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See Tiele's note, Zeitschrift für Assyriologie, ii. 184, note. IR. 55, col. iv. ll. 54-57. See Tiele, Zeitschrift für Assyriologie, ii. 190. III Rawlinson, pl. 66. The list also contains objects in the temples used for the cult. IIIR. 66. obverse, col. ii. ll. 2-25. See p. 207. The sign for image occurs in connection with some of the gods.
I remarked, however, that this will seem 'a very limited province, though, in this province, 'Philology is the Pythoness we must all consult; in this sphere she is supreme, when her high priests are of one mind. Thus I did not omit to notice Professor Tiele's comments on the merits of the philological method. To be sure, he himself does not apply it when he comes to examine the Myth of Cronos.
I do not here give at full length Professor Tiele's explanation of the meaning of a myth which I do not profess to explain myself. It may have been remarked that I declined to add to this interesting collection of plausible explanations of Cronos. A selection of such explanations I offer in tabular form: Cronos was God of
They cannot point, as a proof of an assertion made by Professor Tiele, 1885-86, to words of mine which did not see the light till 1887, in Myth, Ritual, and Religion, i. pp. 24, 43, 44. Not that I deny Professor Tiele's statement about my claim of his alliance before 1885-86. I merely ask for a reference to this claim.
Max Muller has not wholly succeeded in giving the full drift of Professor Tiele's remarks, I am certain that it is from no lack of candour. The Story of Cronos Professor Tiele now devotes fifteen pages to the story of Cronos, and to my essay on that theme. No Being said, in Maori, 'Fiat lux! Light is not here created.
'To resume, the whole house of comparative philological mythology is builded on the sand, and her method does not deserve confidence, since it ends in such divergent results. That is Professor Tiele's statement of my destructive conclusions, and he adds, 'So far, I have not a single objection to make. I can still range myself on Mr.
These derivations, 'shocking to common sense, are to be distrusted as part of the intoxication of new learning. Some Assyrian scholars actually derive Hades from Bit Edi or Bit Hadi 'though, unluckily, says Tiele, 'there is no such word in the Assyrian text. On the whole topic Tiele's essay deserves to be consulted.
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