Page [61], l. 4 ff. Throughout this book I have followed the view generally held by scholars in the past that the expression geongum cempan in Beow. 2044 refers to Ingeld. In recent years several scholars have adopted a different interpretation, viz. that it means not the prince himself but a nameless member of his retinue. This interpretation is due primarily to v. 2061 f., where it has been assumed, somewhat hastily in my opinion, (1) that se oðer must denote the slayer and (2) that Ingeld's own country is the scene of the tragedy. On the basis of this interpretation Prof. Olrik (Danmarks Heltedigtning, II p. 30 ff., especially p. 37 ff.) has now put forward a theory that the episode in Beowulf has little more than the names in common with Saxo's story of Ingellus' revenge, and that the latter is in its main features the creation of a Danish poet of Harold Bluetooth's time. His explanation is certainly interesting and ingenious; but at the same time it appears to me to be open to serious objections. Thus he has to admit (p. [39]) that in the only other reference to the bridal tragedy ('bryllupskampen') contained in the poem (v. 82 ff.) the scene is laid in the Danish king's hall. His explanation is that here we have a variant form of the story (cf. Widsith, v. 45 ff), emanating from a different poet. But surely one cannot place much confidence in an interpretation which involves the assumption of such an inconsistency as this[671]. Still more important is the reference to Ingeld (Hinieldus) in Alcuin's letter to Hygebald (cf. p. [41]), which Prof. Olrik seems to have entirely ignored. From this passage it would seem that Ingeld's fame was as great in England in the eighth century as it ever became in Denmark; and such fame is scarcely compatible with the passive rôle assigned to him by the theory under discussion. But, more than this, have we any ground for supposing that Alcuin did not exercise his judgment in taking Ingeld as his example of a perditus rex? If the story of Ingeld known to him was substantially identical with that recorded by Saxo, as I myself believe, he could hardly have found a case in which Christian and heathen obligations presented a more glaring contrast. To the heathen this hero appealed as the pious son who exacts vengeance for his father's death; but to the Christian he was doubly abhorrent, not merely as a heathen but also as a murderer and a truce-breaker.
Like other heroic stories recorded by Saxo and Icelandic authors the story of Ingellus has without doubt a long poetic history behind it. Prof. Olrik's investigations have rendered it probable that an element in this poetry dates from the tenth century. It may be that the poem used by Saxo was actually composed—or recast—at that time. But I must confess to some scepticism as to the possibility of determining with certainty what proportion of the material is to be assigned to the various periods intermediate between the sixth and twelfth centuries; and I am disposed to think that in general Prof. Olrik has underrated the significance of the earlier elements.
Page [64], l. 6. It should have been mentioned that the expression "to persons born after 800" applies only to the period extending down to 975. I have not examined the evidence available for later times. About this time a new factor is introduced by the revival of interest in heroic poetry.
I would also call attention to the fact that the statistics are confined to historical documents and do not include names (of moneyers) found only on coins. My impression from a perusal of the material collected in Mr Searle's Onomasticon Anglo-Saxonicum is that this element will not appreciably affect the statistics.
Page [75], l. 26 ff. Reference should have been given to the Exeter Gnomic Verses, 89 ff.
Page [110]. On the subject discussed at the beginning of this chapter the reader is referred to Heusler, S.-B. d. Akad. zu Berlin, 1909, p. 937 ff., and Van Gennep, La Formation des Légendes. The definitions given above may not be entirely satisfactory—mention should perhaps have been made of the 'Ortssage'—but they will probably be found sufficient for the purpose of this book.