He quotes from Tylor's description[41] of the old fire drill used in India for kindling the sacrificial fire by the process called "churning," as it resembles that in India by which butter is separated from milk. It consists in drilling one piece of Arani wood by pulling a cord with one hand while the other is slackened, and so, alternately (the strap drill), till the wood takes fire. Mr. Greg states that the Eskimos use similar means, and the ancient Greeks used the drill and cord, and he adds his conclusions: "There is nothing of the Swastika and four nails in connection with the fire-churn." Burton[42] also criticises Burnouf's theory: If used on sacrificial altars to reproduce the holy fire, the practice is peculiar and not derived from everyday life; for as early as Pliny they know that the savages used two, and never three, fire sticks. Burnouf continues his discussion of myths concerning the origin of fire: According to Hymnes, the discoverer of fire was Atharan, whoso name signifies fire, but Bhrigon it was who made the sacred fire, producing resplendent flames on the earthen altar. In theory of physics, Agni, who was the fire residing within the "onction," (?) came from the milk of the cow, which, in its turn, came from the plants that had nourished her; and these plants in their turn grew by receiving and appropriating the heat or fire of the sun. Therefore, the virtue of the "onction" came from the god. One of the Vedas says of Agni, the god of fire:[43] Agni, thou art a sage, a priest, a king, Protector, father of the sacrifice; Commissioned by our men thou dost ascend A messenger, conveying to the sky Our hymns and offerings, though thy origin Be three fold, now from air and now from water, Now from the mystic double _Arani_.[44] Count Goblet d'Alviella combats the hypothesis of Burnouf that the Swastika when turned to right or left, passed, the one for the male and the other for the female principle, and declares, on the authority of Sir George Birdwood, that it is, in modern India, a popular custom to name objects which appear in couples as having different sexes, so that to say "the male Swastika" and the "female Swastika," indicating them by the pronouns "he" or "she," would be expressed in the same manner when speaking of the hammer and the anvil or of any other objects used in pairs.[45]