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'Are the God and his myth original or imported? Lang has justly rejected the opinion of Welcker and Mr. Professor Tiele's objections, not so much to our method as to our manners, and to my own use of the method in a special case, have been stated, or will be stated later. Probably I should have put them forward in 1887; I now repair my error. My sole wish is to be fair; if Mr.
This the philological method, useful for other purposes, cannot do, and its central hypothesis can only mislead us. I was not aware, I repeat, that I ever claimed Professor Tiele's 'alliance, as he, followed by Mr. Max Muller, declares.
Tiele's Egyptische en Mesopotamische Godsdiensten. The Histories of Israel, especially Kuenen, The Religion of Israel. F. Jeremias, in De la Saussaye, vol. i. pp. 348-383. E. Meyer, "Phenicia," in Encyclopædia Biblica. It is a circumstance of the greatest value for the science of religion that the Old Testament is so well known.
Max Muller quotes Professor Tiele's remarks proving that, in his opinion, the 'army' is really victorious; if he cites the acquiescence in my opinion that his mythological house is 'builded on the sands, or Professor Tiele's preference for our method over his own, or Professor Tiele's volunteered remark that he is 'much more our ally than our adversary, I have not detected the passages in Contributions to the Science of Mythology.
On the classification of Religions see Tiele's article on "Religion" in the Encyclopædia Britannica, Ninth Edition. Alb. Reville, Lectures on the Origin and Growth of Religion as illustrated by the Native Religions of Mexico and Peru. Hibbert Lectures, 1884. De la Saussaye, Third Edition, pp. 5-16, gives a good conspectus of the various classifications which have been proposed.
He quotes twice Professor Tiele's observations on my deplorable habit of gliding over important questions.
Where they refer to myself they deal with Custom and Myth, not with Myth, Ritual, and Religion . It seems best to quote, ipsissimis verbis, Mr. Max Muller's comments on Professor Tiele's remarks.
Tiele 'rather as an ally than an adversary, the reason being his own statement. Presently, I replied to Prof. Tiele's criticism of my treatment of the myth of Cronos. After a skirmish on Italian fields, I gave my reasons for disagreeing with Mr. Max Muller's view of Mannhardt's position. His theory of Demeter Erinnys was contrasted with that of Mr. Max Muller.
Max Muller quotes, braves gens, and so on, has withdrawn what he said about 'the false hypothesis of a disease of language. But my own last book about myths was written in 1886-1887, shortly after Professor Tiele's remarks were published as I have cited them. Personal Controversy All this matter of alliances may seem, and indeed is, of a personal character, and therefore unimportant.
Professor Tiele's position in 1885- 86 is clearly defined. Whatever he may have published since, he then accepted the anthropological or ethnological method, as alone capable of doing the work in which we employ it. This method alone can discover the origin of ancient myths, and alone can account for the barbaric element, that old puzzle, in the myths of civilised races.
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