# Journal of American Folk-Lore/Volume 12/Issue 47/Bibliographical Notes

BIBLIOGRAPHICAL NOTES.
BOOKS.
The immense region lying between Hudson's Bay on the east and the Rocky Mountains on the west, and stretching from the Peace River north to the Arctic, is one of peculiar fascination alike to the scientist and the traveller. The difficulties of travel have, however, been such that few men, other than those connected with government expeditions, have penetrated to the remoter parts. Dr. Russell, in the course of the three years which he spent in the Fur Countries, may therefore be considered fortunate in that he was able to push a considerable distance northeast of the Great Slave Lake, crossing the route followed by Hearne in 1771-72, and nearly reaching Bathurst Inlet. On his return from this extremely arduous trip, the author descended the Mackenzie to its mouth, and returned to San Francisco by one of the Herschel Island fleet of whalers, visiting the Siberian coast on the way.
As Dr. Russell states in his preface, the main object of his trip was "to obtain specimens of the larger Arctic mammals," and, as this was a task requiring the greater part of his time and energies, he was able to collect but little in the way of folk-lore from the tribes belonging to the Athabascan stock. He does, however, give some details as to distribution and population. From the figures it is evident how extremely thin the Indian population of the region is, and by comparing the figures for previous years, it is evident that no marked change has taken place in their numbers for long periods. Some linguistic material was collected, but except for the names of the months, the numerals, and a few other words, the bulk of this has been reserved by Dr. Russell for further elaboration.
While at Grand Rapids, however, in the autumn and winter of 1892, Dr. Russell collected from the Wood Crees a number of myths, which will be most welcome to students of Algonkian mythology. With few exceptions, the myths are of the common Algonkian type, and vary only in details from those of other northern Algonkian tribes. The stories of how Wisagatchak's brother was turned into a wolf; how he himself secured a wife; how he brought on the Deluge and recreated the earth,—all find their counterparts in the tales of the Ojibwa, Menomeni, etc. Of those stories which deal with the more humorous side of Wisagatchak, most are very close to the same stories told of Nanabojo. He is caught by the tree, and his dinner eaten by an enemy; he captures the water-fowl by strategy while they are dancing; and is pinned to the earth by the rock with which he runs a race. In the first of the myths given (the familiar story of the woman and her serpent lovers), the ending differs considerably from the two versions given by Petitot (and called by him "mixed Dene and Cree ") ​in that we have the incident of the "Magic Flight." This, if not traceable to the influence of the French Canadian voyageurs, will add another to the list of "stations" at which this very interesting story-incident is found.
The major part of Dr. Russell's book is taken up by the journal of his experiences during the period of his northern trip, and as a record of travel will be found most entertaining. He has been successful in securing for his university a large and valuable collection of Arctic fauna, and a considerable mass of ethnological specimens illustrating the life and customs of the natives. Should he make a second journey to the north, as he declares is his intention, it is to be hoped that he will bring to the folk-lorist a harvest equally great.
Roland B. Dixon.
The volume which bears this title is a translation of Professor Bugge's "Helge-Digtene i den Ældre Edda, Deres Hjem og Forbindelser," which appeared in 1896. The Norwegian original formed the second series of Bugge's "Studier over de Nordiske Gude- og Heltesagns Oprindelse," of which the first series was published at Christiania in 1881-89; the earlier volume was translated into German by Professor O. Brenner under the title, "Studien über die Entstehung der Nordischen Götter- und Heldensagen" (Munich, 1889), and now Dr. Schofield has made the second series accessible to the larger European public by preparing an English translation of it. Dr. Schofield's volume contains, in addition to the treatise on the Helgi-lays, a new introduction on Old Norse Mythology, written by Bugge especially for the English edition.
