s, 'Why should not a cloud or air goddess _of India_,
whether called Svara or Urvasi, have supplied the first germs from which
[Greek] descended?' Why not, indeed, if prehistoric Greeks were in touch
with India? I do not say they were not. Why should not a Vedic or
Sanskrit goddess of India supply the first germs of a Greek goddess? (ii.
p. 506). Why, because 'Greek gods have never been Vedic gods, but both
Greek and Vedic gods have started from the same germs' (ii. 429). Our
author has answered his own question, but he seems at intervals to
suppose, contrary to his own principles, as I understand them, that Greek
_may_ be 'derived from' Vedic divine names, or, at least, divine names in
Sanskrit. All this is rather confusing.

Obscuring the Veda

If Indra is called 'bull,' that at first only meant 'strong' (ii. 209).
Yet 'some very thoughtful scholars' see traces of totemism in Indra!
{111a} Mr. Max Muller thinks that this theory is 'obscuring the Veda by
this kind of light from the Dark Continent' (America, it seems). Indra
is said to have been born from a cow, like the African Heitsi Eibib.
{111b} There are unholy stories about Indra and rams. But I for one, as
I have said already, would never deny that these _may_ be part of the
pleasant unconscious poetry of the Vedic hymnists. Indra's legend is
rich in savage obscenities; they may, or may not, be survivals from
savagery. At all events one sees no reason why we should not freely
compare parallel savageries, and why this should 'obscure' the Veda.
Comparisons are illuminating.

CRITICISM OF FETISHISM

Mischief of Comparisons in Comparative Mythology

Not always are comparisons illuminating, it seems. Our author writes,
'It may be said--in fact, it has been said--that there can at all events
be no harm in simply placing the myths and customs of savages side by
side with the myths and customs of Hindus and Greeks.' (This, in fact,
is the method of the science of institutions.)

'But experience shows that this is not so' (i. 195). So we must not,
should not, simply place the myths and customs of savages side by side
with those of Hindus and Greeks. It is taboo.

Dr. Oldenberg

Now Dr. Oldenberg, it seems, uses such comparisons of savage and Aryan
faiths. Dr. Oldenberg is (i. 209) one of several '_very thoughtful
scholars_' who do so, who break Mr. Max Muller's prohibition. Yet (ii.
220) '_no true scholar_ would accept any