[73] Cf. Grimm, Teut. Mythol. 1177.
[74] “Voilà autant de rapports que les Bouddhistes ont avec nous,” adds the traveller, for hinting at which analogies between Buddhists and Catholics the Pope put his book on the Index.
[75] In a Finnish legend, which is the subject of Southey’s “Donica,” a maiden of that name moves about seemingly alive after her death in virtue of a parchment as magic spell, which is fastened to her wrist, until a sorcerer finds out the secret of the connection and unfastens the parchment, when the counterfeit life departs.
[76] Mythology of the Aryan Nations, i. 140.
[77] Brinton’s Myths of the New World, p. 51 (second edition).
[78] I am indebted to the Rev. Richard Morris for this reference.
[79] Jacob Grimm remarks that whilst the more palpable breath, as spirit, is masculine, the living, life-giving soul is treated as a delicate feminine essence. Soul is the Icelandic sála, German seele, Gothic saiwala, akin to saivs, which means “the sea.” Saivs is from a root, si, or siv, the Greek seio, to shake, and this choice of the word saivala may indicate that the ancient Teutons conceived of the soul “as a sea within, heaving up and down with every breath, and reflecting heaven and earth on the mirror of the deep.”—T. M. p. 826.
[80] Prim. Culture, i. 412.
[81] Brinton, p. 271.
[82] Iliad, xxiii. 103 (trans. Lang and others).