rth and sky, the birds the twenty-four hours, the king the sun, the
queen the moon, and the opening of the pie, day-break.

Every word or phrase became a new story as soon as the first meaning
of the original name was lost. Andrew Lang tells how Kephalos the sun
loved Prokris the dew, and slew her by his arrows. Then when the first
meaning of the names for sun, dew, and rays was lost, Kephalos, a
shepherd, loved Prokris, a nymph, and we have a second tale which, by
a folk-etymology, became the _Story of Apollo, the Wolf_. Tales were
told of the sun under his frog name; later people forgot that _frog_
meant "sun," and the result was the popular tale, _A Frog, He Would
A-Wooing Go_.

In regard to this theory, "It is well to remember," says Tylor in his
_Primitive Culture_, "that rash inferences which, on the strength of
mere resemblances, derive episodes of myth from episodes of nature,
must be regarded with utter distrust; for the student who has no more
stringent criterion than this for his myths of sun and sky and dawn
will find them wherever it pleases him to seek them." There is a
danger of being carried away by false analogies. But all scholars
agree that some tales are evidently myths of sun and dawn. If we
examine the natural history of savages, we do find summer feasts,
winter feasts, rituals of sorrow for the going of summer and of
rejoicing for its return, anxious interest in the sun, interest in the
motion of the heavenly bodies, the custom of naming men and women from
the phenomena of nature, and interest in making love, making war,
making fun, and making dinner.

III. Fairy tales all arose in India, they are part of the common Aryan
heritage and are to be traced by the remains of their language.

They were first written in the _Vedas_, the sacred Sanskrit books of
Buddhism. This theory is somewhat allied to the Sun-Myth Theory. This
theory was followed by Max Mueller and by Sir George Cox.

The theory of a common source in India will not answer entirely for
the origin of tales because many similar tales have existed in
non-Aryan countries. Old tales were current in Egypt, 2000 B.C., and
were brought from there by Crusaders, Mongol missionaries, the
Hebrews, and Gypsies.

The idea of connecting a number of disconnected stories, as we find in
_Arabian Nights_, _The Canterbury Tales_, and the _Decameron_, is
traced to the idea of making Buddha the central figure in the
folk-literature of India. And