Chapter XXIX: Conclusion

"E come quei che con lena affannata
Uscito fuor del pelago a la riva
Si volge all 'onda perigliosa e guata,
Cosi l'animo mio che ancor fuggiva
Si volse indietro a rimirar ..."

and the shadows of the mythological monsters rise again before me, and occupy my fearful thoughts. During these months of my solitary sojourn on Olympus, have I only been the victim of a horrible nightmare, or have I apprehended aright the reality of the changeful figures of the sky in their animal forms? The ancient mythology, which used to be taught to us at school, was filled with the incests of Jove, of Mars, and of Venus; but they were classical myths, and the adulterers were called gods; and our good fathers, in the vain search for symbolical meanings, tortured their ingenious brains to extract from each scandal of Olympus a moral lesson for the instruction of youth. Hence it was permitted to art to represent Jove as a bull, an eagle, a swan, a seducer in an animal form, without offending decency or violating the sanctity of the schools; and the young scholars were encouraged to write their rhetorical exercises in Italian or Latin verse upon the favourite themes of classical mythology, inasmuch as with symbols and moral allegories the vile matter could all be made divine. Platonic or metaphysical love not requiring the vehicles of sense to communicate itself, the animal forms of the god were for our old masters nothing else than symbols and allegories, conceived and intended to veil an elevated educational wisdom. But we have rocked ourselves long enough in the cradle of this infantile fantasy, and must now discard from this and kindred themes all such idle dreams. It is at last necessary to summon up the courage to front the problems of history with the same frankness and ardour with which naturalists approach the mysteries of Nature, and pierce the veil; nor is this attempt so hazardous, since, in order to demonstrate entirely our historical theses, we have certain and positive data provided for us in speech and in legend by comparative oral and written tradition. We do not invent; we simply accumulate, and then put in order the facts relating to the common history of popular thought and sentiment in our privileged race. The difficulty consists only in classifying the facts; the facts themselves are many and evident. It is very possible to be deceived in their arrangement, and hence also in their minute interpretation; and I am, for my part, not without apprehension that I may have here and there made an unlucky venture in interpreting some particular myths; but if this may, in some degree, reflect discredit on my intelligence, which is perhaps imperfectly armed, and without sufficient penetration, this can in nowise prejudice the fundamental truths which permit comparative mythology to constitute and install itself as a positive science, that may henceforth, like every science, instruct and edify with profit. The principal error into which the students of the new science are apt to fall, and into which I may myself have sometimes been betrayed in the course of this work, is that of confining their observations to one special favourite mythical point or moment, and referring almost every myth to it, and not taking sufficient account of their mobility and their separate history, that is, of the various periods of their manifestation. One sees in the myth only the sun, another only the moon in its several revolutions, and their amours with the verdant and resplendent earth; one sees the darkness of night in opposition to the light of day, another the same light in opposition to the gloomy cloud; one the loves of the sun with the moon, another those of the sun with the aurora. These diverse, special, and too exclusive points of view, from which the myths have hitherto been generally studied by learned men, have afforded ill-disposed adversaries an opportunity of ridiculing the science of Comparative Mythology as a science which is little serious, and which changes its nature according to the student who occupies himself with it. But this opposition is disarmed by its own weapons. For what does the concord of all learned men and scholars in this department prove? It proves, in my opinion, but one thing, and that is, the reproduction and confirmation of the same natural myths under multiplex forms, the representation by analogous myths of analogous phenomena, and that the variations met with in fairy tales are also found in myths. The sun chases away the darkness in the day, the moon the darkness in the night; both are called haris, or fairhaired, golden, luminous. Indras is haris; as haris, he is now in relation with the sun that thunders in the cloud (Jupiter Tonans), now with the ambrosial moon which attracts rain (Jupiter Pluvius); Zeus gives up the field to his son Dionüsos, and, be it as the sun, be it as the moon, he is always Zeus the refulgent one, Diespiter or the father of light; in the first case, he pierces through the cloud, and in the second through the darkness. Even when the moon or the sun is hidden, when Zeus or Dionüsos lives in his august mystery, they prepare new luminous phenomena. Thus Vishnus is haris, and as haris he is identified now with the sun, now with the moon; or, to speak with more precision, the sun haris and the moon haris are confounded in one sole mythical personage, in one god, who represents them both in various moments, that is to say, in Vishnus. It is desirable that the entirety of the myths should be studied with full comprehension of the whole field which the myth may have enriched, and of the whole period in which the myth may have been developed; but this does not prevent, in special studies, a learned man from addressing himself (as Professors Kuhn, Müller, and Bréal have done) to one special point to prove one special mythological thesis. To this point he applies his lever; he might, perhaps, use it somewhere else; but this causes no prejudice to the essential truth, by bringing his demonstrations to the highest degree of clearness in one point alone. The excess of demonstration can easily be corrected, and meanwhile from these special studies, in which investigation becomes every day more profound, the myths come out in brighter colours. It would be an exaggeration to ascribe to all the myths one unvaried manner of formation, as also to think absolutely that all myths began by a simple confusion of words. Equivocalness, no doubt, played a principal part in the formation of myths; but this same equivocalness would not always have been possible without the pre-existence, so to speak, of pictorial analogies. The child who even now, gazing on the sky, takes a white cloud for a mountain of snow, certainly does not yet know that _parvatas_ meant both cloud and mountain in the Vedic language; he continues, however, to elaborate his elementary myth by means of simple analogies of images. The equivoque of words usually succeeded to the analogy of external figures as they appeared to primitive man. He had not yet named the cloud as a mountain, and yet he already saw it. When the confusion of images took place, that of words became almost inevitable, and only served to determine it, to give it in the external sound a more consistent form, to manifest it more artistically, and to constitute it into a sort of trunk upon which, with the help of new particular observations, of new images, and of new equivoques, an entire tree of mythical genealogies was to sprout out.

It has fallen to me to study the least elevated department of mythology. In the primitive man, who created the myths, the same twofold tendency shows itself which we observe in ourselves--the instinct by which we are allied to the brutes, and the instinct which lifts us to the comprehension and sentiment of the divine or the ideal. The ideal was the portion of few; material instinct that of many: the ideal was the promise of human progress; material instinct represented that inert resisting matter which still acts in opposition to progress. Hence images full of elevated poesy by the side of others, vulgar and gross, which remind us of the relation of man to that petulant and lascivious brute from which it is supposed that he descends. The god who becomes a brute cannot preserve always intact his divinity; the animal form is that of his _avatâras_ or of his decadence, of his fall; it is usually the form assumed by the god or the hero in consequence of a curse or a crime. The Hindoo and the Pythagorean beliefs considered the disguise of the animal as the purgatory of a guilty man. And the god-beast, the hero-beast, the man-beast cannot restrain themselves from brutish acts. The proud and ferocious King Viçvâmitras, the Indian Nebuchadnezzar, when he wanders through the forest in the form of a monster, takes the nature of the forest-rakshasas, the devourer; the beautiful celestial nymphs become sea-monsters, devour the heroes who approach their fountain. Only when the animal form is killed, when the matter is shaken off, does the god or hero assume his divine goodness, beauty, and excellence. Here mythology is not in contradiction to physiology; the character of the mythical personages is the result of their corporeal forms, of their organism, until the natural destiny changes, and a new physical transformation taking place in the species, even its moral characteristics are modified; light is good, darkness is evil, or good only inasmuch as it is supposed to enclose light in its body. From the dark wood rubbed and shaken, from the dark stone struck and dilated, comes forth the spark which causes conflagrations; from the body when exercised and made agile comes forth the splendour of look, of speech, of affection, of thought; the god breaks forth. Substance is dark, but when it is agitated it produces light; as long as it is inert, it is evil, and it is still evil as long as it attracts to itself, as if to a centre of gravity, everything that lives. In as far as the monster swallows beautiful things, it is evil; in as far as it lets them radiate and go forth, it is good. Disperse the cloud, disperse the darkness, dilate and expand the matter which tends to grow narrow and to become inert, to absorb life, and the divine light will come out of it, the splendid intelligent life will appear; the fallen hero, the hero turned to stone, who has become inert substance, will ascend again, agile and refulgent, into the divine heavens.

