[83] It may be as well to say here that every detail of the legend is found upon a critical inquiry to be significant. His name Hackelbärend (cloak-bearer) connects him with Odin, the wind-god. His two dogs connect him with two dogs of Sanskrit mythology, also signifying the wind. [84] See Uhland, _Der Mythus von Thor_. [85] _Baldur; a Song of Divine Death_, by Robert Buchanan. [86] This scarcely holds as a simile, for in fact the light _is_ the aurora. It need hardly be said, therefore, that the comparison is not found in the original story. [87] _I.e._ Garðr a general name for earth, expanded from the confined meaning of inclosure, _yard_ (allied to οἶκος, _hortus_); just as γαῖα is connected with a cow-inclosure. [88] The meaning of Zoroaster, or rather Zarathustra, his true name. The reader may usefully consult M. James Darmesteter’s _Zend Avesta_ (_Sacred Books of the East_, vol. iv.), in which he will see how much of this religion is (in the opinion of M. Darmesteter) simply an early nature-religion parallel to that of the Vedas. [89] Hence the name Mazdean applied to this creed. [90] See Chapter IV., p. 100. [91] Or the graves of those whom he desired specially to honour. We can guess at the process of his thought pretty well. First, the body is buried deep, or earth is thrown over it in a heap, to keep it from being torn up by wild beasts. Then as the covering of the body gets to be thought a special insurance of vitality to the soul, the practice is exaggerated more and more until we get the great grave-mounds and the pyramids. [92] Wooden statues were very common in the earliest Egyptian dynasties. But they belong to these only. [93] Blue or green is the colour of Osiris, who represents the soul. (See Chapter VII.) [94] The Egyptian tombs having generally an upper chamber for the sacrifices or funeral feasts, and a chamber in the earth beneath for the mummy. [95] _Sheol_ is the Hebrew word generally translated ‘grave’ in our version. Very different from the teaching of modern religion is the following passage:-- ‘_Sheol_ shall not praise the Jehovah, The dead shall not celebrate Thee: They that go down into the pit shall not hope for Thy truth. The living, the living, shall praise Thee as I do this day.’ (Isa. xxxviii. 18, 19.) [96] Still, this effect of their art on us may arise from the disappearance of some monuments which had a very different character, _e.g._ the _campo santo_ pictures, as we may call them, of Polygnotus at Delphi. (See Pausanias, x. 28.) [97] The reason why the ‘blameless Ethiopians’ were honoured by name and by the company of the gods, is most likely to be found in the fact of their living, as Homer thought, so near the western border of the world. [98] Weber, in Chamb. 1020. [99] V_r_hadâra_n_yaka, _Ed. Pol._, iii. 4-7.