This theory, therefore, is of no practical service.  The theory of Adalbert Kuhn, one of the most famous of Sanskrit scholars, and author of ‘Die Herabkunft des Feuers,’ is directly opposed to the ideas of Mr. Muller.  In Cronus, Mr. Muller recognises a god who could only have come into being among Greeks, when the Greeks had begun to forget the original meaning of ‘derivatives in -[Greek] and -[Greek].’  Kuhn, on the other hand, derives [Greek] from the same root as the Sanskrit Krana. {59} Krana means, it appears, der fur sich schaffende, he who creates for himself, and Cronus is compared to the Indian Pragapati, about whom even more abominable stories are told than the myths which circulate to the prejudice of Cronus.  According to Kuhn, the ‘swallow-myth’ means that Cronus, the lord of light and dark powers, swallows the divinities of light.  But in place of Zeus (that is, according to Kuhn, of the daylight sky) he swallows a stone, that is, the sun.  When he disgorges the stone (the sun), he also disgorges the gods of light whom he had swallowed.

I confess that I cannot understand these distinctions between the father and lord of light and dark (Cronus) and the beings he swallowed.  Nor do I find it easy to believe that myth-making man took all those distinctions, or held those views of the Creator.  However, the chief thing to note is that Mr. Muller’s etymology and Kuhn’s etymology of Cronus can hardly both be true, which, as their systems both depend on etymological analysis, is somewhat discomfiting.

The next etymological theory is the daring speculation of Mr. Brown.  In ‘The Great Dionysiak Myth’ {60a} Mr. Brown writes:  ’I regard Kronos as the equivalent of Karnos, Karnaios, Karnaivis, the Horned God; Assyrian, KaRNu; Hebrew, KeReN, horn; Hellenic, KRoNos, or KaRNos.’  Mr. Brown seems to think that Cronus is ‘the ripening power of harvest,’ and also ‘a wily savage god,’ in which opinion one quite agrees with him.  Why the name of Cronus should mean ‘horned,’ when he is never represented with horns, it is hard to say.  But among the various foreign gods in whom the Greeks recognised their own Cronus, one Hea, ’regarded by Berosos as Kronos,’ seems to have been ‘horn-wearing.’ {60b} Horns are lacking in Seb and Il, if not in Baal Hamon, though Mr. Brown would like to behorn them.

Let us now turn to Preller. {61a} According to Preller, Kronos is connected with [Greek], to fulfil, to bring to completion.  The harvest month, the month of ripening and fulfilment, was called [Greek] in some parts of Greece, and the jolly harvest-feast, with its memory of Saturn’s golden days, was named [Greek].  The sickle of Cronus, the sickle of harvest-time, works in well with this explanation, and we have a kind of pun in Homer which points in the direction of Preller’s derivation from [Greek]:—­

   [Greek]

and in Sophocles (’Tr.’ 126)—­

   [Greek].

Preller illustrates the mutilation of Uranus by the Maori tale of Tutenganahau.  The child-swallowing he connects with Punic and Phoenician influence, and Semitic sacrifices of men and children.  Porphyry {61b} speaks of human sacrifices to Cronus in Rhodes, and the Greeks recognised Cronus in the Carthaginian god to whom children were offered up.