And this our life, exempt from public haunt,
Finds tongues in trees, books in the running brooks,
Sermons in stones, and good in every thing.
Shakspere.
On several occasions, when discussing obscure questions of early topography or ancient nomenclature, although readily acknowledging the value of all facts in connection with genuine etymological science, I have recommended great caution in the use of this powerful but somewhat capricious archæological ally. I yet retain a strong impression that this caution is still a necessary condition of truly scientific historical or antiquarian research. Consequently, several of the presumed etymologies in the present work are advanced with diffidence, and with a thorough conviction that some of them may prove to be illusive. The suggestion of a probability, however, is a very different thing to dogmatic assertion in such matters, a practice which cannot be too much condemned.
It is not very many years since the writer of the article "Language," in Knight's Cyclopædia, felt it his duty, in introducing the subject, to use the following strong expressions:—
"That division of grammar which is called etymology has been disgraced by such puerile trifling, and has been pursued with such an utter disregard to anything like scientific principles, as to create in the minds of many persons a suspicion against everything presented to their notice under the name of etymology. Such persons have viewed etymology as nothing else than a dexterous play upon words, and have looked upon etymologists as little better than indifferent punsters. That the generality of writers upon this subject scarcely deserve any better appellation will hardly be denied by anyone who has studied etymology on true philological principles; and, if any doubt were entertained upon the point, it would only be necessary to refer to such works as Damm's 'Homeric Lexicon,' and Lennep's 'Etymology of the Greek Language,' which are full of such wild conjectures and such extravagant etymologies, that we cannot be surprised that a study which has produced such results should have been considered ridiculous and absurd."
The writer afterwards refers to the extent, and explains the nature of the progress which had been made during the twenty or thirty years previous to the date of his own paper. (1839). He justly attributes this progress to the "comparison of many languages with each other;" but he especially insists that "nothing has perhaps contributed to this improvement more than the discovery of Sanscrit (for as it has been justly observed, it may properly be called a discovery), which was found to bear such a striking resemblance both in its more important words and in its grammatical forms to the Latin and Greek, the Teutonic and Sclavonic languages, as to lead to the conclusion that all must have been derived from a common source."
An able writer in the Saturday Review truly describes the science of comparative philology as "the great discovery of modern scholarship, the discovery which more than any other unites distant ages and countries in one tie of brotherhood." Hence its great value to antiquarian students of every class.
Further investigation has fully demonstrated the truth of the views thus expressed. Not only is the affinity of the languages now admitted without dispute, but the consanguinity of the peoples and the identity of many of their popular traditions and superstitions have been demonstrated with scientific precision by such writers as the brothers Grimm, Dr. Kuhn, Dr. Roth, Max Müller, Farrer, Dasent, the Rev. G. W. Cox, and others, who have devoted special attention to the subject.
This common ancestry is sometimes styled Indo-European; but the phrase being open to objection, as including more than the precise facts justify, the term Aryan, or Arian, is now generally preferred. Some writers regard the Aryans as descendants of Japhet, and the Semitic tribes as the progeny of Shem. In the latter they include the Hebrews, the Ph[oe]nicians, the Arabs, and Ethiopians; and their languages are radically distinct from those of the Aryan family. The country about the upper Oxus river, now mainly included in the dominions of the Khan of Bockhara, is generally agreed upon as the locality from whence the various members of the Aryan family originally migrated, some northward and westward over Europe, and others southward and eastward into India. The Kelts, the Teutons, the Greeks, Latins, Letts, and Sclaves are all European branches of this original stock. The Persians and the high caste Hindoos are the principal descendants of the southern and south-eastern migration. The chief elements of the British population at the present time are Keltic, represented by the Welsh, Irish, and Gaelic tribes, and the Teutonic, which includes Angles, Saxons, and Jutes, and Danish and Norse Scandinavians.
The non-Aryan races inhabiting Europe are not relatively very extensive or important. The chief are the Magyars and the Turks. There are besides some Tatars and Ugrians in Russia, a few Basques in the south-west of France and on the neighbouring Spanish frontier, and the Laps and Fins in Northern Europe.
The oldest writings extant in the Sanscrit branch of the Aryan tongue are termed the "Vedas." These works include a collection of hymns chanted or sung by the earlier south-eastern emigrants. It is believed this collection was formed about fourteen hundred years before the birth of Christ. According to ancient Hindoo authority, these hymns are coeval with creation. It is asserted that Brahma breathed them from his own mouth, or, in other words, that he milked them out from fire, air, and the sun. Some traditions state that they wore scattered abroad or lost; and that a great sage, "Vyasa, the arranger," collected them together about 5,000 years ago. Vyasa, who was assisted in his labours by many other sages, taught the Vedic literature or religion to four distinct pupils. Payla learnt the Rig Veda, Vais'ampayana the Yajur Veda, Jaimini the Sama Veda, and Sumantu the Atharvan'a. The three first-mentioned are named collectively the sacred Trayi, or the Triad. These versions were afterwards much extended and commented upon by after sages.
The term Veda is derived from the Sanscrit root vid, which signifies to know. It implies the sum of all knowledge. By another etymology it is held to imply revealed knowledge, or that species of wisdom which contains within itself the evidence of its own truth. Rig is from the root rich, to laud, and implies that the Vedic knowledge is delivered in the form of hymns of praise.
Max Müller regards the Vedas as containing the key note of all religion, natural as well as revealed. They exhibit a belief in God, a perception of the difference between good and evil, and a conviction that the Deity loveth the one and hateth the other. The degenerate religion of the modern Hindoos, and especially the worship of Krishnah, is described by a recent writer, as (in comparison with that of the Vedas) "a moral plague, the ravages of which are as appalling as they are astounding."
Walter Kelly says:—"The Sanscrit tongue, in which the Vedas are written, is the sacred language of India; that is to say, the oldest language, the one which was spoken, as the Hindoos believe, by the gods themselves, when gods and men were in frequent fellowship with each other, from the time when Yama descended from heaven to become the first of mortals. This ancient tongue may not be the very one which was spoken by the common ancestors of Hindoos and Europeans, but at least it is its nearest and purest derivative; nor is there any reason to believe that it is removed from it by more than a few degrees. Hence the supreme importance of the Sanscrit vocabulary and literature as a key to the languages and supernatural lore of ancient and modern Europe."
