Later correspondence with de Grazia himself was to indicate-(and this
became more obvious when his quantavolution series was finally
published)-that he had not investigated Velikovsky's work in any depth and
he ended up by repeating many of the erroneous assertions and mythological
interpretations contained in Worlds in Collision. Worse than that, de
Grazia, as I myself had once done, continued to build on these errors,
extending their natural fall-out to include the cosmic catastrophes of
those eras preceding that of the Exodus.

On top of all that, while de Grazia acknowledged the universality of the
mythological record, he showed a distinct penchant for using Greek sources
as the yard-stick against which to measure his cosmic scheme. This
tendency, which had exhibited itself on an earlier occasion, had already
been criticized by Peter James but de Grazia, perhaps because he was
already too deeply committed to his views, chose to ignore it. Thus de
Grazia saw it as imperative to accommodate the Greek generation of gods in
which each deity was considered to have been the offspring of the
preceding one.

"road to Saturn"

In Worlds in Collision Velikovsky had made the unfortunate statement that
"The mythologies of all peoples concern themselves with the birth only of
Venus, not with that of Jupiter, Mars, or Saturn"-which, of course, is
simply not so. In fact, with perhaps one exception, every planetary deity
was described as having been born of another. But because Velikovsky had
interpreted the birth of Athene from the head of Zeus as the expulsion of
the cometary Venus from the planet Jupiter, de Grazia deceived himself
into believing that the actual ejection of one planet from another has to
be implied by all such divine births. And Milton, unfortunately, followed
suit.