Professor Bugge is the chief exponent of the theory formerly held, though very slightly worked out, by Vigfusson, that the poems of the elder Edda were composed in a large part in the British Isles, and show in both style and subject-matter the influence of the foreign literatures with which the Scandinavian poets came in contact. In the first series of his "Studier" he investigated the myths of Baldr and of the hanging of Odin, and traced their origin largely to Christian and classical tradition. In the new Introduction to the English volume he recapitulates in part the conclusions of his earlier book, and extends the same method of inquiry to other myths and traditions. He once more draws in detail the parallels between the life of Christ and the story of Baldr; he attempts to find the origin of Loki's name, and of many of his characteristics in Lucifer (understood by Scandinavians as Luci fur); he derives the wolf Fenrir from infernus lupus by a process of popular etymology; and he sees the prototype of the Mithgarthsorm in the Leviathan of the Scriptures. To prepare the way for these identifications, he attempts to show on various grounds that most of the Eddic poems were written in the British Isles by poets who were familiar ​with the Christian literature of both Saxons and Celts. He argues that even in matters of language and style many difficult passages in the Norse poems can be explained only in the light of Anglo-Saxon or Irish, and he discusses such passages with some detail. Thus the Introduction furnishes a convenient exposition of Bugge's method of work, besides being the best statement in short compass of his present opinions on Norse mythology.
The body of the book (the translation of the "Helge-Digtene") is a study of the sources, history, and literary relations of the lays concerning Helgi Hundingsbani and Helgi the son of Hjorvarth. Bugge comes to the conclusion that all three were composed in the British Isles by poets who had lived in the Scandinavian court at Dublin, and who were familiar with the epic traditions of both Irish and English. He seeks to show the extent to which foreign saga-material has been worked over in the poems, and on the basis of certain comparisons with Irish he even undertakes to date the composition of the first lay of Helgi Hundingsbani within twenty years of 1020. The second lay (according to the usual title) he would put about half a century earlier. The lay of Hrimgerth (in the poem on Helgi, the son of Hjorvarth) he holds to have been written by the same author as the first lay of Helgi Hundingsbani ; the rest of the story of Helgi and Hjorvarth he attributes to an earlier skald who also lived in Britain.
While it is difficult to feel that Bugge always has evidence enough to support his conclusions, his comparisons are certainly in the highest degree significant. One may be skeptical, for example, about any actual influence of the Irish "Battle of Ross na Rig" on the first Helgi lay, but one cannot fail to be impressed by the similarities Bugge has pointed out, in both saga-material and style of treatment, between the Irish and Norse literatures. The facts that he has collected cannot be explained on any other theory than that of contact and interchange of ideas. In the same way, one may hesitate to follow him at all lengths in his linguistic arguments; one may be doubtful about constructing a theoretic Anglo-Saxon wiersinga in order to account for a difficult Norse fjorsunga; but the evidences he has put together of intercourse between Saxons and Norsemen make such word-borrowing possible, and the comparisons he has drawn between their epic traditions cannot be neglected in any competent study of either literature.
One of the least persuasive chapters in the book is that which deals with the relations of the lay of Hrimgerth and the story of Wolfdietrich and the hag. In the first place, the connection between these two tales themselves is not by any means obvious, and the explanation of the Wolfdietrich episode by reference to the classical stories of Scylla, Circe, and Calypso seems very far-fetched. A more likely theory with regard to both the incidents in question has been proposed by Dr. G. H. Maynadier in his Harvard dissertation (soon to be published) on the sources of Chaucer's "Tale of the Wyf of Bathe." Dr. Maynadier tries to bring the adventures of Wolfdietrich and the hag into relation with the stories of the "loathly lady" preserved in several forms in Irish, and best represented in English by the "Tale of the Wyf of Bathe" and the ballad of "King Henry." The lay of Hrimgerth, if connected at all with the others, he suggests, may come directly from Irish tradition.
​In other places too, perhaps, Bugge's argument fails by excess of ingenuity, but this very quality has enabled him to make scores of comparisons and combinations which would have eluded a less keen-sighted scholar. It is unnecessary to say that his work has contributed much toward a better understanding of the literary relations of the Celtic and Germanic peoples in the Viking age. Dr. Schofield in his preface disavows responsibility for the theories set forth in the book, but he has shown how highly he estimates its value by undertaking the long labor of translation. All readers of the English edition will share the translator's opinion in this matter, and will be proportionately grateful to him for having made the work accessible in such attractive form.
F. N. Robinson.
Harvard University.
Laos Folk-Lore of Farther India. By Katherine Neville Fleeson. With illustrations from photographs taken by W. A. Briggs, M. D. Fleming H. Revell Company: New York and Chicago. Pp. 153.
