appear in poetry and prose far later than Homer, then our contention is legitimate. It will be shown in effect that a number of myths of the Brahmanas correspond in character and incident with the myths of savages, such as Cahrocs and Ahts. Our explanation is, that these tales partly survived, in the minds perhaps of conservative local priesthoods, from the savage stage of thought, or were borrowed from aborigines in that stage, or were moulded in more recent times on surviving examples of that wild early fancy.
In the age of the Brahmanas the people have spread southwards from the basin of the Indus to that of the Ganges. The old sacred texts have begun to be scarcely comprehensible. The priesthood has become much more strictly defined and more rigorously constituted. Absurd as it may seem, the Vedic metres, like the Gayatri, have been personified, and appear as active heroines of stories presumably older than this personification. The Asuras have descended from the rank of gods to that of the heavenly opposition to Indra's government; they are now a kind of fiends, and the Brahmanas are occupied with long stories about the war in heaven, itself a very ancient conception. Varuna becomes cruel on occasion, and hostile. Prajapati becomes the great mythical hero, and inherits the wildest myths of the savage heroic beasts and birds.
The priests are now Brahmans, a hereditary divine caste, who possess all the vast and puerile knowledge of ritual and sacrificial minutiæ. As life in the opera is a series of songs, so life in the Brahmanas is a
