Chapter XXV: Appendix: F

HEATHENDOM.

The following passages of the Anglosaxon Laws contain general enactments against heathen practices, or references to heathen superstitions.

“Gif ceorl búton wífes wísdóme deóflum gelde, he sie ealra his ǽhta scyldig, and healsfange. Gif butwu deóflum geldað, síon héo healsfange scyldigo, ⁊ ealra ǽhta.”—_Ll. Wihtr._ § 12. _Thorpe_, i. 40.

“Gif þeów deóflum geldað .vi. scill. gebéte, oððe his hýd.”—_Ll. Wihtr._ § 13. _Thorpe_, i. 40.

“Gif hwá Cristendóm wýrde, oððe hǽðendóm weorðige, wordes oððe weorces, gylde swá wer swá wíte, swá lahslite, be ðám ðe seó dǽd sý.”—_Eádw. Gúð._ § 2. _Thorpe_, i. 168.

“Gif wiccan oððe wigleras, mánsworan oððe morðwyrhtan, oððe fúle, áfýlede ǽbære horcwenan áhwar on lande wurðan ágytene, ðonne fýsie hí man of earde ⁊ clǽnsie ða þeóde, oððe on earde forfare hý mid ealle, búton hí geswícan ⁊ ðe deóppor gebétan.”—_Eádw. Gúð._ § 11. _Thorpe_, i. 172.

“Ond we cwǽdon be ðǽm wiccecræftum, ⁊ be liblácum, ⁊ be morðdǽdum, gif man ðǽr ácweald wǽre, ⁊ he his ætsacan ne milite, ðæt he beó his feores scyldig.”—_Æðelst._ i. § 6. _Thorpe_, i. 202.

“Ðá ðe mánsweriað ⁊ lyblác wyrcað, sýn hí á fram ǽlcum Godes dǽle áworpene, búton hý tó rihtre dǽdbóte gecyrran.”—_Eádm._ i. § 6. _Thorpe_, i. 246.

“And gif wiccan oððe wigleras, scíncræftigan oððe horcwenan, morðwyrhtan oððe mánsworan áhwar on earde wurðan átigene, fýse hí man georne út of ðysan earde, ⁊ clǽnsige ðás þeóde, oððe on earde forfare hí mid ealle, bútan hí geswícan ⁊ ðe deóppor gebétan.”—_Æðelr._ vi. § 7. _Thorpe_, i. 316. _Cnut_, ii. § 4. _Thorpe_, i. 378.

“And we forbeódað eornostlíce ǽlcne hǽðenscipe. Hǽðenscipe bið ðæt man idola weorðige, ðæt is ðæt man weorðige hǽðene godas ⁊ sunnan oððe mónan, fýr oððe flód, wæterwyllas oððe stánas, oððe ǽniges cynnes wudutreówa, oððe wiccecræft lufige, oððe morðwerc gefremme, on ǽnige wisan, oððe on blóte, oððe on fyrbte, oððe on swylcra gedwimera ǽnig þing dreóge.”—_Cnut_, ii. § 5. _Thorpe_, i. 378.

“Si quis veneno, vel sortilegio, vel invultuacione, seu maleficio aliquo, faciat homicidium, sive illi paratum sit, sive alii, nihil refert, quin factum mortiferum et nullo modo redimendum sit.”—_Ll. Hen. I._ lxxi. § 1.

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The well- and tree-worship noticed in these laws continued to be retained, though in a somewhat altered form, until a very late period; and especially it was usual to perform religious ceremonies at the salt-springs, spots always looked upon as holy[863].

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Footnote 863:

Thoms, Anecd. and Traditions, p. 93. The holy character of the
salt-springs is noticed by Tacitus.

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The confessional however was more likely to be in the secret of the popular heathendom than the civil legislator. Accordingly the Poenitentials supply us with a variety of information upon this subject. The Poenitential of Theodore has a long chapter devoted to the heathen practices of communicants, and their appropriate penances.

