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Egyptian mythology offers quite as many analogies to support this interpretation of American myths as do the Aryan god-stories.
The heavenly light impregnates the virgin from whom is born the sun-god, whose life is a long contest with his twin brother. The latter wins, but his victory is transient, for the light, though conquered and banished by the darkness, cannot be slain, and is sure to return with the dawn, to the great joy of the sons of men. This story the Egyptians delighted to repeat under numberless disguises. The groundwork and meaning are the same, whether the actors are Osiris, Isis and Set, Ptah, Hapi and the Virgin Cow, or the many other actors of this drama. There, too, among a brown race of men, the light-god was deemed to be not of their own hue, but "light colored, white or yellow," of comely countenance, bright eyes and golden hair. Again, he is the one who invented the calendar, taught the arts, established the rituals, revealed the medical virtues of plants, recommended peace, and again was identified as one of the brothers of the cardinal points.[7]
The story of the virgin-mother points, in America as it did in the old world, to the notion of the dawn bringing forth the sun. It was one of the commonest myths in both continents, and in a period of human thought when miracles were supposed to be part of the order of things had in it nothing difficult of credence. The Peruvians, for instance, had large establishments where were kept in rigid seclusion the "virgins of the sun." Did one of these violate her vow of chastity, she and her fellow criminal were at once put to death; but did she claim that the child she bore was of divine parentage, and the contrary could not be shown, then she was feted as a queen, and the product of her womb was classed among princes, as a son of the sun. So, in the inscription at Thebes, in the temple of the virgin goddess Mat, we read where she says of herself: "My garment no man has lifted up; the fruit that I have borne was begotten of the sun."[8]
I do not venture too much in saying that it were easy to parallel every event in these American hero-myths, every phase of character of the personages they represent, with others drawn from Aryan and Egyptian legends long familiar to students, and which now are fully recognized as having in them nothing of the substance of history, but as pure creations of the religious imagination working on the processes of nature brought into relation to the hopes and fears of men.
If this is so, is it not time that we dismiss, once for all, these American myths from the domain of historical traditions? Why should we try to make a king of Itzamna, an enlightened ruler of Quetzalcoatl, a cultured nation of the Toltecs, when the proof is of the strongest, that every one of these is an absolutely baseless fiction of mythology? Let it be understood, hereafter, that whoever uses these names in an historical sense betrays an ignorance of the subject he handles, which, were it in the better known field of Aryan or Egyptian lore, would at once convict him of not meriting the name of scholar.
In European history the day has passed when it was allowable to construct primitive chronicles out of fairy tales and nature myths. The science of comparative mythology has assigned to these venerable stories a different, though not less noble, interpretation. How much longer must we wait to see the same canons of criticism applied to the products of the religious fancy of the red race?
Furthermore, if the myths of the American nations are shown to be capable of a consistent interpretation by the principles of comparative mythology, let it be recognized that they are neither to be discarded because they resemble some familiar to their European conquerors, nor does that similarity mean that they are historically derived, the one from the other. Each is an independent growth, but as each is the reflex in a common psychical nature of the same phenomena, the same forms of expression were adopted to convey them.
[Footnote 1: I suppose I am not going too far in saying "all agree;" for I think that the latest study of this subject, by Gustav Roskoff, disposes of Sir John Lubbock's doubts, as well as the crude statements of the author of Kraft und Stoff, and such like compilations. Gustav Roskoff, Das Religionswesen der Rohesten Naturvölker, Leipzig, 1880.]
[Footnote 2: J. Hammond Trumbull, On the Composition of Indian Geographical Names, p. 3 (Hartford, 1870).]
[Footnote 3: "El ser existente de hombre, que es el modo de estar el primer ser que es la essentia que en Dios y los Angeles y el hombre es modo personal." Diego Gonzalez Holguin, Vocabvlario de la Lengva Qqichua, o del Inca; sub voce, Cay. (Ciudad de los Reyes, 1608.)]
[Footnote 4: Franco, Noticia de los Indios Guaymies y de sus Costumbres, p. 20, in Pinart, Coleccion de Linguistica y Etnografia Americana. Tom. iv.]
[Footnote 5: Sir George W. Cox, An Introduction to the Science of Comparative Mythology and Folk-Lore, p. 17.]
