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[52] Anglo-Saxon Chronicle, 1000.

[53] William of Jumièges, Historia Normannorum, v., c. 4.

[54] Anglo-Saxon Chronicle, 1002.

[55] Richard of Cirencester, Speculum Historiale, ii., 147–148.

[56] As there seems to have been a Danish settlement in the Severn Valley, it seems probable that Pallig's home was in that region.

[57] The story of Palna Toki is told in various sagas, particularly Jómsvikingasaga. Of his exploits in archery Saxo has an account in his tenth book. Having once boasted that no apple was too small for his arrow to find, he was surprised by an order from the King that he should shoot an arrow from his son's head. The archer was reluctant to display his skill in this fashion, but the shot was successful. It is also told that Palna Toki had provided himself with additional arrows which he had intended for the King in case the first had stricken the child. Saxo wrote a century before the time of the supposed Tell episode.

[58] William of Jumièges, Historia Normannorum, v., c. 7.

[59] Anglo-Saxon Chronicle, 1003.

[60] Ibid., 1004–1005.

[61] Liebermann, Gesetze der Angelsachsen, i., 246–256.

[62] Anglo-Saxon Chronicle, 1009.

[63] Encomium Emmæ, i., c. 2. It is barely possible that the brother was Gyrth, whose name appears on a runic monument (Wimmer, De danske Runemindesmærker, I., ii., 138 ff.). But in the absence of information to the contrary we shall have to assume that Gyrth was buried where his monument was placed and was therefore not the brother who fell in England.

[64] Florence of Worcester, Chronicon, i., 160–161.

[65] Ibid., 160–163. Snorre, Saga of Saint Olaf, c. 14. Storm in his translation of Snorre (Christiania, 1900) locates Ringmere in East Wretham, Norfolk, (p. 239).

[66] Anglo-Saxon Chronicle, 1011. Florence of Worcester, Chronicon, i., 163–165.

[67] Gesta Regum, i., 207.

[68] Encomium Emmæ, i., c. 3.

[69] Encomium Emmæ, i., c. 2.

[70] Encomium Emmæ, i., c. 3.

[71] Encomium Emmæ, i., c. 4.

[72] Ibid., i., c. 5.

[73] Anglo-Saxon Chronicle, 1013.

[74] Snorre, Saga of Saint Olaf, cc. 12–13. The story in the saga has the appearance of genuineness and is based on the contemporary verses of Ottar the Swart. Snorre's chronology, however, is much confused.

[75] Anglo-Saxon Chronicle, 1013.

[76] William of Malmesbury, Gesta Regum, i., 209.

[77] Anglo-Saxon Chronicle, 1013.

[78] Encomium Emmæ, i., c. 5; see also Saxo, Gesta, 342.

[79] Memorials of Saint Edmund's Abbey, i., 34 ff.

[80] Adamus, Gesta, ii., c. 39.

[81] Wimmer, De danske Runemindesmærker, I., ii., 117.

[82] Liber Vitæ, 58. Steenstrup suggests that the name may be Slavic and calls attention to the Slavic form Svantoslava (Venderne og de Danske, 64–65).

[83] Encomium Emmæ, ii., c. 3. The rescue and removal of Sweyn's remains by English women is asserted by the contemporary German chronicler Thietmar (Chronicon, vii., c. 26).