Certainly, I am far from believing that this was the intention of the myth. Morals have often been an appendix of fables, but they never enter into the primitive fable itself. The elementary myth is a spontaneous production of imagination, and not of reflection. When the myth exists, art and religion may make use of it as an allegory for their æsthetic and moral ends; but the myth itself is devoid of moral conscience; the myth shows, as I have said, only more or less elevated instincts. And if I have sought to compare several physiological laws with the myths, it is not because I attribute to the myth a wisdom greater than that which it contains in reality, but only to indicate that, much better than metaphysics, the science of nature, with the criteria of positive philosophy, can help us to study the original production of myths and their successive development in tradition. I have had to prove in mythology its most humble aspect, that is to say, the god enclosed in the animal; and inasmuch as amongst the various mythical animals which I have endeavoured to describe, several preserve the propitious character and resplendent form of the god, they are generally considered as the form which the deity assumes either to feed secretly upon the forbidden fruit or to fulfil a term of punishment for some former fault of his; in any case, these forms never serve to give us a superlative idea of the divine excellence and perfection. Instead of ascribing to the god all the attributes of beauty, goodness, and strength at once, instead of associating in one all the gods, or all the sympathic forces and figures of Nature, a new divine form was created for each attribute. And because the primitive man was not so much inclined to make abstractions as comparisons (to represent strength, for instance, he had recourse to the image of the bull, the lion, or the tiger; to represent goodness, he figured it in the lamb, the dog, or the dove; to represent beauty, he chose the gazelle, the stag, the peacock, and so on), in the primitive speech of mankind no conjunctions existed by means of which to unite the two terms of a comparison: hence a strong king became the lion, a faithful friend the dog, an agile girl the gazelle, and so on. We sometimes hear our women, in their moments of tenderness for a distant person, or in their impatience to go where their heart calls them, or in their curiosity to know what is going on at such a moment in such a place, say, "I wish I could become a bird to go there." In reality they envy only the bird's wings, in order to fly, to arrive there sooner, and for this desire alone they would renounce all the precious privileges which distinguish them as women. The same sacrifice of their own luminous forms to obtain some determinate end happens in the mythical sky. The god humbles himself in order to make use of some quality which he needs to manifest especially. Thus Indras, to put the generosity of King Çivis to the proof, finds it necessary to follow, in the shape of a hawk, the god Agnis, who had become a dove, and taken refuge with the king. Primitive man does not ascribe to the god any other form than those which he sees round him, and which he knows: the god cannot have wings of his own, divine wings; he must become a bird in order to be winged. Thus, to draw a chariot, or to carry a hero through the air, he must become a hippogriff, that is, horse and bird; and when he falls into the sea, he must enter a fish's body to escape drowning.

The god can therefore exercise his divine power only on the condition of entering into the forms of those animals which are supposed to have the privilege of the qualities which the god is in need of in a special mythical occurrence. But in this animal form in which the god displays in a transcendent manner some particular quality, he dims at the same time a great part of his divine splendour. Having, therefore, surprised the deity in this strange and unlucky moment, the reader will not, I hope, impute to me the poor figure which the deity has had to make in many pages of this work; nor will he think evil of me if I have deprived him, perchance, of some illusion in compensation for some imperfect, but perhaps not useless revelation.

INDEX.

(_This Index is compiled at the instance of the Publisher, and is not by the Author._)

Absalom and his hair, i. 334.

Achilleus, horses of, i. 351.

Acheloos, horn of, i. 266.

Açvinâu, the, i. 18, 19;
friendship for Tritas, 25;
awakening of, 27;
and the aurora, 30;
eyes to the blind, feet to the lame, 32, 36;
and Kabandhas, 63;
the sons of, 78;
as the two ears of Vishnus, 81, 285-287, 300-302, 304, 306-308,
310, 315, 319, 321, 327, 370;
ass of, 371.

Adam and Eve, legend of, ii. 411.

Aditis and the cow, in Vedic literature, i. 5, 6, 23, 70, 74.

Adonis, ii. 14-16.

Adrikâ, the nymph-fish, ii. 331;
son and daughter of, 332.

Æschylos, fabled death of, ii. 197.

Æsculapius, i. 353.

Afrasiab, i. 114, 116, 117.

Agas and synonyms, i. 402.

Agnis, as the fire-god, i. 10;
adjutant to Indras, 13, 299, 301.

Agnus Dei, sacrifice of the, i. 423.

Ahalyâ, legend of, i. 414.

Ahura Mazda, i. 97, 109.

Aiêtas, bulls of, i. 267.

Ai-Kan, story of, i. 146.

Alexander the Great, i. 119;
and augury, ii. 178;
and the fish, 333;
and the crab, 355.

Allwis, the dwarf, i. 207, 225, 260, 261.

Amalthea, i. 430.

Amazons, the, i. 211, 212.

Ambrosia, i. 5;
giver of, 18;
the milk which forms, 52, 54;
contest for, 53;
the demons and, 53;
Gandharvas, guardians of, 53, 81;
of the cow, 275, 276;
the origin of, ii. 361;
the phallical reference of, 361, 365.

Ampelos, i. 267.

Amphisbhæna, the, ii. 386.

Anantas, the serpent, ii. 398, 399.

Angadas, i. 337.

Animals, gradation of, for sacrifice, i. 44;
substitutes for, in sacrifice, 44;
battles of tame and savage, 186;
inviolability of the mysteries of, 246;
mythical identification of, ii. 123;
colours of, in mythology, 295, 296.

Ansumant, i. 332.

Antony, St, the Vedic, i. 47;
and the hog, ii. 6.

Antelopes and the Marutas, ii. 83, 84;
king disguised as an, 86.

Ants, the, and the serpent, ii. 44;
and the shepherd's son, 45;
and the grain, 47;
and the horses, 50;
Indian, 50, 51;
that dig up gold, 51;
the monster, 51.

Apâlâ, Indras, and the somas, ii. 3;
and her ugly skin, 5.

Aphroditê, i. 394;
and Hermes, ii. 197.

Apollo, and Laomedon, i. 279;
Smintheus, ii. 68;
and the crow, 254.

Apple-tree, the legend of, i. 251;
the mythical, 405;
and the goat, 405.

Aquila and Aquilo, ii. 191, 192.

Arabs, the, saying of, ii. 11.

Arachnê, ii. 163.

Arcadia, i. 387, 390.

Ardshi-Bordshi Khan, the history of, i. 120;
stories from, 134, 139.

Ardvî Çûra Anâhita, the Persian, i. 99, 100.

Argos panoptes, i. 418.

Argus, ii. 327.

Argunas, i. 79, 104.

Ariadne, i. 212.

Arkas, ii. 118.

Arnê, ii. 259.

Artemis and Aktaion, ii. 86;
the huntress, 87;
and hind, 88.

Arunas, i. 292.

Ases, the three, and the eagle, ii. 191.

Ashis Vaguhi, i. 108, 109.

Ass, the, among the Greeks and Romans, i. 259, 260;
in the East, 360;
in the West, 360;
mistakes about, 361;
Christianity powerless to redeem, 361, 362;
hymn in honour of, 361, 362;
treatment of, by the Church, 363;
downtrodden condition of, 363;
in the Rigvedas, 364;
names of, 364, 365;
of Apuleius, 366;
which carries mysteries, 367;
and flight into Egypt, 367;
of the Açvinâu, 371;
of Indras, 371;
phallic nature of, 372, 373;
chastisement of, for phallic offences, 372, 373;
fall of, in the Rigvedas, 372, 374;
the demoniacal, 374, 376;
slowness, 374;
the golden, 375, 376;
the Hindoo, 377;
and the jackal, 377, 378;
-lion, 378, 379;
-musician, 378, 379;
three-legged, braying, 379;
and lion, 380;
braying of, and the merchants, 380;
and Vesta, 384;
and the Trojans, 386;
ears of, 386;
skin of, 388;
that throws gold from its tail, 388;
and the waters of Styx, 390;
horned, of India, 390, 391;
horn of the Scythian, 390, 391;
and Silenos, 391, 392, 394;
and Bacchus, 392;
and the talisman, 393;
skin of, 394;
proverbs about, 394;
the combed, 395;
shadow and nose, 395;
golden, of Apuleius, 395;
uncontainedness, 396;
that brays, 397, 398;
in hell, 398;
knowledge of, 398.

Assassins, story of the king of the, ii. 35.

Atavism in mythology, i. 199.

Atli, i. 226.

Attis, the Phrygian, ii. 409.

Audhumla, the cow, i. 224.

Aulad, the warrior, i. 112, 113.

Aurora, the cow, process of re-creating, i. 20;
cow of abundance, 26;
relations to Indras, 27;
the milk of, 27;
and her cows, 25, 29;
the girl, the swift one without feet, 30, 31;
the evening, perfidy of, 32;
as a sorceress, 33;
persecutions of, 34;
the saviour, 35;
once blind, now seeing and sight-giving, 36;
and the night, 36-38;
the sisters, 38;
the younger, 38, 39;
nuptials of, and its conditions, 39;
fruit of the nuptials of, 39, 40;
and Rakâ, 50;
characteristic form of, 50;
as a cow, 51;
mother of the sun, 51;
rich in pearls, 56;
and the moon, 56, 65;
the Persian, 100-102, 121-125, 146;
awakener of, 163, 170;
amours of, 324;
the two, and the fox, ii. 124.

Avesta, the, i. 109, 110.

Bacchus and the asses, i. 392.

Bâlin and Sugrîvas, i. 312, 313; ii. 100, 101.

Barrel, the mythical, i. 197.

Basiliça, story of, i. 298, 299.

Batrachomyomachia, the, ii. 71.

Battos the shepherd, i. 279.

Bear, at blind-man's-buff with the maiden, ii. 69;
and Vicvâmitras, 109;
king of the bears, 109;
in the forest of honey, 109;
eater of honey, 110;
and peasant, 110-112;
duped by the peasant, 112;
and the fox, 113;
king and the twins, 114, 115;
the demoniacal, and the two children, 115, 116;
disguises of, 117;
woman in the den of, 117, 118;
half bear half man, 118;
as musician, 118, 119.

Beaver, the, ii. 79, 80.