[Footnote 6: Sir George W. Cox, Ibid., p. 76.]
[Footnote 7: See Dr. C.P. Tiele, History of the Egyptian Religion, pp. 93, 95, 99, et al.]
[Footnote 8: "Τον εμον Χιτωνα ουδεις απεχαλυφεν ον εγω χαρπον ετεχαν, ηλιος εγενετο." (Greek: Ton emon chitona oudeis apechaluphen on ego charpon etechan, aelios egeneto.)]" Proclus, quoted by Tiele, ubi suprá, p. 204, note.]
CHAPTER II.
THE HERO-GODS OF THE ALGONKINS AND IROQUOIS
§1. The Algonkin Myth of Michabo.
THE MYTH OF THE GIANT RABBIT–THE RABBIT CREATES THE WORLD–HE MARRIES THE MUSKRAT–BECOMES THE ALL-FATHER–DERIVATION OF MICHABO–OF WAJASHK, THE MUSKRAT–THE MYTH EXPLAINED–THE LIGHT-GOD AS GOD OF THE EAST–THE FOUR DIVINE BROTHERS–MYTH OF THE HUAROCHIRIS–THE DAY-MAKERS–MICHABO'S CONTESTS WITH HIS FATHER AND BROTHER–EXPLANATION OF THESE–THE SYMBOLIC FLINT STONE–MICHABO DESTROYS THE SERPENT KING–MEANING OF THIS MYTH–RELATIONS OF THE LIGHT-GOD AND WIND-GOD–MICHABO AS GOD OF WATERS AND FERTILITY–REPRESENTED AS A BEARDED MAN.
§2. The Iroquois Myth of Ioskeha.
THE CREATION OF THE EARTH–THE MIRACULOUS BIRTH OF IOSKEHA–HE OVERCOMES HIS BROTHER, TAWISCARA–CREATES AND TEACHES MANKIND–VISITS HIS PEOPLE–HIS GRANDMOTHER, ATAENSIC–IOSKEHA AS FATHER OF HIS MOTHER–SIMILAR CONCEPTIONS IN EGYPTIAN MYTHS–DERIVATION OF IOSKEHA AND ATAENSIC–IOSKEHA AS THARONHIAWAKON, THE SKY SUPPORTER–HIS BROTHER TAWISCARA OR TEHOTENNHIARON IDENTIFIED–SIMILARITY TO ALGONKIN MYTHS.
Nearly all that vast area which lies between Hudson Bay and the Savannah river, and the Mississippi river and the Atlantic coast, was peopled at the epoch of the discovery by the members of two linguistic families–the Algonkins and the Iroquois. They were on about the same plane of culture, but differed much in temperament and radically in language. Yet their religious notions were not dissimilar.
§1. The Algonkin Myth of Michabo.
Among all the Algonkin tribes whose myths have been preserved we find much is said about a certain Giant Rabbit, to whom all sorts of powers were attributed. He was the master of all animals; he was the teacher who first instructed men in the arts of fishing and hunting; he imparted to the Algonkins the mysteries of their religious rites; he taught them picture writing and the interpretation of dreams; nay, far more than that, he was the original ancestor, not only of their nation, but of the whole race of man, and, in fact, was none other than the primal Creator himself, who fashioned the earth and gave life to all that thereon is.
Hearing all this said about such an ignoble and weak animal as the rabbit, no wonder that the early missionaries and travelers spoke of such fables with undisguised contempt, and never mentioned them without excuses for putting on record trivialities so utter.
Yet it appears to me that under these seemingly weak stories lay a profound truth, the appreciation of which was lost in great measure to the natives themselves, but which can be shown to have been in its origin a noble myth, setting forth in not unworthy images the ceaseless and mighty rhythm of nature in the alternations of day and night, summer and winter, storm and sunshine.
I shall quote a few of these stories as told by early authorities, not adding anything to relieve their crude simplicity, and then I will see whether, when submitted to the test of linguistic analysis, this unpromising ore does not yield the pure gold of genuine mythology.