This discovery of the Sanscrit writings, and especially of the Vedas, has already exercised considerable influence upon etymological science. Before its introduction the main element in such inquiries consisted in the tracing backwards words corrupted or obscure in modern English to their original roots in Keltic, Teutonic, Greek, or Latin. The Sanscrit, however, being a written form of one of the earliest of the varieties of these cognate tongues, gives the etymological student the advantage of a flank or rear position, by means of which he may sometimes decipher the meaning of a doubtful term, by the inverse or ascending process, and thus gain some knowledge of its original meaning, perhaps long since lost by the descendants of those who first introduced it into the ancient language of Great Britain.[1]
It is by no means improbable that the idle historical legends related by Nennius and Geoffrey of Monmouth, respecting the arrival of Brutus and his Trojan followers in Britain, after the destruction of Priam's imperial city by the allied Greeks, may have just so much foundation in fact as might be furnished by a time-honoured tradition respecting the eastern home from which our remote ancestors originally migrated. The natives of Britain, on first coming in contact with the early merchants and traders from the Mediterranean shores, would doubtless hear something of the Iliad and the Æneid, with the heroes of which they might innocently confound their own remote and vaguely conceived demi-deities or warlike human ancestry. Notwithstanding the just contempt in which these legends are held by modern historians, there still exists a kind of instinctive faith that a very remote tradition, however much it may have been overlaid and disfigured by relatively modern inventions, lies at the base of the main story. Emigrants from Iberia (situated between the Caspian and the Euxine Seas) are said to have settled in Greece (the Pelasgi), and in Tuscany and Spain (the Iberians). In Laurent's "Ancient Geography" is the following passage:—"In the Caucasus were found the Bruchi, the modern Burtani or Britani, a free tribe, rich in silver and gold." It is not improbable that the advent of emigrants of this tribe in England may underlie the legend of the Trojan Brutus and his followers. Eastern Albania too may have contributed, along with its neighbours, to the migratory hordes which passed to the west. The earliest name by which Britain was known to the Greeks and Romans is Albion. The Gaels of Scotland still speak of the island as Albin. In Merlin's famous prophecy, in Geoffrey of Monmouth's British History, the country is frequently named Albania. The universal tradition of the North German and Scandinavian tribes is that they came from the neighbourhood of the Caucasus to the North West of Europe. An early Odin is said to have introduced from the east the worship of the sun. Another at the head of the Æsir warriors imported the Runic alphabet. He is styled Mid Othin. Two other chiefs of this name figure in their legendary history.
Dr. Leigh held the opinion that the Brigantes, and especially the Setantii, or the Lancashire portion of the then population, were a mixed race, consisting of Kelts, Ph[oe]nicians, and Armenians. His only reason for this conjecture appears to have been based on the fact that one of the chief rivers was named Belisama, which, he says, "in the Ph[oe]nician language, signifies the Moon or the Goddess of Heaven," and that Ribel, now the name of the same river, in the Armenian tongue signifies Heaven. Mr. Thornber says "Belisama means Queen of Heaven, and that the Romans paid divine honours to the Ribble under the title of Minerva Belisama." This conjecture apparently rests on the statement of Leigh, and the fact that the Roman temple at Ribchester was dedicated to Minerva. There appears to be, however, some error here respecting the sex of Bel. The Ph[oe]nician "Queen of Heaven," or "Queen of the Stars," was named Astroarche or Astarte. She is supposed by some to be identical with the Greek Juno, or Selene (the moon), by others she is regarded as the planet Venus. The Armenians were a branch of the Aryan family, and the Ph[oe]nicians, as I have before said, were of the Semitic stock.[2] Sanchuniathon, the ancient Ph[oe]nician historian, says that the Ph[oe]nicians worshipped the sun as "the only lord of heaven," under the name Beelsamen, which was equivalent to the Greek Zeus or the Latin Jupiter. Baal is formed from a root which signifies, and is literally equivalent to, lord or owner. A Maltese inscription "Malkereth Baal Tsor," is interpreted "King of the city, Lord of Tyre." In the Septuagint Baal is called Hercules; in the Ph[oe]nician language Orcul, light of all. One writer adds "Baal was Saturn; others have considered Baal to be the planet Jupiter. A supreme idol might easily be compared with those of other nations; hence arose this variety of opinions."
Amongst the many conjectures as to the origin of Stonehenge is one put forth by Godfrey Higgins, that it was built by Druids, "the priests of Oriental colonies, who emigrated from India." Mr. Davis, the author of "Celtic Researches," refers to a passage in Diodorus Siculus, in which it is stated, on the authority of Hecatæus, that a round temple existed in Britain dedicated to Apollo. Mr. Davis conjectures that Stonehenge is the edifice referred to.
The late Rev. John Williams, Archdeacon of Cardigan, in "Essays," published in 1858, strongly advocates the "Hyperborean theory," founded on the passage in Diodorus referred to. This view of the case implies that the Hyperboreans migrated mainly by water from Central Asia, not long after the days of Noah; that they eventually occupied Great Britain, Spain, and Gaul, west of the Alps; that the Druid priests of Stonehenge were in sympathy and constant communication with those of Delphi; that they were civilised to a large extent, and were intimately related by blood with the Pelasgians of Ancient Greece.
The ancient name of this remarkable relic of the past is unfortunately lost, "Stonehenge" being evidently of Saxon origin, and in no way connected with its architects; the tale told by Nennius, about the murder of four hundred and sixty British nobles, through the treachery of Hengist, being a later romance invented to account for its Saxon name, Stanhengist. W. G. Palgrave, in his "Central and Eastern Arabia," describes the ruins of a "structure" which so nearly resembles the famous Wiltshire relic, that he calls it an "Arabian Stonehenge." He adds that the natives spoke of a similar ancient edifice as still existing in a part of the country which he did not visit.
Sir John Lubbock in his "Pre-historic Times," after alluding to the mythical character of the expedition to Ireland of Aurelius Ambrosius and Merlin, as related by Geoffrey of Monmouth, in search of the sacred materials employed in the erection of the megalithic edifice, says the larger stones are evidently similar in lithological character to the immense numbers yet strewn over Salisbury plain, and locally termed "Sarcens." He adds,—
"Stonehenge is generally considered to mean the hanging stones, as indeed was long ago suggested by Wace, an Anglo-Norman poet, who says:
Stanhengues ont mom Englois
Pieres pandues en Francois,
but it is surely more natural to derive the last syllable from the Anglo-Saxon word 'ing,' a field; as we have Keston, originally Kyst-staning, the field of stone coffins. What more natural than that a new race, finding this magnificent ruin, standing in solitary grandeur on Salisbury Plain, and able to learn nothing of its origin, should call it simply the place of stones? What more unnatural than that they should do so, if they knew the name of him in whose honour it was erected?"
After disposing of some other arguments in favour of a post-Roman date for the edifice, and expressing his conviction that this structure and its kindred one at Abury were used as temples for worship, Sir John Lubbock says,—
"Stonehenge may then I think be regarded as a monument of the Bronze Age, though apparently it was not all erected at one time, the inner circle of small unwrought blue stones being probably older than the rest; as regards Abury, since the stones are all in their natural condition, while those of Stonehenge are roughly hewn, it seems reasonable to conclude that Abury is the older of the two, and belongs either to the close of the Stone Age, or to the commencement of that of Bronze."
