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Updated: June 10, 2025
But we are warned that philology really has discovered 'some undeniably certain etymologies' of divine names. Meanwhile Professor Tiele repeats that, in a search for the origin of myths, and, above all, of obscene and brutal myths, 'philology will lead us far from our aim. Now, if the school of Mr. Max Muller!
But this habit of borrowing was regarded with disfavour by pious conservatives, and was probably, in the width of its hospitality at least, an innovation. As Tiele remarks, we cannot derive Dionysus from the Assyrian Daian nisi, 'judge of men, a name of the solar god Samas, without ascertaining that the wine-god exercised judicial functions, and was a god of the sun.
History of Art in Ancient Egypt, vol. i. pp. 56, 57, and figs. 39-45. RAWLINSON, The Five Great Monarchies, &c. vol. i. p. 139. TIELE, Histoire comparée des anciennes Religions de l'Égypte et des Peuples Sémitiques, translated by Collins, p. 222. The first volume of an English translation, by James Ballingal, has been published in Trübner's Oriental Series. Ibid. p. 224.
The reader may decide as to the relative importance of what I left out, and of what Mr. Max Muller omitted. The two scholars, I thought, differed greatly. Mr. Max Muller's war-cry, slogan, mot d'ordre, is to Professor Tiele 'a false hypothesis. Our method, which Mr. Max Muller combats so bravely, is all that Professor Tiele has said of it.
So also Shalmaneser II., Obelisk, l. 179, unless Marduk here is an error for Ramman, cf. l. 175. See above, p. 146. The so-called Prunkinschrift, ll. 174 seq. Ashurbanabal, Rassam Cylinder, col ix. ll. 76, 77. See above, p. 205. IR. II. col. iv. ll. 34, 35. See below, pp. 231, 237. Rawlinson, ii. 66. Rassam Cylinder, col. x. ll. 25-27. See Tiele, Babyl. Assyr. Geschichte, p. 127. Obelisk, l. 52.
Maspero, Manual of Egyptian Archæology, Second Edition, 1895. Renouf's Hibbert Lectures. Tiele, History of the Egyptian Religion, translated by Ballingal. Wiedemann, Ägyptische Geschichte, 1884-88; "Die Religion der alten Aegyptier," 1890; also "Egyptian Religion," in Hastings' Bible Dictionary, vol. v. A. O. Lange, "Die Ägypter" in De la Saussaye. Second Series, 1888-92, vols. ii.-vi.
Professor Tiele then bids us leave our cries of triumph to the servum imitatorum pecus, braves gens, and so forth, as in the passage which Mr. Max Muller, unless I misunderstand him, regards as referring to the 'new school, and, notably, to M. Gaidoz and myself, though such language ought not to apply to M. Gaidoz, because he is a scholar. I am left to uncovenanted mercies.
Babyl.-Assyr. Geschichte, p. 85. See above, p. 83. See above, pp. 83, 84. Rassam Cylinder, col. viii. l. 92. Elsewhere, Cylinder B, col. v. 17, Ishtar is called the daughter of Bel. See above, p. 151. I.e., c. 1800 B.C. See p. 154. See above, p. 149. See below, p. 237. See above, p. 154; Tiele, Geschichte der Religion im Alterthum, i. 172. See Hommel, Geschichte, p. 490.
Zeitschrift für Assyriologie, II. 72, col. i. ll. 2, 3. See above, p. 127. See a paper by Tiele, on "Cyrus and the Babylonian Religion," in the Proceedings of the Amsterdam Academy, 1896. East India House Inscription, col. iv. l. 44. I.e., king or lord of Sarbi. The stem sarabu means to burn, and the "fiery lord" is certainly an epithet belonging to some solar deity.
'Thus, I say, 'were Heaven and Earth practically divorced. The Greek gods now came out of the hollows where they had been, like the New Zealand gods, 'hidden from the light. Professor Tiele on Sunset Myths No, says Professor Tiele, 'the story of Cronos has precisely the opposite meaning. The New Zealand myth is one of dawn, the Greek myth is one of sunset.
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