The beginning of things, according to the Ottawas and other northern Algonkins, was at a period when boundless waters covered the face of the earth. On this infinite ocean floated a raft, upon which were many species of animals, the captain and chief of whom was Michabo, the Giant Rabbit. They ardently desired land on which to live, so this mighty rabbit ordered the beaver to dive and bring him up ever so little a piece of mud. The beaver obeyed, and remained down long, even so that he came up utterly exhausted, but reported that he had not reached bottom. Then the Rabbit sent down the otter, but he also returned nearly dead and without success. Great was the disappointment of the company on the raft, for what better divers had they than the beaver and the otter?
In the midst of their distress the (female) muskrat came forward and announced her willingness to make the attempt. Her proposal was received with derision, but as poor help is better than none in an emergency, the Rabbit gave her permission, and down she dived. She too remained long, very long, a whole day and night, and they gave her up for lost. But at length she floated to the surface, unconscious, her belly up, as if dead. They hastily hauled her on the raft and examined her paws one by one. In the last one of the four they found a small speck of mud. Victory! That was all that was needed. The muskrat was soon restored, and the Giant Rabbit, exerting his creative power, moulded the little fragment of soil, and as he moulded it, it grew and grew, into an island, into a mountain, into a country, into this great earth that we all dwell upon. As it grew the Rabbit walked round and round it, to see how big it was; and the story added that he is not yet satisfied; still he continues his journey and his labor, walking forever around and around the earth and ever increasing it more and more.
The animals on the raft soon found homes on the new earth. But it had yet to be covered with forests, and men were not born. The Giant Rabbit formed the trees by shooting his arrows into the soil, which became tree trunks, and, transfixing them with other arrows, these became branches; and as for men, some said he formed them from the dead bodies of certain animals, which in time became the "totems" of the Algonkin tribes; but another and probably an older and truer story was that he married the muskrat which had been of such service to him, and from this union were born the ancestors of the various races of mankind which people the earth.
Nor did he neglect the children he had thus brought into the world of his creation. Having closely studied how the spider spreads her web to catch flies, he invented the art of knitting nets for fish, and taught it to his descendants; the pieces of native copper found along the shores of Lake Superior he took from his treasure house inside the earth, where he sometimes lives. It is he who is the Master of Life, and if he appears in a dream to a person in danger, it is a certain sign of a lucky escape. He confers fortune in the chase, and therefore the hunters invoke him, and offer him tobacco and other dainties, placing them in the clefts of rocks or on isolated boulders. Though called the Giant Rabbit, he is always referred to as a man, a giant or demigod perhaps, but distinctly as of human nature, the mighty father or elder brother of the race.[1]
Such is the national myth of creation of the Algonkin tribes, as it has been handed down to us in fragments by those who first heard it. Has it any meaning? Is it more than the puerile fable of savages?
Let us see whether some of those unconscious tricks of speech to which I referred in the introductory chapter have not disfigured a true nature myth. Perhaps those common processes of language, personification and otosis, duly taken into account, will enable us to restore this narrative to its original sense.
In the Algonkin tongue the word for Giant Rabbit is Missabos, compounded from mitchi or missi, great, large, and wabos, a rabbit. But there is a whole class of related words, referring to widely different perceptions, which sound very much like wabos. They are from a general root wab, which goes to form such words of related signification as wabi, he sees, waban, the east, the Orient, wabish, white, bidaban (bid-waban), the dawn, wában, daylight, wasseia, the light, and many others. Here is where we are to look for the real meaning of the name Missabos. It originally meant the Great Light, the Mighty Seer, the Orient, the Dawn–which you please, as all distinctly refer to the one original idea, the Bringer of Light and Sight, of knowledge and life. In time this meaning became obscured, and the idea of the rabbit, whose name was drawn probably from the same root, as in the northern winters its fur becomes white, was substituted, and so the myth of light degenerated into an animal fable.
I believe that a similar analysis will explain the part which the muskrat plays in the story. She it is who brings up the speck of mud from the bottom of the primal ocean, and from this speck the world is formed by him whom we now see was the Lord of the Light and the Day, and subsequently she becomes the mother of his sons. The word for muskrat in Algonkin is wajashk, the first letter of which often suffers elision, as in nin nod-ajashkwe, I hunt muskrats. But this is almost the word for mud, wet earth, soil, ajishki. There is no reasonable doubt but that here again otosis and personification came in and gave the form and name of an animal to the original simple statement.
