The opinion of Mr. Max Müller has always a right to the first hearing from English inquirers. Mr. Müller, naturally, examines first the name of the god whose legend he is investigating. He writes: 'There is no such being as Kronos in Sanskrit. Kronos did not exist till long after Zeus in Greece. Zeus was called by the Greeks the son of Time (Κρόνος). This is a very simple and very common form of mythological expression. It meant originally, not that time was the origin or source of Zeus, but Κρονίων or Κρονίδης was used in the sense of "connected with time, representing time, existing through all time." Derivatives in -ιων and -ιδης took, in later times, the more exclusive meaning of patronymics.... When this (the meaning of Κρονίδης as equivalent to Ancient of Days) ceased to be understood, ... people asked themselves the question, Why is Ζεύς called Κρονίδης? And the natural and almost inevitable answer was, Because he is the son, the offspring of a more ancient god, Κρόνος. This may be a very old myth in Greece; but the misunderstanding which gave rise to it could have happened in Greece only. We cannot expect, therefore, a god Κρόνος in the Veda.' To expect Greek in the Veda would certainly be sanguine. 'When this myth of Κρόνος had once been started, it would roll on irresistibly. If Ζεύς had once a father called Κρόνος, Κρόνος must have a wife.' It is added, as confirmation, that 'the name of Κρονίδης belongs originally to Zeus only, and not to his later' (in Hesiod elder) 'brothers, Poseidon and Hades.'[47] Mr. Müller says, in his famous essay on 'Comparative Mythology'[48]: 'How can we imagine that a few generations before that time' (the age of Solon) 'the highest notions of the Godhead among the Greeks were adequately expressed by the story of Uranus maimed by Kronos,--of Kronos eating his children, swallowing a stone, and vomiting out alive his whole progeny? Among the lowest tribes of Africa and America, we hardly find anything more hideous and revolting.' We have found a good deal of the sort in Africa and America, where it seems not out of place. One objection to Mr. Müller's theory is, that it makes the mystery no clearer. When Greeks were so advanced in Hellenism that their own early language had become obsolete and obscure, they invented the god Κρόνος, to account for the patronymic (as they deemed it) Κρονίδης, son of Κρόνος. But why did they tell such savage and revolting stories about the god they had invented? Mr. Müller only says the myth 'would roll on irresistibly.' But why did the rolling myth gather such very strange moss? That is the problem; and while Mr. Müller's hypothesis accounts for the existence of a god called Κρόνος, it does not even attempt to show how full-blown Greeks came to believe such hideous stories about the god. * * * * *