Some writers regard the British or Keltic god Bel or Beil as not immediately the Belus or Baal of the Asiatic nations, but that it "designates an exalted luminous deity, peculiar to the Celts." This is the view of Jacob Grimm, and it is endorsed by W. K. Kelly. Another writer thinks that "the general character of Asiatic idolatry renders it likely that Baal meant originally the true lord of the universe, and that his worship degenerated into the worship of a powerful body in the material world."
The origin of the not yet entirely exploded superstition respecting the "divine right of kings" may have something to do with this primæval sun or fire worship. The Anglo-Saxon princes claimed descent from Odin or Woden, who, as will afterwards be shown, is evidently the Teutonic representative of the Aryan Indra, or the luminous or lightning-god. A recent writer in the Gentleman's Magazine says:—
"Every king of Egypt considered himself a direct descendant of the sun, and over his name was 'Son of the Sun;' and as the sun was Phrè, so each king was called Phrè. As in the East at the present time, the Ottoman Emperor is termed by the Arabs, 'Sooltan ebn Sooltan'—Emperor son of an Emperor. The king considered that his authority and the virtues and powers of his rule were direct emanations from the solar disc. This idea is beautifully set forth in a device from a tomb in the cemetery of El Emarna, where may be observed Ammophis, with his queen and their children, standing at a window or gallery of their palace, and are all engaged in throwing to their subjects, who are standing below with hands upraised to receive them, collars of distinction, vases, rings of money, symbols of life, and other blessings. These gifts the disc of the sun, which is represented above, is in the act of bestowing upon them. The king and his family were the only media of communication between the sun, the source of all blessings, and the people. This is significantly set forth by the rays which projected life into their mouths, and infused into their hearts courage, wisdom, and justice."
Frances Power Cobbe, in her "Cities of the Past," after visiting the ruins of Baalbec, quotes several beautiful passages from Du Perron's Zend Avesta, illustrative of the purity of the sentiment of the earlier fire-worshippers. She says:—
"In what degree this high Persian faith (still existing in no ignoble type among the Parsees of India) was connected with the sun-worship of the gross Ph[oe]nician mythology, it is hard to conjecture. Perhaps there was no relation at all, and Baal (or Bel), the sun-god, never received in his impure fanes the homage of a true worshipper of Ormusd, the supremely wise Lord, of whom the Zend Avesta only tells us his light is hidden under all that shines. At least the faith of which Heliogabalus was hierophant had fallen as low as ever the religious sentiment of human nature may be debased. Yet does the 'golden star,' Zoroaster, throw a mysterious halo over the fire worship of East and West; that faith which blazed out in the Bactrian plains before the dawn of history, and which lights yet its memorial fires each midsummer eve in the vales of the Christian Scotland and Ireland."
She might have added, at least until very recently, the hills and dales of Lancashire and some other parts of England.
It is not improbable that before the corruption referred to took place, the Keltic emigrants to this country may have arrived at their western home, and so have introduced the worship of Baal or Bel in something like its pristine purity; and hence the distinction between the famous deity of Heliopolis and his presumed representative in Britain. A semi-subterranean temple, dedicated to the worship of Mithras, the Persian Sun or Apollo, was discovered in 1822 at Housesteads, Northumberland (Borcovicus), on the line of the great Roman wall. Mr. Hodgson describes it in detail in a contribution to the Arch. ÆL. O.S., vol. 1. This worship appears to have belonged to the debased form referred to. It evoked edicts from several Roman emperors decreeing its suppression, but without avail. This cruel and degrading superstition was, however, not introduced into the western portion of the "old world," until shortly before the advent of Christ. An altar, dedicated to this deity, found in the cave temple at Housesteads, was erected A.D. 253. Remains of Mithraic worship have been found at York and Chester, and other places, including Chesterholm (Vindolana), and Rutchester (Vindobala), on the line of the great Roman wall. This worship of Mithras is evidently but a corrupt descendant from the ancient Aryan adoration of Mithra, the god of daylight.
From these and other reasons, yet to be advanced, I am inclined to regard the introduction of the British god Bel or Beil as appertaining to a much earlier epoch in our history than the advent of the Ph[oe]nician merchants, who, most probably, did visit the Belisama, Portus Setantiorum, and other harbours on the Lancashire and Cheshire coast, for trading purposes, but at a relatively much more recent period.
Mr. John Baldwin, in his "Pre-historic Nations," contends that the "Bronze Age in Western Europe was introduced by a foreign people of the Cushite race, culture, and religion, and that for a very long period it was controlled and directed by their influence." He further adds:—
"The first settlements of the Arabian Cushites in Spain and Northern Africa cannot have been later than 5,000 years before the Christian era.... Probably the Cushite race, religion, and civilisation first went to the ancient Finnic people of Britain, Gaul, and the Scandinavian countries from Spain and Africa. The beginning of the Bronze Age in these countries was much older than the period of Tyre. The Tyrian establishments in those western countries seem to have been later than the Aryan immigration that created the Keltic peoples and languages; and it may be that the Tyrians introduced the 'Age of Iron' not long after their arrival, for it was evidently much older than the time of the Romans."
Professor Nilsson refers the ancient bronze instruments, etc., to Ph[oe]nician influence, and describes some sculpture on two stones on a tumulus near Kivik, which, Mr. Baldwin observes, "even Sir John Lubbock admits, 'may fairly be said to have a Ph[oe]nician or Egyptian appearance.'"
Mr. Baldwin traces to Arabian Cushite colonies the very ancient civilisation of Egypt, Caldea, and the southern portion of India, as well as Ph[oe]nicia and the western nations. Another stone, described by Professor Nilsson, is an obelisk symbolising Baal. Referring to this monument, Mr. Baldwin says:—
"The festival of Baal or Balder, celebrated on midsummer night in the upper part of Norway, reveals the Cushite race, for the midnight fire in presence of the midnight sun did not originate in that latitude. This festival of Baal was celebrated in the British Islands until recent times. Baal has given such names as Baltic, Great and Little Belt, Belteburga, Baleshangen, and the like." He asks, "What other people could have brought the worship of Baal to Western Europe in pre-historic times? We see them in the stone circles, in the ruins at Abury and Stonehenge, in the festival of Baal that lingered until our own times; and there is something for consideration in the fact that Arabia has still the ruins of ancient structures precisely like Stonehenge. It is probable that the Arabians, or their representatives in Spain and North Africa, went northward and began the Age of Bronze more than 2,000 years before Gades (Cadiz) was built."
Mr. Baldwin draws a marked distinction between the modern Mohammedan Semitic population of Arabia and their great Cushite, Hamite, or Ethiopian predecessors. The former, he says, "are comparatively modern in Arabia," they have "appropriated the reputation of the old race," and have unduly occupied the chief attention of modern scholars.
