The system according to which we tried to interpret the myth is less _ondoyant et divers_. We do not even pretend to explain everything. We do not guess at the meaning and root of the word Cronus. We only find parallels to the myth among savages, whose mental condition is fertile in such legends. And we only infer that the myth of Cronus was originally evolved by persons also in the savage intellectual condition. The survival we explain as, in a previous essay, we explained the survival of the bull-roarer, by the conservatism of the religious instinct. FOOTNOTES: [31] _New Zealand_, Taylor, pp. 119-121. _Die heilige Sage der Polynesier_, Bastian, pp. 36-39. [32] A crowd of similar myths, in one of which a serpent severs Heaven and Earth, are printed in Turner's _Samoa_. [33] The translation used is Jowett's. [34] _Theog._, 166. [35] Apollodorus, i. 15. [36] _Primitive Culture_, i. 325. [37] Pauthier, _Livres sacrés de l'Orient_, p. 19. [38] Muir's _Sanskrit Texts_, v. 23. Aitareya Brahmana. [39] Hesiod, _Theog._, 497. [40] Paus., x. 24. [41] Bleek, _Bushman Folklore_, pp. 6-8. [42] Theal, _Kaffir Folklore_, pp. 161-167. [43] Brough Smyth, i. 432-433. [44] i. 338. [45] _Rel. de la Nouvelle-France_ (1636), p. 114. [46] Codrington, in _Journal Anthrop. Inst._, Feb., 1881. There is a Breton _Märchen_ of a land where people had to 'bring the Dawn' daily with carts and horses. A boy, whose sole property was a cock, sold it to the people of this country for a large sum, and now the cock brings the Dawn, with a great saving of trouble and expense. The _Märchen_ is a survival of the state of mind of the Solomon Islanders. [47] _Selected Essays_, i. 460. [48] _Ibid._, i. 311. [49] _Ueber Entwicklungsstufen der Mythenbildung_ (1874), l. 148. [50] ii. 127. [51] _G. D. M._, ii. 127, 129. [52] _Gr. My._, i. 144. [53] _De Abst._, ii. 202, 197. [54] _Rel. und Myth._, ii. 3. [55] _Ursprung der Myth._, pp. 133, 1, 5, 139, 149. [56] _Contemporary Review_, Sept., 1883. [57] _Rev. de l'Hist. Rel._, i. 179. _CUPID, PSYCHE, AND THE 'SUN-FROG.'_ 'Once upon a time there lived a king and a queen,' says the old woman in Apuleius, beginning the tale of Cupid and Psyche with that ancient formula which has been dear to so many generations of children. In one shape or other the tale of Cupid and Psyche, of the woman who is forbidden to see or to name her husband, of the man with the vanished fairy bride, is known in most lands, 'even among barbarians.' According to the story the mystic prohibition is always broken: the hidden face is beheld; light is brought into the darkness; the forbidden name is uttered; the bride is touched with the tabooed metal, iron, and the union is ended. Sometimes the pair are re-united, after long searchings and wanderings; sometimes they are severed for ever. Such are the central situations in tales like that of Cupid and Psyche.