Bees and the Açvinâu, ii. 215;
Vedic gods as, 216;
as moon, 217;
from the bull's carcase, 217;
in Finnish mythology, 218;
spiritual and immortal, 218-220;
wax of, 219;
and young hero, 220;
as musician, 223.

Beetle, the, and eagle, ii. 209;
the sacred, 209;
red, 209, 210;
names of the red, 210, 211;
and first teeth of children, 211;
worship of the red, 211, 212;
green, 214.

Bellerophontes, i. 305, 338.

Berta, i. 85;
the Russian Queen, 218;
Queen, legend of, 251-257;
large-footed, 253.

Betta and the cake-youth, ii. 238, 239.

Bharatas, King, ii. 85.

Bharadvâgas, ii. 275, 276.

Bhîmas the terrible, i. 77-79, 104.

Bhogavatî, city of, ii. 403.

Bhrigus and Cyavanas, ii. 10.

Binding, vanquishing by, i. 106, 107.

Birds, language of, i. 151, 152;
the mythical impersonations of, ii. 168, 169;
the wise, story of, 169-172;
virtue of feathers of, 172;
the language of, 174;
story of, and the queen, 175;
excrement of, 176;
the blue, 176;
Semiramis and, 176;
as diviners, 177;
auguries from, 178;
the, of Bretagne, 271, 272.

Bitch, the mythical, ii. 19-25;
as spy, 35.

Blind lame one, the, i. 31, 32.

Blue Beard, the Esthonian, i. 168.

Boar, the, of Erymanthus, ii. 9;
of Meleagros, 9;
the monster wild, in the Rigvedas, 9, 10;
Indo-European tradition of, 13;
tusks of, 15.

Brahmadattas and the crab, ii. 356.

Brahmanâs, the, i. 414.

Bréal, M., i. 263.

Bribus, ii. 308.

Bridge, the mythical, i. 228.

Brian, the Celtic hero, i. 239, 240.

Brother, the third, i. 79, 83;
the Turanian, and his dream, 139-142;
the riddle-solving eldest Turanian, 142;
the third, in quest of the lost cow, 155, 156;
journey to hell, 157;
as counsellor, 156, 159;
royal, as peasant, 162;
awakener of the princess of the seven years' slumber, 162, 163;
who mounts to heaven, 176;
and the tree-purchaser, 176;
endeavour of, to milk the bull, 177;
who snaps his fingers, 184;
ascent into and descent from heaven of, 189, 190;
who steals from the other two, 194;
and the flying-ship, 205;
in bronze, silver, and gold, 291.

Brothers, the three, i. 77, 80, 82, 104;
the Persian, 105;
the two, 107, 108, 120;
the three, 109, 111, 125, 128;
the four, and the pearls, 127;
the six, Calmuc story of, 128, 129;
the two, Calmuc story of, 130;
the two Calmuc, rich and poor, 131, 132;
the two (lion and bull), and the fox, 134;
the three, 148, 153, 156, 161;
the three dwarf, story of, 161, 162;
the two rich and poor, and magic stone, 177;
the three, of the purse, whistle, and mantle, 288, 289;
the two, who go one to the right and the other to the left, 317,
319, 327.

Brünhilt, i. 212.

Brutus, the first, i. 199.

Bufonite, ii. 384.

Buhtan and the fox, ii. 134, 135.

Bull, the sun a, i. 4;
the, fecundator of the cow, 5;
the great bellowing, 7-10;
the horns of, 9;
a symbol of royalty, 44;
of the Persians, 95;
the excrement of, 80, 95;
disembodied soul of, 97;
ambrosial, 99;
capacity of, for drinking, 175;
in the council of animals, 185;
which comes out of the sea, 222, 223;
which carries the maiden, 223;
about to be sacrificed, 270;
without entrails, 270, 271.

Buri, i. 224.

Butterfly, the mythical, ii. 213, 214.

Butter-ears, the cat, ii. 53, 54.

Bucephalus, i. 338.

Cabala, i. 73.

Cacus, i. 280, 281.

Caduceus of Mercury, ii. 219, 220.

Çakuntalâ, i. 219.

Calf, the, as marriage-priest, i. 257.

Çambaras, cities of, i. 13.

Çantanus, myth of, i. 67, 68.

Canicula, the, ii. 33.

Çaoka, i. 98.

Çaradvat, ii. 332.

Çarmishthâ, the witch, i. 83, 84.

Carp, the, ii. 351, 352.

Carpus, ii. 352.

Cat, the white, ii. 42;
penitent, 54;
fox, and fattened mouse, 56;
and sparrow, 56;
dog, and ring, 56, 57;
and dog and supposititious child, 57;
and moon, 58;
and Diana, 58;
and St Martha, 58;
and Freya, 59;
and St Gertrude, 59;
the chattering, 59;
and fox, 59;
and cock, 59;
and lamb, 60;
the grateful, 60;
the white, Blanchette, 61;
and the house, 62.

Cats, the enchanted, ii. 62;
the black, 62, 63;
ill-omened apparitions of, 63;
and witches, 63, 64;
the two, 64.

Çavarî, i. 64, 66, 69.

Cerberi, the, i. 49.

Cerire, i. 117.

Chameleon, the, ii. 161.

Charlemagne, tradition of, i. 161;
and Orlando, 256.

Children, king of, story of, i. 135, 136.

Chimæra, the, ii. 158.

Chinese, the, and Little Tom, i. 336.

Christ and Prometheus, ii. 40.

Christopher, St, and Christ, ii. 57;
and lark, 274;
and the cocks, 284.

Chrysaor, i. 305.

Cianna and the grateful ant, ii. 46.

Cicada, the, ii. 223, 224.

Cienzo and Meo, story of, i. 329, 330.

Cinderella, origin of the legend of, i. 31, 101, 126, 161;
the Russian, 196, 197; ii. 5, 197, 281, 304.

Circe and the ass's head, i. 366;
and the companions of Odysseus, ii. 6.

Çivas, the _deus phallicus_, i. 44, 59; ii. 160.

Claudius, Publius, and the auguries, ii. 291.

Clodoveus and St Martin, i. 356.

Clouds, the, i. 6-9;
mythical conceptions of, 11, 12;
sky with, as a forest, 14;
as mountains, 61;
battles in, 62;
as barrels, 63.

Cock, the mythical functions of, ii. 278;
and Mars, 280;
Indras, the paramour of Ahalyâ, as a, 280;
and hen in India and Persia, and sacredness of the, 282, 284;
crowing of, 282, 285, 286;
Christus invoked as a, 283;
in the Gospels, 283;
the miraculous, 284;
of night, 285;
and Minec' Aniello, 287;
Esthonian legends of, 288;
hitting the, 289;
as a symbol, 290;
-fights, 290;
the Danes and, 290;
auguries from, 291.

Coition, mythical, i. 348.

Cornucopia, Scandinavian, i. 225.

Cosmogony, the Persian, ii. 412.

Cosimo and the fox, ii. 135, 136.

Cow and the Bull, the, origin and meaning of the myth, i. 3, 4;
respect paid to, in the family, 46.

Cow, the infinite, celestial, i. 5, 6;
son of the, 5;
-child, the spotted, 6, 14;
as monster, 15;
-moon, 19;
-aurora, 19, 20;
of abundance, 26, 95;
hide of, as symbol of fecundity, 46, 47;
sour milk of, as favourable to generation, 47;
milk-yielding, of night, 48;
invocation of the spotted, 50;
the sacred, of the Persians, 97;
purification by the excrement, 99;
pearl excrement of, 129;
the black, 167;
and the weather, 174;
Vedic, double aspect, 175;
filled with straw and sparrows, 187;
of abundance, Scandinavian, 224;
red, 228;
German proverbs relating to, 229;
and dwarf Allwis, 260;
testicles of, and the jackal, 233;
the, that spins, 250;
the Sabine, 268;
the sacrificed, 269;
the ashes of, 276.

Cow-cloud, the, i. 14, 15, 74.

Cow-moon, the, i. 274, 275.

Cows, the, of night, i. 17;
the two, 27;
that do not cover themselves with dust, 28, 31;
seen in dreams, 47, 48;
coming forth of, 50.

Cowherd, the hero disguised as, i. 168, 169.

Cox, Mr, i. 262, 263.

Crab, the, in the riddle, ii. 354;
celestial, in June, 354;
in the myth of Herakles, 355;
and Alexander, 355;
and the deceiving crane, 355;
and the serpent, 356;
sun and moon as, 356;
and fox, 357;
"from a man, a," 358;
as a charm, 359;
Cancer, the, 359.

Crescentia, the Persian, i. 121.

Cross, the, ii. 411;
of paradise, 411.

Crow, the, in borrowed feathers, ii. 246;
mythical significance, 250, 251;
and cheese, 251;
disguised, 251, 252;
the enchanted, and Râmas, 252;
cunning of, 253;
Râmas and Apollo as, 253;
and Pallas and Yamas, 254;
of evil omen, 254;
the giant, 255;
and the dead, 255;
and the old man, 255;
the procrastinating, and Phoebus, 256;
as messenger, 257;
the egg, 257;
brood, 257.

