The fox tries to entice the cock from the tree to the ground by telling him that a law has been passed declaring peace on earth. Just at that time the fox hears the dogs and wants to run. He tells the cock that perhaps the dogs have not yet heard of the new law. AMERICAN INDIAN VERSION. 2. Wyandot: Barbeau, GSCan, xi, No. 65. (Exact in all details.) C. THE FOX AND THE CROW EUROPEAN VERSION. 1. Aesop's Fables (Townsend edition), p. 67. The fox sees a crow in a tree with a piece of meat in his mouth. The fox praises the crow's beauty, but thinks it a shame that his voice does not equal his beauty. The crow, in order to demonstrate his good voice, opens his mouth and lets the meat fall to the fox. AMERICAN INDIAN VERSION. 2. Ojibwa: Jones, JAFL, xxix, 369 (No. 8). "A fox once killed a hare, one half of which he ate and the other half he cached. The other half was found by Crow, who, when about to eat it, spied Fox coming along. Fox caused Crow to laugh; and when Crow laughed, down came the piece of hare." D. THE ANT AND THE GRASSHOPPER EUROPEAN VERSION. 1. Aesops's Fables (Townsend edition), p. 6. The grasshopper sees the ants in the winter with hay they have collected in the summer. He begs some of them. They ask why he has not stored up food against the coming winter. He says that he was too busy singing. They tell him that if he was foolish enough to sing away his summer, he may dance supperless to bed. AMERICAN INDIAN VERSIONS. 2. Biloxi: Dorsey and Swanton, BBAE, xlvii, p. 38. The same story exactly told of Ant and his visitors, Katydid and Locust, who have been improvident. 3. Shuswap: Teit, JE, ii, (7), No. 5. Grasshopper does not lay up supplies for winter, but has a good time in the summer. When the cold weather comes, his friends will not give him anything to eat. 4. Wyandot: Barbeau, GSCan, vi, No. 64. Robin is very late making her garden and then has no seeds to plant, because she has been dancing all summer. [The informant remembered that the fable was longer than this.] XXVI. BIBLE STORIES. That many Bible stories have found a place in Indian legend has been known for a long time. For a discussion in some detail of these versions see the author's article "Sunday School Stories Among Savages" in The Texas Review, iii, 109 (Jan. 1918). In many cases it is hard to separate native myths from stories borrowed from missionaries, but the following tales (and perhaps others) are clearly borrowed: A. Adam and Eve in the garden. Thompson River: Teit, JE, viii, 399; Mohawk: Chamberlain, JAFL, ii, 228; Biloxi: Dorsey and Swanton, BBAE, xlvii, 32; Diegueños: Waterman, UCal, vii, 338, Wyandot: Barbeau, GSCan vi, No. 2. B. Noah's flood. Thompson River: Teit, JAFL, xxix, 328, JE, viii, 333; Lillooet: Teit, JAFL, xxv, 342; Tepecano: Mason, JAFL, xxvii, 163. C. Tower of Babel. Choctow: Bushnell, BBAE, xlviii, 30; Papago: Bancroft, Native Races, iii, 75. D. Confusion of Tongues. Hare Skin: Petitot, p. 126; Chipewyan; ibid., p. 383; Blackfoot: Wissler and Duvall, PaAM, ii, 19. E. Joseph in Egypt. Piegan: Michelson, JAFL, xxix, 409. F. Passage of Red Sea. Cheyenne: Dorsey, FM, ix, No. 15. G. Coming of Jesus. Menominee: Skinner and Satterlee, PaAM, xiii, 241; Thompson River: Teit, JE, viii, 402; Zuñi: Parsons, JAFL, xxxi, 256; Tepecano: Mason, JAFL, xxvii, 164. XXVII. MISCELLANEOUS TALES. The following tales, each consisting of a single incident, are for convenience treated here together. A. OLD WOMAN AND HER PIG. 1. European: Clouston, Popular Tales and Fictions, i, 289. This is the widely known nursery tale of the old woman who called on the dog to bite the pig, the stick to beat the dog, the fire to burn the stick, the water to quench the fire, the ox to drink the water, the butcher to kill the ox, the rope to hang the butcher, the rat to gnaw the rope, the cat to kill the rat, and the cow to give milk for the cat. 2. New Mexican: Espinosa, JAFL, xxvii, 138; cf. California Spanish: ibid., p. 222. The New Mexican version is practically indentical with No. 3 (Tehuano), below. 