It is known that for every part of the bone-structure of the human head an exactly corresponding part is found in all vertebrated animals right down to the fish, and that the pectoral fins of fish and the feet, wings and hands of terrestrial vertebrates are homologous organs, even though they have lost every trace of similarity. The lungs of terrestrial, and the swim-bladders of aquatic animals are homologous, while lungs and gills on the other hand are analogous—that is, similar in point of use.[100] And the trained and deepened morphological insight that is required to establish such distinctions is an utterly different thing from the present method of historical research, with its shallow comparisons of Christ and Buddha, Archimedes and Galileo, Cæsar and Wallenstein, parcelled Germany and parcelled Greece. More and more clearly as we go on, we shall realize what immense views will offer themselves to the historical eye as soon as the rigorous morphological method has been understood and cultivated. To name but a few examples, _homologous_ forms are: Classical sculpture and West European orchestration, the Fourth Dynasty pyramids and the Gothic cathedrals, Indian Buddhism and Roman Stoicism (Buddhism and Christianity are _not even analogous_); the periods of “the Contending States” in China, the Hyksos in Egypt and the Punic Wars; the age of Pericles and the age of the Ommayads; the epochs of the Rigveda, of Plotinus and of Dante. The Dionysiac movement is homologous with the Renaissance, analogous to the Reformation. For us, "Wagner is the _résumé_ of modernity," as Nietzsche rightly saw; and the equivalent that logically _must_ exist in the Classical modernity we find in Pergamene art. (Some preliminary notion of the fruitfulness of this way of regarding history, may be gathered from studying the tables included in this volume.)