Cuckoo, the, and Zeus, i. 248;
its mythical congeners, ii. 226;
Indras as a, 228, 229, 231;
birth of the, 231;
a phallical symbol, 232;
and Hêra and Zeus, 232;
and marriage, 232;
as mocker, 233;
harbinger of spring, 233;
sinister aspect of, 234;
as cuckold, 234;
as a bird of omen, 234, 235;
immortal and omniscient, 235;
and nightingale, 235.

Çunahçepas, i. 35;
story of, 69-72, 74.

Cupid and Psyche, i. 368, 369; ii. 378.

Cypresses, riddle of the two, ii. 174.

Cyrus, legend of, i. 110, 118

Cyzicene, the, i. 275.

Dædalus and Icarus, ii. 186.

Dadhyanc, the head of, i. 303, 304.

Dadhikrâ, the solar horse, i. 337.

Dakshas, ii. 364.

Danaidæ, the, i. 265.

Daphnê, i. 170, 273.

Darius Hystaspes, myth of, i. 346.

Daughter, the third, and the toad, i. 381;
and the magician, 382, 383.

Dawns, the two, i. 27.

Dejanira, i. 212.

Delilah, counter-types of, i. 212.

Deluge, the Vedic, ii. 335.

Demons, mountain of, i. 96.

Demosthenes on Athênê, ii. 247.

Devayânî, the nymph, i. 83, 84.

Devil, the, as a bull, i. 184;
and the waters, ii. 390, 391.

Dhâumyas, three disciples of, i. 79.

Diana (Hindoo), ii. 43.

Dead, the, good luck brought by, i. 198.

Dionysos, ii. 217;
and the panther, 160.

Dioskuroi, i. 304, 305;
the legend of, 318.

Dîrghatamas, i. 84, 85.

Dog, the, and cat, ii. 56, 57.

Dolphin, the, ii. 351.

Dominic, St, and the dog, ii. 40.

Domitian and the astrologer, ii. 39.

Dove, in the Rigvedas, ii. 297;
Agnis as, 297;
Moses and the flesh of, 297;
self-sacrificing, 297;
and the ant, 298;
stories of the maiden (and prince) transformed into, 298;
story of the twelve sons changed into, 298, 299;
of the prince and servants changed into, 299-301;
the two, and Gennariello, 300-302;
the funereal, 303;
as announcer of the resurrection, 304;
the daughters of Anius changed into, 304;
the two, and Little Mary, 304;
and Zezolla, 305;
doves and the rosebush-maiden, 305;
Peristera changed into, 305;
and Venus, 305;
the laughing, 306;
and Aspasia, 306;
infidelity of, 306.

Drinking, trial of, i. 206.

Drusilla, Livia, and the white hen, ii. 196.

Duck, swan, or goose, the, Agnis as, ii. 307;
the Marutas, and the horses of the Açvinâu as, 307;
and golden egg, 308;
the sun as, 309;
in the lake, 309;
the white, and her three sons, 311;
death of, 311;
that lays a golden and a silver egg, 311, 312.

Drunkenness, and madness, ii. 348, 349.

Dundus, i. 75, 76.

Dundubhis, the cloud-monster, i. 75.

Eagle, the, and Zeus, ii. 195-197;
and the classic heroes, 196;
the Hellenic, 196;
and Aphroditê, 197.

Earrings, theft and recovery of the, of Karnas, i. 80, 81.

Eel, the, as phallical, sacrificial, and divine, ii. 341;
proverbs about, 341;
eating, 342;
with two heads and two tails, 342;
transformation into a fountain and an, 343;
the maiden changed into an, 343;
and monster-serpent, 343;
diabolical, 344;
the epic exploit, 344.

Eggs, hatching of, and thunder, ii. 281;
worship of, 291;
the golden, 292;
beginning with, 292, 293.

Elephant and the hare, ii. 77;
mythical qualities of, 91;
general mythical significance, 92;
Airavanas, 92;
the white, overcome by the monkey, 93;
in the lake, 93;
that supports the world, 92, 93, 95;
and the tortoise, 93-95;
the Vedic, 94.

Emilius, the lazy, and the grateful pike, i. 195-198.

Empusa, i. 367.

Endymion, i. 429.

Epics, the, killing of the serpent the theme of all, ii. 392.

Eros as a fish, ii. 340.

Esmeralda and Quasimodo, loves of, i. 421.

Eulenspiegel, ii. 246.

Eurôpê, i. 264, 265, 272.

Exchanges, tales of unfortunate, i. 176.

Farquhar II., death of, ii. 14.

Fecundity, symbols of, i. 49.

Feridun, episode of old age of, i. 111.

Finger, the knowing little, i. 166;
Small Little, story of, ii. 151, 152.

Finns, the, the epopee of, i. 150.

Firefly, the, ii. 212, 213.

Firud, i. 117.

Fish, the laughing, i. 249;
symbolic meaning of, 249;
the April, 250;
and the man's seed, 250;
celestial metamorphosis into, ii. 331;
become a stone, 331;
laughing, 333;
Alexander and the, 333;
the little gold, 334;
Vishnus as a, 334, 335;
and Aphroditê, 340;
phallical, 341;
wise and stupid, 349;
and the ring, 350;
the heroic, 350, 351;
and pearl, 352;
sacred, 353.

Fly, the, and bear, ii. 221;
and ant, 222.

Flies, ii. 221.

Fleece, the golden, i. 146, 429.

Flute, the magic, i. 161, 195.

Fool, the fortunate, i. 195;
the would-be, fortune-making, i. 240.

Fox, the, and the bear, ii. 113;
mythical significance, 122;
and jackal, 123;
double aspect of legendary, 123, 124;
the wolf and honey, 128, 129;
and the old man whose wife is dead, 129, 130;
as weeper, 130;
and tail, 131;
and four hungry animals, 131;
the hungry, and bird, 131;
and wolf, 132, 133;
and lost girl, 133;
and the cheese, 133;
as go-between, 134;
and Buhtan, 134, 135;
and Cosimo, 135;
and hare, 136, 137;
and cock, 137, 138;
knaveries and cunning, 139;
and other animals, 139, 140;
the sick, and lion, 140;
human antitype, 140;
Lycaon, 147.

Formicola, Captain, and the shepherd's son, ii. 45.

Freya, i. 212;
the foot of, 253.

Frog, the, and mouse, ii. 71, 72.

Frogs, the, in the sky, ii. 373;
imitating the sounds of, 373;
and the serpent or heron, 374;
in the 103d hymn of the Rigvedas, 374;
and Indras and Zeus, 374;
and the moon, 375-377;
the dumb, 375;
and Proserpina, 375;
and serpent, 376;
and rook, 376;
the diabolical, 376, 377;
two dragons in the form of, 377;
the maiden changed into, 377-379.

Gahs, the, i. 98.

Galanthis, ii. 53.

Galathea, i. 421, 422.

Gandhamâdanas mountains, i. 52, 55.

Gandharvas, the, i. 52, 53, 149, 160, 311;
appetites of, 365, 367, 369, 370, 379.

Ganeças, ii. 68.

Gangâ, the nymph, i. 68.

Ganges, the, ii. 308.

Ganymede, rape of, ii. 196.

Garatkarus, the wise, i. 68, 69.

Gardabhas, i. 365, 369.

Gargantua, at birth, i. 259.

Garudas, the bird, and elephant, ii. 94, 95;
and the monsters, 184;
and the birds, 245, 363.

Gâtâyus, the omniscient vulture, ii. 185.

Gazelle, the misleading, ii. 84.

Gefion, voyage of, i. 222.

Gemshid, legend of, i. 95.

Geneviève, the Persian, i. 121, 219.

Gennariello and Milluccio, ii. 300-302.

Geusurva, the, i. 98, 99.

Gerion, the oxen of, i. 273, 277.

Ghoshâ, the leprous, ii. 3, 5.

Giant-monster, the, and dwarf, i. 148, 149.

Giovannino, the fearless, i. 202, 388.

Girl, the, persecuted, i. 121;
affianced to three, 123;
in the chest, Calmuc story of, 131;
seven years old, Esthonian story of, 153;
wise, of the wood, 154;
the poor, and the lady of the waters (Esth.), 154;
the beautiful, and the witch, 218.

Giuseppe, the boy, and the ant's leg, ii. 45, 46.

Gnat, the, ii. 221.

Goat, the, triple aspect of, i. 401;
the cloud as, 402;
the he-, 402, 403;
Açvinâu as, 403;
and apple-tree, 405;
and walnut-tree, 405;
kids of, and wolf, 406, 407;
revenge of the goat, 406, 407;
mythical meaning, 407;
he-, and merchant's daughter, 410;
the sacrificed he-, 415, 416;
as all-seeing, 418;
with seven eyes, 419;
with twelve eyes, 419;
constellation of the, 421;
as rain-bringing, 421;
milk of the, 421, 424;
blood of the he-, 422;
stones, 422;
sacrifice of he-, 423;
cunning of the she-, 424;
the witch and the boy goatherds, 425;
and the peasants of Sicily, 426;
and the goatherd of Val di Formazza, 426;
and the god Thor, 426;
in the Scandinavian mythology, 427;
the horned, 427, 428;
lust of, 427, 428;
in Greek mythology, 428.

Gods, the cheating of, i. 44, 45.

Gold, hand of, ii. 32.

Goose, the, and pearl, ii. 309;
the miraculous, 312;
foot of, 315;
the disenchanted, 315;
eating of, on St Michael's Day, 316.

