it as one in a mass of illustrations of the savage mental propensity so
copiously established by Dr. Tylor in Primitive Culture. The two
alternative explanations which I gave of the Daphne story I have cited.
No mention of Tuna occurs in either.



Disease of Language and Folk-etymology


The Tuna story is described as 'a clear case of disease of language cured
by the ordinary nostrum of folk-etymology.' The 'disease' showed itself,
I suppose, in the presence of the Mangaian words for 'brain of Tuna.' But
the story of Tuna gives no folk-etymology of the name Tuna. Now, to give
an etymology of a name of forgotten meaning is the sole object of folk-
etymology. The plant-name, 'snake's head,' given as an example by Mr.
Max Muller, needs no etymological explanation. A story may be told to
explain why the plant is called snake's head, but a story to give an
etymology of snake's head is superfluous. The Tuna story explains why
the cocoanut kernel is called 'brains of Tuna,' but it offers no
etymology of Tuna's name. On the other hand, the story that marmalade
(really marmalet) is so called because Queen Mary found comfort in
marmalade when she was sea-sick--hence Marie-malade, hence
_marmalade_--gives an etymological explanation of the origin of the
_word_ marmalade. Here is a real folk-etymology. We must never confuse
such myths of folk-etymology with myths arising (on the philological
hypothesis) from 'disease of language.' Thus, Daphne is a girl pursued
by Apollo, and changed into a daphne plant or laurel, or a laurel springs
from the earth where she was buried. On Mr. Max Muller's philological
theory Daphne=Dahana, and meant 'the burning one.' Apollo may be derived