Our exegete, nevertheless, is not only at once dogmatically certain that he has found a real Jesus, son of Mary, but proceeds to assert, in three separate passages, that in Mark's gospel Jesus is known as "the son of Joseph and Mary," though Joseph is never mentioned in that gospel. It is of a piece with his instantaneous invention of a "genuine tradition" out of a modern hint, perverted. And it is this operator who, meeting with a list of analogies (so described) which suggest that "Miriam" and "Mariam" are variants of a Mother-Goddess name generally current through the East, becomes incoherent in explosive protest, and begins by informing me that the "original form of the name is not Maria but Miriam, which does not lend itself to [these] hardy equations." As Miriam had been expressly named and discussed by me in the very first instance, the intimation tells only of the mental disconnection which is the general mark of this writer's procedure. The question, of course, is not philological at all; and not only was no philological "equation" ever hinted at, but the very passage attacked begins with the avowal that it is impossible to prove historical connections, and that what is in question is analogy of "name and epithets." Nothing in philology is more speculative than the explanation of early names. Any one who has noted the discussion over "Moses," and noted the diverging theories, from the Coptic "water-rescued" or "water-child" (mo-use) of Josephus and Philo and Jablonski and Deutsch to the Egyptian "child" (mes or mesu) of Lepsius and Dillmann, and the inference of an "abbreviation of a theophorous Egyptian name" drawn by Renan and Guthe, will see that there is small light to be had from "equations." When "Miriam" is expertly described as "a distortion either of Merari [misri] or of Amramith," [415] the mythologist is moved to seek for other clues. The philology of Maria and Mariam is a hopeless problem.