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clouds, and so forth. In Chaldean story, Bel cuts in twain the magnified non-natural woman Omorca, and converts the halves of her body into heaven and earth. Among the Iroquois in North America, Chokanipok was the giant whose limbs, bones, and blood furnished the raw material of many natural objects; while in Mangaia portions of Ru, in Egypt of Set and Osiris, in Greece of Dionysus Zagreus were used in creating various things, such as stones, plants, and metals. The same ideas precisely are found in the ninetieth hymn of the tenth book of the Rig-Veda. Yet it is a singular thing that, in all the discussions as to the antiquity and significance of this hymn which have come under our notice, there has not been one single reference made to parallel legends among Aryan or non-Aryan peoples. In accordance with the general principles which guide us in this work, we are inclined to regard any ideas which are at once rude in character and widely distributed, both among civilised and uncivilised races, as extremely old, whatever may be the age of the literary form in which they are presented. But the current of learned opinions as to the date of the Purusha Sukta, the Vedic hymn about the sacrifice of Purusha and the creation of the world out of fragments of his body, runs in the opposite direction. The hymn is not regarded as very ancient by most Sanskrit scholars. We shall now quote the hymn, which contains the data on which any theory as to its age must be founded:[1]

"Purusha has a thousand heads, a thousand eyes,

  1. Rig-Veda, x. 90; Muir, Sanskrit Texts, 2d edit., i. 9.