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Updated: June 26, 2025
Like Mr. Max Muller does not like that position. That position he assails. It was Mannhardt's, however, when he wrote the book quoted, and, so far, Mannhardt was not absolutely one of Mr. Max Muller's 'supporters' unless I am one. 'I have even been accused, says Mr. Max Muller, 'of intentionally ignoring or suppressing Mannhardt's labours. Mannhardt Mannhardt, for a time, says Mr.
In all this I certainly saw no 'reason, but I have given in tabular form the general, if inharmonious, conclusions of more exact and conscientious scholars, 'their variegated hypotheses, as Mannhardt says in the case of Demeter. My error, rebuked by Professor Tiele, is the lack of that 'scientific exactitude' exhibited by the explanations arranged in my tabular form. My Reply to Professor Tiele
Such is Mannhardt's conclusion. Taken in connection with his still later essay on Demeter, it really leaves no room for doubt. There, I think, he does 'throw out the child with the bath, throw the knife after the handle. I do not suppose that Mr. Max Muller ever did quote Mannhardt as one of his supporters, but such a claim, if really made, would obviously give room for criticism.
Mannhardt, as we said, held that Mr. Max Muller's favourite etymological 'equations, Sarameya=Hermeias; Saranyu=Demeter-Erinnys; Kentauros=Gandharvas and others, would not stand criticism. 'The method in its practical working shows a lack of the historical sense, said Mannhardt. Curtius a scholar, as Mr.
In the light thrown by Professor von Schroeder's researches, following as they do upon the illuminating studies of Mannhardt, and Frazer, we become strikingly aware of the curious vitality and persistence of certain popular customs and beliefs; and while the two last-named writers have rendered inestimable service to the study of Comparative Religion by linking the practices of Classical and Medieval times with the Folk-customs of to-day, we recognize, through von Schroeder's work, that the root of such belief and custom is imbedded in a deeper stratum of Folk-tradition than we had hitherto realized, that it is, in fact, a heritage from the far-off past of the Aryan peoples.
Analogies to the Corn-mother or Barley-mother of ancient Greece have been collected in great abundance by W. Mannhardt from the folk-lore of modern Europe. The following may serve as specimens. In Germany the corn is very commonly personified under the name of the Corn-mother.
Max Muller, that he cites Mannhardt's letters to prove the fact. But as to the application to myth of the principles of comparative philology, Mannhardt speaks of 'the lack of the historical sense' displayed in the practical employment of the method. This, at least, is 'not exactly' Mr. Max Muller's own view. Probably he refers to the later period when Mannhardt 'returned to his old colours.
In some of these customs, as Mannhardt has remarked, the person who is called by the same name as the last sheaf and sits beside it on the last waggon is obviously identified with it; he or she represents the corn-spirit which has been caught in the last sheaf; in other words, the corn-spirit is represented in duplicate, by a human being and by a sheaf.
The Druidical sacrifices which we are considering were explained in a different way by W. Mannhardt. He supposed that the men whom the Druids burned in wicker-work images represented the spirits of vegetation, and accordingly that the custom of burning them was a magical ceremony intended to secure the necessary sunshine for the crops.
Both of these scholars descend intellectually from a man less scholarly than they, but, perhaps, more original and acute than any of us, my friend the late Mr. J. F. McLennan. To Mannhardt also much is owed, and, of course, above all, to Dr. Tylor. These writers, like Mr. Farnell and Mr.
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