No, says Professor Tiele, 'the story of Cronos has precisely the opposite
meaning.' The New Zealand myth is one of dawn, the Greek myth is one of
sunset. The mutilated part of poor Ouranos is le phallus du ciel, le
soleil, which falls into 'the Cosmic ocean,' and then, of course, all is
dark. Professor Tiele may be right here; I am indifferent. All that I
wanted to explain was the savage complexion of the myth, and Professor
Tiele says that I have explained that, and (xii. 264) he rejects the
etymological theory of Mr. Max Muller.
I say that, in my opinion, the second part of the Cronos myth (the child-
swallowing performances of Cronos) 'was probably a world-wide Marchen, or
tale, attracted into the cycle of which Cronos was the centre, without
any particular reason beyond the law which makes detached myths
crystallise round any celebrated name.'
Professor Tiele says he does not grasp the meaning of, or believe in, any
such law. Well, why is the world-wide tale of the Cyclops told about
Odysseus? It is absolutely out of keeping, and it puzzles commentators.
In fact, here was a hero and there was a tale, and the tale was attracted
into the cycle of the hero; the very last man to have behaved as Odysseus
is made to do. {34} But Cronos was an odious ruffian. The world-wide
tale of swallowing and disgorging the children was attracted to _his_ too
notorious name 'by grace of congruity.' Does Professor Tiele now grasp
my meaning (saisir)?