Dr. Hooker, at the meeting of the British Association in 1868, described a race of men in a district of Eastern Bengal, who erect, at the present day, monuments similar to those termed, in Western Europe, Druidical. With his own eyes he had seen "dolmens" and "cromlechs" not six months old. He says that they call a stone by the same name as is given to it in the Keltic idioms of Wales and Brittany, though, he adds, little of the character of their language is yet known.
Sir John Lubbock, referring to the very ancient stone weapons found in Denmark, Switzerland, France, England, and other countries, termed palæoliths, says:—"Some implements of the same type have been found in Spain, in Assyria, and in India. The latter have been described by Mr. Bruce Foote; they were found in the Madras and North Arcot districts, and are of quartzite, and in several cases were found by Messrs. Foote and King, in situ, at depths of from three to ten feet. The specimens figured will show how closely they resemble our European specimens, and it is interesting that in the words of Mr. Foote, 'the area, over which the lateritic formations were spread, has undergone, as already stated, great changes since their deposition. A great part of the formation has been removed by denudation, and deep valleys cut into them are now occupied by the alluvium of various rivers.'"
In several parts of Britain, and especially in Cumberland, altars have been found dedicated by Roman legionaries or their auxiliaries to a god named Belatucadrus. Mr. Thomas Wright (Celt, Roman, and Saxon, p. 292), after referring to a small one erected at Ellanborough by Julius Civilis, says:—
"Several others dedicated to this deity have been found at Netherby, Castlesteads, Burgh-on-the-sands, Bankshead, and other places. In some instances, as in an altar found at Drumburgh, the deity is addressed by the epithet, DEO SANCTO BELATVCADRO. In some altars he is identified with Mars, as on one found at Plumpton Wall, dedicated DEO MARTI BELATVCADRI ET NVMINIB AVGG. Several attempts have been made to derive the name from Hebrew, Welsh, or Irish, and it has been hastily taken for granted that this god was identical with the Ph[oe]nician Baal. Altars to Belatucadrus have been found at Kirkby Thore, at Welp Castle, and at Brougham, in Westmorland. The one at Brougham was dedicated by a man named Andagus, which sounds like a Teutonic name."
Since the preceding paragraphs were written, I have seen in the Manchester Natural History Museum, a rude altar dedicated to this god, which, I am informed, was found some years ago at Ribchester, on the Ribble. As I had not previously seen or heard of it, it is not mentioned in my published "History of Preston and its Environs." The inscription is somewhat defaced, but the DEO MARTI BELATVCADRI is very distinct. It appears, like the one found at Plumpton Wall, to have been dedicated to this god, and to the gods of the emperor (NVMINIB AVGG), or, as some think, to the reigning emperor himself. The dedicator is Julius Augustalis, the prefect of some military corps, the name of which I cannot, at present, satisfactorily decipher.
The compounding of the name of Baal or Bel with other words is common, as in the ancient name of the Ribble—Belisama. This Belatucadrus appears to belong to this class, at least so far as cadrus is concerned, for at Risingham, in Northumberland, an altar was found dedicated to MOGONT CAD, which may perhaps mean, when written in full, in the nominative case, MOGONTIS CADRUS. Horsley imagined it probable that the CAD had reference to the Gadeni, a Caledonian tribe; but Mr. Wright regards this as very doubtful. The Welsh word cad means war, battle, tumult, etc. May not CADRUS, therefore, be a Keltic synonym for Mars?
Other altars have been found dedicated to gods that may probably be traced to an Eastern origin. One found at Birrens, in Scotland, exhibits a winged deity, holding a spear in her right hand and a globe in her left. The dedication is to the goddess Brigantia. Mr. Wright says:—
"It was supposed this was the deity of the Brigantes, but I am not aware that this country was ever called Brigantia, and it is not probable the conqueror would worship the deity of a vanquished tribe. I feel more inclined to think the name was taken from Brigantium, in Switzerland, a town which occupied the site of the modern Bregentz. An altar found at Chester was dedicated DEAE NYMPHAE BRIG, which in this case would be 'To the Nymph Goddess of Brigantium.'"
Another ancient city styled Brigantium, now Briançon, was situated on an opposite spur of the Alps, in the country of the Taurini, now Piedmont. Ancient geographers speak of a tribe of Thracians, who were styled Briges. In Laurent's work, the river at present named the Barrow, in Ireland, is termed the Birgus. A people on the eastern coast of Ireland were called Brigantes, and the name Brigantina is still retained in the province of Gallicia, in Spain. Some authorities contend that the Gaedhels or Gaels, the Gaelic or Erse element of our population, originally entered Ireland and the south-west of England from Spain. From Ireland they spread, northward, to the western isles and highlands of Scotland, and westward, to the Isle of Man and the North of England and Wales. In one of the preserved extracts from the lost book of Drom Sneachta, supposed to have been written before the advent of St. Patrick, is what is termed "the Prime Story of Irruption and Migration." From this we learn that the ancient Milesian inhabitants themselves had traditions respecting their advent from Spain, which referred to the prior occupation of the country by two other branches of the Gaelic race, viz., the Firbolgs and the Tuatha dé Dannan. The story says the Milesians left Scythia for Egypt, but returned, and afterwards migrated to Spain by way of Greece. After a long residence in the peninsula, they built the city of Bragantia. About 1700 B.C., a colony of them landed at the mouth of the Slaney, in Wexford, under the command of the eight sons of Milesias or Galamah. In two battles they defeated their predecessors, and divided the country amongst themselves. The Cymri, another branch of the Keltic stock, on the contrary, entered Britain from Gaul, and were, eventually, to a considerable extent, driven upon the Gaelic tribes in the West of England and Wales by the pressure of their Teutonic successors. Professor H. Morley says that that portion of the population "in the North of England, who battled against the gradual progress of expulsion," was "known as Briganted, fighting thieves. Brigant is Welsh for thief and highlander." Brig and Brigant meaning top or summit, in modern Welsh, and Brigantwys the people of the summit, Brigantes has doubtless only originally meant the dwellers in the hilly country. The habits of the brigands of Greece, Spain, and Italy, of the present day, sufficiently account for its application to mountain hordes organised for the purposes of plunder and bloodshed.
Perhaps the Aryan mythology will supply a common source for all these local appellations. Walter K. Kelly ("Curiosities of Indo-European Tradition") says:—"Agni, the god of fire (Latin, ignis), has for retainers the Bhrigus and the Angirases. They are his priests on earth whilst they dwell there in mortal form; and after death they are his friends and companions in heaven. They are also the companions of the clouds and storms"—in other words, personifications of some characteristics of clouds and storms. He afterwards speaks of "Bhrigu, the father of a mythological family of that name." The root of the word means "fulgent burning." The Bhrigus and a kindred mythical race, the Phlegyans, incurred the displeasure of the gods. The latter were condemned to the torments of Tartarus. Bhrigu, being an ancestor of the Brahmans, was more leniently treated. His father, Varuna, however, sent him "on a penitential tour to several hells, that he might see how the wicked are punished, and be warned by their fate."
