[130] Perhaps for a reason like that which made the beetle a symbol of the soul or immortality among the Egyptians, namely, because the mouse hibernates like the sleeping earth. It is worth noticing that Anubis, the Egyptian psychopomp, is also a wind-god.--A. K. [131] The appearance of _children_ in the story need not, however, necessarily mean that the mortality had specially affected the children. It may only have been an expression like the Latin _manes_--the little ones--used for the souls of the departed. We know how constantly in mediæval art the soul is represented as drawn out of the body in the form of a child. [132] There are at least six different versions of the same legend given in Grimm’s _Deutsche Sagen_. [133] This myth is related by Procopius (_B. G._, iv.). There is little doubt that this island, which _he_ calls Brittia (and of course distinguishes from Britannia), is really identical with it. The _wall_ which he speaks of as dividing it is proof sufficient. [134] To the house of Yama. [135] See above, p. 251. [136] See above, p. 231. [137] The fortune which accompanies a myth is very curious. That of Freyr and Gerda is by no means conspicuous in the Edda, and I should not have been justified in comparing it in importance with the Persephone myth, _but_ that precisely the same story forms a leading feature in _the_ great Norse and Teuton epic, the Volsung and Nibelung songs. [138] It is interesting to note that _one_ of the proofs that the Greek _alphabet_ is derived from the Phœnician is precisely similar to the proof that the Sanskrit _Dyâus_ or _duhitar_ are earlier forms than Zeus or _daughter_. Because in Greek _alphabet_ means only _alpha_ (α) _beta_ (β), but in Phœnician _alpha_ or _aleph_ and _beta_ or _beth_ have distinct meanings--‘ox’ and ‘house’--the objects supposed to be symbolized by the first two Phœnician letters. See above. [139] Or Khita. [140] The word would be more correctly spelt _Yawân_. It is known that Iôn has been changed from Ivôn, or rather Iwôn, by the elision of the digamma. [141] _i.e._ the Gauls. [142] For the story of Bran’s head, which spoke after it was cut off, and which is in its natural interpretation probably the sun, see Mr. M. Arnold’s _Celtic Literature_. [143] Or if the Teutones were really Germans. Some have denied this (see Latham’s _Germania_, Appendix). But, I think, without sufficient reason. [144] Latham’s _Germania_. [145] And therefore possibly Slaves, Wend being a name applied by Teutons to Slaves. [146] _e.g._ Old German, _aran_, to plough = _arare_, etc. Typographical errors corrected by the etext transcriber: party exterminated=> partly exterminated {pg 101} certain among the the islands=> certain among the islands {pg 115} of the Semitic=> of the Semetic {pg 118} the Ayran people=> the Aryan people {pg 199} have the Elsyian fields=> have the Elysian fields {pg 243}