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He could never escape from the presence of those powers who had made the first world.... The most important question of all in Indian life was communication with divinity, intercourse with the spirits of divine personages." In his Creation Myths of Primitive America, this studious author gives the names of a number of divinities, and the legends connected with them. He affirms positively that

They are related in much the same spirit and on the same occasions as the animal stories, of which also the people are fond, and they may be said to be sustained by the purely aesthetic or literary motive, rather than the religious or scientific motives. In fact it is not possible to draw any sharp line between myths and fables.

Incidentally many essential traits and old customs come out, such, for instance, as those of war and mourning, which appear in connection with the origin of the kalau. With few exceptions the myths of this division correspond to present beliefs; the spirits are those known to-day; the towns mentioned are now existing or their former locations are well known.

Now in the Library of Cocaigne was garnered a record of all that the nature myths had invented in the way of pleasure. And here, with no companion save his queer shadow, and with AEsred arched above and bleakly regarding him, Jurgen spent most of his time, rather agreeably, in investigating and meditating upon the more curious of these recreations.

This subject is one which will not be unwelcome to those whose faith in the myths of Roman history has been dissipated by Niebuhr and others: they may still believe the story of Romulus and Remus and the wolf. He is acquainted with five instances of this, in two of which he has both seen the children and knows the circumstances connected with their recapture from the animals.

The word "Purana" means "old," and in ancient Sanscrit writings it has the same meaning as our "cosmology." The "Puranas," however, are ill-arranged collections of theological and philosophical reflections, myths and legends, ritual, and ascetic rules. They depend very much on the two great epics, especially the Mahabharata.

Fierce worshippers were they of the old gods, Odin, Frey, Thor; of the third above all others, and their lengthy nights had led to their working up those myths that had always been common to the whole race into a beauty, poetry, and force, probably not found elsewhere; and that nerved them both to fight vehemently for an entrance to Valhalla, the hall of heroes, and to revenge the defection of the Christians who had fallen from Odin.

But this support could neither be Euhemerism, nor the system of Carneades or of Epicurus. Euhemerism Not an Adequate Support The historical version of the myths came far too rudely into collision with the popular faith, when it declared the gods directly to be men; Carneades called even their existence in question, and Epicurus denied to them at least any influence on the destinies of men.

But assuming a contrary habit of thought to be the dominant one, ancient myths are explained as results of the primitive tendency to symbolize inanimate things and their changes, by human beings and their doings. A kindred difficulty must be added.

In all these myths a treasure is stolen by a fiend of darkness, and recovered by a hero of light, who slays the demon.

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