[457]. Euseb. Præp. Evang. iii. 9.
[458]. Rig-Veda, i. 115; Böhtlingk and Roth, s.v. ‘mitra.’
[459]. Avesta, tr. Spiegel, ‘Yaçna,’ i. 35; iii., lxvii., 61-2; compare Burnouf, ‘Yaçna.’
[460]. Macrob. Saturnal. i. 21, 13. See Max Müller, ‘Chips,’ vol. ii. p. 85.
[461]. Grimm, ‘Deutsche Myth.’ p. 665. See also Hanusch, ‘Slaw. Myth.’ p. 213.
[462]. Edda, ‘Völuspa,’ 22; ‘Gylfaginning,’ 15. See Grimm, ‘D. M.’ p. 133; ‘Reinhart Fuchs.’
[463]. As to the identification of the Norns and the Fates, see Grimm, ‘D. M.’ pp. 376-86; Max Müller, ‘Chips,’ vol. ii. p. 154. It is to be observed in connexion with the Perseus-myth, that another of its obscure episodes, the Gorgon’s head turning those who look on it into stone, corresponds with myths of the sun itself. In Hispaniola, men came out of two caves (thus being born of their mother Earth); the giant who guarded these caves strayed one night, and the rising sun turned him into a great rock called Kauta, just as the Gorgon’s head turned Atlas the Earth-bearer into the mountain that bears his name; after this, others of the early cave-men were surprised by the sunlight, and turned into stones, trees, plants or beasts (Friar Roman Pane in ‘Life of Columbus’ in Pinkerton, vol. xii. p. 80; J. G. Müller, ‘Amer. Urrelig.’ p. 179). In Central America a Quiché legend relates how the ancient animals were petrified by the Sun (Brasseur, ‘Popol Vuh,’ p. 245). Thus the Americans have the analogue of the Scandinavian myths of giants and dwarfs surprised by daylight outside their hiding-places, and turned to stones. Such fancies appear connected with the fancied human shapes of rocks or ‘standing stones’ which peasants still account for as transformed creatures. Thus in Fiji, two rocks are a male and female deity turned to stone at daylight, Seemann, ‘Viti,’ p. 66; see Liebrecht in ‘Heidelberg. Jahrb.’ 1864, p. 216. This idea is brought also into the Perseus-myth, for the rocks abounding in Seriphos are the islanders thus petrified by the Gorgon’s head.
[464]. Piedrahita, ‘Hist. Gen. de las Conquistas del Nuevo Reyno de Granada,’ Antwerp, 1688, part i. lib. i. c. 3; Humboldt, ‘Monumens,’ pl. vi.; J. G. Müller, ‘Amer. Urrelig.’ pp. 423-30.
[465]. Garcilaso de la Vega, ‘Commentarios Reales,’ i. c. 15; Prescott, ‘Peru,’ vol. i. p. 7; J. G. Müller, pp. 303-8, 328-39. Other Peruvian versions show the fundamental solar idea in different mythic shapes (Tr. of Cieza de Leon, tr. and ed. by C. R. Markham, Hakluyt Soc. 1864, pp. xlix. 298, 316, 372). W. B. Stevenson (‘Residence in S. America,’ vol. i. p. 394) and Bastian (‘Mensch,’ vol. iii. p. 347) met with a curious perversion of the myth, in which Inca Manco Ccapac, corrupted into Ingasman Cocapac, gave rise to a story of an Englishman figuring in the midst of Peruvian mythology.
[466]. Stanbridge, ‘Abor. of Australia,’ in ‘Tr. Eth. Soc.’ vol. i. p. 301.