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affected (in their origins) much less by the race than by the stage of culture attained by the people who cherish them. A fight for the waters between a monstrous dragon like Vrittra and a heroic god like Indra is a nobler affair than a quarrel for the waters between a woodpecker and a toad. But the improvement and transfiguration, so to speak, of a myth at bottom the same is due to the superior culture, not to the peculiar race, of the Vedic poets, except so far as culture itself depends on race. How far the purer culture was attained to by the original superiority of the Aryan over the Andaman breed, it is not necessary for our purpose to inquire. Thus, on the whole, we may claim for our system a certain demonstrable character, which helps to simplify the problems of mythology, and to remove them from the realm of fanciful guesses and conflicting etymological conjectures into that of sober science. That these pretensious are not unacknowledged even by mythologists trained in other schools is proved by the remarks of Dr. Tiele.[1]

Dr. Tiele writes: "If I were obliged to choose between this method" (the system here advocated) "and that of comparative philology, it is the former that I would adopt without the slightest hesitation. This method alone enables us to explain the fact, which has so often provoked amazement, that people so refined as the Greeks, . . . or so rude, but morally pure, as the Germans, . . . managed to attribute to their gods all manner of cowardly, cruel, and disorderly

  1. Rev. de l'Hist. des Rel., "Le Mythe de Cronos," January 1886.