Uses of Wodan : the development of his cult and of medieval literary responses to it
Scholars working on Germanic pre-christian religion have generally considered Wodan to have been a deity of considerable importance to most if not all Germanic 
tribes. This understanding is, however, based on a failure to approach the available evidence for Wodan within appropriate contemporary contexts. This thesis recontextualises the evidence, therefore, building a model of the general nature of Germanic heathenisms in the Migration Age, within which the cult of Wodan can be located. Set against this model, and with due consideration given to its social, political and religious contexts, the earliest evidence for Wodan can be seen as the beginning of a christian reimagination of this deity. A plausible model of Wodan's cult is established, which sees this cult as being geographically limited, and originating probably within the first half millenium of the Common Era; the cult of Odinn would appear, moreover, to be substantially separate in development from that of Wodan. Furthermore, a complex set of eighth-century scholarly re-uses of Wodan are shown to have shaped subsequent understandings of the deity, both in the medieval period and up to the present day. 
 
Having considered how the traditions of eighth-century scholarship have misled modern scholarship, the thesis then examines the further development of these traditions 
in Anglo-Saxon England. In this context, Wodan assumes still more various guises, and is conflated with Odinn, thus helping to cement modern scholarship's belief in the 
original unity of these two figures. This process is strengthened, moreover, by the strong influence which Anglo-Saxon England exerted on Scandinavia both around the time of 
the conversion of Scandinavia and at the period when much of the extant Scandinavian mythography was written down. 
 
This Scandinavian mythography is examined briefly in the final chapter, which points out some important areas of misreading of pre-christian mythology in thirteenthcentury 
Scandinavian mythography, as well as arguing for substantial extra-Scandinavian influences on such mythography. This leads, finally, to a consideration of how Odinn appears in what little certainly pre-christian evidence exists for him.
The Goddess Frig: Reassessing an Anglo-Saxon Deity
This article critically examines the evidence for the existence of the Anglo-Saxon goddess Frig, exploring toponyms, day names, Old English textual sources, archaeology, and comparisons with continental Germanic mythologies. Challenging previous assertions that she was the consort of the god Woden and was associated with love and motherhood, it furthermore contends that this scholarly misinterpretation of the deity has had wider repercussions, affecting the way that contemporary Pagans interpret this particular divinity. Ultimately, it argues that far less can be said about Frig with any certainty than has been previously supposed, suggesting that a case can even be made that she had never existed as a deity in Anglo-Saxon England at all.
LITURGICAL DRAMA AND PANEGYRIC RESPONSORY FROM THE EIGHTH CENTURY? A RE-EXAMINATION OF THE ORIGIN AND CONTENTS OF THE NINTH-CENTURY SECTION OF THE BOOK OF CERNE1
RESPONSORY FROM THE EIGHTH CENTURY? A RE-EXAMINATION OF THE ORIGIN AND CONTENTS OF THE NINTH-CENTURY SECTION OF THE BOOK OF CERNE THE ninth-century section of the Book of Cerne, MS. LI. i. 10 in the Cambridge University Library, is a volume concerning whose origin and contents widely varying opinions have been expressed in the seventy years since Kuypers's diplomatic edition of the text was published. It has often been suggested that this manuscript was written perhaps at the instance of -lESelwald, bishop of Lichfield from 818 to 830. However, by adducing new evidence from the text of the MS., this paper seeks to show not only that MS. LI. 1. 10 is a copy, but that it contains a nucleus of texts which once belonged to a collection anterior to the present 'Cerne' compilation and which was associated with that .flsSiluald who was successively prior and abbot of Melrose, then bishop of Lindisfarne, in the first half of the eighth century. The volume contains two important pieces which have not previously received the attention they merit. One is an Harrowing of Hell text, perhaps the earliest example of the liturgical drama which is extant. The other is an occasional, panegyric piece, couched unusually in the form of a responsory, which is of interest chiefly in connection with the problems of this manuscript, for it contains an acrostic which gives the name AEDELVALD EPISCOPVS. These two works are here critically edited for the first time. The MS. is written by a single hand (with the possible exception of f. 2i) in an Anglo-Saxon minuscule of the early ninth century. It 1 It gives me great pleasure to acknowledge here the help of friends and teachers, without whose help this would have been a very much poorer paper. Dr. Kathleen Hughes, Professor Bruce Dickins, Dr. Michael Lapidge (who took an especial interest in the two Latin texts), and Mr. T. A. M. Bishop have all read earlier drafts of this paper; to Mr. Bishop in particular I am grateful for generous help and constant encouragement over a period of several months, given without regard to other demands on his time and energies. For whatever of error that remains, I alone am wholly responsible. Finally, I wish to thank the staff of the Cambridge University Library's Anderson Room, whose friendly assistance and forbearance made my researches the more agreeable. 1 A. B. Kuypers, The Prayer Book of Aedeluald the Bishop, commonly called the Book of Cerne (Cambridge, 1902).