s of Ouranos is the
sun (Tiele), that Cronos is the sun (Sayce), that Cronos mutilating
Ouranos is the sun (Hartung), just as the sun is the mutilated part of
Ouranos (Tiele); _Or_ is, according to others, the stone which Cronos
swallowed, and which acted as an emetic.

My Lack of Explanation of Cronos

Now, I have offered no explanation at all of who Cronos was, what he was
god of, from what race he was borrowed, from what language his name was
derived. The fact is that I do not know the truth about these important
debated questions. Therefore, after speaking so kindly of our method,
and rejecting the method of Mr. Max Muller, Professor Tiele now writes
thus (and _this_ Mr. Max Muller does cite, as we have seen):--

'Mr. Lang and M. Gaidoz are not entirely wrong in claiming me as an
ally. But I must protest, in the name of mythological science, and of
the exactness as necessary to her as to any of the other sciences,
against a method which only glides over questions of the first
importance' (name, origin, province, race of Cronos), 'and which to
most questions can only reply, with a smile, C'est chercher raison ou
il n'y en a pas.'

My Crime

Now, what important questions was I gliding over? In what questions did
I not expect to find reason? Why in this savage fatras about Cronos
swallowing his children, about blood-drops becoming bees (Mr. Max Muller
says 'Melian nymphs'), and bees being stars, and all the rest of a
prehistoric Marchen worked over again and again by the later fancy of
Greek poets and by Greek voyagers who recognised Cronos in Moloch. 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

I would reply that I am not engaged in a study of the _Cult_ of Cronos,
but of the revolting element in his _Myth_: his swallowing of his
children, taking a stone emetic by mistake, and disgorging the swallowed
children alive; the stone being on view at Delphi long after the
Christian era. Now, such stories of divine feats of swallowing and
disgorging are very common, I show, in savage myth and popular Marchen.
The bushmen