3. Tehuano: Boas, JAFL, xxv, 219. The formula as it finally appears is as follows: God, how strong you are-God who sends Death, Death who kills blacksmith, blacksmith who makes knife, knife that kills steer, steer that drinks water, water that quenches fire, fire that burns stick, stick that kills cat, cat that eats mouse, mouse that perfocares wall, wall that resists wind, wind that dissolves cloud, cloud that covers sun, sun that heats frost, frost that broke my foot. 4. Tepecano: Mason, JAFL, xxvii, 175. Fragmentary. The sequence is: hare, dog, stick, fire, water, ox, knife, blacksmith. 5. Zuñi: Cushing, p. 411. A mouse throws down a nut from a tree and hits a cock on the head. He also steals the cock's whiskers. The cock goes to an old woman to cure him. She demands two hairs. The formula is: Fountain give up water for forest, forest give up wood for baker, baker give up bread for dog, dog give up hairs to cure the cock. [Mr. Cushing told this story to some Zuñi Indians, and a year later found it current in the tribe. The Indians has changed the tale, and had elaborated certain parts of it, making them explanatory of certain physical phenomena. A comparison of the version as it was received one year and of the form it had assumed the next year is very interesting, as showing what can be expected to happen to tales when they are borrowed. Both the European and the Indian versions are printed in Mr. Cushing's collection.] B. THREE WISHES FOOLISHLY WASTED. 1. European: Bolte und Polívka, ii, 87. A man is given the power of making three wishes which will come true. He uses the first two foolishly and is compelled to save himself from ruin. 2. Maliseet: Mechling, JAFL, xxvi, 257. A man who is given three wishes by a fairy, transfers one of them to his wife, and sends her to town to get whatever she wants. The first thing she sees is a broom, and her first thought is, “I wish I had that broom." When she returns and her husband sees what use she has made of her wish, he exclaims, "I wish that broom were stuck up your anus!" He has to use the third wish in order to get it out. 3. Passamaquoddy: Fewkes, JAFL, iii, 270; Leland, p. 170. Lox, the trickster, is given the power of making fire three times, so that he may have comfort on a three-days' journey. He uses up the wishes the first day, and the second night he freezes to death. 4. Ojibwa: Radin, GSCan, ii, 16. Nenibojo, the trickster, is given the power of calling racoons three times. He uses them up foolishly. [These last two are probably not borrowed.] THE ENCHANTED POT. The tale of the priest and his sticking to the enchanted pot has several remote Indian parallels, but none exact. 1. European versions: Bolte und Polívka, ii, 40, 491; Greenough, Canadian Folk Life, p. 52. 2. American Indian versions: (Micmac) Rand, No. 69; (Blackfoot) Wissler and Duvall, PaAM, ii, 147; (Arapaho) Dorsey and Kroeber, FM, v, No. 120. XXVIII. OTHER STORIES. For various reasons it has been impossible to give all the obvious European borrowings in Indian tales a comparative treatment in this paper. In some cases satisfactory European variants have not been readily accessible; in others the tales have been merely reported, so that a real comparison is impossible; still others open up problems to which the author hopes to devote special attention in the future. In order to give the paper a degree of completeness, however, that may add to its value for reference purposes, a list of obvious borrowings that are not treated in the paper are here given. It does not pretend to be complete, though so far as published collections are concerned, it is measurably near to being so. Micmac: Rand, Nos. 18, 19, 77, 85, 87; Maliseet: Mechling, JAFL, xxvi, 256, GSCan, iv, Nos. 6, 23; Menominee: Hoffman, RBAE, xiv, 223; Fox: Michelson, American Anthropologist, n. s. xv, 699; Potawatomi: Michelson, Letter of March 4, 1918; Ojibwa: Radin, GSCan, ii, Nos. 18, 19; Piegan: Michelson, JAFL, xxix, 409; Wyandot: Barbeau, GSCan, xi, No. 78; Eskimo (Behring Strait): Nelson, RBAE, xviii, 505; Thompson River: Teit, JAFL, xxix, 322, 326, JE, viii, 385, 392, 393; Shuswap: Teit, JE, ii (7); No. 48; Zuñi: Parsons, JAFL, xxxi, 240, 245; Hopi: Voth, FM, viii, No. 27; Tehuano: Boas, JAFL, xxv, 215, 223, 243, 246. XXIX. RESULTS OF STUDY. Three chief sources for the European tales told |