What mythology has to consider is the filiation and interconnection of myth-concepts. This is so pervading a process that even Max Müller, after denying that there could have been any "crossing" between Vedic and alien lines of thought in respect of the closely similar Babylonian fire-cult and that of Agni, consented to identify the Indian Soma, God of Wine, with the Moon-God Chandra. [179] The transmutations of a cognate myth-concept under the names of Dionysos (who has a hundred other epithets) and of the Latin Liber, constitute a mythological process which philology cannot elucidate. The scientifically traceable facts are the prevalence and translation of such concepts as Wine-God, Sun-God, War-God, Moon-God, Love-Goddess, Mother Goddess, Babe-God, through many races and regions. One myth-factor of great importance, unrecognized by many who dogmatize on such problems, is that of the influence of sculpture, [180] through which such figures as that of the Mother-Goddess become common property for many lands, setting up community of belief on one line irrespective of prevailing theologies. And it is quite certain that as the nations came to know more and more of each other's Gods they borrowed traits and tales, thus assimilating the general concepts attached to wholly different names. Seeing, then, further, that, as in the case of Yahweh, it was often a point of religious taboo that a deity should not be called by "his real name," and that nearly all had many epithets, there was no limit to the interaction and mutation of cults and God-norms. The exact derivation and history of the worship of Tammuz in Jewry no one can pretend to know; and no one therefore can pretend to know that it was not interlinked with other cults of names associated with sets of attributes, rites, and tales. In view of the idle declamation on the subject, it seems positively necessary to remind the reader that even if he believes in the historicity of Jesus he is not therefore entitled to assume the historicity of Tammuz-Dumzi-Adonis, or Myrrha, or Miriam, or Joshua; and that if he recognizes any connection, in terms of attributes, between the God-concepts Mars and Arês, or Zeus and Jupiter, or Aphroditê and Venus, or Artemis and Diana, and does not in these cases fall back upon the nugatory thesis of "two different deities," he is not entitled to do so over the suggestion that one popular Syrian cult of a Lord-name may have connected with another. There is really need here for a little critical vigilance, not to say psychological analysis.]