That statement was that from wet mud dried by the sunlight, the solid earth was formed; and again, that this damp soil was warmed and fertilized by the sunlight, so that from it sprang organic life, even man himself, who in so many mythologies is "the earth born," homo ab humo, homo chamaigenes.[2]
This, then, is the interpretation I have to offer of the cosmogonical myth of the Algonkins. Does some one object that it is too refined for those rude savages, or that it smacks too much of reminiscences of old-world teachings? My answer is that neither the early travelers who wrote it down, nor probably the natives who told them, understood its meaning, and that not until it is here approached by modern methods of analysis, has it ever been explained. Therefore it is impossible to assign to it other than an indigenous and spontaneous origin in some remote period of Algonkin tribal history.
After the darkness of the night, man first learns his whereabouts by the light kindling in the Orient; wandering, as did the primitive man, through pathless forests, without a guide, the East became to him the first and most important of the fixed points in space; by it were located the West, the North, the South; from it spread the welcome dawn; in it was born the glorious sun; it was full of promise and of instruction; hence it became to him the home of the gods of life and light and wisdom.
As the four cardinal points are determined by fixed physical relations, common to man everywhere, and are closely associated with his daily motions and well being, they became prominent figures in almost all early myths, and were personified as divinities. The winds were classified as coming from them, and in many tongues the names of the cardinal points are the same as those of the winds that blow from them. The East, however, has, in regard to the others, a pre-eminence, for it is not merely the home of the east wind, but of the light and the dawn as well. Hence it attained a marked preponderance in the myths; it was either the greatest, wisest and oldest of the four brothers, who, by personification, represented the cardinal points and the four winds, or else the Light-God was separated from the quadruplet and appears as a fifth personage governing the other four, and being, in fact, the supreme ruler of both the spiritual and human worlds.
Such was the mental processes which took place in the Algonkin mind, and gave rise to two cycles of myths, the one representing Wabun or Michabo as one of four brothers, whose names are those of the cardinal points, the second placing him above them all.
The four brothers are prominent characters in Algonkin legend, and we shall find that they recur with extraordinary frequency in the mythology of all American nations. Indeed, I could easily point them out also in the early religious conceptions of Egypt and India, Greece and China, and many other old-world lands, but I leave these comparisons to those who wish to treat of the principles of general mythology.
According to the most generally received legend these four brothers were quadruplets–born at one birth–and their mother died in bringing them into life. Their names are given differently by the various tribes, but are usually identical with the four points of the compass, or something relating to them. Wabun the East, Kabun the West, Kabibonokka the North, and Shawano the South, are, in the ordinary language of the interpreters, the names applied to them. Wabun was the chief and leader, and assigned to his brothers their various duties, especially to blow the winds.
These were the primitive and chief divinities of the Algonkin race in all parts of the territory they inhabited. When, as early as 1610, Captain Argoll visited the tribes who then possessed the banks of the river Potomac, and inquired concerning their religion, they replied, "We have five gods in all; our chief god often appears to us in the form of a mighty great hare; the other four have no visible shape, but are indeed the four winds, which keep the four corners of the earth."[3]
Here we see that Wabun, the East, was distinguished from Michabo (missi-wabun), and by a natural and transparent process, the eastern light being separated from the eastern wind, the original number four was increased to five. Precisely the same differentiation occurred, as I shall show, in Mexico, in the case of Quetzalcoatl, as shown in his Yoel, or Wheel of the Winds, which was his sacred pentagram.
Or I will further illustrate this development by a myth of the Huarochiri Indians, of the coast of Peru. They related that in the beginning of things there were five eggs on the mountain Condorcoto. In due course of time these eggs opened and from them came forth five falcons, who were none other than the Creator of all things, Pariacaca, and his brothers, the four winds. By their magic power they transformed themselves into men and went about the world performing miracles, and in time became the gods of that people.[4]
These striking similarities show with what singular uniformity the religious sense developes itself in localities the furthest asunder.
Returning to Michabo, the duplicate nature thus assigned him as the Light-God, and also the God of the Winds and the storms and rains they bring, led to the production of two cycles of myths which present him in these two different aspects. In the one he is, as the god of light, the power that conquers the darkness, who brings warmth and sunlight to the earth and knowledge to men. He was the patron of hunters, as these require the light to guide them on their way, and must always direct their course by the cardinal points.
