[20] Preller, _R. M._, i. 1 and 2, points out that Italian mythology is "quite different" from the Greek; that it is only in "a certain sense" that there can be said to be a Roman mythology; that it is a very different thing from Greek, Hindoo, Persian, Teutonic, and Scandinavian mythology; that the Romans had not advanced far in personifying and individualising their gods, and consequently could not develop much mythology. Finally, Italian religion was "far less widely removed" from the primitive Aryan belief than Greek religion and mythology were. [21] Livy, ii. 21; Dion., vi. i. [22] Mommsen, _Hist. of Rome_, i. 482 _ff._ [23] According to Schwegler, _Röm. Gesch._, i. 354-383, Εὔανδρος is simply Greek for _Faunus_ = _Favinus_, "the benevolent" or "good" god. _Cf._ Fauna = Bona Dea. [24] "Rapi ... similatur virgo ex gremio matris ... cum ad virum trahitur, quod videlicet ea res feliciter Romulo cessit."—Festus, s.v. _rapi_. [25] _E.g._, among the Esthonians, Finns, Wotjaks, Mordwins, Vedic Hindoos, and Bohemians. [26] For the use of the sword, axe, or dagger to keep off evil spirits from a wedding, see Schroeder, _Hochzeitsbräuche der Ester_, 99-102. [27] For the sacredness of the head especially, see the _Golden Bough_, i. 187-193. [28] The myth, as given by Plutarch, is to be found also in Livy, i. 9; Serv. ad Æn., vi. 55; and in Varro, quoted by Festus, p. 351. The word occurs in Martial, i. 35. 6 and 7; iii. 93. 25; xii. 42. 4, 95. 5 (Friedländer says nothing), and Catullus, lxi. 134 (Robinson Ellis has nothing to say). [29] Hartley, _Science of Fairy Tales_, pp. 279-281, for examples. The tale of Servius is also told by Ovid, _F._, vi. 577. [30] It is interesting to note that two hundred years ago Boxhorn, in commenting on this passage of Plutarch, laid down a fundamental proposition of the science of folk-lore:—"Mortales cum inquirerent in caussas rerum, nec invenirent, pro libitu suo verisimiles sunt commenti. Sic ut fabulæ proponerentur tanquam caussæ rerum, cum res ipsæ essent causeæ fabularum." See his edition of the _Roman Questions_, printed in vol. v. of the _Thesaurus_ of Grævius (Lugd., Batavor, 1696). [31] _Ethnology in Folk-Lore_, pp. 120 _ff._ Mr. Gomme, however, argues that the fear of dead kindred was borrowed by the Aryans from the non-Aryan inhabitants of Europe. But why may not the pro-ethnic Aryans, as well as other savages, have had, at one stage of their development, a fear of dead kindred? [32] My authorities for the customs quoted in the next few pages are (unless special references are given) Wuttke, _Deutsche Volksaberglaube_, §§ 725-756; Rochholz, _Deutscher Glaube und Brauch_, ii. pp. 170-173; and De Rialle, _Mythologie Comparée_, i. p. 125. [33] Weinhold, _Altnord. Leben_, 476.