Gorgons, the, ii. 9.

Godiva, the Mongol, i. 138.

Grasshopper, the, the wedding of, with the ant, ii. 48, 49;
as diviner, 48;
song of the wedding, 49.

Griffins, the, ii. 204, 205.

Gudrun, i. 226.

Guhas, i. 58.

Guhas, King, ii. 333.

Halcyon, the, phallical nature of, ii. 269;
the Greek, 270.

Hansas, the, ii. 306, 307, 309.

Hanumant in quest of the herb of health, i. 52, 57-59, 61, 64, 78, 89;
the monkey, ii. 101, 106.

Haoma, the ambrosial god, i. 97, 104.

Harayas and Haritas, i. 376.

Hare, the mythical, ii. 76;
habitat and king, 76;
and the elephant, 77;
and hungry lion, 77;
and the lion, 78;
and dying eagle, 78;
and cave of the wild beasts, 79;
and lamb, 79;
transfigured by Indras, 79;
and parturition, 80;
that sleeps with eyes open, 80;
and bear, 81;
and a wedding procession, 81;
and the girl that rides on it, 82.

Hariçcandras, i. 69-72.

Haris and hari, meanings of, i. 376; ii. 99, 320.

Harpies, the, ii. 201, 202.

Hawk, mythical meaning of, ii. 192, 193;
as a badge of knighthood, 193;
sacredness of, 193;
and Attila, 194;
and the Greek gods, 194;
superstitious beliefs about, 194.

Heads, exchange of, i. 303, 304.

Health, herb of, i. 52-54;
Gandharvas, guardians of, 53.

Heaven, cup of, i. 8;
battle in, 10, 11.

Hedgehog and wolf, ii. 11, 12.

Helen, the Argive, i. 170, 212; ii. 318.

Hen, the crowing, ii. 284, 285;
dreaming of the brood of the, 288.

Herakles and Augeias, i. 143;
and Cacus, 232, 235, 266, 267;
and the golden cup, 273;
and the oxen of Gerion, 277;
competes with the he-goat, 428;
and the boar, ii. 9.

Hermes and Admetos, i. 279;
and Sârameyas, ii. 22.

Hermits, the dwarf, ii. 364.

Hero, the solar, riddle of, as a wonderful cowherd, i. 29;
maiden helper, 209;
concealed, 237;
in the night, 326;
saved by a tree, 334, 335.

Heroes, the, hunger and thirst of, i. 8;
chief arena of, 15;
weapons of, 62;
mountain of, 97;
biblical, 118;
disguise of, ii. 2;
noises at the birth of, 373.

Heroines, perverted, i. 211, 212.

Hesperides, garden of the, i. 274; ii. 410, 418.

Hippolytos, the legend of, i. 345.

Hippomenes and Atalanta, ii. 159.

Hog, as guise of the hero, ii. 2;
the skin of, 5;
bristles of, 5;
dedicated to St Anthony, 6;
lust of, 6;
as Vishnus, 7, 8;
and wolf, 11.

Holda, the dark, i. 251, 252.

Hoopoe, the, ii. 230.

Horse, the, of the sun, i. 290, 291;
black, 291, 292, 295;
the three, 291, 296;
tail and mane, 295;
and the cat, 317;
the myth of, 330, 331;
fat of, 332;
the strength of Indras, 336;
the symbolic meaning of head of, 339;
the hero's, 340;
binding of, 341;
the neighing of, 346, 347;
tears of, 349, 350;
mythical, 349;
the foam of, 352;
the hoofs of, 353, 354;
and the gods, 355.

Husband, the wicked, i. 124.

Husbands, exchange of, i. 317.

Idol, the wooden, Æsop's fable of, i. 177.

Ichneumon, the, ii. 51-53.

Iliad, the, most solemn moment of, i. 16.

Ilvalas and Vâtâpis, legend of, i. 414.

Indras, the rôle of, i. 7, 15;
appetite and food, 8;
horns of the bull, 9;
as the fire-god Agnis, 10;
his fields of battle, 12, 15;
great exploits of, 12;
threefold victory, 13, 14;
weapons of, 14;
companion of Somas, 18, 19;
the triple, 20;
moments of, 20, 23;
special function, 27;
relations to the aurora, 27;
and the blind lame one, 32;
destroyer of the witch Aurora, 33;
lover of the aurora, 35;
personified in Râmas, 59-61;
slays Viçvarûpas, 76;
fall of, 76;
protector of Utankas, 80, 81;
transformation, 89;
quarrel of, with the Marutas, 106;
horses of, 351;
as a ram, 403;
with the thousand eyes, 418;
the rudder of, ii. 7;
as a wild boar, 8;
and the dwarf hermits, 95;
and Vishnus, 99, 100;
and the monkeys, 101;
and Vritras, 154, 155;
deprived of strength and beauty, 155;
as a hawk, 181;
and Ahalyâ, 280, 281, 330;
impotent, 326;
unchaining the waters, 330;
drunk, 349;
and the monster, 393, 394;
killing the monster, 394, 395.

Indus, i. 18.

Io, i. 264, 265, 271, 272.

Iphiklos, ii. 198, 199.

Isfendiar, seven adventures of, i. 118.

Iskander, legend of, i. 119.

Ivan, three essays of, i. 301, 302;
(and Mary), with horse, dog, and apple-tree, ii. 28;
resuscitated, 29;
the three, sons respectively of the bitch, the cook, and the queen, 29;
and the ring, 345;
and his frog-bride, story of, 377-379.

Ivan Tzarevic and the serpent, i. 177;
and Helen and the bear, 178;
and Princess Mary, 179-182;
and the demoniacal cow, 181;
and the magic apples, 182;
and the witch in the balance, 183;
and the hero Nikanore, 184;
and the theft of the black bull, 186;
son of the black girl, 188;
and his brothers, killing the serpents, 191;
and the rescue of the three sisters, 194;
of the dog, 194;
the drinker, 194;
and the dead body of his mother, 198, 199;
courage of, 201;
variations of, 202-204;
horse of, 340.

Ivan Durak and the humpbacked horse, i. 293, 294;
and the fire-breathing grey horse, 296;
who, mounted, three times kisses the princess through twelve
glasses, 297.

Ivanushka and little Helen, i. 409.

Jack and the beanstalk, i. 244.

Jackal and the ass, i. 378;
the perfidious, ii. 125;
friend of the hero, 125;
in borrowed feathers, 126;
the, inquisitive and vile, 126;
and the parrots, 127.

Joan lou Pec, i. 397.

John, little, and his red shoes, i. 195, 196.

Johnny and the goose-swans, ii. 309, 310.

Jonah (the Hindoo), ii. 337.

Jorsh, the, ii. 336-345;
trial by the fishes of, 346-349;
and Reinecke Fuchs, 348.

Julius Cæsar, horse of, i. 338, 350.

Jupiter Ammon, i. 429.

Kabandhas, the monster, i. 62-64.

Kaçapas, the, ii. 362.

Kaçyapas, the fecundator, ii. 364.

Kadmos, i. 265, 272.

Kai Khosru, the hero, i. 117, 118.

Kan Pudai, Altaic story of, i. 144, 145.

Kapilas, ravisher of the sacrificial horse, i. 331.

Kapis, ii. 98, 99.

Katoma and the hero's horse, i. 340, 341.

Kâuçalyâ, i. 332.

Kawus, King, i. 112, 113, 115, 116.

Kentaurs, the, i. 367-369.

Ker Iupta and the third brother, i. 290.

Kereçâçpa, the Persian hero, i. 106, 108;
myth of, 313, 314, 335.

King's son, the, and the peasant girl, i. 163-166.

Kishmar, cypress of, i. 96.

Krimhilt, i. 212.

Krishnas, celebration of birth of, i. 51;
father of, 75.

Kruth, the bird, and tortoise, ii. 369, 370.

Kuhn, A., i. 263.

Kumbhakarnas, the monster, ii. 400, 401.

Lakshmanas, i. 55;
and Râmas, 62, 63, 66, 77; ii. 85.

Lame, the, and the blind, i. 217.

Lapillus Alectorius, ii. 287.

Lanka, three brothers of, i. 77.

Lark, the, in cosmogony, ii. 273, 274;
and St Christopher, 274;
the crested, 275;
Bharadvâgas, 275.

Leaf, the magic, i. 155, 156.

Lear, King, in embryo, i. 85; ii. 230.

Lêda, ii. 185.

Lion, the, and the bull, i. 278;
(and tiger) symbol of strength and majesty, ii. 153;
Indras as a, 154;
virtue of hair of, 155;
lion's share, 156;
-sun, the western, 157;
sign of, 159;
Androcles and, 157;
the Nemæan, 158;
afraid of the cock, 159.

Lizard, the, as witch, ii. 385;
as omen, 385;
the little, 385;
the green, 386, 387;
and poor Laric, 387.

Locust, the nocturnal, ii. 47.

Lohengrin and Elsa, the legend of, ii. 317-319.

Loki, i. 226, 227;
and the pike, ii. 333, 334.

Louse, the, stories of, ii. 222.

Lucìa, St, the Vedic, i. 36, 254;
feast of, ii. 210.

Lucius, of Apuleius, i. 366.