The morning star, which at certain seasons heralds the dawn, was sacred to him, and its name in Ojibway is Wabanang, from Waban, the east. The rays of light are his servants and messengers. Seated at the extreme east, "at the place where the earth is cut off," watching in his medicine lodge, or passing his time fishing in the endless ocean which on every side surrounds the land, Michabo sends forth these messengers, who, in the myth, are called Gijigouai, which means "those who make the day," and they light the world. He is never identified with the sun, nor was he supposed to dwell in it, but he is distinctly the impersonation of light.[5]
In one form of the myth he is the grandson of the Moon, his father is the West Wind, and his mother, a maiden who has been fecundated miraculously by the passing breeze, dies at the moment of giving him birth. But he did not need the fostering care of a parent, for he was born mighty of limb and with all knowledge that it is possible to attain.[6] Immediately he attacked his father, and a long and desperate struggle took place. "It began on the mountains. The West was forced to give ground. His son drove him across rivers and over mountains and lakes, and at last, he came to the brink of the world. 'Hold!' cried he, 'my son, you know my power, and that it is impossible to kill me.'" The combat ceased, the West acknowledging the Supremacy of his mighty son.[7]
It is scarcely possible to err in recognizing under this thin veil of imagery a description of the daily struggle between light and darkness, day and night. The maiden is the dawn from whose virgin womb rises the sun in the fullness of his glory and might, but with his advent the dawn itself disappears and dies. The battle lasts all day, beginning when the earliest rays gild the mountain tops, and continues until the West is driven to the edge of the world. As the evening precedes the morning, so the West, by a figure of speech, may be said to fertilize the Dawn.
In another form of the story the West was typified as a flint stone, and the twin brother of Michabo. The feud between them was bitter, and the contest long and dreadful. The face of the land was seamed and torn by the wrestling of the mighty combatants, and the Indians pointed out the huge boulders on the prairies as the weapons hurled at each other by the enraged brothers. At length Michabo mastered his fellow twin and broke him into pieces. He scattered the fragments over the earth, and from them grew fruitful vines.
A myth which, like this, introduces the flint stone as in some way connected with the early creative forces of nature, recurs at other localities on the American continent very remote from the home of the Algonkins. In the calendar of the Aztecs the day and god Tecpatl, the Flint-Stone, held a prominent position. According to their myths such a stone fell from heaven at the beginning of things and broke into sixteen hundred pieces, each of which became a god. The Hun-pic-tok, Eight Thousand Flints, of the Mayas, and the Toh of the Kiches, point to the same association.[8]
Probably the association of ideas was not with the flint as a fire-stone, though the fact that a piece of flint struck with a nodule of pyrites will emit a spark was not unknown. But the flint was everywhere employed for arrow and lance heads. The flashes of light, the lightning, anything that darted swiftly and struck violently, was compared to the hurtling arrow or the whizzing lance. Especially did this apply to the phenomenon of the lightning. The belief that a stone is shot from the sky with each thunderclap is shown in our word "thunderbolt," and even yet the vulgar in many countries point out certain forms of stones as derived from this source. As the refreshing rain which accompanies the thunder gust instills new life into vegetation, and covers the ground parched by summer droughts with leaves and grass, so the statement in the myth that the fragments of the flint-stone grew into fruitful vines is an obvious figure of speech which at first expressed the fertilizing effects of the summer showers.
In this myth Michabo, the Light-God, was represented to the native mind as still fighting with the powers of Darkness, not now the darkness of night, but that of the heavy and gloomy clouds which roll up the sky and blind the eye of day. His weapons are the lightning and the thunderbolt, and the victory he achieves is turned to the good of the world he has created.
This is still more clearly set forth in an Ojibway myth. It relates that in early days there was a mighty serpent, king of all serpents, whose home was in the Great Lakes. Increasing the waters by his magic powers, he began to flood the land, and threatened its total submergence. Then Michabo rose from his couch at the sun-rising, attacked the huge reptile and slew it by a cast of his dart. He stripped it of its skin, and clothing himself in this trophy of conquest, drove all the other serpents to the south.[9] As it is in the south that, in the country of the Ojibways, the lightning is last seen in the autumn, and as the Algonkins, both in their language and pictography, were accustomed to assimilate the lightning in its zigzag course to the sinuous motion of the serpent,[10] the meteorological character of this myth is very manifest.
