See especially E. Rohde, _Psyche_ (1905) and in _Rheinisches Museum_, li. (1895), 28; P. Stengel, _Die griechischen Kultusaltertumer_ (Munich, 1898), p. 124; G. F. Schomann, _Griechische Altertumer_, ii. (1897), 159; J. Wassner, _De heroum apud Graecos cultu_ (Kiel, 1883); article by F. Deneken in Roscher's _Lexikon der Mythologie_, in which a large amount of material is accumulated; J. A. Hild, _Etude sur les demons_ (1881) and article in Daremberg and Saglio's _Dictionnaire des antiquites_. _Teutonic Legend._ Many of the chief characteristics of the ancient Greek heroes are reproduced in those of the Teutonic North, the parallel being in some cases very striking; Siegfried, for instance, like Achilles, is vulnerable only in one spot, and Wayland Smith, like Hephaestus, is lame. Superhuman qualities and powers, too, are commonly ascribed to both, an important difference, however, being that whatever worship may have been paid to the Teutonic heroes never crystallized into a cult. This applies equally to those who have a recognized historical origin and to those who are regarded as purely mythical. Of the latter the number has tended to diminish in the light of modern scholarship. The fashion during the 19th century set strongly in the other direction, and the "degraded gods" theory was applied not only to such conspicuous heroes as Siegfried, Dietrich and Beowulf, but to a host of minor characters, such as the good marquis Rudeger of the Nibelungenlied and our own Robin Hood (both identified with Woden Hruodperaht). The reaction from one extreme has, indeed, tended to lead to another, until not only the heroes, but the very gods themselves, are being traced to very human, not to say commonplace, origins. Thus M. Henri de Tourville, in his_ Histoire de la formation particulariste_ (1903), basing his argument on the _Ynglinga Saga_, interpreted in the light of "Social Science," reveals Odin, "the traveller," as a great "caravan-leader" and warrior, who, driven from Asgard--a trading city on the borders of the steppes east of the Don--by "the blows that Pompey aimed at Mithridates," brought to the north the arts and industries of the East. The argument is developed with convincing ingenuity, but it may be doubted whether it has permanently "rescued Odin from the misty dreamland of mythology and restored him to history." It is now, however, admitted that, whatever influence the one may have from time to time exercised on the other, Teutonic myth and Teutonic heroic legend were developed on independent lines. The Teutonic heroes are, in the main, historical personages, never gods; though, like the Greek heroes, they are sometimes endowed with semi-divine attributes or interpreted as symbolical representations of natural forces.