[1064] See Brinton, Myth of the New World and American Hero-Myths; Journal of American Folklore, passim. On the 'Hiawatha' myth see Hale, Iroquois Book of Rites, p. 180 ff., and Beauchamp, in Journal of American Folklore, October, 1891.
[1065] Codrington, The Melanesians, pp. 28, 167, and Index, s.v. Qat.
[1066] He is called also the "Big Raven," belonging under this title in the cycle of raven myths of the North Pacific Ocean (both in Asia and in America); see Jochelson, in Jesup North Pacific Expedition, vi, i, 17 f.
[1067] Hollis, The Nandi, p. 98 f.; Callaway, The Amazulu, p. 1 ff.; cf. the Japanese mythical emperor Jimmu (Knox, Development of Religion in Japan, pp. 46, 63).
[1068] Jastrow, Religion of Babylonia and Assyria, Index, s.v.; Gen. iv; articles in Roscher's Lexikon, s.vv.; Gruppe, Griechische Mythologie, Index, s.vv.
[1069] It is noteworthy that among the numerous ætiological myths there seems to be no attempt to account for the origin of language. Language was thought of as so simple and natural a thing that no explanation of its beginnings was necessary. Adam, in Gen. ii, is able, as a matter of course, to give names to the animals. In early myths beasts have the power of speech. In a Nandi folk-story (Hollis, The Nandi, p. 113) what excites the wonder of the thunder and the elephant is not man's capacity of speech, but the fact that he can turn over when asleep without first getting up.
[1070] For female deities the title "grandmother" occurs (Batchelor, The Ainu [1901], p. 578). The devil's grandmother figures in Teutonic folk-stories; see Journal of American Folklore, xiii, 278 ff.; Frazer, Golden Bough, 1st ed., i, 336.
[1071] Attempts to prove a primitive monotheism usually fail to take this distinction into account.
[1072] Howitt, Native Tribes of South-East Australia, p. 488 ff.
[1073] Boas, Introduction to Teit's Thompson River Indians, p. 7.