. Bulletin. De l'ethnologie. Densmore] MUSIQUE SEMINOLE 171 la prochaine chanson a été chanté pour un bébé malade. L'idée d'un chien qui ne meurt pas est unique mais, comme toujours, la traduction a été écrit dans les paroles de l'interprète. Plus tard, la phrase suivante a été noté dans une traduction de l'Odyssée d'Homère : "Chaque côté le porche se leva de chiens chiffres habilement inventées par Héphaïstos l'artisanat- homme d'or ou d'argent, d'être moins à l'âge, undying watch-dog pour la chambre de grand-hearted Alcatraz"' (Homère, 1932, p. 96). Il est rappelé que des colons venus de Grèce et îles adjacentes wer

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. Bulletin. Ethnology. Densmore] SEMINOLE MUSIC 171 The next song was sung for a sick baby. The idea of a dog that does not die is unique but, as always, the translation was written down in the words of the interpreter. At a later time the following sentence was noted in a translation of Homer's Odyssey: "Each side the porch stood figures of dogs ingeniously contrived by Hephaestus the crafts- man out of gold or silver, to be age-less, undying watch-dogs for this house of great-hearted Alcinous"' (Homer, 1932, p. 96). It is recalled that colonists from Greece and adjacent islands were brought to northern Florida at an early date. It is not unusual to find traces of European fairy stories and Biblical narratives in Indian lore, and No. 204. Song for a Sick Baby Recorded by Susie Tiger (Catalog No. 2277) :108 '"'U J IIJJ^I4J.'Jj j, 'jl. Translation.—The dog has no death. The sick baby is drinking from the dog that has no death. the influence of these colonists may have extended farther and i^e- mained longer than has been supposed. A single idea, penetrating the mind of Indians with a scanty knowledge of the language, may be developed and applied in strange, native ways. In connection with the three remaining songs used by Susie Tiger a peculiar procedure was followed. Before giving the decoction of medicine to the patient she "blew into it, " by means of a reed (cf. p. 39). This reed is about 13 inches long and has a hole at one side, near one end. She inserts this end in the liquid and blows through it, so that the medicine "foams and bubbles.'' A similar custom was noted among the Alabama in Texas (Densmore, 1932) and described by a native of Santo Domingo Pueblo, New Mexico (Densmore, 1938, pp. 38, 40, 56, pi. 4). In that tribe the reed has a whistle opening that is partially covered by the index finger of the player's right hand. This controls the tone. The lower end is submerged in shallow w^ater, in a bowl. "When the whistle

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