and how the waters increased greatly upon the earth, destroying all flesh that moved upon the earth excepting those who were with him in the ark. In Greece, Deukalion and his wife Pyrrha become the founders of a new race of men. According to the Greek story, a great flood had swept away the whole human race, except one pair, Deukalion and Pyrrha, who, as the flood abated, landed on Mt. Parnassos, and thence descending, picked up stones and cast them round about, as Zeus had commanded. From these stones sprung a new race—men from those cast by Deukalion, and women from those cast by his wife. In Norseland, Odin and his two brothers, Vile and Ve, slew the giant Ymer, and when he fell, so much blood flowed from his wounds, that the whole race of frost-giants was drowned, except a single giant, who saved himself with his household in a skiff (ark), and from him descended a new race of frost-giants. Now this is not a tradition carried from one place to the other; it is a natural expression of the same thought; it is a similar effort to account for the origin of the land and the race of man. A people develops its mythology in the same manner as it develops its language. The Norse mythology is related to the Greek mythology to the same extent that the Norse language is related to the Greek language, and no more; and comparative mythology, when the scholar wields the pen, is as interesting as comparative philology.
The Greeks have their chaos, the all-embracing space, the Norsemen have Ginungagap, the yawning abyss between Niflheim (the nebulous world) and Muspelheim (the world of fire). The Greeks have their titans, corresponding in many respects to the Norse giants. The Greeks tell of the Melian nymphs; the Norsemen of the elves, etc.; but these comparisons are chiefly inter-
