire þine miltsunge. for ðan ðe heo urne fultum mid inweardre heortan sehð;

As they spoke, he forgave sin: “…And give her your mercy, because she tries to receive our comfort within her heart”

65

fultum AECHom II, 9: 0040 (74.81)

Gregorius ða sona eode to ðam papan þæs apostolican setles. and hine bæd þæt he angelcynne sume lareowas asende. ðe hi to criste gebigdon. and cwæð þæt he sylf gearo wære. þæt weorc to gefremmenne mid godes fultume. gif hit ðam papan swa gelicode;

Gregorius then soon went to the pope on the apostolic seat, and bade that he might send some teachings to the English people, that they might be turned to Christ, and said that he himself was prepared to do that work with God’s support, if it so pleased the pope.

fultum AECHom II, 9: 0076 (77.175)

Ne beo ge afyrhte ðurh geswince þæs langsuman færeldes. oððe þurh yfelra manna ymbespræce. ac mid ealre anrædnysse and wylme þære soðan lufe þas ongunnenan ðing þurh godes fultum gefremmað;

Be not afraid of the toil of the long journey, nor of the talk of evil men, but with all honor and fervor for the true love, carry out the thing which was begun with God’s support.

fultum Beo: 0188 (696)

Ac him dryhten forgeaf wigspeda gewiofu, Wedera leodum, frofor ond <fultum>, <þæt><hie> feond heora ðurh anes cræft ealle ofercomon, selfes mihtum.

“But to them the Lord granted the woven-destiny of war-luck to the Wederas' men, solace and support, that they their foe, through the strength of one, all overcame, by his own might;” (Slade)

fultum ChrodR 1: 0148 (7.3)

And þam wanhalan finde man fultum þæt he butan gedrefednysse hit mage don; and ælcum breðer finde man fylst be þam þe hit þonne ræd sy and ma þurhteon mage be þæs mynstres myhtum and þære geferræddene.

And the infirm man finds support, which may deliver him out of trouble; and the brother finds for each man comfort about which it then counsel be and may accomplish more according to the might of the monastery and of the church.

Inbecillibus autem fratribus procurentur solacia, ut non cum hoc tristitia hoc faciant, sed habeant solacia omnes secundum modum congregationis aut positionem loci.

solacia

fultum GD 1 (C): 0135 (4.26.31)

Mid þy mægne he wæs gebælded of ðæs ælmihtigan Godes fultume to þon swyðe, þæt he, se þe ær wæs wera ealdorman, æfter þon he eac ongan wifhades manna lareowdom & hlafordscipe underfon.

He was exceedingly emboldened by support from almighty God, to the extent that he, the one who before had been a leader of men, afterward also began to undertake the office of teacher and lordship over the people of the female sex.

Qua virtute fretus ex Dei omnipotentis auxilio, ut viris ante praeerat, ita coepit postmodum etiam feminis praeesse, nec tamen discipulos suos admonere cessabat, ne se exemplo eius in hac re facile crederent, et casuri temptarent donum quod non accepissent.

auxilio

fultum GD 1 (C): 0335 (8.54.27)

Petrus cwæð: ic wolde, þæt me gyt openlicor wære gecyþed, hweþer beon mihte, þæt seo forestihtung mihte beon mid gebedum gefultumod.

Peter said: “I desire that it be related more clearly to me, whether it might be, that predestination might be helped by prayer.”

Peter: Probari mihi apertius velim, si potest praedestinatio precibus iuvari.

iuvari

66

fultum GD 1 (C): 0595 (12.90.3)

Þa sona Seuerus aras of þære eorðan, & dondum þam cwican men dædbote he forgæf him þone fultum his agenra þingunga.

Then immediately Severus arose from the earth, and he assisted the living men with the doing of repentance-deeds through the support of his own intercession.

Qui scilicet Severus protinus de terra surrexit, eique poenitentiam agenti opem suae intercessionis praebuit.

opem

fultum GD 1 (H): 0100 (4.26.31)

He wearð þa þurh Godes ælmihtiges fultum mid þam mægene gestrangod to þam swiðe, þæt se þe ær wæs ealdor wæpnedmanna <swa> þeah ne geswac he to manienne his gingran…

He was exceedingly strengthened with support from almighty God, to the extent that he who before had been a leader of men, though he did not cease to instruct his disciples…

Qua virtute fretus ex Dei omnipotentis auxilio, ut viris ante praeerat, ita coepit postmodum etiam feminis praeesse, nec tamen discipulos suos admonere cessabat, ne se exemplo eius in hac re facile crederent, et casuri temptarent donum quod non accepissent.

auxilio

fultum GD 1 (H): 0271 (8.54.27)

Petrus cwæð, ic wolde, þæt me wære git openlicor gecyðed, hwæðer seo forestihtung mihte beon mid gebedum gefultumod.

Peter said: “I desire that it be related more clearly to me, whether it might be, that predestination might be helped by prayer.”

Peter: Probari mihi apertius velim, si potest praedestinatio precibus iuvari.

iuvari

fultum GD 1 (H): 0531 (12.90.2)

Witodlice Seuerus sona of þære eorðan aras, & dondum þam geedcukedan dædbote he him forgeaf fultum his agenre þingunge.

Then immediately Severus arose from the earth, and he assisted the living men with the doing of repentance-deeds through the support of his own intercession.

Qui scilicet Severus protinus de terra surrexit, eique poenitentiam agenti opem suae intercessionis praebuit.

opem

fultum JDayII: 0057 (223)

Flyhð frofor aweg; ne bið þær fultum nan þæt wið þa biteran þing gebeorh mæge fremman.

[Speaking of the fear and sorrow that afflicts the doomed] Comfort flees away; nor is their any help that may forge a defense against the bitter events.

fultum PsGlA: 0059 (7.11)

Rehtwisne fultum minne from dryht se hale gedoeð ða rehtan on heortan

Righteous is my support from the Lord, He who effects salvation on the just heart

Iustum adiutorium meum a domino qui saluos facit rectos corde .

adiutorium

fultum PsGlA: 0084 (9.10)

Fultum in gelimplicnissum in geswencednisse & gehtað in ðe alle ða cunnun noman ðinne

Support in opportunities, in tribulation, and all who know your name trust [mis-gloss for ge-hihtan] in you.

Adiutor in oportunitatibus in tribulatione et sperent in te omnes qui nouerunt nomen tuum .

adiutor

fultum PsGlA: 0108 (9.34)

Ðu gesist ðætte ðu gewin & sar ðu sceawas ðæt ðu selle hie in honda ðine ðe soðlice forlen is ðearfa feadurleasum ðu bist fultum

You see that hostility and misery which you behold, that you might deliver them into your hands, truly the needy man is left [?] for you, and you are a supporter to the fatherless ones.

Uides quoniam tu laborem et dolorem consideras, ut tradas eos in manus tuas, tibi enim derelictus est pauper pupillo tu eris adiutor .

adiutor

fultum PsGlA: 0183 (17.2)

& gefrigend min god min fultum min ic gehyhtu in

And my liberator, my God, my support, I trust in him

Et liberator meus deus meus, adiutor

adiutor

67

hine meus sperabo in eum .

fultum PsGlA: 0184 (17.3)

Gescildend min & horn haelu minre fultum min hergende ic gecegu dryht & from feondum minum hal ic biom

My protector and my horn of salvation, my support; praising, I call upon the Lord, and I am saved from my enemies

Protector meus et cornu salutis meae adiutor meus, laudans inuocabo dominum et ab inimicis meis saluus ero .

adiutor

fultum PsGlA: 0244 (18.15)

Dryht fultum min & alesend min

The Lord is my supporter and my liberator

Domine adiutor meus et redemptor meus .

adiutor

fultum PsGlA: 0246 (19.2)

Sende ðe fultum of halgum & of sion gescilde ðe

[May he] send you support from the saint [mis-gloss; should be sanctuary], and [may he] defend you from Zion

Mittat tibi auxilium de sancto, et de sion tueatur te .

auxilium

fultum PsGlA: 0275 (21.9)

Ne gewit ðu from me forðon geswinc on neoweste is & nis se ðe gefultume

Do not turn from me, because trouble is near, and there is none who may support

Ne discesseris a me quoniam tribulatio proxima est, et non est qui adiuuet .

adiuvet

fultum PsGlA: 0283 (21.17)

Ðu soðlice dryht nales feor do ðu fultum ðinne from me to gescildnisse minre geloca

You, Lord, truly, do not let your support go far at all from me; look to my defense

Tu autem domine ne longe facias auxilium tuum a me, ad defensionem meam aspice .

auxilium

fultum PsGlA: 0358 (26.12)

Fultum min ðu earð forlet ðu me ne forseh me god se halwynde min

You are my helper; do not relinquish me, nor forsake me, God, my healer.

Adiutor meus esto ne derelinquas me neque despicias me deus salutaris meus .

adiutor

fultum PsGlA: 0370 (27.8)

Dryht fultum min & gescildend min & in hine gehyhteð heorte min & gefultumad ic eam

The Lord is my supporter and my protector and I trust in him with my heart, and I am comforted.

Dominus adiutor meus et protector meus et in ipso sperauit cor meum et adiutus sum .

adiutor

fultum PsGlA: 0392 (29.10)

Geherde dryht & mildsiendie is me dryht geworden is fultum min

The Lord heard and is taking pity on me; the Lord is become my supporter

Audiuit dominus et misertus est mihi dominus factus est adiutor meus .

adiutor

fultum PsGlA: 0452 (32.17)

Sawul soðlice ur abideð dryht forðon fultum & gescildend ur is & in him bið geblissad heorte ur & in noman ðæm halgan his we gehyhtað

Our soul truly awaits the Lord, because he is our supporter and protector, and in him our heart rejoices, and we trust in his holy name

Anima autem nostra sustinet dominum quoniam adiutor et protector noster est et in ipso laetabitur cor nostrum et in nomine sancto eius sperabimus .

adiutor

fultum PsGlA: 0477 (34.2)

Gegrip wepen & sceld & aris in fultum me

Seize arms and a shield and rise in support of me.

Adpraehende arma et scutum, et exurge in adiutorium mihi .

adiutorium

fultum PsGlA: 0552 (36.39)

& gefultumeð hie dryht & gefreoð hie & genereð hie from synfullum & hale gedoeð hie forðon gehyhton in hine

And the Lord helps them and frees them and redeems them from sinners, and

Et adiuuabit eos dominus et liberabit eos et eripiet eos a peccatoribus et saluos faciet eos quoniam sperauerunt in eum .

adiuvabit

68

fultum PsGlA: 0572 (37.20)

Ne forlet ðu me dryht god min ne gewit ðu from me bihald in fultum minne dryht god halu minre

Lord, my god, do not abandon me; do not turn from me; guard me in my support, Lord God of my salvation

Ne derelinquas me domine deus meus, ne discesseris a me, intende in adiutorium meum domine deus salutis meae .

adiutorium

fultum PsGlA: 0602 (39.15)

Gelicað ðe dryht ðæt generge mec dryht in fultum minne geloca

Be pleased, ye Lord, that I may be saved; Lord, look to my support

Conplaceat tibi domine ut eripias me, domine in auxilium meum respice .

auxilium

fultum PsGlA: 0608 (39.21)

Fultum min & gefrigend min wes ðe dryhten ne leata ðu

You are my support and my liberator, Lord; do not relinquish me

Adiutor meus et liberator meus es tu, domine ne tardaueris .

adiutor

fultum PsGlA: 0664 (43.27)

Aris dryht gefultume us & gefrea us fore nomen ðinum

Arise, Lord, help us and liberate us in your name

Exurge domine adiuua nos et libera nos propter nomen tuum .

adiuva

fultum PsGlA: 0684 (45.1)

God ur geberg & megen fultum in geswencednissum ða gemoetun usic swiðe

God, our refuge and our strong helper in troubles, which come upon us severely.

