1. On Mr. W. W. Newell’s paper, entitled Examples of Forgery in Folk-Lore: (a) Some of the myths obtained from the Omahas and Ponkas bear marks of European origin, e. g., one of the Orphan who had a magic sword and two magic dogs; rescued a chief’s daughter from a water monster; cut off heads of monster, took the seven tongues home; black man got heads, claimed chief’s daughter as wife; was detected and killed; Orphan won chief’s daughter (Contra. to N. A. Ethnology, vol. vi. pp. 108–131.) Some of the writer’s Omaha informants were French half-bloods. (b) There have been modern additions made to myths. An Omaha stated that he made up part of the myth of the Big Turtle who went on the war-path. (c) When the writer was revising his material before preparing his article on “Omaha Sociology,” he was furnished by one of the tribe (a prominent ex-chief, now dead,) with several riddles, that appeared in “Omaha Sociology” as genuine Omaha riddles. Not until 1888 did he learn by accident that the riddles in question were versions of some that the children of his informant had read in “The Youth’s Companion”(!) The informant was not a man to tell a wilful lie.
2. Remarks on Miss Alger’s papers, one being, Survival of Fire-sacrifice among Indians in Maine: (a) When the first thunder is heard in the spring the Thunder Being is invoked by the Omaha and Ponka Indians. In the case of the former people, the Black Bear people go to the mysterious war tent of the Elk people, whom they assist in the invocation of the Thunder Being, whom they call “Grandfather.” When the Black Bear people of the Ponka tribe invoke the Thunder Being on such an occasion, they say, “Ho, Grandfather, by your brandishing (your club) you are frightening us, your grandchildren, who are here. Depart on high.” (b) The chief of one of the two Kansas war gentes, Pa-han-le ga-qli, gave the writer a copy of his mystic war chart, saying that in the middle should appear a representation of fire, but he dared not make it unless he had fasted and prayed for several days, lest he should be struck by lightning. (c) No respectable Omaha girl dare walk alone. She must go with another girl, when not accompanied by her mother or some other near relation. Any man, not a near kinsman, who spoke to young girls that he chanced to meet, was sure to be punished. (d) With reference to the worm killed by the Thunder, compare the Dakota belief as to the conflicts that have occurred between the Unkteqi or Water powers (the Waktceqi of the Winnebago) and the Wa-kinyan (“Flying Ones”) or Thunder Beings. These water powers (the males) are supposed to dwell in rivers, while the females inhabit streams that exist beneath the hills. (e) The legend of the Moose Woman resembles two Omaha myths: In that of the Chief’s Son and the Snake Woman, the latter person warns her husband against courting another woman; when he does so, she disappears. In the story of the Man who had for his wives a Buffalo Woman and a Corn Woman, the Man pursues his fleeing Buffalo wife and her son; when he reaches a river, he takes a magic plume from his hair, blows on it, and, as it is wafted across the river, he becomes the plume, reaches the other bank, overtakes his wife and son, and finally recovers them. (See “Popular Science Monthly,” September, 1893.)
J. Owen Dorsey.
Writing to the Rats.—A member of my family remembers a case of writing to the rats. It occurred in Lunenburg, Mass., perhaps fifty years ago. One day a neighbor of my grandfather’s came in and triumphantly announced that at last she was going to be free of the rats; she had written to them. Her letter was as follows: “If you don’t leave this house, I’ll get a cat.” It seems to me as amusing, in its way, as that of the Maine man. It might be called a telegram to the rats, for these were exactly her words. The proclamation was posted up, I believe, in the cellar.
H. D. Rolfe.
Concord, Mass., June, 1893.
Italian Folk-Lore Society.—In a private letter, Professor A. de Gubernatis states that by the month of November he expects to secure the five hundred subscribers necessary for the execution of his project of an Italian folk-lore society. In Calabria, Apulia, and Sardinia, especially, his appeal has been responded to. Her Majesty Queen Marguerita has particularly interested herself in these researches; and the minister of public instruction has issued a circular which recommends to professors and teachers the study of popular traditions. The society is to issue a journal, entitled “Rivista delle tradizioni popolari italiano,” and also a series of volumes, to be known as “Biblioteca del folk-lore italiano.” The annual subscription will be twelve lire ($2.40); members will be permitted to obtain volumes of the “biblioteca” at a reduction of fifty per cent. Local directors will be appointed in the various districts of Italy; every three years a congress, entitled “Congresso Nationale dei Folkloristi italiani,” will be held with a view of discussing questions which relate to Italian folk-lore. Subscriptions should be sent to Angelo de Gubernatis, Presidente Onorario, Professore nell’ Università di Roma, Rome, Italy.
BIBLIOGRAPHICAL NOTES.
NOTES ON PUBLICATIONS RECEIVED.
In the next number of this Journal, notice will be taken of the important publications, in the field of American mythology and tradition, which have appeared during the past half year. At present it will be possible only to offer remarks on publications entitled to comment, dealing with other than purely American subjects.