The Myths of the North American Indians Part 12

The Battle of the Twin-G.o.ds

Among the Iroquois we find a similar myth. It tells of two brothers, Ioskeha and Tawiscara, or the White One and the Dark One, twins, whose grandmother was the moon. When they grew up they quarrelled violently with one another, and finally came to blows, Ioskeha took as his weapon the horns of a stag, while Tawiscara seized a wild rose to defend himself. The latter proved but a puny weapon, and, sorely wounded, Tawiscara turned to fly. The drops of blood which fell from him became flint stones. Ioskeha later built for himself a lodge in the far east, and became the father of mankind and princ.i.p.al deity of the Iroquois, slaying the monsters which infested the earth, stocking the woods with game, teaching the Indians how to grow crops and make fires, and instructing them in many of the other arts of life. This myth appears to have been accepted later by the Mohawks and Tuscaroras.

Awonawilona

We have already alluded in the Zuni creation-myth to the native deity Awonawilona. This G.o.d stands out as one of the most perfect examples of deity in its constructive aspect to be found in the mythologies of America. He seems in some measure to be identified with the sun, and from the remote allusions regarding him and the manner in which he is spoken of as an architect of the universe we gather that he was not exactly in close touch with mankind.

Ahsonnutli

Closely resembling him was Ahsonnutli, the princ.i.p.al deity of the Navaho Indians of New Mexico, who was {122} regarded as the creator of the heavens and earth. He was supposed to have placed twelve men at each of the cardinal points to uphold the heavens. He was believed to possess the qualities of both s.e.xes, and is ent.i.tled the Turquoise Man-woman.

Atius Tirawa

Atius Tirawa was the great G.o.d of the p.a.w.nees. He also was a creative deity, and ordered the courses of the sun, moon, and stars. As known to-day he is regarded as omnipotent and intangible; but how far this conception of him has been coloured by missionary influence it would be difficult to say. We find, however, in other Indian mythologies which we know have not been sophisticated by Christian belief many references to deities who possess such attributes, and there is no reason why we should infer that Atius Tirawa is any other than a purely aboriginal conception.

Esaugetuh Emissee

The great life-giving G.o.d of the Creeks and other Muskhogeans was Esaugetuh Emissee, whose name signifies, 'Master of Breath.' The sound of the name represents the emission of breath from the mouth. He was the G.o.d of wind, and, like many another divinity in American mythology, his rule over that element was allied with his power over the breath of life--one of the forms of wind or air. Savage man regards the wind as the great source of breath and life. Indeed, in many tongues the words 'wind,' 'soul,' and 'breath' have a common origin. We find a like conception in the Aztec wind-G.o.d Tezcatlipoca, who was looked upon as the primary source of existence.[8]

[8] See the author's _Myths of Mexico and Peru_, in this series.

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The Coyote G.o.d

Among the people of the far west, the Californians and Chinooks, an outstanding deity is, strangely enough, the Coyote. But whereas among the Chinooks he was thought to be a benign being, the Maidu and other Californian tribes pictured him as mischievous, cunning, and destructive. Kodoyanpe, the Maidu creator, discovered the world along with Coyote, and with his aid rendered it habitable for mankind. The pair fashioned men out of small wooden images, as the G.o.ds of the Kiche of Central America are related to have done in the myth in the _Popol Vuh_. But the mannikins proved unsuitable to their purpose, and they turned them into animals. Kodoyanpe's intentions were beneficent, and as matters appeared to be going but ill, he concluded that Coyote was at the bottom of the mischief. In this he was correct, and on consideration he resolved to destroy Coyote. On the side of the disturber was a formidable array of monsters and other evil agencies.

But Kodoyanpe received powerful a.s.sistance from a being called the Conqueror, who rid the universe of many monsters and wicked spirits which might have proved unfriendly to the life of man, as yet unborn.

The combat raged fiercely over a protracted period, but at last the beneficent Kodoyanpe was defeated by the crafty Coyote. Kodoyanpe had buried many of the wooden mannikins whom he had at first created, and they now sprang from their places and became the Indian race.

This is, of course, a day-and-night or light-and-darkness myth.

Kodoyanpe is the sun, the spirit of day, who after a diurnal struggle with the forces of darkness flies toward the west for refuge. Coyote is the spirit of night, typified by an animal of nocturnal {124} habits which slinks forth from its den as the shades of dusk fall on the land.

We find a similar conception in Egyptian mythology, where Anubis, the jackal-headed, swallows his father Osiris, the brilliant G.o.d of day, as the night swallows up the sun.

Another version of the Coyote myth current in California describes how in the beginning there was only the primeval waste of waters, upon which Kodoyanpe and Coyote dropped in a canoe. Coyote willed that the surf beneath them should become sand.

"Coyote was coming. He came to Got'at. There he met a heavy surf. He was afraid that he might be drifted away, and went up to the spruce-trees. He stayed there a long time. Then he took some sand and threw it upon that surf: 'This shall be a prairie and no surf. The future generations shall walk on this prairie!' Thus Clatsop became a prairie. The surf became a prairie."[9]

[9] Boas, _Chinook Texts_.

But among other tribes as well as among the Chinooks Italapas, the Coyote, is a beneficent deity. Thus in the myths of the Shushwap and Kutenai Indians of British Columbia he figures as the creative agency, and in the folk-tales of the Ashochimi of California he appears after the deluge and plants in the earth the feathers of various birds, which according to their colour become the several Indian tribes.