Deus noster refugium et uirtus adiutor in tribulationibus quae inuenerunt nos nimis .

adiutor

fultum PsGlA: 0688 (45.5)

Gefultumeð hie god mid ondwleatan his gedroefde sin ðeade & onhaelde sind rice salde stefne his se hesta & onstyred is eorðe

God supported them with his face, disturbed/vexed are the people, and bowed down are the authorities; the highest one gave his voice and the earth is shaken.

Adiuuauit eam deus uultu suo conturbatę sunt gentes et inclinata sunt regna, dedit uocem suam altissimus et mota est terra .

adiuvavit

fultum PsGlA: 0728 (48.14)

& bigetað hie ða rehtwisan in margentid & fultum heora aldað in helle & from wuldre his on weg adrifene sind

And the righteous [will] obtain them in the morning, and their help grows old in hell, and they are driven away from his glory

Et obtinebunt eos iusti in matutino et auxilium eorum ueterescet in inferno et a gloria sua expulsi sunt .

auxilium

fultum PsGlA: 0785 (51.7)

Sehðe mon se ne sette god fultum him ah gehyte in mengu weolena heara & strongað in idelnisse his

Behold the man who did not establish God as his supporter, but trusted in the multitude of his wealth, and prevails in his vanity

Ecce homo qui non posuit deum adiutorem sibi sed sperauit in multitudine diuitiarum suarum, et praeualuit in uanitate sua .

adiutorem

fultum PsGlA: 0799 (53.4)

Sehðe soðlice god gefultumeð mec & dryht ondfenga is sawle minre

Behold, truly God supports me and the Lord is the protector of my Soul

Ecce enim deus adiuuat me et dominus susceptor est animę meę .

adiuvat

fultum PsGlA: 0875 (58.17)

Forðon geworden ðu earð ondfenga min & geberg min in dege geswinces mines fultum min ðe ic singu

Because you are become my defender and my refuge on the day of my tribulation; my ally, to you I sing.

Quia factus es susceptor meus et refugium meum in die tribulationis meae, adiutor meus tibi psallam .

adiutor

69

fultum PsGlA: 0886 (59.10)

Sele us fultum of geswencednisse & idel hælu monnes

Give us help against tribulations, and the empty salvation of man

Da nobis auxilium de tribulatione, et uana salus hominis .

auxilium

fultum PsGlA: 0895 (61.2)

& soðlice he is god min & se halwynda min fultum min ne biom ic onstyred mae

And truly he is my god and my salvation, my ally; I will not be turned anymore.

Etenim ipse est deus meus et salutaris meus, adiutor meus non mouebor amplius .

adiutor

fultum PsGlA: 0899 (61.6)

& soðlice he is god min & se halwynda min fultum min ic ne leoru

And truly he is my god and my salvation, my ally; I will not depart.

Etenim ipse est deus meus et salutaris meus adiutor meus non emigrabo .

adiutor

fultum PsGlA: 0900 (61.7)

In gode ðæm halwyndan minum & wuldur min god fultumes mines hyht min in gode is

In god, my salvation and my glory, God of my support; my trust is in God.

In deo salutari meo et gloria mea, deus auxilii mei spes mea in deo est .

auxilii

fultum PsGlA: 0901 (61.8)

Gehyhtað in hine all gemoeting folces ageotað biforan him heortan eowre forðon godfultum ur is

Trust in him, each meeting of people; pour out your heart before Him, because God is our support.

Sperate in eum omnis conuentus plebis effundite coram illo corda uestra quia deus adiutor noster est .

adiutor

fultum PsGlA: 0912 (62.7)

Gif gemyndig ic wes ðin ofer strene mine in margentid ic smegu in ðe forðon geworden ðu earð fultum min

If I was mindful of you over my bed in the morning, I meditate on you, because you are my supporter

Si memor fui tui super stratum meum, in matutinis meditabor in te quia factus es adiutor meus .

adiutor

fultum PsGlA: 1031 (69.1)

God in fultu minne bihald dryht to gefultumiende me oefesta

God, in my support, Lord, attend to my aid, hasten [to me]

Deus in adiutorium meum intende domine ad adiuuandum me festina .

adiutorium

fultum PsGlA: 1036 (69.6)

Ic soðlice weðla & ðearfa ic eam god gefultume me

I am truly poor and I am destitute, the Lord supports me

Ego uero egenus et pauper sum deus adiuua me .

adiuva

fultum PsGlA: 1037 (69.7)

Fultum min & alesend min ðu earð dryh ne leata ðu

You are my helper and redeemer, Lord, I will not relinquish you

Adiutor meus et liberator meus es tu domine ne tardaueris .

adiutor

fultum PsGlA: 1043 (70.6)

Swe swe forebecen geworden ic eam mongum & ðu fultum strong

I am become just like a fore-token for many, and you are my strong ally.

Tamquam prodigium factus sum multis et tu adiutor fortis .

adiutor

fultum PsGlA: 1048 (70.11)

God ne afearra ðu from me god min in fultum minne geloca

God, do not go far from me, behold my God in my aid

Deus ne elonges a me deus meus in auxilium meum respice .

auxilium

fultum PsGlA: 1071 (71.12)

Forðon gefreode ðearfan from ðæm maehtgan & weðlan ðæm ne wes fultum

Because he freed the needy from the mighty, and [he freed] the beggars, for whom there was no supporter.

Quia liberabit pauperem a potente et inopem cui non erat adiutor .

adiutor

fultum PsGlA: 1194 (77.34)

& gemyndgade werun forðon god fultum heara is & god se hea alesend heara is

And they were mindful, because God is their supporter, and God is their highest liberator.

Et memorati sunt quia deus adiutor eorum est, et deus excelsus liberator

adiutor

70

eorum est .

fultum PsGlA: 1240 (78.9)

Gefultuma us god halwynde ur fore are noman dines dryht gefrea usic & milde bio ðu synnum urum fore noman ðinum

Support us, God our salvation, for the honor of your name, Lord; free us and be merciful about our sins, for your name.

Adiuua nos deus salutaris noster propter honorem nominis tui domine libera nos et propitius esto peccatis nostris propter nomen tuum .

adiuva

fultum PsGlA: 1264 (80.1)

Wynsumiað gode fultume urum wynsumiað gode iacobes

Rejoice in God our ally; exult the God of Jacob

Exvltate deo adiutori nostro iubilate deo iacob .

adiutori

fultum PsGlA: 1304 (83.5)

Eadig wer ðes is fultum from ðe dryhten upstige in heortan his gestihtade in dene teara in stowe ða ðu gestihtades him

Blessed [is the] man whose support is from you; Lord, he chose ascent in his heart, in the valley of tears, in the place that you order for him.

Beatus uir cuius est auxilium abs te domine ascensus in corde eius disposuit in conualle lacrimarum in locum quem disposuisti eis .

auxilium

fultum PsGlA: 1340 (85.17)

Forðon ðu dryht gefultumades mec & froefrende were mec

Because you, Lord, supported me and were a consolation to me.

Quoniam tu domine adiuuasti me et consolatus es me .

adiuvasti

fultum PsGlA: 1350 (87.4)

Getald ic eam mid ðæm dunestigendum in seað geworden ic eam swe swe mon butan fultumie betwih deade frea

I am a counted among those descending into a pit; I am become just like a man without a supporter, among the dead.

Aestimatus sum cum descendentibus in lacum, factus sum sicut homo sine adiutorio inter mortuos liber .

adiutorio

fultum PsGlA: 1381 (88.17)

Ða spreocende ðu were in gesihde bernum ðinum & cwede ic sette fultum ofer ðone mæhtgan & upahof ðone gecorenan of folce minum

Then you were speaking in the sight of your sons, and you said: “I established support upon the mighty and I raised up the chosen of my people.”

Tunc locutus es in aspectu filiis tuis et dixisti posui adiutorium super potentem et exaltaui electum de plebe mea .

adiutorium

fultum PsGlA: 1383 (88.19)

Hond soðlice min fultumeð him & earm min gestrongað hine

Truly my hand will be a supporter for him and my arm will strengthen him

Manus enim mea auxiliabitur ei et brachium meum confortabit eum .

auxiliabitur

fultum PsGlA: 1401 (88.37)

Acerdes fultum sweordes his & ne eard gefultemiende him in gefehte

You turned away the support of his sword and you are not a supporter for him in battle.

Auertisti adiutorium gladii eius et non es auxiliatus ei in bello .

adiutorium, auxiliatus

fultum PsGlA: 1430 (90.1)

Se eardað in fultume ðes hestan in gescildnisse godes heofenes wunað

He who dwells in the support of the highest, in the protection of God, who dwells in heaven [mis-glosses]

Qvi habitat in adiutorio altissimi in protectione dei caeli commorabitur .

adiutorio

fultum PsGlA: 1482 (93.15)

Nemne ðæt dryht gefultumade mec hwoene læssan eardade in helle sawul min

[mis-gloss; should be “Except”] that the Lord supports me, my soul almost dwelt in hell.

Nisi quod dominus adiuuasset me paulo minus habitauerat in inferno anima mea .

adiuvasset

71

fultum PsGlA: 1483 (93.16)

Gif ic cweð onstyred is fot min mildheortnis ðin dryht gefultumað mec

If I said, “My foot is moved,” your mercy supports me

Si dicebam motus est pes meus misericordia tua domine adiuuabit me .

adiuvabit

fultum PsGlA: 1486 (93.19)

& geworden is me dryht in geberg & god min in fultum hyhtes mines

And the Lord is become a refuge for me, and my God in support of my trust

Et factus est mihi dominus in refugium et deus meus in auxilium spei meae .

auxilium

fultum PsGlA: 1720 (106.11)

& geeaðmodad wes in gewinnum heortan heara geuntrumade sind ne wes se gefultumade

And their heart was humbled in strife; they were enfeebled, and there was none who might support them.