“xxvii. De Idolatria et Sacrilegio, et qui Angelos colunt, et maleficos, Ariolos, Veneficos, Sortilegos, Divinos, et vota reddentes nisi ad aecclesiam Dei, et in Kalendas Januarii in cervulo et in vitula vadit, et Mathematicos, et Emissores tempestatum.”

The points principally noted here are, sacrificing to dæmons, that is, the ancient gods; eating and drinking near heathen temples, _fana_, in honour of the god of the place; or eating what has been sacrificed to dæmons; or celebrating festal meals in the abominable places of the heathen[864]; seeking auguries by the flight of birds, making philacteries or philtres. Other forms may be gathered from the following heads:—

Si quis maleficio suo aliquem perdiderit vii. annos poeniteat. Si quis pro amore veneficus sit et neminem perdiderit, etc. Si autem per hoc mulieris partum quis deceperit, etc. Si quis ariolos quaerit, quos divinos vocant, vel aliquas divinationes fecerit, quia et hoc daemoniacum est, etc. Si quis sortes habuerit, quas Sanctorum contra rationem vocant, vel aliquas sortes habuerit, vel qualicunque malo ingenio sortitus fuerit, vel divinaverit, etc. Si qua mulier divinationes vel incantationes diabolicas fecerit, etc. Si qua mulier filium suum vel filiam super tectum pro sanitate posuerit, vel in fornace, etc. Qui grana arserit ubi mortuus est homo, pro sanitate viventium et domus, etc. Si quis, pro sanitate filioli, per foramen terrae exierit, illudque spinis post se concludit, etc. Si quis ad arbores, vel ad fontes, vel ad lapides, sive ad cancellos, vel ubicunque, excepto in aecclesia Dei, votum voverit aut exsolverit, etc., et hoc sacrilegium est vel daemoniacum. Qui vero ibidem ederit aut biberit, etc. Si quis in Kalendas Januarii in cervulo aut vetula vadit, id est, in ferarum habitus se communicant[865], et vestiuntur pellibus pecudum, et assumunt capita bestiarum; qui vero taliter in ferinas species se transformant, etc., quia hoc daemoniacum est. Si quis mathematicus est, id est, per invocationem daemonum hominis mentem converterit, etc. Si quis emissor tempestatis fuerit, id est, maleficus, etc. Si quis ligaturas fecerit, quod detestabile est, etc. Qui auguria vel divinationes in consuetudine habuerit, etc. Qui observat divinos, vel praecantatores, philacteria etiam diabolica, et somnia vel herbas, aut quintam feriam honore Jovis, vel Kalendas Januarii, more paganorum, honorat, etc. Qui student exercere quando luna obscuratur, ut clamoribus suis ac maleficiis sacrilego usu eam defendere confidunt, etc. Qui in honore lunae pro aliqua sanitate ieiunat, etc.

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Footnote 864:

Refer to Gregory’s letter, cited at p. 332 of this volume.

Footnote 865:

Probably “commutant.”

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Other fragments of Theodore contain this additional provision:—

“Qui nocturna sacrificia daemonum celebraverint, vel incantationibus daemones invocaverint, capite puniantur.”

Archbishop Ecgberht has further details: he says[866]:—

“Si quis daemonibus exigui quid immolaverit, annum unum iciunet. Quicunque cibum daemonibus immolatum comederit, etc. Quicunque grana combusserit in loco ubi mortuus est homo, pro sanitate viventium et domus, etc. Si mulier filiam suam super domum, vel in foornace posuerit, eo quod eam a febri sanare velit,” etc.

The Saxon version in the MS. at Brussels, applies this to other illness besides fever: “Gif hwylc wíf seteð hire bearn ofer hróf oððe on ofen, for hwylcere untrymðe hǽlo .vii. gear fæste.”

The same prelate in his Poenitential ordains[867]:—

“Gif ǽnig man óðerne mid wiccecræfte fordó, fæste .vii. gear,” etc.