The clouds and storms of the Alpine mountains and the Lancashire and Yorkshire hills would amply justify the appellation of the term Brigantium, or the country of the Brigantes, in the minds of Aryan emigrants, to both localities. The Bhrigus, according to Dr. Kuhn, were "brewers" of storms, or yielders of the heavenly soma, the drink of the gods; in other words, the distillers of rain water, which rendered the earth fruitful. The country of the Brigantes is the term given by the Roman historians to that part of England which lies north of the Humber and the Mersey, and includes the lesser tribes named the Volantii and the Setantii, or Sistuntii, which occupied the western or Lancashire coast, and perhaps that of Cumberland.
Another very common name on altars in the north of England is Vitires, Vetiris, or Veteres. Mr. Thomas Wright regards this as a "foreign deity," and thinks "it must have belonged to a national mythology." But he adds, "As the altars were dedicated apparently by people of widely different countries, they give us no assistance in appropriating this deity. The word has been supposed to be identical with Vithris, one of the names of the northern Odin, the Woden of the Germans." This name for Odin has evidently some relationship to the Vritra (or Ahi, the dragon) of the Hindoo Vedas.
Some altars have been found at Lancaster and in Cumberland, dedicated to Cocidius or Cocideus. According to the Ravenna manuscript, it is probable a temple to this god existed near the Roman Wall, of sufficient importance to name the place Fanococidi. The name of this god may probably be traced to an Aryan source. I can, however, at present, offer no better suggestion than that it may have some reference to the Stygian ferryman, which is of Aryan origin. The river or arm of the sea over which the dead are ferried, by Charon, is variously named by the Greeks as the Styx, the Acheron, and the Cocytus. Perhaps the latter term may likewise furnish a clue to the derivation of the name Coccium of the Itineraries, which I and others have placed at Walton, near Preston.[3] It has previously been suggested by others that this station may have been named after either the god Cocidius or the Emperor Cocceius Nerva. The assumption that it was derived from Cocytus or Cocidius would in no way vitiate the truthfulness of the usual derivation from the Keltic coch gwi, or red water, from the red rock in the Ribble, as it is easy to imagine such a description to have been given to the "river of death." That the station was named after Cocceius Nerva is improbable, as all the known evidence, including the site, coins, and the British foundation beneath the Roman remains, indicate it to have been one of Agricola's posts. He entered Lancashire in the year 79, and Nerva did not commence his reign until 96. He only reigned about two years.
A very large proportion of the names of mountains and streams in any part of Britain are corruptions, in a greater or lesser degree, of words belonging to the aboriginal or Keltic tongue. With the aid of the Welsh, the Gaelic, and the Irish, the meaning of many can be satisfactorily ascertained, such as the Darwen (Dwrgwen, white, or beautiful stream), Wyre (gwyr, pure, lively), Old Man (alt maen, high hill), Pennygent (Penygwyn, white head or summit), or, which I think better, Pen y gwynt, windy head or summit, from its exposed situation. Others are, however, by no means so satisfactorily explained on similar grounds. Mr. Davies in a very able contribution to the Philological Society's Transactions, on "The Races of Lancashire," with reference to the Ribble, says:—
"The name of this well known river has much perplexed antiquarian philologists. I can only venture to suggest that it may be compounded of rhe (active, fleet), and bala (a shooting out, a discharge, the outlet of a lake), and may refer to its rapid course as an estuary."
With our knowledge, from Ptolemy, of the existence of a "Belisama Estuarium" on the Lancashire coast, in the second century, and which can be otherwise shown, on the best available evidence, to apply to the Ribble, the Rhi-bell, or River Bell, is a much more satisfactory derivation; and more especially so as a god bel or beil of the beltain fires is conceded (as I have previously shown) to the early Keltic inhabitants of Britain. The altar, recently found at Ribchester, dedicated to the British god Belatucadrus, proves, at least, that votaries of that deity dwelt in the Ribble valley, as well as in Cumberland, &c.
Godfrey Higgins, in his "Celtic Druids," speaks of Samhan or Saman as "one of the gods, the most revered in Ireland." He says:—"An annual solemnity was instituted to his honour, which is yet celebrated on the evening of the first day of November, which yet at this day is called the Oidhche Samhna, or the night of Samhan." He further informs us that he was "also called Bal-Sab or Lord of Death," and that "Samhan was also the sun, or rather the image of the sun," and adds:—
"These attributes of Samhan seem at first contradictory, but they are not unusual amongst the heathen gods. With the Greeks, Dionysos, the good Demiurge, is identified with Hades. In Egypt, Osiris was the lord of Death; with the Scandinavians, Odin, the god beneficent, was, at the same time, King of the infernal regions. This deity was above all the others whom we have named, but he was below the supreme being Baal. If Samhan were the sun, as we see he was, he answers to Mithra of the Persians, who was the middle link between Oromasdes and Arimanes—between the Creator and the Destroyer, and was called the Preserver."[4]
With the aid of the Hindoo Vedas, perhaps some light may be thrown on this subject, as well as upon the origin of the names of some other rivers in the neighbourhood, which have hitherto eluded satisfactory explanation.
The gods of the Vedas appear to have been, more or less, personifications of what were termed "the elements." The sun, the moon, the sky or firmament, the dawn and evening twilight, the sea, lightning, clouds, rain, wind, frost, fire, &c., and their attendant active phenomena, contributed mainly to the construction of their mythological edifice. Indra was god of the firmament, the earliest thunderer, the forerunner of Zeus, Jupiter and Thor; Agni was the god of fire, and Soma was the deity who brought down to earth the celestial liquor, the "drink of the gods," the amrita of the Vedas, the nectar of the Greeks. Soma was so designated because the "soma plant, which the Hindoos now identify with the Asclepias acida or Sarcostemma viminale," contained "a milky juice of a sweetish sub-acid flavour, which, being mixed with honey and other ingredients, yielded to the enraptured Aryans the first fermented liquor their race had ever known." All celestial or atmospheric phenomena were named from earthly objects. Clouds were called rocks and cows, and the mountain streams of the former and the milk of the latter were the liquid nourishers and fertilisers of the soil. The lightning-god was believed to pierce the rock or the rain cloud, and so water the parched earth. Walter Kelly says:—
"The identity of the heavenly soma with the cloud-water, and the close connection in which fire and soma are brought in various Aryan legends, prove that the drink of the gods was conceived to be a product of the storm. It appears also that the earthly soma was boiled or brewed before it was fermented, whence it must have followed, as a matter of course, that its divine counterpart should be supposed to undergo the same process. Hence it is manifest that we cannot claim for any of the later ages the credit of having invented the metaphor involved in the common saying, 'It's brewing a storm.' In that phrase, as in many others, we only repeat the thoughts of our primæval ancestors."