Et humiliatum est in laboribus cor eorum infirmati sunt nec fuit qui adiuuaret .

adiuvaret

fultum PsGlA: 1749 (106.40)

& gefultumade ðeorfan of weðelnisse & sette swe swe scep heoredas

And he helped the needy from indigence and he established families like sheep

Et adiuuauit pauperem de inopia et posuit sicut oues familias .

adiuvabit

fultum PsGlA: 1762 (107.11)

Sele us fultum of geswencednisse & idelu hęlu monnes

Give us support against trouble and the empty salvation of man

Da nobis auxilium de tribulatione et uana salus hominis .

auxilium

fultum PsGlA: 1775 (108.12)

Ne sie him fultum ne sie se mildsie feadurleasum his

May there be none to support him; may there be no mercy for his orphaned children

Non sit illi adiutor nec sit qui misereatur pupillis eius .

adiutor

fultum PsGlA: 1788 (108.25)

Gesegun mec & hrisedon heafud heara gefultume mec dryht god min halne mec doa fore mildheortnisse ðinre

They saw me and they shook their heads; assist me, Lord my God; save me because of your mercy

Viderunt me et mouerunt capita sua adiuua me domine deus meus saluum me fac propter misericordiam tuam .

adiuva

fultum PsGlA: 1844 (113.18)

Hus gehyhte in dryhtne fultum heara & gescildend heara is

The house [of Israel] trusted in the Lord, their ally, and he is their protector

Domus israhel sperauit in domino adiutor eorum et protector eorum est .

adiutor

fultum PsGlA: 1845 (113.19)

Hus gehyhte in dryht fultum heara & gescildend heara is

The house [of Aaron] trusted their supporter and he is their protector

Domus aaron sperauit in domino adiutor eorum et protector eorum est .

adiutor

fultum PsGlA: 1846 (113.20)

Ða ondredað dryht gehyhtað in dryh fultum heara & gescildend heara is

Who fears the Lord trusts in the Lord; he is their supporter and their protector

Qui timent dominum sperent in domino adiutor eorum et protector eorum est .

adiutor

fultum PsGlA: 1874 (117.6)

Dryht me fultum is ne ondredu ic hwet doe me mon

The Lord is a supporter to me, and I do not fear what man may do to me

Dominus mihi adiutor est non timebo quid faciat mihi homo .

adiutor

fultum PsGlA: 1875 (117.7)

Dryht me fultum is & ic gesio fiond mine

The Lord is a supporter to me and I see my enemy

Dominus mihi adiutor est et ego uidebo inimicos meos .

adiutor

72

fultum PsGlA: 1981 (118.86)

All bibodu din soðfestnis ða unrehtan oehtende werun mec gefultume mec

All your commandments are truth; the wicked are pursuing me; support me

Omnia mandata tua ueritas iniqui persecuti sunt me adiuua me .

adiuva

fultum PsGlA: 2009 (118.114)

Fultum & ondfenga min ðu earð & in worde ðinum ic gehyhte

You are my supporter and defender; I trust in your word

Adiutor et susceptor meus es tu et in uerbo tuo speraui .

adiutor

fultum PsGlA: 2070 (118.175)

Liofað sawul min & hereð ðec & domas ðine gefultumað me

Let my soul live and I will praise you and your judgments will support me

Uiuet anima mea et laudabit te et iudicia tua adiuuabunt me .

adiuvabant

fultum PsGlA: 2078 (120.1)

Ic uphof egan min to muntum ðonan cymeð fultum me

I raise up my eyes to the mountain; then my support comes to me

Leuaui oculos meos ad montes unde ueniet auxilium mihi .

auxilium

fultum PsGlA: 2079 (120.2)

Fultum min from dryht se dyde heofen & eorðan

My support from the Lord who made heaven and earth

Auxilium meum a domino qui fecit caelum et terram .

auxilium

fultum PsGlA: 2105 (123.7)

Giren forðręsted is & we gefreode sind fultum ur ur in noman dryh se dyde heofen & eorðan

The snare is broken, and we are liberated by our supporter, in the name of the Lord who made heaven and earth

Laqueus contritus est et nos liberati sumus adiutorium nostrum in nomine domini qui fecit caelum et terram .

adiutorium

fultum PsGlA: 2353 (145.4)

Eadig ðes god fultum his hyht his in dryht gode his

Blessed [is he] whose God [Jacob’s] helper is, and [whose] hope is in his Lord, God

Beatus cuius deus iacob adiutor eius, spes eius in domino deo ipsius .

adiutor

fultum PsGlE: 0068 (7.11)

Fultum min fram drihtne se hale deþ rihtwise heorten

My support [is] from the Lord, who saves those who are noble of heart.

adiutorium meum a domino qui salvos facit rectos corde .

adiutorium

fultum PsGlE: 0118 (9.35)

Þu gesyhst þeð þu geswinc & sar besceawest þæt ðu selle hy on handum þinum þe soðlice læfed is þearfene steopcilde þu bist fultumiende

You see wherefore you toil, and sorrow manifests that you give these things, in(to) your hands, for truly the needy orphan, of whom you are the supporter, is derelict.

Vides quoniam tu laborem et dolorem consideras ut tradas eos in manibus tuis tibi enim derelictus est pauper pupillo tu eris adiutor .

adiutor

fultum PsGlE: 0183 (17.3)

Drihten þu eært min trymnes & min gescyld ł gehyht & min friolsend ł alysend min god min gefylstend ł fultumend & ic gehihte on hiene min scildend & horn hæle minne fultumend ł gefelstend min

Lord, you are my supporter and my protector (OR) refuge, and my redeemer (OR) liberator, my god, my supporter (OR) helper, and I hope in him, my protector and horn of health, my supporter (OR) assistant

dominus firmamentum meum et refugium meum et liberator meus deus meus adjutor meus et sperabo in eum protector meus et cornu salutis meę adiutor meus .

adjutor, adiutor

fultum PsGlE: 0247 (19.3)

He asende þe fultum of hælgum & of syon ł heahnesse he behealde þe

He sends support to you from the Saint and he watches you from Zion (OR) an elevated place.

Mittat tibi auxilium de sancto et de syon tueatur te .

auxilium

fultum PsGlE: 0278 (21.12)

Ne gewit þu from me forþon geswinc ł eærfoþu gehende ł neæh is & nis se fultomie

Do not withdraw from me because toil (OR) hardship is next (OR) near, and it is not he who helps you.

Ne discesseris a me quoniam tribulatio proxima est et non est qui adiuvet .

adiuvet

73

fultum PsGlE: 0286 (21.20)

Þu soþlice dryhten ne do þinne fultum fior fræm me to minum gescyldnesse beseoh ł locæ

You truly, Lord, do not make your support/comfort far from me, you see (OR) look to my defense.

Tu autem domine ne longe facias auxilium tuum a me ad defensionem meam aspice .

auxilium

fultum PsGlE: 0369 (27.7)

Drihten is min fultum & min scyldend & on hine gehyhte ł geweneþ min heorte & gefultumod ic eom & blostmæt ł bleow min flesc & of minum willum ic ondette him

The Lord is my supporter and my protector and in him I trusted (OR) I hoped in my heart, and I am supported and my flesh bloomed (OR) flourished, and of my own (free) will I confess to him

Dominus adiutor meus et protector meus et in ipso speravit cor meum et adiutus sum et refloruit caro mea et ex voluntate mea confitebor illi .

adiutor

fultum PsGlE: 0392 (29.11)

Drihten gehierde & is miltsigende me drihten is geworden ge min fultumend ł gefylstend

The Lord heard and is taking pity on me, the Lord is become a supporter (OR) helper

Audivit dominus et misertus est michi dominus factus est adiutor meus .

adiutor

fultum PsGlE: 0474 (34.2)

Gegrip wepn & scild & æris me on fultum

Seize arms and a shield and rise in support of me

Apprehende arma et scutum et exurge in adiutorium michi .

adiutorium

fultum PsGlE: 0574 (37.23)

Beheæld on minne fultum drihten god mine helo

Consider my support, Lord God, my salubrity

intende in adiutorium meum domine deus salutis meę .

adiutorium

fultum PsGlE: 0600 (39.14)

Gelicige þe drihten þet þu me generie drihten on mine fultum gelocæ

May it please you, Lord, that you deliver me; behold the Lord, my support

Complaceat tibi domine ut eripias me domine in auxilium meum respice .

auxilium

fultum PsGlE: 0604 (39.18)

Ic soðlice wedlæ & ðeærfæ eom drihten hævæð hoge ł gemenne min gefultum min & alysend min þu eart drihten ne lætæ þu

I am truly poor and I am destitute, the Lord has care (OR) care of me; you are my help/supporter and my liberator, Lord; let me not forsake you.

Ego vero egenus et pauper sum dominus curam habet mei adiutor meus et liberator meus es tu domine ne tardaveris .

adiutor

fultum PsGlE: 0658 (43.26)

Æris drihten gefultumæ us & alys ł friolsæ us fore nomæn ðinum

Lord, rise to our support and liberate (OR) free us in your name

Exsurge domine adiuva nos et libera nos propter nomen tuum .

adiuva

fultum PsGlE: 0676 (45.2)

God ure gescildent ł frofr & megen fultumend on swincum ł eærfoþnessum þæ gemetton us swiðe

God our protector (OR) comfort and strong supporter in toils (OR) difficulties that come upon us harshly.

Deus noster refugium et virtus adiutor in tribulationibus quę invenerunt nos nimis .

adiutor

fultum PsGlE: 0680 (45.6)

God on midle hise ne bið onwenden ł astired gefultumat hie god andwlitan ł onsine hie

God, in his midst, is not disturbed/turned (OR) agitated; God supports those in his sight (OR) the visible ones.

deus in medio eius non commovebitur adiuvabit eam deus vultu suo .

adiuvabit

fultum PsGlE: 0723 (48.15)

Swæ swæ scep on helle gesette sindon & deæþ misfedeþ ł fritt hii & begitæþ hii soðfeste ðe on uhttide ł in morgentid & fultum hiræ eældæþ on helle & fram wuldor hiræ onweg adrifene sint

Just as sheep are placed in hell and death improperly feeds (OR) devours them and it truly gets them, in early morning (OR) in morning-time, and their support grows old in hell and they are driven away from their glory

Sicut oves in inferno positi sunt et mors depascet eos et obtinebunt eos iusti in matutino et auxilium eorum veterascet in inferno et a gloria

auxilium

74

sua expulsi sunt .

fultum PsGlE: 0778 (51.9)

Eællengæ man se ne gesette god to fultome him æh gewenæde ł hyhte on manifeldnesse welena here & strongað on idelnesse his

Entirely [this looks like an incorrect gloss] Man, who does not appoint God as his supporter, but hopes (OR) trusts in the abundance of his wealth, and prevails in his idleness

Ecce homo qui non posuit deum adiutorem sibi sed speravit in multitudine divitiarum suarum et prevaluit in vanitate sua .

adiutorem

fultum PsGlE: 0791 (53.6)

Eællengæ soðlice god gefultumæð me & dryhten onfeng is sæwle minre

Entirely(?) truly, God supports me and the Lord is the protection of my soul.

Ecce enim deus adiuvat me et dominus susceptor est animę meę .

adiuvat

fultum PsGlE: 0868 (58.18)

Fultumend min þe ic singe forðæn þu god onfeng min ært god min mildheortnes min

My defender, to you I sing, because you, God, are my protection, my God, my mercy.

adiutor meus tibi psallam quia tu deus susceptor meus es deus meus misericordia mea .

adiutor

fultum PsGlE: 0879 (59.13)

Sele us fultum of eærfoðnessum & idel helo mannæ

Give us defense from trouble and the empty salvation of man

Da nobis auxilium de tribulatione et vana salus hominis .

auxilium

fultum PsGlE: 0890 (61.3)

He is god min & helo min fultumend min ne beo ic ma gestired

He is my god and my salubrity, my supporter; I will not be disturbed.

Et enim ipse est deus meus et salutaris meus adiutor meus non movebor amplius .

adiutor

fultum PsGlE: 0894 (61.7)

& soðlice he is god min & helo min fultumend min ic ne afeorrie

And truly he is my God and my salubrity, my supporter, I will not stray

Et enim ipse est deus meus et salutaris meus adiutor meus non emigrabo .

adiutor

fultum PsGlE: 0895 (61.8)

On godæ helo min & wuldor min god fultumes mines & hyht min on gode is

In God, my salubrity, and my glory of my support, and my trust in God is.