This little volume contains a number of tales, for the most part very brief, professing to be derived from Laos. The rendition is so free, and so wanting in local character, that the stories might belong anywhere, and give next to no instruction concerning the people they undertake to represent. Names of informants and localities are wanting; of the manner in which they came into the possession of the author no explanation is given. There is in the narratives nothing to show that the collector is acquainted with the language, country, or population. So many books have appeared which may serve as examples to the student, that there is no excuse for such deficiencies, which are the more provoking in that a genuine gathering of folk-belief from Laos would be of extreme interest. In an Introduction, Dr. W. G. Craig informs us that the translator has had the advantage of long residence and an unrivalled opportunity for understanding the history, customs, religious ideas, and aspirations of the people. If this is the case, she has certainly made an unsatisfactory use of such advantages. The opinion of the writer of the Introduction, that the scholar may be assured that he has before him the Laos tales unobscured, cannot be indorsed. A few stories, versions of well-known popular tales, serve to show that a part of the book has a traditional basis. Thus the story called "The Faithful Husband " (p. 51) is a variant of the world-wide tale which has been called "The Bird-wife" (p. 2).
It is well that missionaries, who have such excellent opportunities, are interesting themselves in the observation of the peoples among whom they labor; but it is desirable that they should pay some sort of attention to the conditions of a useful record.
W. W. Newell.
Folk-Lore in Borneo. A sketch by William Henry Furness, 3d, M. D., F. R. G. S. (Privately printed.) Wallingford, Delaware County, Pennsylvania. 1899. Pp. 30.
In a little publication entitled " Folk-Lore in Borneo," Mr. W. H. Fur​ness, 3d, gives interesting notices of the traditions of that island, in which, as he observes, universality of legend or custom is prevented by inter-tribal warfare, and by the absence of written language. He bears testimony to the quiet government of the common houses, sometimes inhabited by as many as four hundred people: in residence of weeks at a time, he has not seen a violent quarrel between two inmates, head-hunters though they may be; the orders of the chiefs are implicitly obeyed, without need of any attempt at enforcing the authority. The creation story of the Kayans of northwestern Borneo derives existence from the union of a tree and a vine, the first springing from a sword-handle dropped from the sun, the second falling from the moon. The offspring are at first semi-human, and gradually acquire resemblance to man, while chickens and swine arise from the exuded gum. The female child is married to an old man, who enters the narration without pedigree, hence the genealogy of the chiefs. On the other hand, the Dayak version of creation seems to have been affected by foreign influence; two large birds are said to have made man first from clay, then from hard wood (whence Dayak bowls are fashioned). The origin of head-hunting, still the ruling passion of Kayans, is also explained by legend. The taking of a head is supposed to grant entrance to the pleasant regions of departed spirits, that subterranean country being attained by passing a ditch crossed by a fallen tree-trunk, guarded by the demon Maligang, who shakes off all comers who have not a record for bravery into the ditch below, to be devoured by worms. Another demon assigns the souls to their proper places, the regions being determined according to the manner of death. The most advantageous abode is that assigned to the souls of young warriors who have died a violent death, while the state of suicides is especially wretched. A particular region is allotted to the spirits of stillborn children, and another to those who perish of drowning. Those who die from sickness retain the lot they had in the present world. The geography of this underground country is matter of dispute; but all medicine-men have been among the spirits of the dead, and bring back their charms, which are usually buried with them. Conversely, ascent to the lands above the earth is accomplished by climbing up on vines. Augury is the habit of Borneans, omens being derived from the flight of birds. A fruit-tree is guarded by planting about it cleft sticks with stones inserted, which have the office of afflicting with disease any pilferer. A form of baptism is employed. Names are kept secret, and changed in a case of ill luck. Mr. Furness says that he has observed no definite forms of religious worship. It is the custom, however, among the Bukits, one of the most primitive tribes, for youths who arrive on the bank of a new river to divest themselves of apparel, toss ornaments into the stream, and, scooping up water, to invoke the spirits for permission to enter the territory. Only then do they dare bathe. No doubt the writer has not had opportunity to observe the ritual dances and other religious ceremonies of the island.
W. W. Newell.
JOURNALS.