Dr. Kuhn identifies the modern word brew with the brajj of the Rig Veda, which has reference to the roasting of barley for brewing purposes, and is intimately connected with the Bhrigus, beings who "brewed and lightened" the heavenly soma out of the stormy phenomena of the mountain regions. In the Welsh of the present day, brygu means to grow out, to overspread. One modern Welsh word, brwysg, means drunk, and another brwys, fertile, luxuriant. The double use of the term at the present time, is, therefore, in singular harmony with the hypothesis of Kuhn, and adds much to its probability. Kelly says:—"One of the synonyms of soma is madhu, which means a mixed drink; and this word is the methu of the Greeks, and the mead of our own Saxon, Norse, and Celto-British ancestors."
Near Rutchester, in Northumberland, the ancient Vindobala, is an excavation made in the solid rock, the cause or use of which is not with certainty known. It is 12 feet long, 4-1/2 feet broad, and 2 feet deep, "and has a hole close to the bottom at one end." It is locally named the "Giant's Grave." It is not improbable, from remains discovered near it, that it has had some connection with a temple dedicated to the worship of Mithras. A manuscript by Sir David Smith, preserved in Alnwick Castle, referring to this singular excavation, says:—"The old peasants here have a tradition that the Romans made a beverage somewhat like beer of the bells of heather (heath), and that this trough was used in the process of making such drink." Dr. Collingwood Bruce, commenting on the above, says:—"The opinion long prevailed in Northumberland that the Picts had the art of preparing an intoxicating liquor from heather-bells, and that the secret died with them."
The names of the gods underwent much change as time advanced, and the race was scattered. Bel became the luminous deity of some of the settlers in Britain; Soma became a higher deity in importance than Indra or Agni, and absorbed their attributes. In the Zend version the drink soma is spelled haoma. The hymns addressed to Soma, in a later age, are styled Sama Vedas. Hence it may easily be inferred the Belisama of Ptolemy is a Latinised form of the British words which indicated that the Ribble water was the "liquor of the gods" furnished by Bel and Sama for the fertilisation of the earth. The hoary rocky mountains of Pennygent, Ingleborough, and Pendle, and the storm-clouds that contended with lightning about their summits, furnish sufficiently characteristic natural phenomena to justify the appropriateness of the appellation. This deification of rivers was by no means an uncommon occurrence. Sir William Betham, in his "Gael and Cymbri," says, expressly, "the Celtæ were much addicted to the worship of fountains and rivers as divinities. They had a deity called Divona, or the river god." The Wharf, which springs not far from the source of the Ribble, received these honours from legionaries of Rome or some of their auxiliaries, who appear to have worshipped the stream as the water-goddess "Verbeia." The Roman name appears to be merely a Latin form of the ancient British word of which the modern name Wharf is a corruption. The Lune, too, appears to have had similar honours conferred upon it, as is evidenced by an altar found at Skerton, near Lancaster, inscribed DEO JALONO. The word Lune was anciently written Lone, and the hundred is still named Lonsdale. Indeed, the personification of rivers is not yet extinct. We speak of "Old Father Thames" to this day.
The Ituna Estuarium of Ptolemy is universally assigned to the Solway, the chief river entering it being called the Eden at the present time. As t and d are convertible, and the Latin i was pronounced e, as on the continent now, Eduna most probably expresses to our ears the ancient sound, which is the exact counterpart of the modern one, the Latin terminal letter not entering into the question. Does the Vedic and Teutonic mythologies throw any light on the derivation of this name? Kelly says:—
"The cloud-maidens are known in the Vedas as Apas (waters), and are styled brides of the gods (Dêvapatnis) and Návyah, i.e., navigators of the celestial sea. Nearly related to them, but less divine, are the Apsarases; damsels whose habitat is between the earth and the sun. They are the houris of the Vedic paradise, destined to delight the souls of heroes. Their name means either 'the formless' or 'the water going,' and they appear to have been personifications of the manifold but ill-defined forms of the mists; but other natural phenomena may also have been represented under their image."
Kelly further informs us that these inferior cloud-maidens possessed raiment or "shirts of swan plumage," by means of which they "transformed themselves into water-fowl, especially swans." He adds that "the Persian peris, and the German swan-maidens, changed their forms in the same way, and by the same means." Indeed, they are "the originals" of these "swan-maidens," and are closely related to the Elves, Mahrs, and Valkyries, of the Teutonic mythology. The same writer further states that "Odin's Valkyries (riders in the wild hunt) had their swan-shirts, and the Norse goddess Freyja" (from whence our Friday), "had her falcon-shirt,[5] which she lent to Loki, when he went in quest of Thor's stolen hammer, and to rescue Idunn," (elsewhere spelled Idhunn) "the goddess of youth, from captivity among the frost giants. Thiassi, who kept her in custody, had an eagle-shirt, and his follow giant, Suttungr, had another, in which he pursued Odin."
These wild riders of the stormy sky, like their prototypes in the Vedas, personify or typify "rain senders." Mr. Kelly says, in the Teutonic form of the myth, the manes of their horses "dropped dew upon the earth, filled the drinking horns for the gods and the warriors in Odin's hall; and like them, white maidens, elves, and witches offer full goblets and horns to thankless mortals, who usually run away with the beaker after spilling its contents on the ground."
It is a somewhat singular circumstance that the most celebrated relict of this old pagan superstition, or myth, is preserved at Edenhall, on the bank of the very river to which I am referring. Tradition says the goblet was secured, in the orthodox way, by an ancestor of the Musgraves, or one of his retainers, ages ago. Sir Walter Scott has rendered the story immortal. He makes the following distich salute the ears of the bold plunderer, as he hurriedly decamps from the fairy revel:—
If this glass do break or fall,
Farewell the luck of Edenhall.
The "Luck of Edenhall," as the very ancient glass vessel is styled, is believed to be of Venetian manufacture, and dates, probably, from the century preceding the Norman conquest.
The Rev. G. W. Cox, in his valuable work on the "Mythology of the Aryan Nations," ranks this cup amongst the numerous phallic symbols. Referring to this subject, he says:—"We have seen the myth starting from its crude and undisguised form, assume the more harmless shape of goblets or horns of plenty and fertility; of rings and crosses, of rods and spears, of mirrors and lamps. It has brought before us the mysterious ships endowed with the powers of thought and speech, beautiful cups in which the wearied sun sinks to rest, the staff of wealth and plenty with which Hermes guides the cattle of Helios across the blue pastures of heaven, the cup of Dêmetêr into which the ripe fruit casts itself by an irresistible impulse. We have seen the symbols assume the character of talismanic tests, by which the refreshing draught is dashed from the lips of the guilty; and, finally, in the exquisite legend of the Sangreal the symbols have become a sacred thing, only the pure in heart may see and touch."
