[622] Reference may be made to Procopius' account of the Heruli (cf. p. [411]) and more especially to the stories of Ibn Dustah and Ibn Fadhlan, quoted by Thomsen, The Relations between Ancient Russia and Scandinavia, etc., pp. 30 f., 34. Native records preserve only somewhat vague traditions relating to such a custom; cf. The Cult of Othin, p. 41 f.
[623] Cf. especially Ridgeway, The Early Age of Greece, p. 512 ff.
[624] Reference may be made to the story of Haraldr Hilditönn and Sigurðr Hringr; cf. The Cult of Othin, p. 22 f.
[625] The existence of a tradition to this effect is perhaps implied by Aristotle, Meteorolog., I 14, 21 f.; cf. p. [437], note.
[626] In addition to the examples cited by Prof. Ridgeway we may refer to the account of the Livonians given by Bartholomaeus Anglicus, De Proprietatibus Rerum, XV 88: mortuorum cadauera tumulo non tradebant, sed populus facto rogo maximo usque ad cineres comburebat. post mortem autem suos amicos nouis uestibus uestiebant et eis pro uiatico oues et boues et alia animantia exhibebant. seruos etiam et ancillas cum rebus aliis ipsis assignantes una cum mortuo et rebus aliis incendebant, credentes sic incensos ad quandam uiuorum regionem feliciter pertingere et ibidem cum pecorum et seruorum sic ob gratiam domini combustorum multitudine felicitatis et uitae temporalis patriam inuenire. This record dates from the thirteenth century (probably about 1260); so that Northern influence is not impossible.
[627] This contrast is all the more noteworthy in view of the fact that the two chief 'heroic' deities, Woden (Othin) and Zeus, are of essentially different origin. The affinities of the former lie rather with Hades—not as a chthonic being, properly speaking, but as lord of the spirit world.
[628] The characterisation of the home of Hades resembles rather that of the Northern abode of Hel (cf. p. [400], note). There can be little doubt that the latter conception is founded upon a belief of considerable antiquity, though, except in the North, all our information relating to it comes from sources affected by Christian influence. From references in early poetry, as well as from popular belief in later times, it seems probable that the early Teutonic conception of Hell (Goth. halja, etc.) involved something more than a survival of the soul in or about the place of sepulture, though there is nothing to show that it was identical with Valhalla. For the personification of Hell definite evidence is wanting; yet note should be taken of the fact that such beings as Holda and Berhta (like Freyia and Gefion) were connected with the spirit world.