Lunus, i. 58;
the god, 139, 324.

Lynx, the, ii. 54.

Madonna the old, and the maiden who combs her head, i. 180.

Magician, the, of the seven heads, ii. 36.

Magpie, the, in mythology, ii. 258, 259;
as a robber, 259;
knowledge and malice of, 259;
bird of omen, 260.

Mahâbhâratam, the, most solemn moments of, i. 16.

Mahrusa, i. 125.

Maiden, the enchanted, and her hair, i. 146;
Esthonian story of the prince and persecuted, 151-153;
and the golden slipper, 208;
that by a puppet weaves a shirt for a prince, 208;
the, and the apple-tree, 251;
the fairies' favourite, and the enchanted prince, ii. 286, 287.

Man and woman, the old, with the nine cows, i. 132, 133;
the old, who essays heaven in vain with his wife, 190;
and the cabbage, beanstalk, &c., 190, 191;
the old, and the beanstalk, 243.

Man-bull, Calmuc tale of, i. 129.

Mandaras, the, ii. 361, 362.

Manus, ii. 248;
and Vishnus as a fish, 335.

Mansûr, i. 315.

Marcellus, St, the legend of, ii. 159.

Mare's head and the two girls, i. 298.

Mârgâras, ii. 42, 43.

Marîças, the stag, i. 64; ii. 85.

Mars and the wild boar, ii. 14.

Martin, St, and birds of, ii. 270.

Marutas, or winds, i. 5-7, 10, 12;
kindred of, 17, 59; ii. 7;
horses of, 83, 84;
as monkeys, 99.

Marziella and the geese, ii. 313.

Mary and the cow's ear, and the step-mother with three daughters, i.
179-182;
little, and the slipper, 196, 197.

Matsyâs, the, ii. 332.

Mâyâvin, the monster, i. 313.

Max Müller, i. 262, 263;
and the panegyric of the frogs, ii. 371, 372.

Medea, of the Vedas, i. 33, 35.

Medea, i. 212.

Medusa, i. 305.

Menas, ii. 87.

Merchant, synonymous with miser, i. 184;
son of the, who transforms himself into a horse, 342;
the, and his three daughters, 410.

Mercury, i. 335;
legend of, ii. 23.

Merdi Gânbâz, the faithful, i. 120.

Merhuma, the story of, i. 120, 121, 315.

Merula, the fish, ii. 340.

Metempsychosis, ii. 328.

Mice and the dead, ii. 67;
apparitions of, 67;
men transformed into, 67;
presages from, 67, 68;
and lion and elephant, 68;
war of, with the frogs, 72.

Michael, St, i. 183.

Midas, myth of (the Mongolian), i. 381;
(the Phrygian), 382, 383;
as musical critic, 385;
ears of, 386;
as a miser, 389;
the progenitor and judge, 390.

Milky-sea, the, i. 52;
-way, the, 228.

Millstone, the devil under the, i. 114.

Milôn of Kroton, ii. 113, 147.

Minotaurus, the Calmuc, i. 129, 265.

Minucehr, the hero, i. 112.

Mithra, the solar god, i. 95, 102, 103;
bow of, 107.

Mitras, the sun, a witch at a riddle, i. 30, 31, 52.

Mole, the, ii. 73, 74.

Monkey, original home of myth of, ii. 97;
equivalents, 97, 98;
and Vishnus, 99;
mythical significations, 99;
king of, 100, 101;
Hanumant, 101-106;
mistaken for a man, 103;
tail of, 107;
divination from, 107;
and Jove, 108;
as stupid, 108;
musician, 119.

Monster, the celestial, i. 10, 12;
subdued by Indras, 12-14;
that keeps back the waters, ii. 393;
killing of, 394, 395;
and the egg of the duck, 395;
the eggs of, 396;
the aquatic, 404.

Moon, the mythical nature and office of, i. 18;
as a pearl, 54;
as a good fairy, 56, 57;
as a bull, 58;
Indian, ii. 87.

Mother of gold and her three dwarf sons, i. 153;
story of the, who recovers her hands and son by throwing her arms
into a fountain, ii. 31;
and the hands of gold, 31.

Mouse, transformed by the penitent into a beautiful maiden, ii. 65, 66;
and the mountain, 66;
and maiden, 69;
the grateful, 70;
and sparrow, 70, 71;
the, Psicharpax, 71.

Muses, the, and the bee, ii. 223.

Mûsh (mûshas, &c.), ii. 43.

Music in the heavens, sorrow-inspired, i. 149.

Mythology, the Greek, i. 262;
mobile nature of the objects of, 319, 320;
allegorical treatment of, 421;
a Semitic, ii. 412;
the science of, 422;
principal error in the scientific study of, 422, 423;
concord of the learned in, 423;
way to study, 424;
animal, 425;
product of imagination, 427.

Myths, the central interest and most splendid moments of, i. 15, 16;
development of objects in the, into personalities with
relationships, 320, 321;
the negative as a factor in the formation of, 322;
the uncertain subjective in, 323;
entrance of variety into, 324;
interpretation of, 323-326.

Nakulas, i. 311; ii. 43, 51, 52.

Nalas, ii. 404.

Neptune, i. 430.

Netherworld, the, ii. 403.

Nibelungen, the, most solemn moments of, i. 16, 257.

Night and the aurora, i. 36, 37.

Nightingale, as prognosticator, ii. 236;
whistling of, 237;
propitious to lovers, 239.

Nisos and Scylla, ii. 197.

Noah, the Vedic, ii. 335.

Nose, the bleeding, Calmuc story of, i. 131.

Nükteus, ii. 246, 247.

Numbers, sacred, i. 6, 76, 77; ii. 416.

Odin, i. 224, 226, 227.

Odysseus, i. 266.

Oidin-oidon, i. 398, 399.

Okeanos, the bull-headed, i. 267.

Onokentaurs, i. 367-369.

Orpheus, i. 149, 160.

Otter, the monster, ii. 391.

Owl, the, as the bird of death, ii. 244;
as an evil genius, 244;
and vulture, 244, 245;
and the crows, 245, 246;
cunning, 246;
and Athênê, 247;
eggs of, 247;
the male, 247, 248;
prophetic faculty of, 249;
horned, 249, 250.

Ox, the speaking, i. 247;
and Zeus, 248;
as priest, 258.

Pallas and the war of the frogs and mice, ii. 72;
and the crow, 254.

Pan and Midas, i. 385;
and the ass, 387, 391;
god of shepherds, 387;
at Marathon, 389, 428, 429.

Panayas, the, ii. 19, 20.

Pândavas, the five brothers, i. 77-79.

Pandora, i. 34.

Pandus, ii. 84.

Paravrig, the blind-lame, i. 32.

Parîkshit, King, ii. 84.

Parrot, the, myth of, ii. 320;
and the colour haris, 321;
as çukas, 321;
lunar character of, 322;
as counsellor, 322.

Partridge, the devil as, ii. 227;
Talaus changed into, 228;
and peasant, 228.

Pasiphaë, myth of, i. 237, 266.

Peacock, the mythical equivalents of, ii. 323;
the hiding of, 324;
as rival of the cuckoo, 324;
and dove, 324;
Indras as, 325, 326;
feather of, and the younger brother, 325;
tail of, 326, 327;
as a symbol of immortality, 327.

Pearl, the ambrosial, i. 54.

Peasant, riddle-solving, i. 142.

Pêgasos, and Hippocrene, i. 176, 291, 305, 338.

Penelope, i. 428;
and he-goat, ii. 163.

Pepin, the times of, i. 252;
King, 255, 256.

Peirithoos and Trikerberos, ii. 39.

Perrault, story of, i. 367.

Perrette, the Calmuc, i. 134, 135.

Peter, St, and the dog, ii. 27.

Phaethôn, i. 277;
the bull, 277, 343, 344.

Phalaris, the bull, i. 239.

Phineus, ii. 74.

Phrixos and Helle, the Russian, i. 409, 429.

Phoenix, the, mythical significance of, ii. 200, 201;
death of, 200.

Piçâcâs, the ass, i. 375, 376.

Piccolino, ii. 151.

Picus, King, ii. 265, 266.

Pike, the luminous, ii. 334;
the brown, 337, 338;
and Emilius, 338;
the phallical, 339;
and crab and heron, 339;
drunk, 349.

Pimpi, the stupid, and the hog, ii. 10.

Pipetta and the sackful of souls, i. 388.

Pipkin, the miraculous, i. 126;
the stories of, 243-245.

Piran and Pilsem, i. 314.

Poem, an epic, i. 141.

Polyphêmos, i. 266.

Porcupine, the, ashes and quills of, ii. 12, 13.

Pork, virtues of, ii. 10, 11.

Porringer, the enchanted, i. 126.

Portugal, third son of the King of, and the dragons, ii. 187-189.

Poseidôn, i. 266.

Pragâpatis, i. 47.

Pretiosa, disguised as a bear, ii. 117.

Priapos, i. 394, 396;
and Silenos, 384.

Priçnayas, the, i. 6, 16, 17.

Prince, the, and princess of the bird's egg, i. 170;
who three times wins the race, 291;
and enchanted mantle, 411.

Princess, three-breasted, i. 86, 122;
in the chest, Celtic story of, 241;
and the pups, 412.

