the story, the unseemly story, was first told of Erinnys (who
also is 'the inevitable Dawn') or of Deo, 'and this name of Deo, or
Dyava, was mixed up with a hypokoristic form of Demeter, Deo, and thus
led to the transference of her story to Demeter. I know this will sound
very unlikely to Greek scholars, yet I see no other way out of our
difficulties' (ii. 545). Phonetic explanations follow.
'To my mind,' says our author, 'there is no chapter in mythology in which
we can so clearly read the transition of an auroral myth of the Veda into
an epic chapter of Greece as in the chapter of Saranyu (or Surama) and
the Asvins, ending in the chapter of Helena and her brothers, the
[Greek]' (ii. 642). Here, as regards the Asvins and the Dioskouroi,
Mannhardt may be regarded as Mr. Max Muller's ally; but compare his note,
A. F. u. W. K. p. xx.
My Theory of the Horse Demeter
Mannhardt, I think, ought to have tried at an explanation of myths so
closely analogous as those two, one Indian, one Greek, in which a
goddess, in the shape of a mare, becomes mother of twins by a god in the
form of a stallion. As Mr. Max Muller well says, 'If we look about for
analogies we find nothing, as far as I know, corresponding to the well-
marked features of this barbarous myth among any of the uncivilised
tribes of the earth. If we did, how we should rejoice! Why, then,
should we not rejoice when we find the allusion in Rig Veda?' (x 17, 1).
I do rejoice! The 'song of triumph,' as Professor Tiele says, will be
found in M. R. R. ii. 266 (note), where I give the Vedic and other
references. I even asked why Mr. Max Muller did not produce this proof
of the identity of Saranyu and Demeter Erinnys in his Selected Essays
(pp. 401, 492).
I cannot explain why this tale was told both of Erinnys and of Saranyu.
Granting the certainty of the etymological equation, Saranyu=Erinnys
(which Mannhardt doubted), the chances against fortuitous coincidence may
be reckoned by algebra, and Mr. Edgeworth's trilli
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