so long an
interval?

Phonetic methods of recording Indian languages are not wholly
satisfactory. It is very unlikely that two persons will adopt the same
spelling of a word never heard before. Many inflections, accents, and
gutturals of Indian languages are difficult to reduce to writing.
Conventional signs and additional letters have been employed for this
purpose, the use of which is open to objections. There is need of some
accurate method by which observations can be recorded. The
difficulties besetting the path of the linguist can be in a measure
obviated by the employment of the phonograph, by the aid of which the
languages of our aborigines can be permanently perpetuated. As a means
of preserving the songs and tales of races which are fast becoming
extinct, it is, I believe, destined to play an important part in
future researches.

In order to make experiments, with a view of employing this means of
record among the less civilized Indians of New Mexico,[1] I visited,
in the month of April, the Passamaquoddies, the purest blooded race of
Indians now living in New England. The results obtained fully
satisfied my expectations. For whatever success I have had, I must
express my obligation to Mrs. W. Wallace Brown, of Calais, Me., whose
influence over the Indians is equalled by her love for the study of
their traditions.

[Footnote 1: This work was undertaken as a preparation for similar
observation in connection with the Hemenway Archaeological Expedition.
I am indebted to Mrs. Mary Hemenway, of Boston, for opportunities to
make these observations.]

The songs and stories were taken from the Indians themselves, on the
wax cylinders of the phonograph. In most cases a single cylinder
sufficed, although in others one story occupied several cylinders.
None of the songs required more than one cylinder.

I was particularly anxious to secure the songs. The Passamaquoddies
agree in the statement that their stories were formerly sung, and
resembled poems. Many tales still contain songs, and some possess at
this day a rhythmical character. I am not aware that any one has tried
to set the songs to music, and have had nothing to guide me on that
head.

In sacred observances it is probable that the music of the songs
preserves its character even after other parts have been greatly
modified, while the song retains its peculiarity as long as it
continues to be sung. The paraphernalia of the sacred dance may be
modified,