Proserpina, the Teutonic, i. 252, 260.

Proverb, the, of shutting the stable after the cow is stolen, i. 231;
of shutting Peppergate, 231;
recovering the cow's tail, 232;
of the cow's tail wagging but never falling, 234;
of the egg-hatching cow, 238;
of the cow and the hare, of the cow and the moon, 241, 242;
of hunting by blowing a horn, 242;
of the blind cow finding the pea, 243;
of the laughing cow, 245;
of the spinning cow, 250, 251;
of the cow-maid that spins, 250.

Proverbs, German, relating to the cow, i. 229;
mythical, 230, 231.

Puppets, the three, i. 207.

Purse, the enchanted, i. 126.

Purûravas, myth of, i. 67.

Pûrus, i. 84.

Pûshan, i. 409.

Pyramos and Thysbe, ii. 157.

Pythagoras once a peacock, ii. 327;
the belief of, 328.

Quail, the, in Rigvedas, ii. 276;
as symbol of the Tzar, 276;
and Hercules and Latona, 277;
and moon, 277;
the game of, 277;
as a bird of omen, 277, 278.

Queen, the blinded, and her servant, i. 218, 219.

Queen-mother, the, and her wicked sister, i. 412.

Rahus, ii. 252.

Râkâ, i. 50, 56.

Ram, the rain-cloud as a, i. 402;
Indras, 403;
Indras and testicles of, 414;
devourer of, 415.

Râmas, the sun, i. 55, 57-59;
_alter ego_ of Indras, 59-62;
and Lakshmanas, 63, 77, 311, 312, 315;
ii. 24, 85;
and Kabandhas, i. 64-66, 81, 86;
and Bharatas, 374.

Râmâyanam, the, most solemn moments of, i. 16.

Râvanas, the monster, i. 76, 77;
asses of, 375.

Rebhas, i. 299.

Reinardus Vulpes, ii. 141.

Renart, Procession du, ii. 140, 141.

Resurrection, offerings symbolic, of, i. 48, 49;
faith in, 339.

Rhodopê and her slipper, ii. 197.

Ribhavas, the brothers, work and workmanship of, i. 20, 21, 46;
names and relationships, 21, 22;
identification with Indras as Agohyas, 22;
the third of, 20-26;
in Hindoo tradition, 25;
protectors of the cow, 27;
and the evening aurora, 33;
the three, in search of the earrings, 79, 81, 125.

Riddles, propounding, i. 82, 102, 112;
solving of, 143;
identification by solving, 206, 207.

Rigrâçvas, the red horse, i. 415, 417.

Rigvedas, the, i. 4, 40;
28th hymn of 10th book, ii. 77, 78;
the 103d hymn of, 371-373.

Rikshas, ii. 98.

Ring of recognition, i. 55;
of Dushyantas, ii. 350.

Rocco, San, and dog, ii. 27.

Rohitas, i. 69-72.

Romeo and Juliet, i. 125.

Romulus, i. 118; and Remus, ii. 177.

Round table, the, poems of, i. 257.

Rudras, i. 5, 47, 89; ii. 7.

Rustem, the myth of, i. 112-116;
and the ass, 379;
horse of, and the lion, 380.

Sack, the, the hero in, i. 237, 239, 240;
the dwarf in, 238;
and the hero cut in pieces, 295.

Sailors, the, saved in the buffalo's hide, i. 239.

Saints, i. 355, 356.

Sal, the hero, i. 112.

Salamander, the, ii. 380.

Sampo, the Finnish cup of abundance, i. 150.

Samson, i. 236;
the Hindoo, ii. 104-107;
and the lion, 154-156.

Samvaranas, i. 86, 87.

Saramâ, i. 57, 58, 97;
and the Panayas, ii. 19-22;
and the cows in the rock, 19;
impersonation of the moon, 21;
sons of, 22;
and Sarameyas, 24.

Sarameyas, ii. 22-24.

Savitar, i. 54, 65.

Saranyû, i. 347.

Schmierbock, the cunning, i. 413, 416;
ii. 151.

Schwanritter, the, ii. 319.

Scylla, ii. 34.

Sea-urchin, the, ii. 336, 350.

Sefid, the demon, i. 113.

Selênê, ii. 217.

Serpent, as the privileged demoniac form, ii. 389;
tail of, as betraying the devil, 389;
the devil, and the young widow, 389;
-devil, and the waters, 390;
the killing of, the theme of all epics, 392;
in the Rigvedas, 393-396;
that bites its tail, 396;
Agnis as, 397;
Indras, the Marutas, 397;
the wisdom of, 397;
and the Somas, 397, 398;
the phallical, 399;
Anantas, 399;
Vasukis, 400;
and the cloud-monster, 400, 401;
the funereal, 401, 402;
-rope, of Yamas, 402;
collar of, 402;
and Sîtâ, 402;
and riches, 403;
and the lower world, 403;
Karkotakas, and Nalas, 405;
and hunter, 405;
as a wise magician, 405;
the crested, 406;
three-headed, 406;
skin and tongue of, 407;
and lost riches and the dead, 407;
the white, 407;
worship of, 408;
and children, 408;
and the heads of the family, 408;
and the tree, 409;
and moon, 410;
tree guarded by a, 410;
symbol of, 411;
the, in the Persian mythology, 412, 417;
the Çruvara, 412, 413;
the breath of, 413;
and frog, 414;
the two talking, 415, 416;
the three headed, 416;
fairy, and three gifts, 417;
and king who has betrayed the maiden, 417;
the sleeping, with eyes open, 417;
and the king's daughter, 418;
as whistler, 419.

Sheep, the, triple aspect of, i. 401.

Shepherd's son, ii. 45;
and Giuseppe, 45.

Shepherdess, the, who proves herself a queen, i. 209-211.

Siddhi-Kûr, stories of, i. 120;
Mongol and Calmuc stories of, 128-135.

Sîfrit, i. 213, 214;
and Brünhilt, 329, 330;
horse of, 339.

Sijavush, i. 116.

Simurg, the bird, and the child Sal, ii. 188, 189.

Sirens, the, i. 149, 205, 206.

Sister, triple, i. 85.

Sisters, the three, i. 105;
Calmuc story of, 130.

Sîtâ, the dawn, i. 26, 55-60, 62, 65, 66;
fire sacrifice of, 67, 69;
and Saramâ, ii. 21;
and the serpents, 403.

Sky, the glowing, a fire, i. 69;
stone of, 96;
by night, ii. 167;
winged animals of, 168.

Slipper, the lost, i. 31;
enchanted, 126;
origin of throwing the, 196.

Snail, the, ii. 74, 75.

Sohrab, son of Rustem, i. 114, 115.

Solabella and her seven brothers, ii. 314.

Solomon, ring of, and the hero, i. 167;
story of the ring of, ii. 175.

Somas, the, i. 8, 18;
as a bull, and a stallion, 19, 104.

Son, the, who sacrifices his mother, i. 124.

Sons, three, rape and restoration of the, ii. 57;
transformation of, into doves, 57.

Sperm as ambrosia, ii. 181.

Spider, the, and its web, ii. 161, 163, 165;
and the wasp, 164.

Squirrel, the, and fox, ii. 73;
in the Edda, 73.

St James's Way, i. 422;
Day, 422, 423, 430.

Stag, the mythical, ii. 83;
the golden, 85;
the hero, 86;
at the fountain, 86;
Eikthyrner, 87;
and Telephos, 88;
as nourisher of heroes, 88;
silver images of, in churches, 88;
disguise of, 88, 89.

Stone, mountain of, i. 314;
the man turned to, ii. 285.

Stork, the, and heron, ii. 261;
and children, 261;
mythical meaning of, 261;
and the old man, 262;
and the peasant, 262.

Strix, the, ii. 202, 203.

Stymphalian, the, birds, ii. 204.

Styx, the, i. 390.

Sudabe, i. 116.

Sudeshnâ, Queen, i. 85.

Sugrîvas, ii. 109.

Sun, the, as a god, i. 7;
as a bull, 8;
relations of, to aurora, 27;
as a cowherd, 29;
child of night and aurora, 37;
the, in relation to the aurora, 27;
as a lame hero, 31, 32;
persecuted by, and persecutor of, the aurora, 33;
as born of aurora, 51;
the pearl, 54;
and the aurora, 56, 65;
and moon, 65;
light of the, and Ssaran, intrigue of, 138;
firing at, 344;
the, in the cloud, 394.

Sundas and Upasundas, the inseparable, i. 310.

Sunlight and Moonlight, i. 315, 316.

Superlatif, i. 259.

Suramâ, i. 57, 58.

Sûryâ, i. 65;
husband of, 307.

Svaçvas, i. 343.

Svetazor and his brothers, i. 192-194.

Swallows as birds of omen, ii. 240;
the seven, and Sigurd, 240;
and the Lord, 240;
of good augury, 240;
and the crow, 241;
and swan, 241;
as babblers, 241;
dreaming of, 241.

Swan, the, and the prince, ii, 311;
hero as or on, 316.

Swineherd, the, and the hogs' tails, i. 234.

Sword, the enchanted, i. 126.

Tail, the, value of recovering, i. 235, 237;
the fox's, 236.

Takshakas, king of serpents, i. 80, 81.