“Gif hwá drífe stacan on ǽnigne man, fæste .iii. gear, and gif se man for ðǽre stacunge deád bið, ðonne fæste he .vii. gear, ealswá hit hér búfpon áwriten is[868].”

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Footnote 866:

Confessionale, 32, 33; see also his Poenitentiale, ii. 22, 23. Thorpe,
ii. 157, 190.

Footnote 867:

Poenit., iv. 16, 17, 18, 19, 20. Thorpe, ii. 208, 210.

Footnote 868:

This is repeated in the same words in the collection called Canons
enacted under king Eádgár, in that portion entitled “Modus imponendi
poenitentiam.” But as Dr. Kunstman, an authority of the highest
character on this point, informs me, these Canons are founded upon and
contain portions of the very ancient Poenitential of Cummianus; and we
may suppose Ecgberht to have adopted these passages from him.

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This “stacan drífan” or “stacung” is the _invultuatio_ which has been explained in the text, and of which an example has been given from a charter of Eádgár. Mr. Thorpe’s explanation of Stacung is as follows:—

“_Stácung_, a sticking. The practice of sticking pins or needles into a waxen image of the person against whom the witchcraft was directed, consisted probably at first in sticking them actually into the body of the individual, ‘gif hwá drífe stácan on ǽnigne man;’ but as this process was no doubt sometimes attended with inconvenience and danger to the operator, the easier and safer method was devised of substituting a waxen proxy, instead of the true man. This practice was known under the name of _defixio_, ‘quod eiusmodi incantores acus subinde _defigerent_ in imagines cereas, iis locis quibus viros ipsos pungere decreverant, qui puncturas ipsas, ac si ipsi pungerentur persentiebant.’ Du Cange. To it Ovid alludes:

‘Devovit absentes, simulacraque cerea fingit,
Et miserum tenues in iecur urget acus.’”

Ecgberht thus continues respecting philtres and other magical practices:—

“Gif hwá wiccige ymbe ǽniges mannes lufe, ⁊ him on æte sylle oððe on
drince, oððe on ǽniges cynnes gealdorcræftum, ðæt hyra lufu forðon ðe
máre beón scyle,” etc.[869]

“Gif hwá hlytas oððe hwatunga begá, oððe his wæccan æt ǽnigum wylle
hæbbe, oððe æt ǽnigre óðre gesceafte bútan æt Godes cyricean, fæste he
.iii. gear,” etc.

“Wífman beó ðæs ylcan wyrðe, gif heó tilað hire cilde mid ǽnigum
wiccecræfte, oððe æt wega gelǽton ðurh ða eorðan tihð: eala ðæt is
mycel hǽðenscipe.”

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Footnote 869:

Repeated in nearly the same words in the ‘Modus imponendi
poenitentiam,’ § 39. Thorpe, ii, 274.

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The Canons enacted under Eádgár give the following full details of popular heathendom[870]:—

“And we enjoin, that every priest zealously promote Christianity, and totally extinguish every heathenism; and forbid well-worshippings, and necromancies, and divinations, and enchantments, and man-worshippings, and the vain practices which are carried on with various spells, and with ‘frithsplots,’ and with elders, and also with various other trees, and with stones, and with many various delusions, with which men do much of what they should not.”

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Footnote 870:

Thorpe, ii. 249. “And we lærað ðæt preosta gehwilc cristendóm
geornlíce árære, ⁊ ælcne hæðendóm mid ealle ádwǽsce, ⁊ forbeóde
wilweorðunga ⁊ lícwiglunga ⁊ hwata ⁊ galdra ⁊ manweorðunga ⁊ ða
gemearh ðe man drífð on mislícum gewiglungum, ⁊ on fríðsplottum, ⁊ on
ellenum, ⁊ eác on óðrum mislícum treówum, ⁊ on stánum, ⁊ on manegum
mislícum gedwimerum ðe mon ondreógað fela ðæs ðe hi ná ne scoldon.”