1. The American Anthropologist. (New York.) Vol. I. No. 2, April, 1899. Hawaiian games. S. Culin.—The winter solstice altars at Haro Pueblo. J. W. Fewkes.—The Nanticoke Indians of Indian River. Delaware. W. H. Babcock.—The harmonic structure of Indian music. J. C. Fillmore.—Anthropologic literature.—Current bibliography.—Notes and news.—No. 3, 1899. The Alaska cult of the Hopi Indians. J. W. Fewkes.— Origin of the name Indian." F. F. Hilder.—Anthropologic literature.—Current biblio- graphy.—Notes and news. A Texas Indian myth. White Russian folk-music.
2. The American Antiquarian and Oriental Journal. (Chicago.) Vol. XXI. No. 4, July–August. Initiation among the Australian blacks. J. Fraser.—An old Kwanthum village,—its people and its folk. R. R. C. Webber.—No. 6, November–December. The cliff-dwellers and the wild tribes. S. D. Peet.—Notes on the Indians of Washington. J. Wickersham.
3. Le Courrier du Livre. (Quebec.) Vol. IV. No. 39, July, 1899. Canadian exile's song. B. Sulte.
4. The Land of Sunshine. (Los Angeles.) Vol. XI. No. 2, 1899. Among the Yaqui Indians in Sonora. V. Granville.—No. 4, September. (Continued in No. 5.)—My brother's keeper. C. F. Lummis.—The myth of "queen" Xochitl. O. Wallace.
5. The New World. (Boston.) Vol. VIII. No. 29, March, 1899. How gods are made in India. E. Washburn Hopkins.
6. The Southern Workman and Hampton School Record. (Hampton, Va.) Vol. XXVIII. No. 8, August, 1899. Folk-lore and ethnology. A "crazy spell."—Chills cured. Palsy cured.
7. Folk-Lore. (London.) Vol. X. No. 2, June, 1899. Ethnological data in folk-lore: a criticism. G. L. Gomme.—Ethnological data in folk-lore: a reply. A. Nutt.—Folk-lore from the Southern Sporades. W. H. D. Rouse.—Christmas mummers at Rugby. W. H. D. Rouse.—"Sqakthtquaclt," or the Benign-Faced, the Oannes of the Ntlakapamuq, British Columbia. C. Hill-Tout.—Reviews. Works of E. Hull, The Cuchullin saga; H. A. Tunod, Les chants et contes des Baronga; C. de Vaux. L'abrégé des nerveilles; K. L. Parker. More Australian legendary tales: B. Spencer and F. J. Gillen, The native tribes of Central Australia: F. H. Groome. Gypsy folk-tales: A. M. Alcover, Aplech de rondayes mallorquines; E. C. Ellice, Place-names in Glengarry; F. E. Hynam, The secrets of the night.—Correspondence. Kitty-witches. Mr. St. Clair's "Creation records." Death-warnings. Wind and weather holes.—Miscellanea. Superstitions relating to the newt. A Sicilian festival. Burial customs.—Bibliography.—List of members for 1899.—No. 3, September. The powers of evil in the outer Hebrides. A. Goodrich Frere.—The tar-baby story. A. Werner.—Japanese myth. W. G. Aston.—Reviews. Works of T. Abercromby. The pre- and proto-historic Finns: P. Sébillot. Littérature orale de l'Auveigne: E. Clodd, Tom Tit Tot; A. B. Gomme. Traditional Games; R. Brown. Semitic influences in Hellenic mythology: J. Curtin, Creation myths of primitive America: A. Lang, Myth, ritual, and religion: R. Blakeborough, Wit, character, folk-lore, and customs of the North Riding of Yorkshire; Bye-gones relating to Wales and the Border counties.—Correspondence. Christmas mummers. White cattle in British folk-tales and customs. Lincoln Minster. Lincoln College, Oxford, and the Devil. Wall-burial. The little red hen. Days of the week. Miscellanea. Some Wexford folk-lore. More notes from Cyprus. Cure for ague. Superstition regarding women. Exposition Universelle.—Bibliography.
​8. The Nineteenth Century. (London.) November, 1899. A devil-dance in Ceylon. C. Corner-Ohlmus.
9. The Journal of the Anthropological Institute of Great Britain and Ireland. (London.) Vol. I. Nos. 3, 4, February-May, 1899. On the tribes inhabiting the mouth of the Wanigela River, New Guinea. R. E. Guisse.—The hill tribes of the Central Indian hills. W. Crooke.—Some remarks on totemism as applied to Australian tribes. B. Spencer and F. J. Gillen.—On Micronesian weapons, dress, implements, etc. F. W. Christian.
