Namek úpp rúnar: Grimm seems to have some doubt of the accuracy of this translation. Deut. Myth. p. 136 (edition of 1844), but I think unnecessarily. At all events the invention of the Hugrúnar, or Runes, the possession of which makes men dear to their companions, is distinctly attributed to him in the Edda: þær of hugdi Hroptr af þeim legi er lekiþ hafdi or havfi Heiddravpnis ok or horni Hoddropnis. (Brynh.-qu. i. 13.) But this is an additional point of approximation to the deities whom we consider identical with Hermes, and in some respects with Mercury, as for instance Thoth. Footnote 634: MS. Cotton, Julius E. vii. 237, b. etc. See the author’s edition of Salomon and Saturn, p. 120, _seq._ ----- Thus we have Mercurius, Wóden and Oþinn sufficiently identified. A careful investigation of the inner spirit of Greek mythology has led some very competent judges to see a form of Hermes in Odysseus. This view derives some corroboration from the Teutonic side of the question, and the relation in which Wóden stands to Mercurius. Even Tacitus had learnt that Ulixes had visited Germany, and there founded a town which he called Asciburgium[635]; and without insisting on the probability that Asciburgium grew out of a German Anseopurc or a Scandinavian Asgard, it seems not unreasonable to suppose that some tales of Wóden had reached the ears of the Roman, which seemed to him to resemble the history of Odysseus and his wanderings. Such a tale we yet possess in the adventures of Thorkill on his journey to Utgardaloki, narrated by Saxo Grammaticus, which bears a remarkable likeness to some parts of the Odyssey[636]; and when we consider Saxo’s very extraordinary mode of rationalizing ancient mythological traditions, we shall admit at least the probability of an earlier version of the tale which would be much more consonant with the suggestion of Tacitus, although this earlier form has unfortunately not survived. Wóden is, like Odysseus, preeminently the _wanderer_; he is Gangradr, Gangleri, the restless, moving deity. Even the cloak, hood or hat in which Oþinn is always clad[637] reminds us both of the _petasus_ of Hermes and the broad hat which Odysseus generally wears on ancient gems and pottery. That Wóden was worshiped _æt wega gelǽtum_, and that he was the peculiar patron of boundaries, again recalls to us this function of Hermes, and the Ἔρμαια. When we hear that offerings were brought to him upon the lofty hills, we are reminded that there was an ἄκριος, or Mountain Hermes too, though little known; and the Ἑρμῆς προμάχος, perhaps as little known as his mountain brother, answers to the warlike, victory-giving deity of our forefathers in his favourite form. ----- Footnote 635: