[74] Albeit that Aphroditê like Athenê is likewise a goddess sprung from water—from the sea.
[75] As she springs from the head of Zeus, the storm-cloud.
[76] Our knowledge of Teutonic mythology is chiefly gathered from the Norsemen, and in fact almost exclusively from Icelandic literature. The most valuable source of all is the collection of sacred songs which generally goes by the name of Edda den Ældra, the Elder Edda.
[77] Odhinn is the Norse, Wuotan the German, Wodan or Wodin the English name.
[78] Or else the god who inspires. (See Corp. Poet Bor., Introd., p. civ.)
[79] Literally, ‘The Hall of the Slain,’ i.e. the hall of heroes.
[80] Æsir, pl. of As or Ans, the general Norse name for a god.
[81] One of the last appearances of such a phantom army is graphically described by Mr. Motley in his History of the Dutch Republic. The occasion was a short time before the battle of Mookerhyde, in which the army of Prince Louis of Nassau was defeated, and himself slain:—‘Early in February five soldiers of the burgher guard at Utrecht, being on their midnight watch, beheld in the sky above them the representation of a furious battle. The sky was extremely dark except directly over their heads, where for a space equal in extent to the length of the city, and in breadth to that of an ordinary chamber, two armies in battle array were seen advancing upon each other. The one moved rapidly up from the north-west, with banners waving, spears flashing, trumpets sounding, accompanied by heavy artillery and by squadrons of cavalry. The other came slowly forward from the south-east, as if from an entrenched camp, to encounter their assailants. There was a fierce action for a few moments, the shouts of the combatants, the heavy discharge of cannon, the rattle of musketry, the tramp of heavy-armed foot-soldiers, and the rush of cavalry being distinctly heard. The firmament trembled with the shock of the contending hosts, and was lurid with the rapid discharges of their artillery.... The struggle seemed but short. The lances of the south-eastern army seemed to snap ‘like hempstalks,’ while their firm columns all went down together in mass beneath the onset of their enemies. The overthrow was complete—victors and vanquished had faded; the clear blue space, surrounded by black clouds, was empty, when suddenly its whole extent where the conflict had so lately raged was streaked with blood, flowing athwart the sky in broad crimson streaks; nor was it till the five witnesses had fully watched and pondered over these portents that the vision entirely vanished.’ (Vol. ii., p. 526.)
[82] The story of Van der Decken, the Flying Dutchman, is surely (more especially since its dramatization by Wagner) too well known to need relation. Van der Decken, or Dekken, seems to mean ‘the man with the cloak;’ he too is probably a changed form of Odin.
[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.