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[Footnote 18: Renouf, Religion of Ancient Egypt, pp. 103, 113 ff.]
[Footnote 19: Teutonic Tuisco is doubtful, as the identity with Dyaus has lately been contested on phonetic grounds.]
[Footnote 20: V[=a]ta, ventus, does not agree very well with Wotan.)
[Footnote 21: [=Ajit. Br. III, 34. [Greek: haggaron pur) is really tautological, but beacon fires gave way to couriers and [Greek: haggaros) lost the sense of fire, as did [Greek: haggelos).]
[Footnote 22: But the general belief that fire (Agni, Ignis, Slavic ogni) was first brought to earth from heaven by a half-divine personality is (at least) Aryan, as Kuhn has shown.]
[Footnote 23: Compare the kavis and ugijs (poets and priests) of the Veda with the evil spirits of the same names in the Avesta, like daeva = deva. Compare, besides, the Indo-Iranian feasts, medha, that accompany this Bacchanalian liquor-worship.]
[Footnote 24: Ludwig interprets the three Ribhus as the three seasons personified. Etymologically connected is Orpheus, perhaps.]
[Footnote 25: [Greek: o de chalkeos asphales aien edos menei ouranos], Pind. N. vi. 5; compare Preller[4], p.40.]
[Footnote 26: Wahrscheinlich sind Uranos und Kronos erst aus dem Culte des Zeus abstrahirt worden. Preller[4], p. 43.]
Footnote 27: When Aryan deities are decadent, Trita, Mitra, etc.]
