1. The fragment begins in the middle of a word.
2. The "battle-young king" is probably the Hengest of v. 19. Possibly he is to be identified with Hengest, the conqueror of Kent.
5, 6. In the original these lines seem to be incomplete. The translation attempts to keep the intended meaning.
14, 15. In the original these appear as a single greatly expanded line, which was probably at one time two lines.
17. _Sigeferth_ (see also line 26), prince of the Secgans is probably identical with Sæferth who ruled the Secgans in _Widsith_, v. 31.
18. _Ordlaf and Guthlaf_ appear in the account in _Beowulf_ (vv. 1148, ff.) as Oslaf and Guthlaf. They are the avengers of Hnæf.
20. From the construction it is impossible to tell who is the speaker and who is being restrained. But from line 33 it is seen to be Garulf who neglects the advice and is killed. Garulf and Guthere are, of course, of the attacking band.
26. _Sigferth_, one of the defenders. See v. 17, above.
28, 29. These lines are obscure. Probably they mean that Garulf may have as good as he sends in the way of a fight.
35. Guthlaf, the father of Garulf (the assailant) was probably not the Guthalf of line 18, who was a defender. If we have here a conflict between father and son, very little is made of it.
45. It is impossible to tell who the wounded warrior was or which chief is referred to in line 48.
[Edition used: Kluge, _Angelsächsisches Lesebuch_.
Critical edition and discussion of most of the charms: Felix Grendon, _Journal of American Folk-lore_, xxii, 105 ff. See that article for bibliography.
Grendon divides the charms into five classes:
1. Exorcisms of diseases and disease spirits. 2. Herbal charms. 3. Charms for transferring disease. 4. Amulet charms. 5. Charm remedies.
These charms contain some of the most interesting relics of the old heathen religion of the Anglo-Saxons incongruously mingled with Christian practices. They were probably written down at so late a time that the churchmen felt they could no longer do harm.]
_Here is the remedy by which thou mayst improve thy fields if they will not produce well or if any evil thing is done to them by means of sorcery or witchcraft:_
_5_ _Take at night, before daybreak, four pieces of turf from the four corners of the land and mark the places where they have stood. Take then oil and honey and yeast and the milk of every kind of cattle that is on that land and a piece of every kind of tree that is grown _10_ on that land, except hard wood, and a piece of every kind of herb known by name, except burdock alone. Then put holy water on these and dip it thrice in the base of the turfs and say these words:_ Crescite, _grow_, et multiplicamini, _and multiply_, et replete, _and fill_, terram, _15_ _this earth_, in nomine Patris et Filii et Spiritus Sancti sint benedicti; _and_ Pater Noster _as often as anything else_.