In deo salutare meum et gloria mea deus auxilii mei et spes mea in deo est .

auxilii

fultum PsGlE: 0896 (61.9)

Hyhtað on hine ealc gemeting ł efenmeteð folces ageotað beforæn him heortæ eowra forðan god fultum ure is

Trust in him, each meeting (OR) supper of people; pour out your heart before Him, because God is our support.

Sperate in eum omnis conventus plebis effundite coram illo corda vestra quia deus adiutor noster est .

adiutor

fultum PsGlE: 1033 (69.2)

God on fultum mine beheæld drihten & to gefultomiende me efste

God, in my defense, behold, Lord, and hasten to my aid.

Deus in adiutorium meum intende domine ad adiuvandum me festina .

adiutorium, adiuvandum

fultum PsGlE: 1037 (69.6)

Ic soðlice wędlæ & þearfa eom god fylste me fultomond min & friolsiend ł alysend min ært ðu drihten ne letæ þu

Truly I am poor and needy; God supports me, you are my ally and my redeemer (OR) liberator, Lord; I will not let you go.

Ego vero egenus et pauper sum deus adiuva me adiutor meus et liberator meus es tu domine ne tardaveris .

adiutor

75

fultum PsGlE: 1044 (70.7)

Swa swa foretacen ic eom geworðen monegum & þu fultumend strang

Just like a portent, I am become many, and you are my strong supporter

Tanquam prodigium factus sum multis et tu adiutor fortis .

adiutor

fultum PsGlE: 1049 (70.12)

God ne afiorre þu fram me god min on fultome minne locæ

God, do not go far from me, behold my God in my aid

Deus ne elonges a me deus meus in auxilium meum respice .

auxilium

fultum PsGlE: 1072 (71.12)

Forðæn he friolsede þeærfæn from mihtige ł ricum & wedlen þæm ne wes fultumend

Because he frees the needy from the mighty (OR) wealthy, and the poor, for whom there was no supporter.

Quia liberabit pauperem a potente et inopem cui non erat adiutor .

adiutor

fultum PsGlE: 1207 (77.35)

& hy gemundon ðet God fultumend hioræ is & God se heage friolsend hiræ is

And they remember that God is their supporter and God is the high redeemer.

Et memorati sunt quia deus adiutor eorum est et deus excelsus liberator eorum est .

adiutor

fultum PsGlE: 1253 (78.9)

Gefultome us god hielo ure & fore wurþunge nomæn ðine drihten gefriolse us & orfest wes þu sinnæ ure for nomon þinum

Support us, God, our salvation and for the honor of your name, Lord, liberate us and purge our sins in your name

Adiuva nos deus salutaris noster et propter honorem nominis tui domine libera nos et propitius esto peccatis nostris propter nomen tuum .

adiuva

fultum PsGlE: 1277 (80.2)

Wynsumiað gode fultumend urvm wynsumiað gode iacob

Praise God our supporter, praise the God of Jacob.

Exultate deo adiutori nostro iubilate deo iacob .

adiutori

fultum PsGlE: 1323 (83.6)

Eadig wer þęs is fultum from þe dryhten oneled on heorten gesette

The man with support from you is holy, the Lord has determined to grow old in his heart

Beatus vir cuius est auxilium abs te domine ascensus in corde eius disposuit .

auxilium

fultum PsGlE: 1360 (85.17)

Do mid me dryhten tacn on god þet hi geseon ða me fiogað & sien gescinde forþan þu dryhten gefultoma me & frefrend is me

Make with me a sign of the Lord for good, that they who hate me may see and be confounded/put to shame because the Lord is a helper to me and is a comforter to me.

Fac mecum domine signum in bono ut videant qui me oderunt et confundantur quoniam tu domine adiuvisti me et consolatus es me .

adiuvisti

fultum PsGlE: 1371 (87.5)

Gewenende ic eom mid niþerastigendum on seað geworden ic eom swa man butan fultome

I am counted among those descending into a pit, I am become like a man without comfort

Estimatus sum cum descendentibus in lacum factus sum sicut homo sine adiutorio .

adiutorio

fultum PsGlE: 1404 (88.20)

Ða sprecende is on gesihþe bearn þin & þu cwæde sette to fultome ofer mihte & upahof gecorene of folce minum

Then speaking in a vision, to your son, you said “I have established my support against the might and raised up the chosen from my people”

Tunc locutus es in aspectu filiis tuis et dixisti posui adiutorium super potentem et exaltavi electum de plebe mea .

adiutorium

fultum PsGlE: 1406 (88.22)

Handa soþlice mine bioð fultomiende him & earm min gestrangað hine

Truly my hand will be a supporter for him and my arm will strengthen him

Manus enim mea auxiliabitur ei et brachium meum confortabit eum .

auxiliabitur

76

fultum PsGlE: 1428 (88.44)

Þu ahwyrfdes on fultom sweord his & ne is fultumend him on gefiohte

You have turned in the assistance of his sword and he is [incorrect gloss, should be “you are”] not a supporter to him in battle

Avertisti adiutorium gladii eius et non es auxiliatus ei in bello .

adiutorium, auxiliatus

fultum PsGlE: 1455 (90.1)

Se þe eardaþ on fultome þes hyhstan on gescildnesse godes hefonas midwuniendum

He who dwells in the support of the highest, dwelling in the protection of God of heaven.

Qui habitat in adiutorio altissimi in protectione dei cęli commorabitur .

adiutorio

fultum PsGlE: 1712 (106.12)

& geeæðmeddon is on gewinnum heorte hioræ & untrume sindon ne wes se gefultomæþ

And their enemies are humbled in their hearts, and they were weak whom he did not help.

Et humiliatum est in laboribus cor eorum infirmati sunt nec fuit qui adiuvaret .

adiuvaret

fultum PsGlE: 1741 (106.41)

& gefultomæþ þeærfæn be wedlungæ & gesette swæ sceæp hiredes

And he helped the needy from indigence and he established families like [flocks of] sheep

Et adiuvit pauperem de inopia et posuit sicut oves familias .

adiuvit

fultum PsGlE: 1755 (107.13)

Sele us fultum of eærfoðnessum & idle helo mænnæ

Give us support against tribulations and the empty salvation of man

Da nobis auxilium de tribulatione et vana salus hominis .

auxilium

fultum PsGlE: 1767 (108.12)

Ne sie him fultum ne sie se mildsigend stiopcyld his

Let there be no support for him, nor let there be mercy for his orphan

Non sit illi adiutor nec sit qui misereatur pupillis eius .

adiutor

fultum PsGlE: 1781 (108.26)

Gefultumæ me drihten god min & hælne me do fore mildheortnesse þinre

Help me, Lord my God, and make me hale because of your mercy

adiuva me domine deus meus salvum me fac propter misericordiam tuam .

adiuva

fultum PsGlE: 1839 (113.17)

Hus isræele gewenæþ on drihten fultumend hiræ & scyldend hiræ is

The house of Israel hopes in the Lord; their supporter and their protector

Domus israel speravit in domino adiutor eorum et protector eorum est .

adiutor

fultum PsGlE: 1841 (113.19)

Se ondredeð drihten gewenæþ on drihten fultumend hiræ & scildend hiræ is

He who fears the Lord hopes in the Lord, (who) is their helper and their protector

Qui timent dominum sperent in domino adiutor eorum et protector eorum est .

adiutor

fultum PsGlE: 1874 (117.6)

Drihten me fultumend is ne ic ondrede hwet deþ me mon

The Lord is a supporter to me, I will not fear what man may do to me

Dominus michi adiutor est non timebo quid faciat michi homo .

adiutor

fultum PsGlE: 1875 (117.7)

Drihten me fultum is & ic gesio fiend mine

The Lord is a supporter to me, and I see my enemy

Dominus michi adiutor est et ego videbo inimicos meos .

adiutor

fultum PsGlE: 1983 (118.86)

Eællæ bebod ðin soðfestnes unriht ehtende sindon me gefultome me

All your commandments are truth; the wicked are pursuing me; support me

Omnia mandata tua veritas iniqui persecuti sunt me adiuva me .

adiuva

fultum PsGlE: 2011 (118.114)

To fultome & onfeng min wes þu & on worde þinum ic gewene

You are my support and defense and I trust in your words

Adiutor et susceptor meus es tu et in verbum tuum speravi .

adiutor

77

fultum PsGlE: 2014 (118.117)

Gefultumæ me & hæl ic biom & ic smeæge on ðinum soðfestnesse sinble

Assist me and I will be hale and I will think always on your truth

Adiuva me et salvus ero et meditabor in tuis iustificationibus semper .

adiuva

fultum PsGlE: 2072 (118.175)

Lifæþ sæwl min & ic herige þe & domæs ðine tofultomien me

Let my soul live and I will praise you and your judgments will support me

Vivet anima mea et laudabit te et iudicia tua adiuvabunt me .

adiuvabunt

fultum PsGlE: 2081 (120.1)

Eægæn mine to dunum hwænon cume fultum me

[Lat.: I lifted] my eyes to the mountains when my comfort came to me

Levavi oculos meos ad montes unde veniat auxilium michi .

auxilium

fultum PsGlE: 2082 (120.2)

Fultum minne from drihtne se worhte hefon & eorþæn

My comfort from the Lord who made heaven and earth

Auxilium meum a domino qui fecit cęlum et terram .

auxilium

fultum PsGlE: 2109 (123.8)

To fultome urum on nomæn drihtnes se worhte hefon & eorðæn

To our comfort in the name of the Lord, who made heaven and earth

adiutorium nostrum in nomine domini qui fecit celum et terram .

adiutorium

fultum PsGlE: 2344 (145.5)

Eadig þæs god iacob tofultomiend his & hiht his on dryhten god his

Blessed, whose God Jacob’s helper is, and [whose] hope is in his Lord, God

Beatus cuius deus iacob adiutor eius et spes eius in domino deo ipsius .

adiutor

fultum PsGlK: 0060 (7.11)

Fultum min fram þa hale dæþ rihte heortan

My support [is] from the Lord, who saves those who are noble of heart.

adiutorium meum a domino qui saluos facit rectos corde .

adiutorium

fultum PsGlK: 0238 (19.3)

He sende þe fultum & of heahnese he behealde

He sends support to you from the Saint and he watches you from an elevated place.

Mittat tibi auxilium de sancto et de Sion tueatur te .

auxilium

fultum PsGlK: 0277 (21.20)

Þu witodlice na feor do fultum þinne to gescyldnesse minre beseoh

Truly, do not make your support far from me; look to my protection.

Tu autem domine ne elongaueris auxilium tuum a me ad defensionem meam conspice .

auxilium

fultum PsGlK: 0360 (27.7)

Drihten fylst min & frofer min on him hiht heorte min & gefultumod ic eom

The Lord is my support and my comfort; my heart trusts in him and I am supported.

Dominus adiutor meus et protector meus et in ipso sperauit cor meum et adiutus sum .

adiutus (+sum)

fultum PsGlK: 0440 (32.20)

Sawle ure bewarað drihten forðan fultum & frofer ure is

The Lord guards our soul, because he is our support and comfort

Anima nostra sustinet dominum quoniam adiutor et protector noster est .

adiutor

fultum PsGlK: 0466 (34.2)

Grip wæpn & scyld & aras on fultum me

Take up weapon and shield and rise to my support

Apprehende arma et scutum et exsurge in adiutorium michi .

adiutorium

fultum PsGlK: 0566 (37.23)

Ongyt on fultume minan god hæle minre

Look to my protection, God, my salvation

Intende in adiutorium meum domine deus salutis meae .

adiutorium

fultum PsGlK: 0592 (39.14)

Gelicige þe þæt þu nerige me to fultumiendum me beseoh

May it please you, Lord, that you deliver me; look to my support

Complaceat tibi domine ut eruas me domine ad adiuuandum me

adiuvandum

78

respice .

fultum PsGlK: 0596 (39.18)

Ic witodlice wædla eom & þearfa fultum min & frofer min þu eart god min na yld

I certainly am poor and destitute of my comfort/support and you are my comfort, my god without age.

