ity on their part.
Such beliefs originated the idea of rebirth and transmigration.[1230]
Nevertheless this was not a characteristically Celtic eschatological
belief; that we find in the theory that the dead lived on in the body or
assumed a body in another region, probably underground.

FOOTNOTES:

[1193] For textual details see Zimmer, _Zeit. fuer Vergl. Sprach._
xxviii. 585 f. The tale is obviously archaic. For a translation see
Leahy, i. 8 f.

[1194] _IT_ i. 134 f.; D'Arbois, v. 22. There is a suggestion in one of
the versions of another story, in which Setanta is child of Conchobar
and his sister Dechtire.

[1195] _IT_ iii. 245; _RC_ xv. 465; Nutt-Meyer, ii. 69.

[1196] Stowe MS. 992, _RC_ vi. 174; _IT_ ii. 210; D'Arbois, v. 3f.

[1197] _IT_ iii. 393. Cf. the story of the wife of Cormac, who was
barren till her mother gave her pottage. Then she had a daughter (_RC_
xxii. 18).

[1198] Nutt-Meyer, i. 45 f., text and translation.

[1199] Ibid. 42 f.

[1200] Ibid. 58. The simultaneous birth formula occurs in many
_Maerchen_, though that of the future wife is not common.

[1201] Nutt-Meyer, i. 52, 57, 85, 87.

[1202] _ZCP_ ii. 316 f. Here Mongan comes directly from Elysium, as does
Oisin before meeting S. Patrick.

[1203] _IT_ iii. 345; O'Grady, ii. 88. Cf. Rees, 331.

[1204] Guest, iii. 356 f.; see p. 116, _supra_.

[1205] In some of the tales the small animal still exists independently
after the birth, but this is probably not their primitive form.

[1206] See my _Religion: Its Origin and Forms_, 76-77.

[1207] Skene, i. 532. After relating various shapes in which he has
been, the poet adds that he has been a grain which a hen received, and
that he rested in her womb as a child. The reference in this early poem
from a fourteenth century MS. shows that the fusion of the _Maerchen_
formula with a myth of rebirth was already well known. See also Guest,
iii. 362, for verses in which the transformations during the combat are
exaggerated.

[1208] Skene, i. 276, 532.

[1209] Miss Hull, 67; D'Arbois, v. 331.

[1210] For various forms of _geno_-, see Holder, i. 2002; Stokes, _US_
110.

[1211] For all these names see Holder, _s.v._

[1212] S. Aug. _de Civ. Dei_, xv. 23; Isidore, _Orat._ viii. 2. 103.
_Dusios_ may be connected with Lithuanian _dvaese_, "spirit," and
perhaps with [Greek: Thehos] (Holder, _s.v._). D'Arbois sees in the
_dusii_ water-spirits, and compares river-names like Dhuys, Duseva,
D