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Updated: May 26, 2025
The vacillation in the eighteenth century between various theories of the explanation of the nature of ancient polytheism—theories which were all false, though not equally false—is in this respect significant enough; likewise the gradual progress which characterises research in the nineteenth century, and which may be indicated by such names as Heyne, Buttmann, K. O. Müller, Lobeck, Mannhardt, Rohde, and Usener, to mention only some of the most important and omitting those still alive.
BIBLIOGRAPHY. Tyler, Primitive Culture; Frazer, Golden Bough; Id. on Burial Customs in J.A. I. xv.; Mannhardt, Baumkultus; G.A. Wilken, Het Animisme; Koch on the animism of S. America in Internationales Archiv, xiii., Suppl.; Andrew Lang, Making of Religion; Skeat, Malay Magic; Sir G. Campbell, "Spirit Basis of Belief and Custom," in Indian Antiquary, xxiii. and succeeding volumes; Folklore, iii. 289. xi. 162; Spencer, Principles of Sociology; Mind , 141, 415 et seq.
Max Muller's manner, and by a style so pellucid that it accredited a logic perhaps not so clear, the public hardly knew of the divisions in the philological camp. They were unaware that, as Mannhardt says, the philological school had won 'few sure gains, and had discredited their method by a 'muster-roll of variegated' and discrepant 'hypotheses.
We also find Mannhardt, in 1877, starting from the known legend and rural survival in phrase and custom and so advancing to the unknown the name Demeter. The philologists commence with the unknown, the old name, Demeter Erinnys, explain it to taste, and bring the legend into harmony with their explanation. I cannot say, then, that I share Mr. Max Muller's impression.
Frazer, Mannhardt's disciple, is very severe on solar theories of Osiris, and connects that god with the corn- spirit. But Mannhardt did not go so far. Mannhardt thought that the myth of Osiris was solar. To my thinking, these resolutions of myths into this or that original source solar, nocturnal, vegetable, or what not are often very perilous.
I shall first, following Mannhardt, and making use of my own trifling researches in ancient literature, describe the rite itself. Mount Soracte Everyone has heard of Mount Soracte, white with shining snow, the peak whose distant cold gave zest to the blazing logs on the hearth of Horace. At the foot of the cliff was the precinct of Feronia, a Sabine goddess. Mr. Hirpi Sorani
The germs of the myths may be popular poetical views of elemental phenomena. But to insist on elemental allegories through all the legends of the Dioskouroi, and of the Trojan war, would be to strain a hypothesis beyond the breaking-point. Mannhardt's Approach to Mr. Max Muller In this essay on Lettish Sun-songs Mannhardt comes nearest to Mr. Max Muller.
I do not feel so satisfied as he does of Mannhardt's re-conversion. Mannhardt's Attitude to Philology We have heard Mannhardt, in a letter partly cited by Mr. Max Muller, describe his own method. He begins with what is certain and intelligible, a mass of popular customs. These he explains by analogies. He passes from the known to the obscure.
Max Muller has somewhere remarked that I popularise Mannhardt's ideas. Naturally he could not guess that the coincidence was accidental and also inevitable. Two men, unknown to each other, were using the same method on the same facts. Mannhardt's Return to his old Colours If, then, Mannhardt was re-converted, it would be a potent argument for my conversion.
On the Fire-festivals in general pp. 328-331. General resemblance of the fire-festivals to each other, 328 sq.; two explanations of the festivals suggested, one by W. Mannhardt that they are sun-charms, the other by Dr. E. Westermarck that they are purificatory, 329 sq.; the two explanations perhaps not mutually exclusive, 330 sq. The Solar Theory of the Fire-festivals, pp. 331-341.
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