Ego autem mendicus sum et pauper dominus sollicitus est mei, Adiutor meus et protector meus tu es deus meus ne tardaueris .

adiutor

fultum PsGlK: 0668 (45.2)

Ure frofer & mægn fultum on drefednesse þa gemetan us swyþe

[God] Our comfort and mighty support against affliction that comes upon us severely

Deus noster refugium et uirtus adiutor in tribulationibus quaę inuenerunt nos nimis .

adiutor

fultum PsGlK: 0672 (45.6)

God on middan his na bið astyrud gefultumaþ hie morhgen dæired

Deus in medio eius non commouebitur adiuuabit eam deus mane diluculo .

adiuvabit

fultum PsGlK: 0847 (59.13)

Gif us fultum on geswince & idel hæl manna

Give us defense from trouble and the empty salvation of man

Da nobis auxilium de tribulatione et uana salus hominis .

auxilium

fultum PsGlK: 0862 (61.7)

Forþam he god min & hælend min fulttum min na afeorrige

Because he [is] my god and my savior [and] my comfort, I will not be afraid.

Quia ipse deus meus et saluator meus adiutor meus non emigrabo .

adiutor

fultum PsGlK: 0875 (62.8)

Forþam þu wære fultum min & on wreogelse fiðera þinra ic blissige

Because you were my supporter, and in the embrace of your feathers I will rejoice.

quia fuisti adiutor meus, Et in uelamento alarum tuarum exultabo .

adiutor

fultum PsGlK: 1000 (69.2)

Fultum minne beheald hlafurd to fylstende me efst

Lord, consider my support, hasten to my protection

Deus in adiutorium meum intende domine ad adiuuandum me festina .

adiutorium

fultum PsGlK: 1016 (70.12)

God na feorsa fram me god min on fultume min beseoh

God, do not go far from me, my God, look to my support

Deus ne ælongeris a me deus meus in auxilium meum respice .

auxilium

fultum PsGlK: 1039 (71.12)

Forðan he alysde þearfan of anwealde & þearfan ðam na wæs fultum

Because he freed the needy from the mighty, and [he freed] the beggars, for whom there was no supporter.

Quia liberabit pauperem a potente et pauperem cui non erat adiutor .

adiutor

fultum PsGlK: 1175 (77.35)

& gemyndige synd forþam god fultum is heora & god se hyhsta alysend heora is

And they were mindful, because God is their supporter, and God is their highest liberator.

Et rememorati sunt quia deus adiutor est eorum et deus excelsus redemptor eorum est .

adiutor

fultum PsGlK: 1246 (80.2)

Blissiað god ad fultum ure singað god n

Rejoice in God our supporter; sing to the God of [name]

Exultate deo adiutori nostro iubilate deo Iacob .

adiutori

fultum PsGlK: 1292 (83.6)

Eadig wer þæs þe is fultum fram þe upstige on heortan his tosette

Blessed [is the] man whose support is from you; Lord, he chose ascent in his heart.

Beatus uir cuius est auxilium abs te ascensiones in corde suo disposuit

auxilium

79

.

fultum PsGlK: 1329 (85.17)

Do mid me tacn on god þæt geseon þa hatodon me & aswarnian forðan þu fultumedest me & frefrodest me

Make with me the sign in goodness, that they may see, those who hated me, and (let them) be confounded, because you supported me and comforted me.

Fac mecum signum in bono ut uideant qui oderunt me et confundantur quoniam tu domine adiuuisti me et consolatus es me

adiuuisti

fultum PsGlK: 1340 (87.5)

Gewened ic eom mid nyþerstigendum on seaþ gedon ic eom swa man butan fultume

I am counted among those descending into a pit, I am become like a man without support

Aestimatus sum cum descendentibus in lacum factus sum sicut homo sine adiutorio .

adiutorio

fultum PsGlK: 1373 (88.20)

Þæne specende is on gesihðe þinum þu cwæde ic sete fultum on ricne & ic ahof gecorene of folc minan

Then speaking in a vision, to your [saint], you said “I have established my support against the might and raised up the chosen from my people”

Tunc locutus es in uisione sanctis tuis et dixisti posui adiutorium in potente et exaltaui electum de plebe mea .

adiutorium

fultum PsGlK: 1397 (88.44)

Ðu cyrdest fultum swyrdes his & na is gefylststed him on gefeohte

You turned away the assistance of his sword and he is not supported in battle.

Auertisti adiutorium gladii eius et non es auxiliatus ei in bello .

adiutorium

fultum PsGlK: 1424 (90.1)

Se eardaþ on fultume þæs hyhstan on gescyldnesse godes heofenan wunað

He who lives in the support of the highest, in the protection of God, will dwell in heaven

Qui habitat in adiutorio altissimi in protectione dei cæli commorabitur .

adiutorio

fultum PsGlK: 1477 (93.18)

Gif ic cweþe astyrod is fot min mildheortnes þin fultumað me

If I say, “My foot is moved,” your mercy supports me

Si dicebam motus est þes meus misericordia tua domine adiuuabat me .

adiuvabat

fultum PsGlK: 1481 (93.22)

& gedon is me on frofre & god min on fultume hite minum

And [the Lord] having reached me in comfort, (and) my God, in support, is my hope.

Et factus est dominus mihi in refugium et deus meus in adiutorium spei meę .

adiutorium

fultum PsGlK: 1729 (106.12)

& geeadmed is & on geswice heorte heora geuntrumede synd næs þa fultumede

And their heart was humbled and in strife; they were enfeebled, and there was none who supported [them].

Et humiliatum est in laboribus cor eorum infirmati sunt nec fuit qui adiuuaret .

adiuvaret

fultum PsGlK: 1769 (107.13)

Syle us fultum on geswice forþam idel hælo mannes

Give us help against tribulations, and the empty salvation of man

Da nobis auxilium de tribulatione quia uana salus hominis .

auxilium

fultum PsGlK: 1846 (113.19)

Hihtað on drihten fultum heora & frofer heora is

[For him who] trusts in the Lord, [he is] their helper and their protector

Qui timent dominum sperauerunt in domino adiutor eorum et protector eorum est .

adiutor

fultum PsGlK: 1880 (117.6)

Drihten me is to fultum na ic andræde hwæt do

The Lord is a supporter to me, and I do not fear what man may

Dominus mihi adiutor non timebo

adiutor

80

me man do to me quid faciat mihi homo .

fultum PsGlK: 1881 (117.7)

Me to fultumme is & ic geseo fynd mine

[The Lord] is a supporter to me and I see my enemies.

Dominus mihi adiutor et ego despiciam inimicos meos .

adiutor

fultum PsGlK: 2088 (120.1)

Ic ahof egan mine on montes þanon cumeþ fultum me

I raise up my eyes to the mountain; then my support comes to me.

Leuaui oculos meos in montes unde ueniet auxilium mihi .

auxilium

fultum PsGlK: 2089 (120.2)

Fultum min fram þa geworhte heouenas & eorþan

My support [is] from the one who made the heavens and the earth.

Auxilium meum a domino qui fecit caelum et terram .

auxilium

fultum PsGlK: 2116 (123.8)

To fultume urum on naman drihtenes þa gescop heouenas & eorþan

To our support in the name of the Lord who made the heavens and the earth.

Adiutorium nostrum in nomine domini qui fecit cælum et terram .

adiutorium

fylst AECHom II, 11: 0008 (92.23)

Ac benedictus gewilnode swiðor to ðoligenne earfoðnyssa. and geswinc for gode. þonne he cepte woruldlice herunga. oððe þises lifes hlisan. and forfleah þa dearnunga þa fostormodor to anre westenre stowe. þe is sublacus gecweden. feowertig mila fram romebyrig þær hine afedde sum eawfæst munuc romanus hatte. þreo gear. and him to munuclicum gyrlum fylste;

But the saint desired greatly to suffer indigence and to toil for God, [more] than he regarded the worldly praise, or the glory of this world, and then he fled secretly from his foster-mother to a westerly place, that is called “Sublacus,” forty miles from Rome, where a pious monk named Romanus fed him for three years, and helped him to monastic garb.

fylst AECHom II, 12.2: 0001 (121.375)

Moyses. and Aaron. and ða yldestan ealdras israhela ðeode geendodon heora lif on ðære langsuman fare swa ðeah buton legere. and God gesette Iosue ðam folce to heretogan. þæt he hi to ðam behatenan eðele lædan sceolde. and he him behet þæt he wolde on eallum ðingum his gefylsta beon. swa swa he wæs moyses. and he gesette aarones sunu Eleazar to sacerde ðam folce;

Moses and Aaron and the oldest elders of the Israelite people ended their lives on their long journey, yet without lying down (in sickness), and God set up Joshua as a leader for the people, that he might lead them to the prophesied country, and He vowed that He would be his supporter in all matters, just as he was for Moses, and he set up Aaron’s son Eleazar as a priest for the people.

fylst AECHom II, 29: 0061 (234.129)

Se ðe wile campian ongean ðam reðan deofle mid fæstum geleafan. and gastlicum wæpnum. he begyt sige ðurh godes fylste. and se ðe feohtan ne dear mid godes gewæpnunge ongean ðone ungesewenlican feond. he bið þonne mid

He who desires battle against the wild devil with firm belief and spiritual weapons, he obtains victory through God’s support, and he who does not dare to fight with God’s weapons against the invisible fiend, he is then [bound] with the power of the devil’s bonds, and led to torment.

