address is an inferior, later addition by another poet. Peter R. Orton points to lapses in metrical structure and inconsistencies in spelling and punctuation to support this argument. In addition, Douglas Moffat notes that it seems strange that the poet brought the first half of a two-part poem to a fitting conclusion before moving on to the next part, instead of "saving summary comments for the conclusion of the whole" (44). Nevertheless, there is not enough evidence to prove whether The Blessed Soul is a later addition. As for Soul and Body II, S.A.J. Bradley argues that, "[Soul and Body II'''s] position in the Exeter Book is in a group of poems of wisdom, lore and intelligent conceits" (358). Moreover, Soul and Body II is comparable with other like-poems found in the Exeter manuscript such as Deor, and Wulf and Eadwacer. Place and time The author or poet of Soul and Body is unknown; however, as Michael Lapidge points out "several aspects of the poems' eschatology show signs of Irish influence," most significantly the overtly Christian reference to the soul's disapproval of its body's actions, as well as the ultimate destiny for mankind and his soul (425). Thomas D. Hill has come across two passages that support the theory of Irish influence, in reference to the soul’s claim that the body will pay for its sins according to each of its 365 joints. The first is from "The Old Irish Table of Penitential Commutations," which states the requirements for rescuing a soul from hell: 365 Paters, 365 genuflections, 65 "blows of the scourge every day for a year, and a fast every month," which "is in proportion to the number of joints and sinews in the human body" (410). Although Hill admits the passage is problematic, it does seem to support the idea that the torment awaiting the damned body will be proportional to its 365 joints. The second is from the medieval Irish version of the Fifteen Tokens of Doomsday, which lists various torments of Hell. The ninth torment states that "locks and fiery bonds" will blaze on "every member and on every separate joint of the sinners" because "in life they did not control those members by penance and by the cross of repentance..." (264). This second passage, Hill states, "provides an Irish instance of 'punishment according to the joints' in an explicitly eschatological context as in the