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lack of the historical sense," says Mannhardt. Examples are torn from their contexts, he observes; historical evolution is neglected; passages of the Veda, themselves totally obscure, are dragged forward to account for obscure Greek mythical phenomena. Such are the accusations brought by the regretted Mannhardt against the school to which he originally belonged, and which was popular and all-powerful even in the maturity of his own more clear-sighted genius. Proofs of the correctness of his criticism will be offered abundantly in the course of this work. It will become evident that, great as are the acquisitions of Philology, her least certain discoveries have been too hastily applied in alien "matter," that is, in the region of myth. Not that philology is wholly without place or part in the investigation of myth, when there is agreement among philologists as to the meaning of a divine name. In that case a certain amount of light is thrown on the legend of the bearer of the name, and on its origin and first home, Aryan, Greek, Semitic, or the like. But how rare is agreement among philologists!

"The philological method," says Professor Tiele,[1] "is inadequate and misleading, when it is a question of discovering the origin of a myth, or the physical explanation of the oldest myths, or of accounting for the rude and obscene element in the divine legends of civilised races. But these are not the only problems of mythology. There is, for example, the question of the genealogical relations of myths, where we have

  1. Rev. de l'Hist. des. Rel., xii. 3, 260, Nov.–Dec. 1885.