# Journal of American Folk-Lore/Volume 11/Issue 40/Record of American Folk-Lore

RECORD OF AMERICAN FOLK-LORE.
NORTH AMERICA.
Algonkian. General. In the "American Antiquarian" for July–August, 1897 (vol. xix. pp. 211–218), Professor Cyrus Thomas discusses "The Migrations of Algonquian Tribes and other Stocks" (Fifth Paper). Some rather doubtful affiliations are suggested.
Micmac. Professor W. F. Ganong's excellent "Monograph of the Place Names of New Brunswick," which appears in the "Trans. Roy. Soc. Canada" (sec. ser. vol. ii. 1896, pp. 175–289), contains a section (pp. 187–196) on "Indian Place Names," while the "Dictionary of Place Names" given at the end of the essay has many interesting and valuable interpretations.
Montagnais. To the "Trans. Roy. Soc. Canada (sec. ser. vol. ii. 1896), Mr. E. T. Chambers contributes (pp. 131–139) a paper on "The Philology of the Ouananiche." For this fish (twenty-seven varieties of spelling are cited), the author prefers ouananiche as oldest (used nearly 250 years ago by the missionaries: Sananiche) and nearest the Montagnais wananish, diminutive of wanan or wanans, native name of the fish.
Natick. This name, so important in the early history of Massachusetts, forms the basis of an interesting and valuable paper, "The Significance of John Eliot's Natick," in the "American Anthropologist" for September, 1897 (vol. x. pp. 28–287), by Mr. William Wallace Tooker. After thorough examination of all variant forms, and consideration of all etymologies hitherto advanced, Mr. Tooker came to the conclusion that Natick really signified "the place of (our) search," and had the great good fortune to find that Eliot in a letter written in 1650 says, "I propounded unto them that they should look out some place to begin a town," and, a little farther on, "the Lord did, by His special Providence and answer of prayers, pitch us upon the place where we are at Natick." This clearly confirms Mr. Tooker's derivation, which, we note, is accomplished with his usual acumen.
Athapascan. Navaho. To the "American Anthropologist" for November, 1897 (vol. x. pp. 371–376), Dr. Franz Boas contributes an interesting paper on "Northern Elements in the Mythology of the Navaho," based chiefly on Dr. Washington Matthews's "Navaho Legends" and Dr. Boas's "Mythology of the North-Pacific Coast." Some of the Coyote tales—the myths of the visit of the war-gods to their father the sun, the wife-seeker's visit to the sun, the deluge-stories, the tale of the man who was carried to the eagle's nest, etc.—invite comparison. Dr. Boas's general conclusion is: "The ​more elaborate tales which are worked into the fabric of the legends of the Navaho, and which are common to their mythology and to that of the northwest coast, seem to me to be a certain proof of the complex origin of the Navaho traditions. It is important to note that coincidences with Siouan and Algonquian legends are rare, and that only such are found as occur also on the North-Pacific coast."
Colorado. In the "American Antiquarian" for July-August, 1897 (vol. xix. pp. 223–226), Mr. L. W. Gunckel describes some "Ruins and Picture Writings in the Cañons of the Elmo and Hovenweep," on the borders of Colorado and Utah.
Keresan. Under the title, "The Verification of a Tradition," F. W. Hodge contributes to the "American Anthropologist" for September, 1897 (vol. x. pp. 299–302), an account of the exploration of the celebrated Mesa Encantada, which figures in the migration legends of the Indians of the Pueblo of Acoma. The result was the finding of "abundant evidence that the enchanted mesa was inhabited at a remote period, and that the tradition to that effect is substantially true."
Klamath. A valuable addition to the slowly increasing literature of ethno-botany is F. V. Coville's "Notes on the Plants used by the Klamath Indians of Oregon," which appears in the "Contributions from the U. S. National Herbarium" (vol. v. No. 2, June, 1897), published by the Department of Agriculture at Washington. The material was collected in the Klamath country in the summer of 1894, and both scientific and native names of plants are given, with notes of their economic use.
Northwest Coast. Under the title, "On Certain Stone Images," in the American Anthropologist" for November, 1897 (vol. x. pp. 376–377), Prof. Cyrus Thomas gives an account of a "luck" made at Neah Bay by an Indian fisherman.
Tusayan. In the "Sixteenth Annual Report of the Bureau of Ethnology," 1894–95 (Washington, 1897), Dr. J. W. Fewkes writes of "Tusayan Snake Ceremonies" (pp. 267–312). After a general introductory note, details are given of the Ceremonies at Cipaulovi, Cuñopava, and Oraibi, in August, 1896, besides notes on the implements and instruments employed. The article concludes with interesting "Theoretic Deductions" (pp. 299–308). The ceremony seems to be "a rain-making observance, tinged with sun-worship," to which have been added Corn (growth) rites. Dr. Fewkes regards as still unsettled the question "whether the Tusayan Snake Dances were derived from the Keresan, or vice versâ, or whether both differentiated from a common source."
