[64] The same idea is frequently expressed in the Homeric poems, e.g. Il. VII 79 f., XXII 342 f., XXIII 75 f., XXIV 37 f., Od. XI 71 ff., etc.
[65] This date does not depend in any way on the question where the poem originated. Cremation may possibly have lingered in Northumbria longer than elsewhere; but that kingdom seems to have become entirely Christian between 626 and 642.
[66] E.g. possibly some of the elegiac passages (e.g. vv. 2236-2270, 2450-2464), which show a certain resemblance to such poems as the Ruin and the Wanderer.
[67] The name Hegelinge in Kûdrûn is probably a corruption of Hetelinge (i.e. Heodeningas).
[68] Presumably including vv. 88-108; but I am not prepared to suggest an elaborate analysis of the poem.
[69] These lists are perhaps derived in part from mnemonic catalogues—'inventories' of the stories known to the minstrels who composed them. Metrical catalogues of this kind are said to be in use among Servian minstrels at the present day; cf. Krauss, Slavische Volkforschungen, p. 186 ff., where a specimen is given.
[70] Waldhere, Deor and Widsith all contain 'Christian' passages, like Beowulf. The interpolations in Widsith (e.g. vv. 15 f., 82 ff.) appear to have been made by some one who possessed a certain amount of erudition; but there is no need to attribute them to a different period.
[71] Cf. Olrik, Kilderne til Sakses Oldhistorie, p. 132.
[72] The name appears to have been quite common in the North during the Viking Age; yet the apparent absence of umlaut suggests derivation from a (Frisian?) form corresponding to the Ang.-Sax. Aetla (cf. Aecci, Aeddi beside Acca, Adda).
[73] In contrast (e.g.) with Kûdrûn, which clearly shows its foreign origin (cf. p. [34]).