Blue Jay

Another mischievous deity of the Chinooks and other western peoples is Blue Jay. He is a turbulent braggart, schemer, and mischief-maker. He is the very clown of G.o.ds, and invariably in trouble himself if he is not manufacturing it for others. He has the shape of a jay-bird, which was given him by the Supernatural {125} People because he lost to them in an archery contest. They placed a curse upon him, telling him the note he used as a bird would gain an unenviable notoriety as a bad omen. Blue Jay has an elder brother, the Robin, who is continually upbraiding him for his mischievous conduct in sententious phraseology.

The story of the many tricks and pranks played by Blue Jay, not only on the long-suffering members of his tribe, but also upon the denizens of the supernatural world, must have afforded intense amus.e.m.e.nt around many an Indian camp-fire. Even the proverbial gravity of the Red Man could scarcely hold out against the comical adventures of this American Owl-gla.s.s.

Thunder-G.o.ds

North America is rich in thunder-G.o.ds. Of these a typical example is Haokah, the G.o.d of the Sioux. The countenance of this divinity was divided into halves, one of which expressed grief and the other cheerfulness--that is, on occasion he could either weep with the rain or smile with the sun. Heat affected him as cold, and cold was to him as heat. He beat the tattoo of the thunder on his great drum, using the wind as a drum-stick. In some phases he is reminiscent of Jupiter, for he hurls the lightning to earth in the shape of thunderbolts. He wears a pair of horns, perhaps to typify his connexion with the lightning, or else with the chase, for many American thunder-G.o.ds are mighty hunters. This double conception arises from their possession of the lightning-spear, or arrow, which also gives them in some cases the character of a war-G.o.d. Strangely enough, such G.o.ds of the chase often resembled in appearance the animals they hunted. For example, Tsui 'Kalu (Slanting Eyes), a hunter-G.o.d {126} of the Cherokee Indians, seems to resemble a deer. He is of giant proportions, and dwells in a great mountain of the Blue Ridge Range, in North-western Virginia. He appears to have possessed all the game in the district as his private property. A Cherokee thunder-G.o.d is Asgaya Gigagei (Red Man). The facts that he is described as being of a red colour, thus typifying the lightning, and that the Cherokees were originally a mountain people, leave little room for doubt that he is a thunder-G.o.d, for it is around the mountain peaks that the heavy thunder-clouds gather, and the red lightning flashing from their depths looks like the moving limbs of the half-hidden deity. We also find occasionally invoked in the Cherokee religious formulae a pair of twin deities known as the 'Little Men,' or 'Thunder-boys.' This reminds us that in Peru twins were always regarded as sacred to the lightning, since they were emblematic of the thunder-and-lightning twins, Apocatequil and Piguerao. All these thunder-G.o.ds are a.n.a.logous to the Aztec Tlaloc, the Kiche Hurakan, and the Otomi Mixcoatl.[10] A well-known instance of the thunder- or hunter-G.o.d who possesses animal characteristics will occur to those who are familiar with the old English legend of Herne the Hunter, with his deer's head and antlers.

[10] See _Myths of Mexico and Peru_.

The Dakota Indians worshipped a deity whom they addressed as Waukheon (Thunder-bird). This being was engaged in constant strife with the water-G.o.d, Unktahe, who was a cunning sorcerer, and a controller of dreams and witchcraft. Their conflict probably symbolizes the atmospheric changes which accompany the different seasons.

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Idea of a Future Life

The idea of a future life was very widely disseminated among the tribes of North America. The general conception of such an existence was that it was merely a shadowy extension of terrestrial life, in which the same round of hunting and kindred pursuits was engaged in. The Indian idea of eternal bliss seems to have been an existence in the Land of the Sun, to which, however, only those famed in war were usually admitted.

That the Indians possessed a firm belief in a future state of existence is proved by their statements to the early Moravian missionaries, to whom they said: "We Indians shall not for ever die. Even the grains of corn we put under the earth grow up and become living things." The old missionary adds: "They conceive that when the soul has been awhile with G.o.d it can, if it chooses, return to earth and be born again." This idea of rebirth, however, appears to have meant that the soul would return to the bones, that these would clothe themselves with flesh, and that the man would rejoin his tribe. By what process of reasoning they arrived at such a conclusion it would be difficult to ascertain, but the almost universal practice which obtained among the Indians both of North and South America of preserving the bones of the deceased plainly indicates that they possessed some strong religious reason for this belief. Many tribes which dwelt east of the Mississippi once in every decade collected the bones of those who had died within that period, carefully cleaned them, and placed them in a tomb lined with beautiful flowers, over which they erected a mound of wood, stone, or earth.

Nor, indeed, were the ancient Egyptians more considerate of the remains of their fathers.

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The Hope of Resurrection

American funerary ritual and practice throughout the northern sub-continent plainly indicates a strong and vivid belief in the resurrection of the soul after death. Among many tribes the practice prevailed of interring with the deceased such objects as he might be supposed to require in the other world. These included weapons of war and of the chase for men, and household implements and feminine finery in the case of women.

Among primitive peoples the belief is prevalent that inanimate objects possess doubles, or, as spiritualists would say, 'astral bodies,' or souls, and some Indian tribes supposed that unless such objects were broken or mutilated--that is to say, 'killed'--their doubles would not accompany the spirit of the deceased on its journey.

Indian Burial Customs

Many methods of disposing of the corpse were, and are, in use among the American Indians. The most common of these were ordinary burial in the earth or under tumuli, burial in caves, tree-burial, raising the dead on platforms, and the disposal of cremated remains in urns.