AMERIND FOLKLORE offers an exceptional field to the student, since its psychological factors are racially homogeneous and practically untouched by intrusive influences. Its cultural complexes exhibit subtle intergradings all the way from simple hunting societies to town-building agricultural co-operative corn munities. The continuity of aboriginal cultures in Mexico with those of the United States, and the easily discoverable environ mental influences, afford a unique opportunity for the study of diffusion by contact. Much has been lost by neglect, but there is compensatory gain in the employment of native Amerind scholars in collection and interpretation.
The basis of Amerind exoteric lore is the tribal origin and mi gration myth, which can be found in the form of simple hero cycles, more or less ritualized lays, or, as in the case of the New Mexican Pueblos, in epic form comparable in literary value to anything produced at similar cultural levels in Europe. Other exoteric material concerns itself with the explanation of natural phenomena and with social and economic practices. One of the most interesting groups of such rites and legends deals with the origin of wealth as "capital," with the invention of "interest" and the distribution of economic surplus.
Amerind myth in general refers chiefly to cultural rather than military exploits, and deals with heroes who seek prestige through social benefits conferred and the attainment of magical power. The esoteric myths relate to the methods by which such power is at tained, its use in curing the sick, ensuring the food supply and the increase and security of the tribe. The happy ending of any Amerind tale is the certainty of having attained this "medicine," although in tales not primarily magical, all the usual primitive story elements can be found : lovers who die for love, tests for proving love, the devoted male friends, the animal helper, the magic talisman or fetish, the dull boy who becomes chief or sha man, and the beginnings of a Cinderella myth. Among magical happenings which have no esoteric significance are the animal wife, the star or moon maiden, deific twin brethren, other-world adventures, dwarfs, ogres and such supernaturals as underwater people, wind and thunder people. Ghosts play an important part in both exoteric and esoteric myth. Communication with them is a constant resort, and there are societies of personators of the ancestral spirits. Virgin birth, sacrificial death and resurrection occur in connection with vegetation rites, along with animal im personators and masked metamorphic powers of nature. Rites and ceremonials achieve a high level of aesthetic presentation, approaching early Greek dance-drama and sacerdotal comedy. Music, poetry, colour design, dance and dramatic dialogue are not inferior to the sacred lore of other tribes at similar cultural levels.
The Amerind's concept of his universe is animistic, the wakonda or animating spirit being thought of as resident in some degree in everything, but concentrating in important natural objects, such as the sun, the sea, the buffalo. Personalization of these centres of spiritual energy is still rather a figure of speech than a belief among Amerinds, and a general concept of a Great Spirit, Father All Father, Universe Man, is found in the more advanced tribes.
(M. A.) For examples of Amerind Folklore, see the works of Frank Hamil ton Cushing and Alice Cunningham Fletcher. For Mexican Folklore, see Carl Lumholtz, Unknown Mexico (5903).