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 progress in the direction of monotheism in its celebration of Brahman, but it also introduces serpent-worship.

As to the Atharva, then, we are free to suppose, if we like, that the dark magic, the evil spirits, the incantations, are old parts of Indian, as of all other popular beliefs, though they come later into literature than the poetry about Ushas and the morality of Varuna. The same remarks apply to our third source of information, the Brahmanas. These are indubitably comments on the sacred texts very much more modern in form than the texts themselves. But it does not follow, and this is most important for our purpose, that the myths in the Brahmanas are all later than the Vedic myths or corruptions of the Veda. Muir remarks, "The Rig-Veda, though the oldest collection, does not necessarily contain everything that is of the greatest age in Indian thought or tradition. We know, for example, that certain legends, bearing the impress of the highest antiquity, such as that of the deluge, appear first in the Brahmanas." We are especially interested in this criticism, because most of the myths which we profess to explain as survivals of savagery are narrated in the Brahmanas. If these are necessarily late corruptions of Vedic ideas, because the collection of the Brahmanas is far more modern than that of the Veda, our argument is instantly disproved. But if ideas of an earlier stratum of thought than the Vedic stratum may appear in a later collection, as ideas of an earlier stratum of thought than the Homeric