[101] I have said in the above that the name of _Helena_ or _Selena_ was that of the moon in Greek. The root of this word is alike Celtic and Phœnician. One finds it in Teutonic _hell_, which signifies clear, luminous, and in Hebrew הלל (_hêll_), which contains the same sense of splendour, glory, and elevation. One still says in German _heilig_, holy, and _selig_, blessed; also _selle_, soul, and _sellen_, souls. And this is worthy of the closest attention, particularly when one reflects that, following the doctrine of the ancients, the moon _helenê_ or _selenê_ was regarded as the reservoir of the souls of those who descend from heaven to pass into bodies by means of generation, and, purged by the fire of life, escape from earth to ascend to heaven. See, concerning this doctrine, Plutarch (_De Facie in Orb. Lun._), and confer with Beausobre (_Histoire du Manich._, t, ii., p. 311). The name of _Paris_, in Greek Πάρις, comes from the Phœnician words בר or פר (_bar_ or _phar_), all generation, propagation, extension, and יש (_ish_), the Being-principle. The name of _Menelaus_, in Greek Μενέλαος, comes from the Phœnician words מן (_men_), all that which determines, regulates, or defines a thing, properly, the _rational faculty_, the reason, the measure, in Latin _mens_, _mensura_; and אוש (_aôsh_), the Being-principle acting, before which is placed the prefix ל (_l_), to express the genitive case, in this manner, מנה־ל־אוש (_meneh-l-aôsh_), the rational faculty or regulator of the being in general, and man in particular: for אש‏, ‏אוש‏, ‏אש‏, ‏איש (_ash_, _aôsh_, _ish_, _aîsh_), signifies equally _fire_, _principle_, _being_, and _man_. The etymology of these three words can, as one sees, throw great light upon the fable of the _Iliad_. Here is another remarkable point on this subject. Homer has never used, to designate the Greeks, the name of _Hellenes_, that is to say, the respondents, or the lunars: it was in his time quite a new name, which the confederated Greeks had taken to resist foreign attack; it is only in the _Odyssey_, and when he is already old, that he employs the name _Hellas_ to designate Greece. The name which he gives constantly to this country, is that of Achaia (Ἀχαΐα), and he opposes it to that of Troy (Τρωία): now, Achaia signifies the strong, the igneous, the spiritual; and _Troy_, the terrestrial, the gross. The Phœnician roots are הוי (_ehôi_), the exhaling force of fire, and טרו (_trô_) the balancing power of the earth. Refer, in this regard, to Court de Gébelin (_Mond. prim._, t. vi., p. 64). Pomponius Sabinus, in his _Commentaires sur l’Enéïde_, said that the name of the city of Troy signified a sow, and he adds that the Trojans had