The goddess of youth (Idunn), with her attendant swans and water-fowl, is not an inapt personification of the lovely Eden, in its lower course; while the wild moors and crags, where the eagles nestled, and amongst which its many tributary streamlets spring, aptly enough answers to the homes of the frost giants, who, in severe winters, held captive the congealed waters.
It may be thought that this, being a Teutonic etymology, is not so satisfactory as if it were Keltic. But its pertinence is corroborated by the fact that, in the Welsh of the present day, edn means fowl or bird, edyn winged one, and ednyw spirit, essence.
Mr. Herbert Spencer, in his work on "First Principles," when treating of "Laws in General," argues elaborately on the order in which the sense of law, or a recognition of "that constant course of procedure" which the term implies, was gradually developed in the human intellect. After showing that there are several derivative principles, some earlier arrived at than others from the relative frequency of the occurring phenomena and their immediate influence upon, or of "personal concern" to, the aboriginal savage, he has some observations very pertinent to the present question. He says:—"The solidification of water at a low temperature is a phenomenon that is simple, concrete, and of much personal concern. But it is neither so frequent as those which we saw are earliest generalised, nor is the presence of the antecedent so uniformly conspicuous. Though in all but tropical climates, mid-winter displays the relation between cold and freezing with tolerable constancy; yet, during the spring and autumn, the occasional appearance of ice in the mornings has not very manifest connection with the coldness of the weather. Sensation being so inaccurate a measure, it is not possible for the savage to experience the definite relation between a temperature of 32° and the congealing of water; and hence the long-continued conception of personal agency. Similarly, but still more clearly, with the winds, the absence of regularity, and the inconspicuousness of the antecedents, allowing the mythological explanation to survive for a great period."
The names of the Severn and the Dee, and some other rivers or estuaries, will admit of similar interpretation from similar sources. Mr. Kelly says:—"The collective appellation of the Vedic gods is Dêvas, and this name has passed into most of the Indo-European languages; for corresponding to the Sanscrit dêva is the Latin deus, Greek theós, Lithuanian déwas, Lettish dews, Old Prussian deiws, Irish dia, Welsh duw, Cornish duy. Amongst the German races the word dêva survives only in the Norse plural tìvar, gods; and amongst those of the Sclave stock the Servians alone preserve a trace of it in the word diw, giant. The daêvas of the Medes and Persians were in early times degraded from the rank of gods to that of demons by a religious revolution, just as the heathen gods of the Germans were declared by the Christian missionaries to be devils; and the modern Persian div, and Armenian dev, mean an evil spirit. Dêva is derived from div, heaven (properly 'the shining'), and means the heavenly being."
This appears to be a satisfactory and conclusive answer to a very pertinent question put by George Borrow in the last chapter of his work on "Wild Wales." He says:—"How is it that the Sanscrit devila stands for what is wise and virtuous, and the English devil for all that is desperate and wicked?" A similar answer is given to this question by the fate which the Teutonic gods of Western Europe underwent on the final triumph of Christianity. Dasent says:—"They were cast down from honour, but not from power. They lost their genial kindly influence as the protectors of men and the origin of all things good; but their existence was tolerated; they became powerful for ill, and degenerated into malignant demons."
In the Hindoo mythology, it appears revolutions took place at a very early date. In the early Vedic hymns Dêva is "addressed as Dyanish pitâ, i.e., Heaven Father, and his wife is Mata Prithivi, Mother Earth. He is the Zeus Pater of the Greeks, the Jupiter of the Romans, the German Tius, and the Norse Tyr. Dyanish pitâ was the god of the blue firmament, but even in the Vedic times his grandeur was considerably on the wane. Indra, the new lord of the firmament, had left him little more than a titular sovereignty in his own domain, while Varuna, another heavenly monarch, who was still in the plenitude of his power, commanded more respect than the roi fainéant, his neighbour. The all-covering Varuna,[6] the Uranos of the Greeks, was lord of the celestial sea and of the realm of light above it, that highest heaven in which the Fathers dwelt with their King Yama. After the southern branch of the Aryans had entered India, Varuna was brought down from the upper regions, to be thenceforth the god of the earthly sea, which had then for the first time become known to his votaries."
May not this Varun be possibly the true root of the name Severn? Etymologists are not at all agreed as to its derivation. Some say it was anciently called Hafren, and that this term is identical with Severn, the latter being merely a corruption of the former. This is the prevalent opinion. The Severn, indeed, yet retains the name Hafren, from its source to Llanidloes. Its principal upper tributary which enters it a little below Welshpool is called the Vyrnwy. May not this be the true Welsh root of the word? If such be the case, there is nothing improbable in the conjecture that Hafren is a Keltic corruption of the Sanscrit Varun, especially as the f and v are readily "convertible." The Se may be a prefix, of which more anon.[7]
Geoffrey of Monmouth, in his "British History," states that King Locrin divorced his queen Guendol[oe]na, and married a beautiful captive named Estrildis. On the death of the king, the divorced queen commanded "Estrildis and her daughter Sabre to be thrown into the river now called the Severn, and published an edict through all Britain that the river should bear the damsel's name, hoping by this to perpetuate her memory, and by that the infamy of her husband. So that to this day the river is called in the British tongue Sabren, which by the corruption of the name is, in another language, Sabrina."
Milton, speaking of Sabrina as the goddess of the river, styles her "the daughter of Locrine, that had the sceptre from his father Brute." As the mythical or rather non-historical character of Brute and his progeny is now almost universally conceded, it is not improbable that the river named the maiden (if she ever existed in the flesh) rather than that her immersion changed its designation. Sabrina, or Savrina (for the b and v are convertible), may therefore but be the Latinised form of the old Welsh Hafren and the Sanscrit Varuna, with the prefix se added thereto.