A various reading adds:—“treówwurðunga ⁊ stánwurðunga ⁊ ðone deófles
cræft ðǽr man ða cild þurh ða eorðan tihð, ⁊ ða gemear ðe man drihð on
geares niht:”—“tree-worshippings and stone-worshippings, and that
devil’s craft, whereby children are drawn through the earth, and the
vain practices which are carried on on the night of the year.” The
_fríðsplot_ was a patch or plot of ground sanctified, _gefríðod_, by
some heathen ceremony, a kind of _Taboo_.

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Many of these heathen practices still continue to subsist, at least in the memory and traditions of the peasantry in remote parts of England. Devonshire, for example, still offers an unexhausted field for the collector both of popular superstitions and popular tales, counterparts of which are current in Germany. The Anglosaxon herbals[871] furnish various evidences of heathendom connected with plants, but I pass over these in order to give one or two detailed Saxon spells, which are of the utmost value, as bearing unmistakeable marks of Anglosaxon paganism. The following spells are taken from a MS. in the Harleian collection, No. 585.

1. “Wið Cyrnel. Neogone wǽran Noðþæs sweoster, þá wurdon ða nygone tó viii. ⁊ þa viii. tó vii. ⁊ þa vii. tó vi. ⁊ þa vi. tó v. ⁊ þa v. tó iiii. ⁊ þa iiii. tó iii. ⁊ þa iii. tó ii. ⁊ þa ii. tó i. ⁊ þa i. tó nánum. þis þe libbe cyrnneles ⁊ scrofellef ⁊ weormeþ ⁊ ǽghwylces yfeles. Sing benedicite nygon síþum[872].”

2. “Se wífman se hire cild áfédan ne mǽg, gange tó gewitenes mannes birgenne ⁊ stæppe ðonne þriwa ofer ða byrgenne, ⁊ cweðe ðonne þriwa ðás word: Ðis me tó bóte ðǽre láðan lætbyrde: Ðis me tó bóte ðǽre swæran swært byrde: Ðis me tó bóte ðǽre láðan lambyrde. And ðonne ðæt wíf seó mid bearne, ⁊ heó to hire hláforde on reste gá, ðonne cweðe heó:

“Up ic gonge,
ofer ðe stæppe,
mid cwican cilde,
nalæs mid cwellendum,
mid fulborenum,
nalæs mid fǽgan.”

And ðonne seó moder geféle ðæt ðæt bearn sí cwic, gá ðonne tó cyrican, ⁊ ðonne heó tóforan ðán weofode cume, cweðe ðonne:

“Criste ic sǽde
ðis gecýðed.”

3. “Se wífman se hyre bearn áfédan ne mæge, genime heó sylf hyre ágenes cildes gebyrgenne dǽl, þrý æfter ðon on bláce wulle, ⁊ bebicge tó cépemannum, ⁊ cweðe ðonne:

“Ic hit bebicge
ge hit bebicgan,
ðás sweartan wulle
and ðisse sorge corn.”

4. “Se [wíf]man se ðe [ne] mæge bearn áfédan, nime ðonne ánes bleós cú meoluc on hyre handæ, ⁊ gesúpe ðonne mid hyre múðe, ⁊ gange ðonne tó yrnendum wætere, ⁊ spíwe ðǽr in ða meolc, ⁊ hláde ðonne mid ðǽre ylcan hand ðæs wæteres múð fulne ⁊ forswelge. Cweðe ðonne ðás word: Gehwér ferde ic me ðone mǽran maga þihtan, mid ðysse mǽran mete þihtan, ðonne ic me wille habban ⁊ hám gán. Ðonne heó to ðán bróce gá, ðonne né beseó heó nó, né eft ðonne heó ðanan gá, ⁊ ðonne gá heó in óðer hús óðer heó út ofeóde, ⁊ ðǽr gebyrge metes[873].”