Uto-Aztecan. Mexican. As a reprint from the "Revue des Religions" appears H. Castonnet des Fosses' "Les Origines du ​peuple Méxicain" (Angers, 1897, 45 pp. 8°).—In the "American Antiquarian" for July–August, 1897 (vol. xix. pp. 187–190), there is reprinted from the "Journal of the American Geographical Society" a brief account of "Omitlán, a Prehistoric City in Mexico," four hundred archæological objects from which are now in the American Museum of Natural History, New York. Among the finds is mentioned "a tablet with hieroglyphics."
Moki. To the "Sixteenth Annual Report of the Bureau of Ethnology," 1894–95 (Washington, 1897), Mr. Cosmos Mindeleff contributes (pp. 73–196) a detailed account of "The Cliff Ruins of Canyon de Chelly, Arizona," some of which at least belong to the Hopi or Moki Indians. Of interest to folk-lorists are the sections on kiva decorations (pp. 178–182) and storage and burial cists (pp. 166–170).
Zuǹi. To "The Work and Words of the National Congress of Mothers" (First Annual Session), Washington, 1897 (second edition), Mr. F. H. Cushing contributes an interesting and valuable paper (pp. 21–46) on "Primitive Motherhood," as found among the Zuñi Indians. Mother-rule, mother-thought, mother-worship, child-birth, child-training, are all touched upon, and the article closes with the text and translation of a Zuñi lullaby. In Zuñi, it is worth noting, the word o-kya, "woman," really signifies "creator (or maker) of being," and well in their speech, song, and story have these people done honor to the noblest being they knew. Mr. Cushing rightly determines that such a folk should be called "mother worshippers," not "phallic worshippers."
CENTRAL AMERICA.
Maya. Dr. Paul Schellhas's "Die Göttergestalten der Maya Landschaften" (Dresden, 1897, 34 pp. 8°) is another valuable and suggestive addition to the literature of Mayan mythology, illustrated with many cuts. In the interpretation of the "figures of gods," the author is easily among the best of all students of the codices.—In the "American Anthropologist" for August, 1897, Mr. M. H. Saville writes briefly (vol. x. p. 272) of "A Primitive Maya Musical Instrument," the hool, or "musical bow," used by the natives at Loltun, in Yucatan.—To the "Sixteenth Annual Report of the Bureau of Ethnology," 1894–95 (Washington, 1897), Professor Cyrus Thomas contributes an extended article on the "Day Symbols of the Maya Year" (pp. 199–265).
SOUTH AMERICA.
Araucanian. As reprints from the "Añales de la Universidad de Chile" (tomo xciv. 1897), Dr. Rodolfo Lenz, in continuation of ​his valuable Araucanian studies, publishes: "Estudios Araucanos, viii. Cuentos araucanos referidos por el Indian Calvun (Segundo Jara) en dialecto Pehuenche chileno). iii, Cuentos de Orijen Europe" (pp. 275–309); "Appendice a los estudios vi., vii., viii. Notas comparativas. La Filacion de los cuentos de Calvun" (pp. 311–358); "Estudios Araucanos. ix. Cuentos Araucanos refridos por el Indian Calvun (Segundo Jara) en dialecto Pehuenche chileno. iv. Cuentos Históricos" (pp. 359–379). The five tales of European origin treated of in No. viii. are: The Three Sisters, The Three Brothers, Silver, Fungus and Whip, The Yellow Flower, and The Three Signs,—full texts and translations of all (with notes and an introduction) being given. They all belong to the class termed by the natives open, fiction tales. The "Appendix to Studies vi.–viii." treats of the relationship of the Araucanian tales; and the various points of contact with American and Old-World folk-lore, as well as the resemblances and repetitions among the tales themselves, are emphasized, the authorities referred to being Machado y Alvarez (Spain), Romero (Brazil), Seidel (Africa), Coelho (Portugal),and Grimm. A detailed comparative study with respect to plot and incidents is given of "The Two Little Dogs,"—German, Spanish, and Brazilian versions being referred to. The "Aunt of the Cherruve" is similarly treated also, and another text of this last tale, from a young Moluche Indian, is recorded. No. ix. contains the text and translation (with notes) of some ten historical tales, or nüt' amkan, as the natives term them, i. e. "talks." They treat of episodes in the wars between the Araucanians and the Spaniards, and of topics of private and public life. Several of the tales are of great interest, as showing the composition of such stories,—a longer tale in prose, followed by a shorter repetition in verse. We are glad to learn that Dr. Lenz, in a forthcoming study, proposes to discuss the poetical form of these aboriginal songs. Taken altogether, these "Araucanian Studies" are one of the most important current contributions to American folk-lore and linguistics.
Ecuador. In the "Journal of the Anthropological Institute" (London), vol. xxvii. (1897–98), O. M. Dalton describes, under the title, "An Ethnographical Collection from Ecuador" (pp. 148–155), some specimens originally brought together by Whymper, but recently acquired by the British Museum (Christy Collection). The conventionalized birds' and animals' heads of stone suggest very forcibly comparison with the so-called "bird-amulets" which figure so conspicuously in the Archæological Museum at Toronto, Canada, and belong to the Indians of the Province of Ontario. The resemblance is most remarkable. The folk-lore of the subject is worth investigation.
