10 MYTH AND SCIENCE. 



form of mythical representations, the matter which 

 serves to exercise the mind ; yet the mode of its 

 exercise, and of the logical and psychical faculty, and 

 the spontaneous method pursued, are identical : the 

 two mythical and scientific faculties are, in fact, con- 

 sidered in themselves, fused into one. 



As far as the origin of myth is concerned, the 

 mode of considering its evolution, and its organic 

 connection with science, we differ from other mytho- 

 logists as to the sources to which they trace this 

 immense elaboration of the human intelligence. We 

 may he mistaken, but we are in any case entering on 

 unexplored ways, and if we go astray, the boldness 

 of an enterprise which we undertake with diffidence 

 pleads for indulgence. 



Omitting to notice the well-known opinions on the 

 origin of myth which were current in classic antiquity, 

 in the Grseco-Latin world, or in India,* we restrict 

 our inquiry to modern times subsequent to Creuzer's 



* Kumarila, in reply to the opponents who inveighed against the 

 immorality of his gods, wrotr that the fable relates how Prajapati, 

 the lord of creation, violated his own daughter. But what does this 

 signify? Priijfipati is one name for the sun, so called because he 

 is the lord of light. His daughter Ushas is the dawn, and in 

 declaring that lie fell in love with her, it is only meant that when 

 the sun rises, it follows the dawn. So also, when it is said that 

 Indra M.-diii-i.'d Ahalyu, we are not to suppose that God committed such 

 a crime, but Indra is the sun, and Ahalya is the night; and so we 

 may cay that the night is seduced and conquered by the morning 

 eun. This, and other instances may be found in Max Mailer's 

 History of Ancient Sanscrit Literature. Other instances might be 

 given. 