Thus we see that Michabo, the hero-god of the Algonkins, was both the god of light and day, of the winds and rains, and the creator, instructor and teacher of mankind. The derivation of his name shows unmistakably that the earliest form under which he was a mythological existence was as the light-god. Later he became more familiar as god of the winds and storms, the hero of the celestial warfare of the air-currents.
This is precisely the same change which we are enabled to trace in the early transformations of Aryan religion. There, also, the older god of the sky and light, Dyâus, once common to all members of the Indo-European family, gave way to the more active deities, Indra, Zeus and Odin, divinities of the storm and the wind, but which, after all, are merely other aspects of the ancient deity, and occupied his place to the religious sense.[11] It is essential, for the comprehension of early mythology, to understand this twofold character, and to appreciate how naturally the one merges into and springs out of the other.
In almost every known religion the bird is taken as a symbol of the sky, the clouds and the winds. It is not surprising, therefore, to find that by the Algonkins birds were considered, especially singing birds, as peculiarly sacred to Michabo. He was their father and protector. He himself sent forth the east wind from his home at the sun-rising; but he appointed an owl to create the north wind, which blows from the realms of darkness and cold; while that which is wafted from the sunny south is sent by the butterfly.[12]
Michabo was thus at times the god of light, at others of the winds, and as these are the rain-bringers, he was also at times spoken of as the god of waters. He was said to have scooped out the basins of the lakes and to have built the cataracts in the rivers, so that there should be fish preserves and beaver dams.[13]
In his capacity as teacher and instructor, it was he who had pointed out to the ancestors of the Indians the roots and plants which are fit for food, and which are of value as medicine; he gave them fire, and recommended them never to allow it to become wholly extinguished in their villages; the sacred rites of what is called the meday or ordinary religious ceremonial were defined and taught by him; the maize was his gift, and the pleasant art of smoking was his invention.[14]
A curious addition to the story was told the early Swedish settlers on the river Delaware by the Algonkin tribe which inhabited its shores. These related that their various arts of domestic life and the chase were taught them long ago by a venerable and eloquent man who came to them from a distance, and having instructed them in what was desirable for them to know, he departed, not to another region or by the natural course of death, but by ascending into the sky. They added that this ancient and beneficent teacher wore a long beard.[15] We might suspect that this last trait was thought of after the bearded Europeans had been seen, did it not occur so often in myths elsewhere on the continent, and in relics of art finished long before the discovery, that another explanation must be found for it. What this is I shall discuss when I come to speak of the more Southern myths, whose heroes were often "white and bearded men from the East."
§2. The Iroquois Myth of Ioskeha.[16]
The most ancient myth of the Iroquois represents this earth as covered with water, in which dwelt aquatic animals and monsters of the deep. Far above it were the heavens, peopled by supernatural beings. At a certain time one of these, a woman, by name Ataensic, threw herself through a rift in the sky and fell toward the earth. What led her to this act was variously recorded. Some said that it was to recover her dog which had fallen through while chasing a bear. Others related that those who dwelt in the world above lived off the fruit of a certain tree; that the husband of Ataensic, being sick, dreamed that to restore him this tree must be cut down; and that when Ataensic dealt it a blow with her stone axe, the tree suddenly sank through the floor of the sky, and she precipitated herself after it.
However the event occurred, she fell from heaven down to the primeval waters. There a turtle offered her his broad back as a resting-place until, from a little mud which was brought her, either by a frog, a beaver or some other animal, she, by magic power, formed dry land on which to reside.
At the time she fell from the sky she was pregnant, and in due time was delivered of a daughter, whose name, unfortunately, the legend does not record. This daughter grew to womanhood and conceived without having seen a man, for none was as yet created. The product of her womb was twins, and even before birth one of them betrayed his restless and evil nature, by refusing to be born in the usual manner, but insisting on breaking through his parent's side (or armpit). He did so, but it cost his mother her life. Her body was buried, and from it sprang the various vegetable productions which the new earth required to fit it for the habitation of man. From her head grew the pumpkin vine; from her breast, the maize; from her limbs, the bean and other useful esculents.