The Dee is described as the Seteia Estuarium by Ptolemy. The Roman city Deva (Chester) was situated on its banks. The se is generally regarded as a prefix in this case, and it may likewise be so in the word Severn. D and t being convertible, the names of the river and city evidently spring from one root. The Rev. John Whitaker, the historian of Manchester, in interpreting the term Se-tan-tiu, says it may mean "the inferior or southerly country of water, and express the particular position of Lancashire with respect to the Volantii and the sea."[8]
The Se, in these cases, may have a somewhat similar import, or it may have reference to the Vedic great serpent Sesha, concerning which there is a curious story in the Hindoo poems. The Dêvas had been at war with their enemies, the Asuras, and, being thirsty with the work (or the country needing rain), a truce was agreed upon, and both sides joined their efforts "in churning the ocean to procure amrita" (or soma) "the drink of immortality. They took Mount Mandara for a churning stick, and wrapping the great serpent Sesha round it for a rope, they made the mountain spin round to and fro, the Dêvas pulling at the serpent's tail, and the Asuras at its head. Mount Mandara was more anciently written Manthara, and Manthara is the Sanscrit name of the churning stick which is used by every dairy in India."[9] The purely figurative character of this is easily seen. It is but another form of expressing the fertilisation of the earth by means of the rain which is engendered by the "strife of the elements." The churning stick and cord are but another form of the Hindoo pramantha, or fire churn, "or chark," by which the sacred or "need-fire" was produced amongst the Greeks and Romans, as well as the Keltæ and other Aryan tribes, before the discovery of the use of flint and steel. The "chark" represented the power of the sun, and it is not impossible our remote Eastern ancestors were aware that the sun really does, in a sense, "churn" or "brew" the ocean water, and distribute its vapours over mountain and plain, and by this means convert even an otherwise barren wilderness into a fertile garden, making it literally "blossom like the rose."
That this superstition has not yet become extinct in India is attested by the following paragraph, which appeared in the newspapers in the year 1869:—"The inhabitants of Burmah have an idea that pulling at a rope will produce rain. Two parties tug against each other. One is a raining party, the other is a fair weather party. By previous arrangement the rain party are allowed to be victorious. On the occasion of the late continued drought this proceeding was attended with the happiest results."
Geoffrey of Monmouth says that an "invading king of the Huns, named Humber, was defeated by Locrin on the banks of that river, and drowned in its flood, on account of which it has since borne his name." This, of course, is merely idle romance. Some writers contend that the name was originally Chumber, that Northumberland means North Cumri-land, of which the present Cumberland is a relic. It is not improbable that the Mersey derived its name from Mercia, or the territory from the boundary river. It, in conjunction with the Humber, divided Northumbria from Mercia during the heptarchy. The Mersey is still called the Cheshire Waters by some of the inhabitants on the south-west of Manchester.
It is somewhat singular that no Roman writer or Itinerary mentions the Humber. Ptolemy speaks of a river Abus, which is generally identified with that stream, but this helps us not to the etymology of the modern name. It is not altogether improbable, however, that the Aryan mythology may throw some light upon the ancient appellations. We are informed by Max Müller that, previous to the dispersion of the Aryan tribes, the Ribhus were called Arbhus, and that this latter term is identical with the Greek Orpheus. From this root likewise is derived the German Alb or Alp; plural Elbe or Elfen; English Elf, with its plural Elves. In the modern Welsh the word elod means intelligence, spirit, elaeth spiritual being, and elford both demon and intellectual existence. The Rev. G. W. Cox says that Alpheios, the mythic huntsman, "is the child of the waters.... He is, in short, the Elf, or water sprite, whose birth-place is the Elbe, or flowing stream." If the name of the German river Elbe (Albis) be derived from this source, the probability is heightened that the Abus of Ptolemy may have intimate relationship to the Aryan Arbhus, or Ribhus. These mystic beings were followers, like the Bhrigus and the Maruts, of Agni and Indra, "personifications of fire and firmament." Kelly says:—"The element of the Ribhus is rather that of the sunbeams or the lightning, though they too rule the winds, and sing, like the Maruts, the loud song of the storm.[10] Their name means the 'artificers,' and not even the divine workman of Olympus was more skilled than they in all kinds of handicraft. The armour and weapons of the gods, the chariots of the Asvins (deities of the dawn), the thunderbolt and the lightning steed of Indra, were of their workmanship. They made their old decrepid parents young and supple-jointed again. But the feat for which they were most renowned is the revival of the slaughtered cow on which the gods had feasted. Out of the hide alone these wonder-working Ribhus reproduced the perfect living animal; and this they did not once, but again and again. In other words, out of a small portion of the imperishable cloud that had melted away in rain and seemed destroyed, they reproduced its whole form and substance."
Similar feats were ascribed to the Northern thunder-god, Thor, whose practice it was to kill the two buck goats that drew his car, cook them for supper, and bring them to life again next morning by touching them with his hammer.
Kelly further adds that in "the gloomy season of the winter solstice the Ribhus sleep for twelve days in the house of the sun-god Savitar; then they wake up and prepare the earth to clothe itself anew with vegetation, and the FROZEN WATERS TO FLOW again."
The tributaries of the Humber are remarkable on account of their liabilities to sudden floods; and their constant recurrence, after long periods of drought, would suggest to a primæval people the interference of celestial beings which possessed the attributes assigned to these Arbhus or Ribhus. Referring to the Greek form of this myth, Kelly says:—
"We see how the cruder idea of the Ribhus sweeping trees and rocks in wild dance before them by the force of their stormy song grew under the beautifying touch of the Hellenic imagination into the legend of that master of the lyre whose magic tones made torrents pause and listen, rocks and trees descend with delight from their mountain beds, and moved even Pluto's unrelenting heart to pity."
The estuary on the opposite coast of Britain to the Severn, now known as the Wash, is called by Ptolemy, Metaris. May not this name have had, originally, some connection with Varuna's friend Mithra? Kelly says:—
"When the sun was still a wheel, a store of gold, a swan or a flamingo, an eagle, falcon, horse, and many other things, it was also the eye of Varuna; just as amongst the Anglo-Saxons and other Germans it was held to be the eye of Woden. Varuna and Mithra (the friend), the god of daylight, used to sit together at morning on a golden throne, and journey at even in a brazen car."
The sun, at the dawn at least, gilded the waves of the eastern estuary, and shed its ruddier glow at evening on the western or Severn sea. Under any interpretation, the coincidence of so many names and half-hidden characteristics, to say the least, is very remarkable.
There is nothing extravagant in this attempt to show that the terms thus applied conveyed both a literal, or earthly, as well as a figurative, or celestial, meaning. All mythology is fashioned out of such materials. Primitive languages are limited in the number of their words, and, of necessity, are highly figurative. The tongues of all the North American Indians, as well as those of the tribes of Aryan and Semitic origin, markedly exhibit this peculiarity. Farrer, in his essay on the "Origin of Language," says:—
"To call things which we have never seen before by the name of that which most nearly resembles them is a practice of every-day life. That children at first call all men 'father' and all women 'mother' is an observation as old as Aristotle. The Romans gave the name of Lucanian ox to the elephant, and camelopardus to the giraffe, just as the New Zealanders are stated to have called horses large dogs. The astonished Caffers gave the name of cloud to the first parasol which they had seen; and similar instances might be adduced almost indefinitely. They prove that it is an instinct, if it be not a necessity, to borrow for the unknown the names already used for things known."