​Peru. In the "American Anthropologist" for September, 1897 (vol. x. pp. 303–311), F. W. Hodge gives a brief résumé of the ethnologic and archæologic researches of Mr. A. F. Bandelier in Peru and Bolivia, 1892–1897. A comparison is suggested between the chambered mounds of the Gila valley in Arizona and the platform-mounds of the Rimac valley in Peru, Mr. Bandelier noting in the very centre of the latter "features that recall forcibly the New Mexican Indian custom of giving to each inanimate object its heart" (p. 306). It is interesting to learn also that he "succeeded in gathering a number of traditions relative to occurrences anterior even to the time when the Incas began to raid across the Marañon" (p. 309).—To the "Sixteenth Annual Report of the Bureau of Ethnology," 1894–95 (Washington, 1897), Dr. M. A. Muniz and Professor W. J. McGee contribute an elaborate and well-illustrated memoir on "Primitive Trephining in Peru" (pp. 3–72), of which the sections on "Origin and Development" (pp. 19–25) and "Motive for Operating" (pp. 63–72) are of interest to folk-lorists. The Peruvian trephinings belong, according to Mr. McGee, in the sortilegic stage of the development of the art.
Venezuela. In the "Revue Mensuelle de l'École d'Anthropologie de Paris" (vol. vii. 1897), MM. A. Malbec and H. Bourgeois write (pp. 248–253) on "Poison des Flèches de Venezuela."
GENERAL.
Ethnography. In the "Trans. and Proc. Roy. Soc. Canada" (Sec. Series, vol. ii. 1896, pp. 99–168), M. Benjamin Sulte has an article, pages 116–168 of which are taken up by a reprint of Pierre Boucher's "Histoire Véritable Naturelle des Mœurs et des Produis du Pays de la Nouvelle France vulgairement dite le Canada" (Paris, 1664). Chapter ix. treats of the manners of living of the Algonkian and Huron tribes, chapter x. of their marriage-customs, and chapter xii. of war. M. Sulte has made accessible to historians and ethnologists a most interesting little book.—The proceedings of the Congress of Americanists, held at Mexico in 1895, published as: "Congreso internacional de Americanistas. Actas de la Reunion, Mexico," 1895 (Mexico, 1897, 576 pp.), contain, besides many articles of erratic tendencies and doubtful scientific value, some papers on linguistics and ethnography of value to students.
Literature. Professor John Campbell’s article, "The Ancient Literature of America," gives some account—largely based on Dr. D. G. Brinton's studies—of American Indian song and story. The author cannot refrain, however, from his imaginative speculations as to the origin of the Indians, as his reading "in old Japanese," of an inscription at Yarmouth, N. S., testifies.
​Medicine. In the "Alkaloidal Clinic" (Chicago), vol. vi. (1897), C. S. Moody discusses (pp. 560–562) the "Obstetric Customs of Northwest Indians."
Music. In the "American Anthropologist" for November, 1897 (vol. x. pp. 377–380), writing of the "Geographical Distribution of the Music Bow," Professor O. T. Mason notes its presence among the Mayas of Yucatan, in the interior of Brazil, in California, and in New Mexico. His general conclusion is that "stringed musical instruments were not known to any of the aborigines of the Western Hemisphere before Columbus." The name for the musical bow in the interior of Brazil, umcunga, seems the Angolese n'kungo, and we have here "a musical instrument imported by negro slaves, given to the Indians with its native African name, and abandoned by the negroes themselves" (p. 380).—In the "Land of Sunshine" (Los Angeles, Cal.) for June, 1897, Professor J. C. Fillmore writes of "The Scientific Importance of the Folk-Music of our Aborigines."
Religion. In the Second Series (1896–1897) of "American Lectures on the History of Religions" appears Dr. D. G. Brinton's "Religions of Primitive Peoples," a work in which the American Indian forms of faith and expressions of the religious sentiment find sympathetic and scholarly treatment. The Six Lectures of which the book (pp. xiv., 204, 8°) is composed discuss the following topics: The Scientific Study of Primitive Religions; The Origin and Contents of Primitive Religions; Primitive Religious Expression: in the Word; Primitive Religious Expression: in the Object; Primitive Religious Expression: in the Rite; The Series of Development of Primitive Religions.
Shamanism. In the "Proc. Amer. Philos. Soc." (Philadelphia), vol. xxxv. (1897), Mr. J. C. Morris discusses (pp. 179–183) the "Relation of the Pentagonal Dodecahedron found near Marietta, Ohio, to Shamanism."—The paper is followed by "Remarks on Shamanism" (pp. 183–192), by F. H. Cushing.
Totems. To the "American Antiquarian" for July–August, 1897 (vol. xix. pp. 190–210), Rev. Stephen D. Peet contributes an illustrated article on "Mythologic Totems," dealing with the system in relation to kinship, to native mythology; totemic classification and representation. The author styles totemism "a system of religion" (p. 194).
A. F. C.