81

ðam deofellicum bendum gewyld. and to tintregum gelædd;

fylst AECHom II, 34: 0007 (255.12)

Drihten. hwi nelt ðu hogian. þæt min swuster me læt ana ðenian. sege hire þæt heo me fylste;

Lord, why do you not want to believe that my sister freed me alone from service; tell her that she comforted me.

fylst AECHom II, 34: 0026 (256.41)

Martha spræc cuðlice to ðan hælende. wolde þæt he hete hire swuster hire fylstan æt ðære ðenunge þe heo micclum ymbhogode. þa beladode drihten marian and cwæð;

Martha spoke eloquently to the Savior. She wanted him to call her sister, her supporter, into the service that she had oft considered, then the Lord excused Mary and said:

fylst AECHom II, 35: 0074 (264.125)

Se swicola deofol genam þæt wif him to gefylstan. þæt he ðone halgan wer ðurh hi beswice. swa swa he ær Adam þurh euan beswac. ac se ylca god ðe geðafode þæt he swa gecostnod wære heold hine wið þæs deofles syrwungum. and wið his sawle lyre;

The deceitful devil took away that woman who had comforted him, so that the holy man might then be deceived by her, just as he had earlier deceived Adam through Eve, but the same God that consented for (Job) to be tested in this way protected him against the devil’s plotting, and against the destruction of his soul.

fylst AECHom II, 39.1: 0034 (290.77)

Þa andwyrde se halga sona ðan deofle. Ne ondræde ic ðe. Drihten is min gefylsta. and se sceocca fordwan of his gesihðe ða;

Then the saint immediately answered the devil: “I do not fear you; the Lord is my supporter, and the demon vanishes from his sight.”

fylst AECHom II, 42: 0095 (315.166)

He hæfde swa micel geðyld þæt he ðancian wolde þam ðe him teonan dyde. and þone he tealde him to frynd þe him sume hefigtymnysse on belædde. and ælc ungelimp he tealde him to gestreone. and ealle his wiðerwinnan swa swa his gefylstan hæfde;

He had so much patience that he would have feelings of gratitude for those who did him harm, and when he told friends that some trouble misled him, he related each misfortune as if it were a treasure, and all his opponents as though they were allies.

fylst AECHom II, 45: 0129 (345.309)

For worulde he mot godes ðeowum fylstan. and lætan hi lybban be heora boca wissunge. and heora gastlican ealdres tæcunge;

In the material world, he might support the servant of God, and they allowed him to live by the direction of their book, and the spiritual signs of their elders

fylst AECHom II, 5: 0093 (48.211)

Min gefylsta. ðe ic singe. for ðan ðe ðu god eart min andfenga. min god. and min mildheortnyss;

My supporter, to you I sing, because you are my god, my defender, my god, and my mild-heartedness

82

fylst AECHom II, 5: 0094 (48.213)

Efne se sealmwyrhta understod on hwilcum gedeorfum þis mennisce lif is gelogod. and for ði clypode god his gefylsta;

Behold, the psalmist understood in what labor this mortal life is arranged, and therefore called God his ally

fylst AECHom II, 5: 0103 (49.230)

He gearcað urne godan willan to fultumigenne. and he fylst ðam willan gegearcodne. Se ðe leofað and rixað nu and symle on worulde;

He prepares to ordain our God as supporter, and he commands suport to be prepared, He who lives and reigns forever in this world.

fylst AECHom II, 9: 0022 (73.49)

Þa undergeat se papa þe on ðam timan þæt apostolice setl gesæt. hu se eadiga gregorius on halgum mægnum ðeonde wæs. and he ða hine of ðære munuclican drohtnunge genam. and him to gefylstan gesette. on diaconhade geendebyrdne;

Then the pope, who in that time sat on the apostolic throne, understood how the blessed Gregorius had grown in holy might, and he [the pope] then took him [Gregorius] from his monastic life, and appointed him as [his] assistant, placed [him] in deaconhood.

fylst AECHom II, 9: 0074 (77.166)

He na to ðæs hwon ne mihte þone romaniscan biscopstol eallunge forlætan. ac he asende oðre bydelas geðungene godes ðeowan to ðysum iglande. and he sylf micclum mid his benum and tihtingum fylste. þæt ðæra bydela bodung forðgenge. and gode wæstmbære wurde;

He could not at all forsake the Roman episcopal see, but he sent other heralds, advanced in God’s service, to this island, and he himself, with his many prayers and exhortations, helped, that the heralds with preaching went forth, and were productive for God.

fylst ChrodR 1: 0003 (0.10)

Uton we þonne mid Godes fylste begynnan sume medemlice gesettednysse þurh þa ure preostas hig forhæbban fram unalyfedlicum þingum, and forlætan þa yflan ydelu þe hig nu lange beeodan, and gecyrron to þæs lufe þe us mid his þam halgan blode ahredde fram deofles clammum, and wyle us to myrhðe gelædan, gif we willað ure yflu gebetan.

Let us, then, with God’s support, worthily begin a composition through which our priests [may] abstain from illicit things, and thus let go of the evil frivolities that they have now for a long time held, and turn to the love of that one who with his holy blood delivered us from the devil’s fetters, and will lead us to joy, if we are willing to make amends for our sins.

Igitur, divino fulti auxilio, adgrediamur parvum decretulum facere per quod se clerus ab inlicitis coerceat, et otiosa deponat, mala diu longeque usurpata derelinquat, illius videlicet amore qui nos, si emendemus in melius, suo sancto et pretioso nos redemit sanguine.

auxilio

fylst ChrodR 1: 0096 (1.13)

For þig þonne hit is neod þam þe oð þis modig and prut and up ahafen wære, and stearcmod lyfede þurh deofles lare, þæt he nu þurh Godes fylst and þurh eadmodnysse and þurh soðe lufe and þurh hyrsumnysse and þurh oðre gode worc gecyrre and up of þam wo arise, for þam hit is micle selre þæt man þurh

Therefore it is necessary that those who until now were noble-minded and proud and exalted and stubborn, permitted through the devil’s cunning, that he now through God’s support and through humility and through true love and through obedience and through other good work converts and up arises, because it is much better that one through humility might reign with Christ in the

Idcirco necesse est ut qui, suadente diabolo, usque nunc superbus atque caritatem aut obediantiam seu per reliqua bona ad Dei precepta resurgat, quia multo melius est per humilitatem cum Christo in regno caelesti regnare, quam cum

caritatem[?]

83

eaðmodnysse mid Criste on heofenum rixie, þonne man mid deofle þurh modignysse on helle beo besenced.

kingdom of heaven, than that one, with the devil, through pride, be plunged into hell.

diabolo in infernum demergere.

fylst ChrodR 1: 0148 (7.3)

And þam wanhalan finde man fultum þæt he butan gedrefednysse hit mage don; and ælcum breðer finde man fylst be þam þe hit þonne ræd sy and ma þurhteon mage be þæs mynstres myhtum and þære geferræddene.

And the infirm man finds support, which may deliver him out of trouble; and the brother finds for each man comfort about which it then counsel be and may accomplish more according to the might of the monastery and of the church.

Inbecillibus autem fratribus procurentur solacia, ut non cum hoc tristitia hoc faciant, sed habeant solacia omnes secundum modum congregationis aut positionem loci.

solacia

fylst ChrodR 1: 0381 (38.3)

And beon þam seocan wununga fundene gesceadwislice and endebyrdlice and wurðlice and þæslice, þær hi beon magon; and si an preost þærto gesett þe Godes ege hæbbe, þe micle gymene hæbbe ymb þone seocan and ymbe ealle his neoda; and finde man him fylst, and frofor, loca hu se ealdor dihte; and wite he, gif he wel þenað, he begyt gode mede æt Gode.

And may they be found to seek that dwelling found prudently and honorably and in that way, where they may be; and let there be one priest appointed who has the fear of God, who has much diligence about the search and about all his desires; and let a man find for him(self) comfort, and comfort, behold how the elder directs; and let him know, if he serves well, he will obtain good cheer from God.

Quibus infirmis sint mansiones deputate, rationabiliter disposite, condigne, apte, ubi esse possint; et sit unus ex clero deputatus timens Deum, qui circa infirmum maximam curam gerat de omnibus necessetatibus eius; et habeat solacium, si opus est, iuxta quod constituerit prior; et sciat, si bene ministraverit, gradum bonum sibi a Deo adquirit.

solacium

fylst ChrodR 1: 0727 (80.14)

An ælcum godum worce þu hæfst Crist þe to fylste and his halgan to foresprecun and to þingerum.

For each good work you have Christ as a comfort and his saints as advocates and as intercessors.

Habes in omni opere bono Christum adiutorem, sanctos quoque omnes intercessores.

adiutorem

fylst PsGlE: 0183 (17.3)

Drihten þu eært min trymnes & min gescyld ł gehyht & min friolsend ł alysend min god min gefylstend ł fultumend & ic gehihte on hiene min scildend & horn hæle minne fultumend ł gefelstend min

Lord, you are my firmament and my protector (OR) refuge, and my redeemer (OR) liberator, my god, my supporter (OR) helper, and I hope in him, my protector and horn of health, my helper (OR) supporter.

dominus firmamentum meum et refugium meum et liberator meus deus meus adjutor meus et sperabo in eum protector meus et cornu salutis meę adiutor meus .

adjutor

fylst PsGlE: 0357 (26.9)

Ne acyrre ðu þine onsiene from me & ne hyld ł becyrre ðu on eorre þeowe þine gefylstend min þu beo ne forlet þu me ne forsioh þu me god

Do not turn your face from me and do not give up favor/protection/grace out of anger for your servant, my supporter, be you not forsaken by me, my salubrious God

Ne avertas faciem tuam a me et ne declines in ira a servo tuo adiutor meus esto ne derelinquas me

adiutor

84

mine hęlo neque despicias me deus salutaris meus .

fylst PsGlE: 0392 (29.11)

Drihten gehierde & is miltsigende me drihten is geworden ge min fultumend ł gefylstend

The Lord heard and is taking pity on me, the Lord is become a supporter (OR) helper

Audivit dominus et misertus est michi dominus factus est adiutor meus .

adiutor

fylst PsGlE: 0448 (32.20)

Soþlice ure sæule forbyrdigað ł geðolað drihten forðon gefylsta & gescildend ure he is

Truly our soul(s) are sustained (OR) supported by the Lord, because he is our supporter and protector.

Anima autem nostra sustinet dominum quoniam adiutor et protector noster est .

adiutor

fylst PsGlE: 0552 (36.40)

& gefylsteþ hy drihten & alyseð hi & genereð hy from synfullum & hale gedeþ hy forþæn gewenæþ ł hihton on hine

And the Lord supports them and frees them and delivers them from sinners and makes them hale because they believe (OR) trust in him.

Et adiuvabit eos dominus et liberavit eos et eripiet eos a peccatoribus et salvos faciet eos quoniam speraverunt in eum .

adiuvabit

fylst PsGlE: 1037 (69.6)

Ic soðlice wędlæ & þearfa eom god fylste me fultomond min & friolsiend ł alysend min ært ðu drihten ne letæ þu

I am truly poor and I am destitute, the Lord supports me; you are my supporter and my redeemer (OR) liberator, Lord; I will not relinquish you.

Ego vero egenus et pauper sum deus adiuva me adiutor meus et liberator meus es tu domine ne tardaveris .

adiuva

fylst PsGlK: 0084 (9.10)

& gedon is drihten frofer þærfan fylstend on geswince

And the Lord is become comfort for the needy, a supporter through trouble.

Et factus est dominus refugium pauperi adiutor in opportunitatibus in tribulatione .

adiutor

fylst PsGlK: 0109 (9.35)

Þu gesyxt forðan þu geswinc & sar bescæwast þæt þu sylle hi on handa þinan þe læfed is þeafan steopcild þu byst gefylst

You see, because you behold deceit and misery, that you may deliver them into your hands; you will be assistance for the abandoned, needy orphan.

Uides quoniam tu laborem et dolorem consideras ut tradas eos in manus tuas, Tibi derelictus est pauper orfano tu eris adiutor .

adiutor

fylst PsGlK: 0174 (17.3)

Trymnes min frofer min & alysend min gefylstend min & ic hihte on <hin> gescyld min & horn hæle minre & anfeng min

[The Lord] of the firmament, my comfort, and my liberator, my supporter, and I trust in him, my protector and my horn of salvation, and my defender.

dominus firmamentum meum et refugium meum et liberator meus, Deus meus adiutor meus et sperabo in eum, Protector meus et cornu salutis meę et susceptor meus .

adiutor

fylst PsGlK: 0236 (18.15)

& beoþ þæt geliciaþ spæce muþes mines & smægung heortan minre on gesyhþe þinre æfre hlafurd fylst min & alynsend

And they will be such as please the words [text gives spæc, should be spræc] of my mouth and the consideration of my heart, always in your sight, Lord, my ally and my liberator

Et erunt ut complaceant eloquia oris mei et meditatio cordis mei in conspectu tuo semper, Domine adiutor meus et redemptor meus .

adiutor

85

fylst PsGlK: 0269 (21.12)

Ne gewit þu fra me geswinc nyxt is forðam ne is þa fylsteþ

Do not go [incorrect gloss] from me, because trouble is near; there is no one who helps

ne discesseris a me, Quoniam tribulatio proxima est quoniam non est qui adiuuæt .

adiuvaet

fylst PsGlK: 0348 (26.9)

Na acyr ansyne þine fram me na ahyld on yrre fram ðeowan þinan fylstend min beo þu drihten na forlæt minan & na forseh me god hælo min

Do not turn your face from me and do not give up your servant out of anger, my supporter, be you not forsaken by me, my salubrious God

Ne auertas faciem tuam a me ne declines in ira a seruo tuo, Adiutor meus esto domine ne derelinquas me neque despicias me deus salutaris meus .

adiutor

fylst PsGlK: 0360 (27.7)

Drihten fylst min & frofer min on him hiht heorte min & gefultumod ic eom

The Lord is my support and my comfort; my heart trusts in him and I am comforted.