10. Bulletin de la Société Neuchateloise de Geographie. (Neuchatel.) Vol. XI. 1899. Au Ba-Rotse. E. Béguin.—Le fétichisme. E. Perregaux.—Encore à propos des osselets divinatoires au Sud de l'Afrique. H. A. Junod.—Un pelerinage à Notre-Dame de Lujau. H. Delachaux.
11. Mélusine. (Paris.) Vol. IX. No. 9, May-June, 1899. Les pieds ou les genoux à rebours, IV. (Continued in No. 10.) P. F. Perdrizet.—La fascination. (Continued in No. 10.) J. Tuchmann.—Dictons et proverbes bretons. V. E. Ernault.—Le marriage en Mai. P. F. Perdrizet.—Bibliographie. Reviews of works by R. M. Lawrence. The magic of the horse-shoe; J. Teit (Vol. VI. of the Memoirs of the American Folk-Lore Society); Mrs. K. L. Parker, More Australian legendary tales.—No. 10, July-August. Le chien noir. G. Doncieux and H. Gaidoz.—Le jeu des lignes verticales. E. Ernault.—Quelques publications irlandaises. H. Gaidoz.—Bibliographie. Review of work of E. Rolland, Flore populaire.
12. Revue des Traditions Populaires. (Paris.) Vol. XIV. No. 5, May. Romances populaires françaises. (Continued in No. 7.) G. Doncieux.—Petites légendes locales. (Continued in Nos. 6, 7, 8.) H. Quilgars.—Contes et légendes arabes. (Continued in Nos. 7, 8.) R. Basset.—Légendes et superstitions prehistoriques. Les monuments mégalithiques. H. Quilgars.—No. 6, June. Notes sur le livre de Sendabad. J. A. Decourdemanche.—La mer et les eaux. (Continued in No. 7.) P. Sébillot.—Notes de folklore Mordvine et Méchériak. J. de Baye.—No. 7, July. Les mois en Franche-Comté. Juillet. C. Beauquier.—Les météores. IV. R. Basset.—Nos. 8, 9, August-September. Notes sur le culte des arbres. P. Sebillot.—Les empreintes merveilleuses. CLXIX.-CLXX. R. Basset.—Les mois en Franche-Comté. Août Septembre. C. Beauquier.
13. Revue de l'Histoire des Religions. (Paris.) Vol. XL. No. 1, July-August, 1899. La doctrine de la réincarnation des âmes et les dieux de l'ancienne Irlande. L. Marillier.
14. Volkskunde. (Ghent.) Vol. XI. No. 12, 1899. Begraven. A. van Werveke.—Tooverij in liefdezaken. A de Cock.—Spreekwoorden en zegswijzen afkomstig van oude gebruiken en volksszeden. A. de Cock.—Vol. XII. Nos. 1, 2. Ketelmuziek. A. de Cock.
15. Ons Volksleven. (Brecht.) Vol. XI. Nos. 4-6, 1899. Godsplanten. I. Teirlinck.—Kinderspelen uit het land van Dendermond. (Continued in No. 7.) P. van den Broeck and A. d'Hooghe.—Kinderrijmen en kinderspelen uit Vlaanderen. (Continued in No. 7.) J. van den Zeekant.—Nos. 7-9. Bijdrage tot de folklore der Vlaamsche zeekust. A. Harou.—De Runders in het volksgeloof. A. Harou.
16. Wallonia. (Liège.) Vol. VII. No. 6, June, 1899. Le serment de St.-Georges. A. Grez-Doiceau.—L'Alion retrouvé. Fête boraine. L. Urbain.—No. 8, August. Rondes à baisers. A. Tilkin.—No. 9, September. Le folk-lore de Spa. A. Body.—No. 10, October. La procession de la Pucelette, à Wasmes. L. Urbain.
