myths which declare themselves to be nature-myths. He wishes to prove that epic and romantic legends, which say nothing about sun, moon, stars, and wind, are nature-myths in disguise. Here the processes of polyonymy and oblivion become useful.
For example, we have the myth which tells how Jason sought the golden fleece in an eastern land, how he won the treasure and the daughter of its owner, how he returned home, deserted Medea, wedded Glauce, and died. Now nothing is openly said in this legend about natural phenomena, except that the Colchian Royal House belongs to the solar race as the royal family did in India and Peru, and as the Totem tribe or gens of suns (Natchez and Aurelii) did in North America and in Rome. How, then, can the Jason legend be explained on a nature-myth? By the aid of Polyonymy, thus: The sun had countless names. The names for sun, and dawn, and cloud, lost (in Sir George's opinion) their original sense, and became names of heroes, ladies, gods and goddesses. The original sense of the names was half remembered and half forgotten. Athene is " the dawn goddess" (Myth. Ar. ii. 119). Phrixus, the child of Nephele, is the son of the cloud. Hellê, the drowned girl of the fable, is " the bright clear air illumined by the rays of the sun." When we are told that she was drowned, no more was originally meant than that "before the dawn can come the evening light must die out utterly" (Ar. Myth. ii. 273). Here let us pause and reflect. In the myth, Phrixus and Hellê, children of Nephele, escaped being sacrificed by flying away on a winged ram with a golden fleece. Helle fell off and was drowned. How does Sir George Cox explain all this? Nephele is the cloud, so far all is plain sailing. The cloud has two children, one "the frigid Phrixus;" the other, "the bright clear air illuminated by the rays of the sun;" or again, "the evening