5. “Wið hors oman ⁊ mannes, sing ðis þriwa nygan síðan on æfen ⁊ on morgen, on ðæs mannes heáfod úfan, ⁊ horse on ðæt wynstre eáre, on yrnendum wætere, ⁊ wend ðæt heáfod ongean streám. In domo mamosin in chorna meoti. otimimeoti. quod dealde otuuotiua el marethin. Crux mihi vita. ē. tibi mors inimici. alfa et o initium et finis, dicit dominus[874].”

6. “Wið oman. Genim áne gréne gyrde, ⁊ læt sittan ðone man on middan húses flóre, ⁊ bestric hine ymbútan, ⁊ cweð: O pars et o rilli A pars et pars iniopia. ē. alfa et o. īitium[875].”

7. “Gif wænnas eglian mæn æt ðǽre heortan, gange mǽden man tó wylle ðe riht eást yrne, ⁊ gehlade áne cuppan fulle forð mid ðám streáme, ⁊ singe ðǽron Credan ⁊ Paternoster, ⁊ geóte ðonne on óðer fæt, ⁊ hlade eft óðre, ⁊ singe eft Credan ⁊ Paternoster, ⁊ dó swá ðæt ðú hæbbe þreo. Do swá nygon dagas: sona him bið sel[876].”

8. “Wið færstice, Feferfuige, and seó reáde netele, ðe ðurh ærn inwyxð, and wegbrǽde: wylle in buteran.

“Hlúde wǽron hy lá hlúde
ðá hy ofer ðone hlæw ridan;
wǽron anmóde, ðá hy
ofer land ridan.
Scyld ðú ðe nú, ðú ðisne níð
genesan móte.
Ut lytel spere,
gif her inne síe!
Stód under linde,
under leóhtum scylde,
ðǽr ða mihtigan wíf
hyra mægen berǽddon,
and hy gyllende
gáras sændan:
ic him óðerne
eft wille sændan,
fleógende fláne
forane tógeanes.
Ut lytel spere,
gif hit her inne sý!
Sæt smið, slóh seax lytel,
íserna wund swíðe.
Ut lytel spere,
gif her inne sý!
Syx smiðas sǽtan,
wælspera worhtan;
út spere, nǽs in spere,
gif her inne sý
ísenes dǽl,
hægtessan geweorc,
hit sceal gemyltan:
gif ðú wǽre on fell scoten,
oððe wǽre on flǽsc scoten,
oððe wǽre on blód scoten,
oððe wǽre on lið scoten,
næfre ne sý ðín lif átǽsed;
gif hit wǽre ésa gescot,
oððe hit wǽre ylfa gescot,
oððe hit wǽre hægtessan gescot;
nú ic wille ðín helpan!
Ðis ðe tó bóte ésa gescotes,
ðis ðe tó bóte ylfa gescotes,
ðis ðe tó bóte hægtessan gescotes!
Ic ðín wille helpan.
Fled Þr̃ on fyrgen!
heáfde hálwes tú!
Helpe ðín drihten!
Nim ðonne ðæt seax, ádó on wætan[877].”

9. “Her[878] is seó bót, hú ðú meaht ðíne æceras bétan, gif hí nellað wel wexan, oððe ðǽr hwilc ungedéfe þing ongedón bið, on drý oððe on libláce.