17. Archivio per lo Studio Delle Tradizioni Popolari. (Palermo.) Vol. ​Bibliographical Notes. 307
XVIII. No 1, January-March, 1899. Folk-lore di San Paulo nel Brasile. (Con- tinued in No. 2.) A. Nardo-Cibele. — I giuocho delle delinquents A. Nice- foro. — Quelques croyances et usages napolitains. J. B. Andrews. — La caduta della grandine e i pubblici incantantori nelle credenze popolari marchigiane. D. Spadoni. — Poesie popolari sacre mantovane. A. Trotter. — Le antiche feste di S. Rosalia in Palermo descritte dai viaggiatori italiani e stranieri. (Continued in No. 2.) M. Pitre. — No. 2, April-June. Della villotta. L. Marson. — Usi e costumi del popolo chiaramontano per la raccolta delle ulive. C. Melfi. — Zuual, essere imaginario in Assuan (Africa). P. C. Tassi. — Le storie popolari in poesia siciliane messe a stampa dal secolo XV. ai di nostri. S. Salomone- Mario. — Usi venatorii nel Folignate (Umbria). F. Filippini. — Canti manto- vani popolari. A. Trotter.
18. Allernania. (Freiburg i. B.) Vol. XXVII. Nos. 1-2, 1899. Eine teufels- austreibung aus dem jahr 1701. F. Pfaff. — Die euphemismen und bildliche ausdriicke unserer sprache iiber sterben und totsein und die ihnen zu grunde liegenden vorstellungen. F. Wilhelm. — Altdeutsche segen aus Heidelberger handschriften, V. O. Heilig. — Spruchwort und lebensklugheit aus dem XVIII. jahrhundert. C. T. Weiss.
19. Internationales Archiv fiir Ethnographie. (Leiden.) Vol. XII. Nos. 2-3, 1899. The Lepchaps or " Rongs " and their songs. L. A. Waddell. — Die samoanische schopfungssage. W. vox Bulow. — Die anthropophagie der siidamerikanischen Indianer. T. Koch. — No. 4. Beitrage zur ethnographie der Samoa-inseln. W. vox Bulow. — Die verbreitung des Tiwabfestes in Indonesien. H. H. Juyxboll.
20. Zeitschrift der deutschen Morgenlandischen Gesellschaft. (Leipzig.) No. 2, 1899. Chansons populaires turquois. I. Kuxos. — Turkische volkslieder aus Kleinasien. E. Littmaxx.
21. Zeitschrift des Vereins fiir Volkskunde. (Berlin.) Vol. IX. No. 2, 1899. Das Hutterlaufen. W. Hein. — Heidnische iiberreste in den volksuber- lieferungen der norddeutschen tiefebene. (Continued in No. 3.) W. Schwartz. — Das frautragen im Salzburgischen. M. Eysx. — Kulturgeschichtliches aus den Marschen. (Continued in No. 3.) A. Tiexkex. — Ein paar merkwurdige kreaturen. (Continued in No. 3.) M. Bartels. — Vergleichende mitteilungen zu Hans Sachs Fastnachtspiel, Der teufel mit dem alten weib. (Continued in No. 3.) S. Prato. — Die krankheitsdamonen der Balkansvolker. (Continned in No. 3.) K. L. Lubeck. — No. 3. Volksastronomie und volksmeterologie in Nordthiiringen. R. Reichhardt. — Tiroler teufelsglaube. A. F. Dorler. — Uckermarkische kinderreime. M. Gerhardt and R. Petsch. — Hausspriiche aus dem Stubaithal in Tirol. F. Wilhelm. — Sanct Kummernuss. K. Wein- hold. — Eiserne weihefiguren. W. Hein.
22. Zeitschrift fiir Vergleichende Litteraturgeschichte. (Berlin.) Vol. XIII. Nos. 2-3, 1899. Das wasser des lebens in der marchen der volker. Eine marchenvergleichende studie. A. Wunsche.
23. The Indian Antiquary. (Bombay.) No. 345, December, 1898. Notes and queries. Murder in order to procure a son. — No. 348, February. Brahman eating from the hand of a dead man. — No. 349, March. A popular Mopla song.
F. Fawcett. — Notes and queries. Telugu superstitions about spittle. Wor. ship of Narsingh in Kangra. — No. 360, April. Superstitions among Hindus in the central provinces. — No. 361, May. Superstitions and customs in Salsette.
G. F. d'Penha. — Notes and queries. Superstitions among Hindus in the cen- tral provinces.