Creation Myths of Primitive America. Jeremiah CurtinЧитать онлайн книгу.
There was no man to consider them.
Roman mythology, as well as Greek, suffered from literary treatment, and it is only by collecting detached fragments and facts of primitive thought throughout the whole field of classic literature that we are able to get at something beyond the official religion of polished society in Greece and Rome.
From the wreck of ancient Keltic and Teutonic thought much has been saved on the two islands of Ireland and Iceland. With this, together with the American system and the mythologic inheritance of the Slav world in Eastern Europe, we shall be able perhaps to obtain materials with which to explain the earliest epoch of Aryan thought, the epoch which corresponds in development with the world of American creation myths. In that case we shall gain a connected view of Aryan speculation and its methods from those early beginnings when there was no passion or quality apart from a person, when symbols, metaphors, and personifications were in the distant future. The whole problem is to connect the thought of this continent with that of the rest of mankind, but especially and above all with the Aryan and Semitic divisions of it.
It is to be regretted that Semitic beliefs of the primitive period have not come down to us more numerously; for example, those of the Phœnicians, the earliest Hebrews, and other kindred nations. Fortunately the Arabs, the most poetic of the race, the knightly members of it, have given us in their history one fact of great value. Just before the establishment of the new religion by Mohammed there were in Mecca more than three hundred Arabic divinities, animal, vegetable, and mineral. We can hardly doubt that the pre-Mohammedan Arabic system of religion was the one which on a time belonged to the whole Semitic race, different among some divisions of it in details, of course, but substantially the same everywhere. This statement of the Arabic condition contains a fact of immense [Pg xxxvii] significance. It points to a system exactly like the American. The pre-Mohammedan Arabic was the most splendid and important survival of primitive religion in any historic race on the Eastern Hemisphere.
It is proper here to explain the position of spirits in the Indian systems. All the first people are conceived as having bodies as well as spirits. When we speak of a spirit appearing to a sorcerer or “doctor,” it is understood that that spirit has left its body temporarily and will return to it. There are no spirits without bodies save an exceptional few who at the time of the metamorphosis of the first people lost the bodies which had belonged to them in their primal condition and received no new bodies at their fall. This loss of bodies was inflicted as a punishment. These desolate disembodied spirits wander about now in mountains and lonely weird places. Uncanny in character, they are seen rarely, and then only by sorcerers.
A good deal has been given to the world of late on mythology by able writers who with good materials would attain good results; but as the materials at their disposal are faulty, much of their work with all its cleverness is mainly a persistent pouring of the empty into the void.
We have seen attempts made to show that real gods have been developed by savage men from their own dead savage chiefs. Such a thing has never been done since the human race began, and it could never have been imagined by any man who knew [Pg xxxviii] the ideas of primitive races from actual experience or from competent testimony. The most striking thing in all savage belief is the low estimate put on man when unaided by divine, uncreated power. In Indian belief every object in the universe is divine except man. Divinities have an immense range of power, there is an incalculable difference between the greatest and the smallest of them—some have inconceivable strength and knowledge, while others are measurably weak and of limited intelligence—but all belong to one category, all are divine, all are extra-human.
Vegetable gods, so called, have been scoffed at by writers on mythology. The scoff is baseless, for the first people were turned, or turned themselves, into trees and various plants as frequently as into beasts and other creatures. Maize or Indian corn is a transformed god who gave himself to be eaten to save man from hunger and death. When Spanish priests saw little cakes of meal eaten ceremonially by Indians, and when the latter informed them that they were eating their god, the good priests thought this a diabolical mockery of the Holy Sacrament, and a blasphemous trick of Satan to ruin poor ignorant Indians.
I have a myth in which the main character is a violent and cruel old personage who is merciless and faith-breaking, who does no end of damage till he is cornered at last by a good hero and turned into the wild parsnip. Before transformation this old parsnip could travel swiftly, but now he must stay in one place, and of course kills people only when they eat him.
The treasure saved to science by the primitive race of America is unique in value and high significance. The first result from it is to carry us back through untold centuries to that epoch when man made the earliest collective and consistent explanation of this universe and its origin.
Occupying this vantage-ground, we can now throw a flood of light on all those mythologies and ethnic religions or systems of thought from which are lost in part, great or small, the materials needed to prove the foundation and beginnings of each of them. In this condition are all ancient recorded religions, whether of Greece, Rome, Egypt, Chaldea, Persia, or India.
Through amazing ability of primitive man on this continent to retain, or perhaps through his inability to change or go forward, he has preserved a system of thought already old at the time of the first cuneiform letters and of the earliest statements on stone or papyrus. And the discovery of this system of ours coincides almost with the moment when America after a century and a quarter of free political activity, and of intellectual labor unexampled in fruitfulness, takes her due place as a World Power, and enters into intimate and searching relations, not with Europe alone, or one section of mankind, but with the whole human race wherever fixed or resident.
JEREMIAH CURTIN.
Washington, D. C., U. S. A.,
October 11, 1898.
CREATION MYTHS
OF
PRIMITIVE AMERICA
OLELBIS
PERSONAGES
After each name is given that of the beast, bird, or thing into which the personage was changed subsequently. Names on which accents are not placed are accented on the penult. Names of places are explained in the notes. Kiemila and Herit mean “old” and “young,” respectively; they are applied to male persons. Pokaila and Loimis are applied to females; the first means “old,” the second “young.”
Bisus, mink; Chálilak, goose; Chuluhl, meadow-lark; Dokos, flint; Hau, red fox; Héssiha, tomtit; Hilit, house-fly; Hlihli, white oak acorn; Hus, turkey buzzard; Kahit, wind; Kahsuku, cloud dog; Kaisus, gray squirrel; Kar, gray heron; Karili, coon; Katkatchila, swift; Katsi, chicken-hawk; Kau, white crane; Kiriú, loon; Klabus, mole; Klak, rattlesnake; Kuntihlé, fish-hawk; Lutchi, humming-bird; Mem Loimis, water; Mem Tulit, beaver; Min Taitai, sap-sucker; Móihas, bald eagle; Pákchuso, the pakchu stone; Patsotchet, badger; Poháramas, shooting star; Sas, sun; Sedit, coyote; Sosini, a small web-footed bird; Sútunut, black eagle; Tede Wiu, a small bird; Tilichi, a water-bird; Tilikus, fire drill; Titchelis, ground squirrel; Toko, sunfish; Tórihas, blue crane; Tsárarok, kingfisher; Tsaroki Sakahl, green snake; Tsurat, woodpecker; Wehl Dilidili, road-runner; Wima Loimis, grizzly bear; Wokwuk, a large bird, extinct; Yilahl,