During this amazing remodeling of Lewis Spence's seminal Myths and Legends of the North American Indians, Jon E. Lewis places the paintings in context with an intensive new introductory essay and extra remark in the course of the ebook at the heritage of local american citizens, their language and way of life, tradition and religion/mythology. He comprises examples of myths from tribes passed over through Spence, a advisor to tribes and their myths through zone, a simple Lakota (Sioux) word list, courses to key pronunciations and a bibliography.
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Additional info for A Brief Guide to Native American Myths and Legends
And at that time is someone in Boeotia, which is, after all, only a short sea voyage away from Phrygia, supposed to have arbitrarily transformed the great Phrygian Earth Goddess into Cadmus' daughter? And now is there supposedly no trace, either in the myth or in the cultus, of a memory of her original pre-eminence? This is difficult to imagine, nor can the supposed analogies of other instances, which themselves first need elucidation, help us past this inconsistency. But this is not all. The hypothesis does unhear d-of violence to the myth as it comes down to us in all of the sources.
Are the inseparable com:.. ~~omen ....... panions of the god. :J Thesc cult practices are undoubtedly more awe-inspiring tnan the mythic story which we learn from MYTH AND CULTUS 45 literature. But both are born of the same spirit. The women who participate in the cult become, through the primal force of divine revelation, accessories to a holy occurrence which the myth was to express in wordsl_The myth was not cre~ted for an ulterior purpose, any more than the cult practices arose from a motive other than the necessity to give form to the miraculous by which the mind had been transfixed.
How would it have been possible that absolutely no feeling of strangeness and no remembrance of the violent incursion had been preserved? For the often repeated assertion that certain myths and cults give evidence of such a remembrance rests, as we shall still sec, on a confusion of cult migration with epiphany. The Greeks themselves consid~red their principal cults of Dionysus to be age-old. H ow nght they ·were in this is shown by the fact that the "old Dionysia," the name given to the Anthesteria by Thucydides,3 were common to the Ionic tribes, and, as the festival of Dionysus, have to be older than the partition and migration of the Ionians, as Deubner rightly notes.
A Brief Guide to Native American Myths and Legends