“Genim ðonne on niht, ǽr hyt dagige, feower tyrf on feower healfa ðæs landes, and gemearca hú hí ǽr stódon. Nim ðonne ele and hunig and beorman, and ǽlces feos meolc, ðe on ðǽm lande sí, and ǽlces treówcynnes dǽl, ðe on ðǽm lande sí gewexen, bútan heardan beáman, and ǽlcre namcúðre wyrte dǽl, bútan glappan ánon: and dó ðonne hálig wæter ðǽron, and drype ðonne þriwa on ðone staðol ðára turfa, and cweðe ðonne ðás word: _Crescite_, wexe, _et multiplicamini_, and gemænigfealda, _et replete_, and gefylle, _terre_, ðás eorðan, _in nomine patris et filii et spiritus sancti, sit benedicti_; and _pater noster_, swá oft swá ðæt óðer; and bere siððan ða turf tó cyrcean, and mæsse preost ásinge feower mæssan ofer ðán turfon, and wende man ðæt gréne tó ðám weofode; and siððan gebringe man ða turf ðǽr hí ǽr wǽron, ǽr sunnan setlgange; and hæbbe him geworht of cwicbeáme feower Cristes mǽo, and áwríte on ǽlcon ende _Mattheus_ and _Marcus_, _Lucas_ and _Johannes_. Lege ðæt Cristes mǽl on ðone pyt neoðeweardne; cweðe ðonne: _Crux Mattheus_, _Crux Marcus_, _Crux Lucas_, _Crux Sc’s Johannes_. Nim ðonne ða turf and sette ðǽr ufon on, and cweðe ðonne nigon síðon ðás word, _Crescite_, and swá oft, _Pater noster_; and wende ðe ðonne eástweard, and onlút nigon síðon eádmódlíce, and cweð ðonne ðás word:

“eástweard ic stande,
árena ic me bidde:
bidde ic ðone mǽran dñe,
bidde ðone miclan drihten,
bidde ic ðone háligan
heofonríces weard:
eorðan ic bidde
and up heofon,
and ðá sóðan
sancta Marian,
and heofones meaht
and heáh reced,
ðæt ic móte ðis gealdor,
mid gife drihtnes,
tóðum ontýnan,
ðurh trumne geþanc,
áweccan ðás wæstmas ús
tó woruld nytte,
gefylle ðás foldan
mid fæste geleáfan,
wlitigigan ðás wancg turf;
swá se wítega cwæð,
ðæt se hæfde áre on eoðrice
se ðe ælmyssan
dǽlde dómlíce,
drihtnes þances.

“Wende ðe ðonne þriwa sunganges, ástrecce [ðe] ðonne on andlang, and árim ðǽr _Letanias_, and cweð ðonne, _Sanctus, sanctus, sanctus_, oð ende. Sing ðonne _Benedicite_ áþenedon earmon, and _Magnificat_, and _Pater noster_ iii, and bebeód hit Criste and sancta Marian, and ðære hálgan róde, tó lofe and tó weorðinga, and ðám [tó] áre ðe ðæt land áge, and eallon ðám ðe him under-þeódde synt.

“Ðonne ðæt eall síe gedón, ðonne nime man uncúð sǽd æt ælmesmannum, and selle him twa swyle swylce man æt him nime and gegaderie ealle his sulhgeteógo tógædere: borige ðonne on ðám beáme stór and finol and gehálgode sápan, and gehálgod sealt. Nim ðonne ðæt sǽd, sete on ðæs sules bodig. Cweð ðonne:

“Erce, Erce, Erce,
eorðan módor,
geunne ðe se alwealda
éce drihten,
æcera wexendra
and wridendra
eácniendra
and elniendra:
sceafta hen
se scíre wæstma,
and ðǽre brádan
bere wæstma,
and ðǽre hwítan
hwǽte wæstma,
and ealra
eorðan wæstma,
Geunne him
éce drihten,
and his hálige ðe
on heofenum sint,
ðæt ðis yrð sí gefriðod wið ealra
feónda gehwǽne,
and heó sí geborgen wið ealra
bealwa gehwylc,
ðára lybláca
geond land sáwen.
Nú ic bidde ðone waldend
se ðe ðás weoruld gesceóp,
ðæt ne sí nán tó ðæs cwidol wíf,
né tó ðæs cræftig man,
ðæt áwendan ne mæge
worud ðús gecwedene.

“Ðonne man ða sulh forð drífe and ða forman furh onsceóte, cweð ðonne:

“Hál wes ðú, Folde,
fira módor!
beó ðú grówende
on Godes fæðme,
fódre gefylled,
firum tó nytte!