Tapatî, legend of the loves of, i. 86, 87.

Tâtos, the Hungarian horse, i. 288, 296.

Tehmime and Rustem, i. 114.

Telephos and the stag, ii. 88.

Tereus, the myth of, ii. 229.

Theodore, the hero, i. 296.

Thief and the pigs, i. 200, 201;
the, in the myths, 333.

Thomas, little, and the priest's horse, i. 234;
the ass, 362.

Thor, and the serpent of Midgard, i. 225;
his appetite, 226;
and the goat, 426;
the vessel of, 426;
ii. 6.

Thraetaona, i. 101, 103-106.

Three, the number, ii. 416.

Thrita, i. 103-105.

Thunder, son of, thunder-god and devil, story of, i. 159, 160.

Thunderbolt, the, i. 9, 14;
symbolic meaning, 250.

Tiger, tail of, ii. 160.

Tistar, i. 98.

Toad, the, as demon and as a diabolic form, ii. 379;
the maiden changed into, 379, 380;
fortune-bringing, 380;
sacredness of, 381;
and the third daughter, 381;
-births, 383;
the dried, as an amulet, 384;
the -stone, 384.

Tom, little, blind of an eye, and his brothers, i. 335, 336.

Tortoise and the elephant, ii. 93-95;
the incarnation of Vishnus as a, 360-362;
originally, 361;
names of, 361, 362;
and mountain, 362;
and elephant, 363-364;
the funereal, 365;
buried, 365;
blood of, 365;
and frogs, 366;
changed into the lyre, 366;
the shields of, 366;
and Zeus, 366, 367;
and new-born children, 367;
mythical meaning, 368;
German legend of, 368;
the island, 368;
and the hare, 369;
and the eagle, 369;
and the bird Kruth, 369, 370.

Tree, the ambrosial, guarded by a dragon, ii. 410, 411.

Triçankus, i. 72-74.

Triçiras, i. 76, 77.

Trigatâ, i. 57.

Trinity, Indian, dispute for pre-eminence, ii. 8.

Tritas, i. 8;
horse of, 23;
character and relationships, 23;
why called stupid, 23;
in the well, 24, 25;
and his brothers, 25.

Turn-little-Pea and his brothers, story of, i. 191, 192.

Tuti-Name, the, i. 119.

Tvashtar, i. 21, 34;
the Hindoo Vulcan, ii. 154, 155.

Twilights, the two, i. 18, 27.

Tyrant, the, and the bleating lamb, i. 416, 417.

Tzarevic, Ivan, and his Medea sister Helen, i. 212-214;
and his penitent sister, 214-216;
and his perfidious mother, 216;
and his perfidious wife, 216, 217;
and his wife Anna, 217.

Uccaihçravas, the horse, i. 288, 289.

Uddâlakas, i. 80.

Ukko, the Finnic thunder-god, i. 147.

Upamanyus, i. 79.

Ursula, St, ii. 118.

Urvaçi, the myth of, i. 39, 67, 84, 170, 273, 365, 369.

Ushâ, i. 26.

Utankas, myth of, i. 80, 81, 95, 331, 333.

Vadhrimatî, ii. 32.

Väinämöinen, dwarf-god, i. 147, 148;
harp of, 149.

Valkyries, the, and their swan forms, ii. 315.

Valmîkam, ii. 43.

Vamrî, ii. 43.

Vamras, ii. 44.

Varunas, i. 52, 69-72, 107.

Vasavas, the, i. 68.

Vasishtas, cow of, i. 72-74, 87, 88;
vain attempt at self-destruction, 88, 99.

Valas, the grotto of, i. 13;
as a cow, 15.

Vâyus, i. 5-7.

Vedas, i. 80.

Vegetables, as symbols of generation, i. 164.

Veretraghna, the bull, i. 103, 104.

Vespasian and the horse's dung, i. 389.

Vesta, i. 384.

Viçvamitras, myth of, i. 72-74, 88.

Viçvarûpas, with the three heads, i. 76.

Vikramâdityas, the history of, i. 136, 137.

Vishnus, i. 20, 24, 26, 54, 57;
personified in Ramâs, 59;
three steps of, 301, 302, 334;
as a wild boar, ii. 8, 9;
and Hiranyakshas, 8;
and the monkeys, 99, 100;
as haris, 424.

Vivasvant, i. 34.

Vouru-Kasha, sea of, i. 96.

Vulcan, the Vedic, i. 21;
the Christian, ii. 40.

Vulnerability of the hero or monster, i. 82.

Vulture, the, in the classics, ii. 198;
feathers of, 198;
and the immortal liver, 198;
voracity, 199.

Vultures, the twin, ii. 184.

Walchelm, the priest, i. 293.

Walnut-tree, and goat, i. 405.

Wasp, wisdom of, ii. 221.

Way, the Milky, i. 421;
and she-goat, 422.

Weasel, the, ii. 52, 53.

Wedding-ring, the, i. 169.

Whale, the mythical, ii. 337;
and the fleet, 345.

Wife, the, and the bewitching voice, i. 137.

Willimar and his vow, i. 356.

Wind, Persian god of, i. 105.

Winds, the, as bulls, i. 7, 12.

Wise men, the seven (Angirasas), i. 17, 28.

Wolf, the, and goat's kids, i. 406, 407;
mythical meaning of, 408;
the monster, 408;
the, and the devotee, ii. 142;
impersonations of, 142;
and dog, 143;
heroic forms of, 144;
the she-wolf, 144;
transformation into, 145;
sent by God as instrument of vengeance, 146;
hide and teeth of, 146, 147;
the demoniacal, 147;
as omen of death, 147;
Sköll and Hati, 147;
disguises of, 147-149.

Woman, made of wood, story of, i. 137;
the old, and her older sister, ii. 6.

Women, knowledge of, i. 246, 247.

Woodman and painter, the, Calmuc story of, i. 130.

Woodpecker, the mythical meaning of, ii. 265;
and King Picus, 265;
beak of, 267;
and Beowulf, 267;
of evil omen, 267, 268;
and dog, 268, 269.

Wren, the, in mythology, ii. 207;
and the eagle, 208;
and beetle, 208;
and death of Cæsar, 209.

Yamas, i. 23, 71, ii. 25;
kingdom of, 48, 49;
son of, 78, 95, 107.

Yayâtis and the girl in the well, i. 83, 84.

Yggdrasil and the four stags, ii. 87.

Ysengrin, the wolf, ii. 141, 149.

Yudhishthiras, i. 77-79, 82.

Yünx, the bird, ii. 269.

Zafarana, ii. 10.

Zeus and Hera, i. 247, 248;
the beetle, and the eagle's eggs, ii. 195;
eagle of, 195, 196;
and Latona, 277, 280;
and Lêda, 318;
and Io, 327;
Faber, 352, 353.

Zezolla, the maiden, and the dove, ii. 304, 305.

THE END.

PRINTED BY BALLANTYNE AND COMPANY EDINBURGH AND LONDON

Transcriber's Notes:

Fixed spelling and punctuation errors throughout

Non-Latin characters have been changed to their nearest Latin equivalents (i.e. [h.] to h)

There are several words with the same letters but diacritical marks in different locations, these appear to all be valid, so were left per the text

Shakespeare is spelled Shakspeare throughout, this is a spelling of his name used in the 19th century, so was left per the text

Goose-swans and geese-swans appear to be used interchangeably, left to match the text

There are several words that are spelled both with and without a hyphen (i.e. crosstrees and cross-trees), they have been left to match the text

The name Wesselofsky is also spelled Wesselofski, it appears the name is spelled both ways.

Page 102: Lakshamanas left per the text also spelled Lakshmanas elsewhere in the text, both appear correct

Page 209: Extra closing parenthesis ("... for weddings). According to ...")

Page 212: Extra closing parenthesis ("... warm themselves), is not ...")

Page 228: there is an extra quote. (... word _kanikradat_."[2] The god ...)

Page 254: Extra opening parenthesis ("... a crow (in Hellenic ...")

Page 290: Added the word "to" in the following (... same, according to Ælianos, was ...)

Page 336: Extra opening parenthesis ("... the Ganges, (çinçumâras, which ...")

Page 421: Left the poetry to match the text. However, this is from Dante's Inferno Canto 1.22-26, accepted wording of the 3rd and 4th line should be

"Si volge a l'acqua perigliosa e guata,
Così l'animo mio, ch'ancor fuggiva,"

Footnote 314: There is an extra quote. (... Prato:--"A three-headed ...)

Footnote 368: Removed the extra word "it" from the following (... and which it had scooped ...)

Footnote 423: There is an extra quote. (... (xxxix.): "'Da, vor ...)

Footnote 440: Added the word "a" in the following (... there is a beautiful palace ...)

Footnote 478: Inserted closing quote. (... bhîr agacchat"; _Rigv._ i. ...)

Footnote 524: Extra closing parenthesis ("... vigâniyânna samçayah). The feet ...")

Footnote 525: Inserted closing quote. (... male serpent" (v. 38): Ahireva ...)

In the Index "Brothers" has 3 different entries for "the three", left them as is to match the text instead of combining

In the Index many diacriticals are left out of the names, these were left out to match the text

In the Index, added the volume number to the entry for "Agnis".