only the Roman translation, meaning the men of one germ or stock. The Celtic divinity, Teutates, has his name from the Celtic _teuta_, people; _taviti_, fire, appearing here in its secondary and derived sense of _people_, just as it does in its own Scythian language in Targitavus’s second name, _Tavit-varus_, _Teutaros_, the protector of the people. Another Celtic divinity, the Hesus of Lucan, finds his brother in the Gaisos, the sword, symbolising the god of battles of the Teutonic Scythians. {66} And after philology has thus related to each other the Celt and the Teuton, she takes another branch of the Indo-European family, the Sclaves, and shows us them as having the same name with the German Suevi, the _solar_ people; the common ground here, too, being that grand point of union, the sun, fire. So, also, we find Mr. Meyer, whose Celtic studies I just now mentioned, harping again and again on the connection even in Europe, if you go back far enough, between Celt and German. So, after all we have heard, and truly heard, of the diversity between all things Semitic and all things Indo-European, there is now an Italian philologist at work upon the relationship between Sanscrit and Hebrew. Both in small and great things, philology, dealing with Celtic matters, has exemplified this tending of science towards unity. Who has not been puzzled by the relation of the Scots with Ireland—that _vetus et major Scotia_, as Colgan calls it? Who does not feel what pleasure Zeuss brings us when he suggests that _Gael_, the name for the Irish Celt, and _Scot_, are at bottom the same word, both having their origin in a word meaning _wind_, and both signifying _the violent stormy people_? {68} Who does not feel his mind agreeably cleared about our friends the Fenians, when he learns that the root of their name, _fen_, ‘white,’ appears in the hero Fingal; in Gwynned, the Welsh name for North Wales in the Roman Venedotia; in Vannes in Brittany; in Venice? The very name of Ireland, some say, comes from the famous Sanscrit word _Arya_, the land of the Aryans, or noble men; although the weight of opinion seems to be in favour of connecting it rather with another Sanscrit word, _avara_, occidental, the western land or isle of the west. {69} But, at any rate, who that has been brought up to think the Celts utter aliens from us and our culture, can come without a start of sympathy upon such words as _heol_ (sol), or _buaist_ (fuisti)? or upon such a sentence as this, ‘_Peris Duw dui funnaun_’ (‘God prepared two fountains’)? Or when Mr. Whitley Stokes, one of the very ablest scholars formed in Zeuss’s school, a born philologist,—he now occupies, alas! a post under the Government of India, instead of a chair of philology at home, and makes one think mournfully of Montesquieu’s saying, that had he been an Englishman he should never have produced his great work, but have caught the contagion of practical life, and devoted himself to what is called ‘rising in the