Dominus adiutor meus et protector meus et in ipso sperauit cor meum et adiutus sum .

adiutor

fylst PsGlK: 0383 (29.11)

Gehyrde drihten & mildsiend is me gedon is fylstend min

The Lord heard me and had mercy on me; he is become my supporter

Audiuit dominus et misertus est mei dominus factus est adiutor meus .

adiutor

fylst PsGlK: 0544 (36.40)

& gefylsteþ his drihten & alys hi & nera hi fram synfullan & hale hi forþam hi hihtan on hine

And the Lord helps them and frees them and saves them from sinners and saves them because they believe in him

Et adiuuabit eos dominus et liberabit eos et eruet eos a peccatoribus et saluabit eos quia sperauerunt in eo .

adiuvabit

fylst PsGlK: 0650 (43.26)

Aris drihten andfylst us & alys us for naman þinan

Arise, Lord, help us and liberate us in your name

Exsurge domine adiuua nos et redime nos propter nomen tuum .

adiuva

fylst PsGlK: 0759 (53.6)

Efne witodlice gefylstæþ me drihten andfenc sawle minre

Behold, certainly, the Lord helps me and defends my soul

Ecce enim deus adiuuat me et dominus susceptor est anime meę .

adiuvat

fylst PsGlK: 0836 (58.18)

Fylstend min þe ic singe forðam god andfeng is

My supporter, to you I sing, because you are my god, my defender

Adiutor meus tibi psallam quia deus susceptor meus es deus meus misericordia mea .

adiutor

fylst PsGlK: 0858 (61.3)

& he god min & hælo mine gefylstend min na beo astyrud ma

And He is my God and my salvation, my protector; I will not be steered away from you any more

Nam et ipse deus meus et salutaris meus susceptor meus non mouebor amplius .

susceptor

fylst PsGlK: 0863 (61.8)

On gode hæle min & wuldor min god fylst min & hiht min on gode is

In god, my salvation and my glory, God my support and my trust is in God.

In deo salutare meum et gloria mea deus auxilii mei et spes mea in deo est .

auxilii

fylst PsGlK: 1000 (69.2)

Fultum minne beheald hlafurd to fylstende me efst

Lord, consider my support, hasten to my protection

Deus in adiutorium meum intende domine ad adiuuandum me festina .

adiuvandum

86

fylst PsGlK: 1004 (69.6)

Ic soþlicce wædla & þærfa god fylst me gefylsta min & alysend min beo þu hlafurd na lata þu

I am truly poor and I am destitute, the Lord supports me; you are my supporter and my redeemer (OR) liberator, Lord; I will not relinquish you.

Ego uero egenus et pauper sum deus adiuua me, Adiutor meus et liberator meus es tu domine ne moreris .

adiuva, adiutor

fylst PsGlK: 1011 (70.7)

Swaswa foretacn gedon ic eom manegum & þu fylstend strang

Just so I am become a sign for many, and you are a strong supporter

tamquam prodigium factus sum multis et tu adiutor fortis .

adiutor

fylst PsGlK: 1221 (78.9)

Gefylst us god hælend ure fore wuldre naman þines alys us & gemildsod beo þu synnan ure for naman þinan

Support us, God, our salvation and for the honor of your name, liberate us and may our sins be forgiven in your name

Adiuua nos deus salutaris noster propter gloriam nominis tui domine libera nos, et propitius esto peccatis nostris propter nomen tuum .

adiuva

fylst PsGlK: 1277 (82.9)

& soþlice n com mid him gedone synd on fylste bearnum n

And truly [Name] came with him; done in support for the children [of Name]

Etenim Assur uenit cum illis facti sunt in adiutorium filiis Loth .

adiutorium

fylst PsGlK: 1375 (88.22)

Han min fylsteð him & earm min gestrangað hine

My hand[incorrect gloss; should be hand or hond] supports him and my arm strengthens him

Manus enim mea auxiliabitur ei et brachium meum confirmabit eum .

auxiliabitur

fylst PsGlK: 1397 (88.44)

Ðu cyrdest fultum swyrdes his & na is gefylststed him on gefeohte

You turned away the assistance of his sword and he is not supported in battle.

Auertisti adiutorium gladii eius et non es auxiliatus ei in bello .

auxiliatus

fylst PsGlK: 1476 (93.17)

Butan forðam gefylsteð me lytle eardude on helle sawel min

Unless he had supported me, my soul [would have] dwelt in hell a little [paulominus should be “almost,” but the glossator has interpreted it as “a little”]

Nisi quia dominus adiuuit me paulominus habitasset in inferno anima mea .

adiuvit

fylst PsGlK: 1758 (106.41)

& gefylsteþ þærfan of wædlunga & sette swa sceap hyrdas

And he supports the needy [out] of indigence and establishes families like [herds] of sheep

Et adiuuit pauperem de inopia et posuit sicut oues familias .

adiuvit

fylst PsGlK: 1781 (108.12)

Na si him gefylsta na si se þe mildsie steopcildan his

May there be none to support him; may there be no mercy for his orphaned children

Non sit illi adiutor nec sit qui misereatur pupillis eius .

adiutor

fylst PsGlK: 1844 (113.17)

Hus hihte on drihten gefylsta heora & gescyld heor is

The house [of Israel] trusts in the Lord; he is their supporter and their protector

Domus Israhel sperauit in domino adiutor eorum et protector eorum est .

adiutor

fylst PsGlK: 1845 (113.18)

Hus hihte gefylsta heora The house [of Aaron] trusts […] their protector [incomplete gloss]

Domus Aaron sperauit in domino adiutor eorum et protector eorum est .

adiutor

fylst PsGlK: 1989 (118.86)

Ealle beboda þine soþfæstnes þa unrihwisan ehton min fylst me

All your commandments are truth; the wicked are pursuing me; support me

Omnia mandata tua ueritas iniqui persecuti sunt me adiuua me .

adiuva

87

fylst PsGlK: 2017 (118.114)

Gefylsta & anfond min ert þu on word þin ofer hihte

You are my supporter and defender, in your word I greatly trust.

Adiutor et susceptor meus es tu in uerbum tuum supersperaui .

adiutor

fylst PsGlK: 2020 (118.117)

Gefylst me & hal ic beo & ic smæge on rihtwisnesse þinre æfre

Support me and I will be hale, and I will meditate on your justice always

Adiuua me et saluus ero et meditabor in iustificationibus tuis semper .

adiuva

fylst PsGlK: 2078 (118.175)

Leofaþ saul min & hera þe & domas þine fylstað me

Let my soul live and I will praise you and your judgments will support me

Uiuet anima mea et laudabit te et iudicia tua adiuuabunt me .

adiuvabunt

fylst PsGlK: 2334 (145.5)

Eadige þæs god gefylsta his hiht his on drihten god his

Blessed [is he], whose God [Jacob’s] helper is, and [whose] hope is in his Lord, God

Beatus cuius deus Iacob adiutor eius spes eius in domino deo ipsiuus .

adiutor

help AECHom II, 1: 0007 (3.18)

Þa æfre smeade god fram frymðe middaneardes. hu he mihte mancynnes gehelpan. and fram deofles anwealde ahreddan;

Then eternal God considered from the beginning of the earth, how he might help mankind, and deliver [mankind] from the devil’s power

help AECHom II, 12.1: 0133 (119.321)

Manslaga bið se ðe man ofslihð. and se ðe oðerne to deaðe forsegð. and se ðe oðres sawle forpærð. se ðe hungrigum oððe nacodum gehelpan mæg and nele. ac læt hine acwelan on ðære hafenleaste. þonne bið se eac ðurh his wælreownysse manslaga geteald;

A manslayer is he who kills a man, and he who condemns another to death, and he who perverts the soul of another, he who may help the hungry or naked ones and does not, but allows them to die in their indigence.Then he is also, through his cruelty, condemned [as] wicked.

help AECHom II, 21: 0069 (184.136)

Isaias manað eac. manna deman. helpað ofsettum. and steopcildum demað. beweriað wydewan. wið wælhreawum ehterum. and ðreagað me siððan;

Isaiah [???] also, to judge men, helps (i.e., relieves?) oppressions and judges orphans, defends widows, against cruel persecutors, and punishes/reproves me afterward.

help AECHom II, 23: 0058 (203.131)

We on ðisum life magon helpan þam forðfarenum ðe on witnunge beoð. and we magon us sylfe betwux us on life ælc oðrum fultumian to ðam upplican life. gif we ðæs cepað. and ða ðe fulfremede wæron and to godes rice becomon. magon fultumian ægðer ge us. ge ðam forðfarenum þe on witnunge sind. gif hi mid ealle forscyldgode ne beoð;

We, in this life, may aid the departed who are in torment, and we may among ourselves in life support each other to the higher life, if we desire this., and those who have been made whole and have come into God’s kingdom, they may also each comfort us, and also the dying ones who are in pain, if they are not with all the guilty.

help AECHom II, 27: 0007 (218.136)

Drihten gehelp ure. we losiað;

Lord our help, we are lost

88

help AECHom II, 28: 0115 (227.002)

Þæt is gif min fot aslad. drihten ðin mildheortnys geheolp me;

That is, if my foot slipped away, Lord, your mercy helped me

Si dicebam motus est pes meus. misericordia tua domine adiuuabat me;

adiuvabat

help AECHom II, 28: 0128 (228.227)

Drihten. Ic losige help min;

Lord, I lose my help;

help AECHom II, 34: 0050 (258.83)

On ðisum wræcfullum life we sceolon earmra manna helpan. we sceolon ða hungrian fedan. nacode scrydan. cuman underfon. hæftlingas ut alysan. ða ungeðwæran gesibbian. untrume geneosian. deade bebyrian;

In this wretched life, we must help miserable men, we must feed the hungry, clothe the naked, receive the itinerant, free the captives, then pacify the discordant, attend to the infirm, bury the dead;

help AECHom II, 35: 0025 (261.40)

Iob cwæð. Ic alysde hrymende þearfan. and ðam steopbearne þe buton fultume wæs ic geheolp. and wydewan heortan ic gefrefrode;

Job said, “I freed those crying out in need, and I helped the orphan that was without comfort, and I comforted the widow’s heart.”

help AECHom II, 39.1: 0010 (288.24)

He wæs swiðe geswæs eallum swincendum. and on mislicum yrmðum mannum geheolp. wædligum and wanscryddum. and næs ðeah ða gyt gefullod;

He was very gentle to all laborers, and he helped the needy people and the ill-clad with the various miseries of mankind.

help AECHom II, 8: 0010 (67.15)

Drihten leof. help min; Dear Lord, my help…

help Beo: 0151 (549)

Wæs merefixa mod onhrered; þær me wið laðum licsyrce min, heard, hondlocen, helpe gefremede, beadohrægl broden on breostum læg golde gegyrwed.

