This system chiefly rests on comparison between the Sanskrit names in the Rig-Veda and the mythic names in Greek, German, Slavonic, and other Aryan legends. The attempt is made to prove that, in the common speech of the undivided Aryan race, many words for splendid or glowing natural phenomena existed, and that natural processes were described in a figurative style. As the various Aryan families separated, the sense of the old words and names became dim, the nomina developed into numina, the names into gods, the descriptions of elemental processes into myths. As this system has already been criticised by us elsewhere with minute attention, a reference to these reviews must suffice in this place. Briefly, it may be stated that the various masters of the school--Kuhn, Max Muller, Roth, Schwartz, and the rest--rarely agree where agreement is essential, that is, in the philological foundations of their building. They differ in very many of the etymological analyses of mythical names. They also differ in the interpretations they put on the names, Kuhn almost invariably seeing fire, storm, cloud, or lightning where Mr. Max Muller sees the chaste Dawn. Thus Mannhardt, after having been a disciple, is obliged to say that comparative Indo-Germanic mythology has not borne the fruit expected, and that "the CERTAIN gains of the system reduce themselves to the scantiest list of parallels, such as Dyaus = Zeus = Tius, Parjanya = Perkunas, Bhaga = Bog, Varuna = Uranos" (a position much disputed), etc. Mannhardt adds his belief that a number of other "equations"--such as Sarameya = Hermeias, Saranyus = Demeter Erinnys, Kentauros = Gandharva, and many others--will not stand criticism, and he fears that these ingenious guesses will prove mere jeux d'esprit rather than actual facts.(1) Many examples of the precarious and contradictory character of the results of philological mythology, many instances of "dubious etymologies," false logic, leaps at foregone conclusions, and attempts to make what is peculiarly Indian in thought into matter of universal application, will meet us in the chapters on Indian and Greek divine legends.(2) "The method in its practical working shows a fundamental lack of the historical sense," says Mannhardt. Examples are torn from their contexts, he observes; historical evolution is neglected; passages of the Veda, themselves totally obscure, are dragged forward to account for obscure Greek mythical phenomena. Such are the accusations brought by the regretted Mannhardt against the school to which he originally belonged, and which was popular and all-powerful even in the maturity of his own more clear-sighted genius. Proofs of the correctness of his criticism will be offered abundantly in the course of this work. It will become evident that, great as are the acquisitions of Philology, her least certain discoveries have been too hastily applied in alien "matter," that is, in the region of myth.