mythologies? But it may suffice to say here that in Sir George Cox's opinion, most of the Household Tales are, in origin, myths of the phenomena of day and night. They are versions of the myths about the dark Night-powers stealing the golden treasure of Day; about Dawn loving the Dew; about the Birth and Death of the Sun; about the fortune of the Clouds, and so forth. Briefly, to illustrate the theory, we have a primary myth when early man says the (living) sun (Kephalos) loves the (living) dew (Prokris), and slays her by his arrows (that is, his rays).
We have a secondary myth where it is forgotten that Kephalos only meant the sun, and Prokris only meant the dew, and when Kephalos is taken for a shepherd swain, and Prokris for a pretty nymph. Lastly, we have a tertiary myth when Apollo Lycæus (whose name meant Apollo of the Light) is supposed—by a folk-etymology—to be Apollo the Wolf, and is said to have been born from a were-wolf.[1]
Household Tales are these myths in the making, or these myths filtered down through the memories and lips of uncounted generations (Myth. Ar.165). It is on these principles that Sir George seeks to explain the irrational and unnatural element so powerful in folk tales.
We must now briefly criticise Sir George's system as a whole. Next we must see how the system is applied by him, and, lastly, we must approach the theory which we propose to substitute for that set forth in Mythology of the Aryan Peoples.
The point most open to criticism in Sir George Cox's statement of his views, and in the similar views of Husson, De Gubernatis, and many other mythologists. is the very inadequate evidence. The framers of Primary Myths, in Sir George Cox's system are (apparently) savages.
- ↑ In these examples Sir G. Cox's theories are only accepted for the sake of argument and illustration.