“The hearts of the fishes of the sea were stirred, and there the corslet on my flesh, links stoutly wrought by hand, gave me aid against my foes.” (Tolkien 28)

help Beo: 0440 (1550)

Hæfde ða forsiðod sunu Ecgþeowes under gynne grund, Geata cempa, nemne him heaðobyrne helpe gefremede, herenet hearde, ond halig god geweold wigsigor

“In that hour had the son of Ecgtheow, champion of the Geats, come to ill end beneath the widespread earth, had not his corslet, the stout net of rings, furnished him help in fight and fray—there Holy God did rule the victory in battle.” (Tolkien 58)

help Beo: 0485 (1707)

Ðu scealt to frofre weorþan eal langtwidig leodum þinum, hæleðum to helpe.

“Thou shalt unto thy lieges prove a comfort destined to endure, the help of men of might.” (Tolkien 63)

help Beo: 0516 (1826)

Gif ic þæt gefricge ofer floda begang, þæt þec ymbsittend egesan þywað, swa þec hetende hwilum dydon, ic ðe þusenda þegna bringe,

“If news be brought to me over the encompassing seas that thy neighbours threaten thee with war’s alarm, as on a time those did that hated thee, a thousand knights I will bring to thee,

89

hæleþa to helpe. mighty men unto thy aid.” (Tolkien 66)

help Beo: 0547 (1957)

Forðam Offa wæs geofum ond guðum, garcene man, <wide><geweorðod>, wisdome heold eðel sinne; þonon <Eomer> woc hæleðum to helpe, <Hemminges> mæg, nefa Garmundes, niða cræftig.

“For Offa in his bounty and his wars was honoured far and wide, a man bold amid the spears who with wisdom ruled his rightful land. Of him was begoten Eomer for the comfort of men of might, valiant in fell deeds, of the race of Hemming, Garmund’s grandson.” (Tolkien 70)

help Beo: 0646 (2337)

Heht him þa gewyrcean wigendra hleo eallirenne, eorla dryhten, wigbord wrætlic; wisse he gearwe þæt him holtwudu <helpan> ne meahte, lind wið lige.

“He then, protector of warriors, lord of good men, bade fashion for him a shield for battle curiously wrought, all made of iron: full well he knew that no wood of the forest, no linden shield, would avail him against the flame.” (Tolkien 81)

help Beo: 0673 (2444)

Swa bið geomorlic gomelum ceorle to gebidanne, þæt his byre ride giong on galgan, þonne he gyd wrece, sarigne sang, þonne his sunu hangað hrefne to hroðre, ond he him <helpe> ne mæg, eald ond infrod, ænige gefremman.

“In like wise is it grievous for an old man to endure that his son yet young should swing upon the gallows, that he should utter a dirge, a lamentable song, while his child hangs a sport unto the raven, and he old and weighed with years cannot devise him any aid.” (Tolkien 84)

help Beo: 0728 (2646)

Nu is se dæg cumen þæt ure mandryhten mægenes behofað, godra guðrinca; wutun gongan to, helpan hildfruman, þenden hyt sy, gledegesa grim.

“Now is the day come when our liege-lord hath need of valour and of warriors good. Come! Let us go to him! Let us help our leader in arms, while the heat endures, the glowing terror grim.” (Tolkien 90)

help Beo: 0737 (2682)

Him þæt gifeðe ne wæs þæt him irenna ecge mihton helpan æt hilde; wæs sio hond to strong, se ðe meca gehwane, mine gefræge, swenge ofersohte, þonne he to sæcce bær wæpen <wundrum> heard; næs him wihte ðe sel.

"It was not vouchsafed to him that blades of iron might be his aid in war: too strong that hand, that as I have heard with its swing overtaxed each sword, when he to the battle bore weapons marvellously hard; no whit did it profit him.” (Tolkien 91)

help Beo: 0740 (2697)

Ne hedde he þæs heafolan, ac sio hand gebarn modiges mannes, þær he his <mæges> healp, þæt he þone niðgæst nioðor hwene sloh, secg on searwum, þæt ðæt sweord gedeaf, fah ond fæted, þæt ðæt fyr ongon sweðrian

“[H]e did not heed (the dragon's) head, though the hand was burned of the spirited man, there he his strength helped, that he the hostile outlier struck somewhat lower, the warrior in his war-gear, so that the sword sank in, gleaming and golden, so that the fire began to weaken after that.” (Slade)

90

syððan.

help Beo: 0782 (2877)

Ic him lifwraðe lytle meahte ætgifan æt guðe, ond ongan swa þeah ofer min gemet mæges helpan; symle wæs þy sæmra, þonne ic sweorde drep ferhðgeniðlan, fyr unswiðor weoll of gewitte.

“Little succour could I afford him in that combat, and yet essayed beyond the measure of my power to help my kinsman. Thereafter ever was that deadly adversary in vigour less, when I had smitten him with sword, less violent then the fire surged from the gateways of his head.” (Tolkien 97)

help ChrodR 1: 0220 (15.1)

Be dægredsanges gefyrnysse and ealderlicnysse Dauid cwæð, On dægred ic smeage ymbe þe, drihten, for þam þu gewurde min helpend.

Concerning the morning song and authority, David said, “In the morning I ruminate about you, Lord, because you have been my helper.”

De matutinorum antiquitate et auctoritate David dicit, “In matutinis meditabor in te, quia factus est adiutor meus.”

adiutor

help ChrodR 1: 0477 (50.72)

Þam gyltigum broðrum þe beoð amansumede, nateshwon ne sceolon þa oðre broðro to swiðe olæccan, ne hig mid twæddingum beswican, oððe mid lyffetuncge heora gyltas werian, ac ma helpan him þæt hig mid rihte dome stearclice beon gerihte.

Concerning the guilty brothers that be excommunicated, by no means should the other brothers meet [with them] very much, nor [should] they by seduced with adulation, or on account of flattery pardon their sins, but may help one who with right judgment might be strictly set right.

Delinquentibus interea excommunicatis fratribus nequaquam debent ceteri fratres favere, aut eos suis adulationibus decipere, aut eorum errata defendere, sed potius opem ferre ut equitatis censura districte corrigantur.

defendere[?]

help ChrodR 1: 0501 (53.8)

Soðlice þa hyrdas sceolon þa eorðlican helpas him georne don, and freflice sceal him ætywan rihte drohtnunge ge mid godum bysnum, ge eac mid wordpredicungum.

Truly the priests shall diligently perform the earthly remedies, and craftily ought to manifest right conduct both with good examples, and also with preaching.

Et enim terrena subsidia diligenter illis prebere, exempla simul virtutis cum verbo predicationis debent sollicite inpendere.

prebere

help GD 1 (C): 0466 (10.73.20)

Þa ongunnon hi helpan hire lichaman mid heora drycræftum to sumre hwile.

Then they began to remedy their bodies with their magical arts, for some time.

ad obtinendum salutis remedium maleficis tradiderunt

remedium

help GD 1 (C): 0495 (10.77.20)

Þa wæs he gelæded to þam Godes were, to þan þæt he gewilnode & abæde him þa helpe þæs halgan mannes þingunga.

Then he [the horse] was led to that man of God, to the extent that he [the soldier] desired, and he asked him then for the help of the holy man’s intercession.

Tunc, utcumque a multus ligatus, ad virum Dei deductus est. [Old English passage improvises or draws on outside source for fragment containing token.]

n/a

91

help GD 1 (C): 0527 (10.81.9)

& þa þa he nolde nænigra þinga geþafa beon, þæt he hi agyfan wolde, þa wæs se biscop swiðe geunrotsod & þus cwæð: ic wat, þæt þe na ne helpeð, þæt þu ga fram me þus unrotum.

And then when he did not want to pay any of those things which were agreed upon, then the bishop was very sorrowful, and thus he said: “I know that it will not help you any, that you will go from me thus unhappy”

Cumque ad reddendum nullo modo consentire voluiseet, contristatus episcopus dixit: “Scio quia tibi non expedit, quod me contristato discedis.”

expedit

help GD 1 (H): 0365 (9.68.21)

Heo ongann þa hig sylfe beatan mid fystum & eac mid bradum handum & cwæð, þæt þæs geares help hire forspilled wære.

She began then to beat herself with (her) fists and also with open palms and said that the help of this year [i.e., the labor needed to harvest and gather the wheat that had been in the barn?] was wasted for her.

Cumque semetipsam alapis pugnisque tunderet, quod quasi anni subsidia perdidisset

subsidia

help GD 1 (H): 0398 (10.73.10)

Ða þa se ealda feond mid singalre geswencednysse þæt ylce wif þearle gedrehte, þa lufedon hi hyre magas lichamlice & on þære lufunge wæron hyre ehtende, swa þæt hi befæston þæt wif dryum & scincræftigum to <begitenne> þær hyre hæle læcedom, & ne hogodon na, þeah hi eallunga hyre sawle adwæscton, þa þe woldon mid drycræftum hyre lichaman to sumre hwile gehelpan.

Then when the old fiend tormented that same woman sorely with everlasting sorrow/affliction, they, her kinsmen, who loved her carnally, and who in their loving were persecuting her, entrusted that woman to sorcerers and magicians so to get a sound remedy for her, and they did not know, but nevertheless they utterly extinguished her soul, they who wanted to help her body with sorcery for a short while.

Cumque hanc antiqus hostis vexatione continua vehementer adtereret, propinqui sui eam carnaliter amantes atque amando persequentes, ad obtinendum salutis remedium maleficis tradiderunt, ut eius animam funditus extinguerunt, cuius carni magicis artibus ad tempus prodesse conarentur.

prodesse

help GD 1 (H): 0429 (10.77.20)

Þa wearð he gelædd to þam halgan Furtunate, þæt he þurh his þingunga him help abæde, & he begeat.

The he was led to the holy Furtunate, that he through his intercession might compel help, and he obtained [it].

[It is unclear which passage in the Latin this is drawn from]

help JDayII: 0014 (61)

He mid lyt wordum ac geleaffullum his hæle begeat and help recene, and in gefor þa ænlican geatu neorxnawonges mid nerigende.

[The thief on the cross] He, with but a few faithful words, obtained his salvation and help immediately, and went then into the excellent gates of paradise with the Savior.

help PsGlE: 0134 (11.6)

For yrmþe unspedigra ł wedlum & giomrungum þeærfnæ drihten cweþ nu ic arise ic asette ofer help ł halwendnesse mine getreowfullice ic do on ðæms

“Because of the indigent (or) destitute poverty and lamentation of the needy,” the Lord says, “now I arise; I set upon [him] my help (or) salvation; I effect my trust in him.”

Propter miseriam inopum et gemitum pauperum nunc exurgam dicit dominus ponam super salutare meum fiducialiter agam in eo .

salutare

help PsGlK: 1607 (103.18)

Muntas heage heorttum stan help

The high mountains are a refuge for the stone hearts

montes excelsi ceruis petra refugium erinaciis .

refugium

help Rid 48: 0002 (4)

Sinc for secgum swigende cwæð: Gehæle mec, helpend gæsta.

Treasure for men, keeping silent, says: heal/save/cure me, helping-spirit.

92

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94

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95

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