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the rest—rarely agree where agreement is essential, that is, in the philological foundations of their building. They differ in very many of the etymological analyses of mythical names. They also differ in the interpretations they put on the names, Kuhn almost invariably seeing fire, storm, cloud, or lightning where Mr. Max Müller sees the chaste Dawn. Thus Mannhardt, after having been a disciple, is obliged to say that comparative Indo-Germanic mythology has not borne the fruit expected, and that "the certain gains of the system reduce themselves to the scantiest list of parallels, such as Dyaus = Zeus = Tius, Parjanya = Perkunas, Bhaga = Bog, Varuna = Uranos" (a position much disputed), &c. Mannhardt adds his belief that a number of other "equations"—such as Sâramêya = Hermeias, Saranyus = Demeter Erinnys, Kentauros = Gandharva, and many others—will not stand criticism, and he fears that these ingenious guesses will prove mere jeux d'esprit rather than actual facts.[1] Many examples of the precarious and contradictory character of the results of philological mythology, many instances of "dubious etymologies," false logic, leaps at foregone conclusions, and attempts to make what is peculiarly Indian in thought into matter of universal application, will meet us in the chapters on Indian and Greek divine legends.[2] "The method in its practical working shows a fundamental

  1. Baum und Feld Kultus, vol. ii. p. xvii. Kuhn's "epoch-making" book is Die Herabkunft des Feuers, Berlin, 1859. By way of example of the disputes as to the original meaning of a name like Prometheus, compare Mémoires de la Société de Linguistique de Paris, t. iv. p. 336.
  2. See especially Mannhardt's note on Kuhn's theories of Poseidon and Hermes, B. u. F. K., ii. pp. xviii., xix., note I.