350 
II. Hoots formed from A and a consonant. 
ale (three meanings), to reach, see, bend ; ag (two meanings), to push, 
smear, etc. ; agh, to desire, speak ; acl, to eat ; ap, to reach ; abh, to resound, 
swell ; am, to hurt ; ar (four meanings), to go, disjoin, shine, utter sound 
as, to throw. 
III. Roots formed from a consonant and A . 
ka (five meanings), to reach, lend, utter, sound, desire, burn ; ga (three 
meanings), to push, be clear, utter sound ; gha (three meanings), to gape, 
utter sound, strike ; ta, to stretch ; da (four meanings), to give, look, bind, 
move ; dha, to place, stream ; na (three meanings), to bend, bind, cry ; pa 
(four meanings),' to reach, touch, swell, pant ; ba, denotes a sound ; bha, to 
appear, strike ; ma (six meanings), to diminish, exchange, measure, gush 
forth, remain, roar ; ra, to abide, love ; ra, to blow, push, wet ; sa, to let go. 
IV. Roots formed from a double consonant and A. 
lira, to swell, burn ; ska (five meanings), to move, cover, glow, rest, cleave ; 
sta (three meanings), to utter a sound, hide, stand, sna , to wash, swim ; spa , 
to draw, have space ; sva, to utter a sound. 
APPENDIX C.— Page 27. 
Some Points of Contact between the Norse Kosmogony and 
other Aryan Myths. 
1. The Coir Audhumbla. 
In the Baktrio-Iranian system a primeval cow, ox, or bull, existed prior to 
the present state of things, and was slain for the good of the world and in 
furtherance of kosmic order (vide Zoroaster, sec. 8 ; Haug, Essays on the 
Parsis, 147 ; Bleeck, Avesta, ii. 29). In India imagery very similar to the 
Norse had probably, in a climate entirely different, quite another significa- 
tion, and the cow of abundance is sometimes the cloud whose rain is milk, 
and perhaps at times the dawn which nourishes the young sun (vide Guber- 
natis, Zoological Mythology, i. 224 ; cf. also Darmesteter, Ormazd et Ahriman, 
159, 191). So Carlyle remarked long ago, “ The cow Adumbla, licking the 
rime from the rocks, has a kind of Hindoo look. A Hindoo cow, transported 
into frosty countries. These things will have a kindred with the remotest 
lands, with the earliest times. Thought does not die, but only is changed ” 
( Lectures on Heroes, i.). 
2. The Four Dwarf -Guard, ians. 
The nations of antiquity generally divided the horizon into four regions 
(cf. Job, xxiii. 8, 9), east (before), west (behind), north (left), and south 
(right). Hindu mythology has placed an elephant in each of “ the four ends 
of the world,” but the dwarf myth is the older of the two. The protection 
of a house, the door, has preserved its primitive name in most of the Aryan 
dialects, Sk. dvar, Gk. thur-a, Lat. fores, Old Germ, tor, Slav, drer-i, and 
hence Sk. dvariha, “ door-keeper ” ; Ang.-Sax. die erg, Eng. dwarf, a word 
which acquired its present sense “ when that office was assigned to those 
whose bodily defects disqualified them from hunting or war ” (Rev. D. H. 
Haigh, Yorkshire Dials., in The Yorkshire Archaeological and Topographical 