“Nim ðonne ǽlces cynnes melo, and ábacæ man innewerdne handa brádne hláf, and gecned hine mid meolce and mid háligwætere, and lecge under ða forman furh. Cweðe ðonne:

“Ful æcer fódres
fira cinne
beorht blówende,
ðú geblétsod weorð
ðtæs háligan noman
ðe ðás heofon gesceóp,
and ðás eorðan
ðe we on lifiað.
Se god se ðás grundas geworhte,
geunne ús grówende gife,
ðæt ús corna gehwylc
cume tó nytte.

“Cweð ðonne þriwa _Crescite in nomine Patris sit benedicti. Amen_: and _Pater noster_ þriwa.”

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Footnote 871:

Edited by the Rev. T. O. Cockayne for the Master of the Rolls’ Series,
1864-1866, under the title of “Leechdoms, Wortcunning and Starcraft of
Early England.”

Footnote 872:

Fol. 193.

Footnote 873:

MS. Harl. 585. fol. 196. 196 b.

Footnote 874:

MS. Harl. No. 585. fol. 197.

Footnote 875:

Ibid. fol. 197.

Footnote 876:

Ibid. fol. 200.

Footnote 877:

MS. Harl., No. 585, fol. 186.

Footnote 878:

MS. Cott., Caligula, A. vii., fol. 171_a_; Cockayne, i. 398.

-----

The greater number of these pieces will be found printed very carefully from the MSS., and translated into English, in the Rev. O. Cockayne’s _Leechdoms_.

END OF THE FIRST VOLUME.

Printed by Taylor and Francis, Red Lion Court, Fleet Street.

------------------------------------------------------------------------

Transcriber’s Note

A large analytical table spanning pp. 106-107 has been split into multiple tables, and the first column (containing county names) repeated in each. It has also been moved to fall on a paragraph break.

On two occasions (‘downfal’ and ‘recal’), a second ‘l’ has been added, though it’s possible that each was spelled with an obsolete variant.

Errors deemed most likely to be the printer’s have been corrected, and are noted here. The references are to the page and line in the original, not counting any embedded tables. Where a third reference is employed, the reference is to the line within the designated footnote (e.g. 166.1.1 refers to the first line in the first footnote on p. 166, as printed).

3.4 prevent the downfal[l] of their people Added.

100.1.3 “per clericalem honorem[.”] Added.

112.12 while the impossib[i]lity of reckoning Inserted.

124.15 to their very existence in the wi[l]derness Inserted.

133.15 a[u/n]d to be exposed to it Inverted.

165.1 [f/F]ar otherwise however Replaced.

166.1.1 was, _in [its]elf_, inferior Added.

226.24 and Wine hath Wærðrýð to wife[,/.] Replaced.

226.29 was removed [f]rom> Hǽðfeld Restored.

276.23 within other twenty-one da[sy/ys] Transposed.

300.13 king’s own demes[m/n]e Replaced.

354.33 to recal[l] to the memory Added.

364.5 Merseberg _sic_
Merseburg?

373.3.1 See Salomon a[u/n]d Saturn, p. 129. Inverted.

374.18 E[o/ó]stermónað, which is now interpreted Replaced.

399.4 a general expression for them[ ]all Added.

425.16 is of a most thoroughly mythological Inserted.
cha[r]acter

429.25 ubi Dominus voluerit[”/’] Replaced.

432.7 a sharp bolt was shot[,/.] Replaced.

451.27 809. Chron. [Sax.] 1010. Added.

470.22 Peartingas. _sic_
Pærtingas?

491.14 being famil[i]ar to the people inserted.

503.25 Wincuf, Wulfwer[p/d] Replaced.

520.25 and Ælf[é/e]h feng tó his lǽne. Replaced.

521.19 all the claims of ow[n]ership Inserted.

528.10 an unexhausted field for the collect[e/o]r Replaced.

529.9 nalæs mid fǽgan.” Added.