And when was that to be?

We are not left in doubt on this point. It was to be when Viracocha should return to earth in his bodily form. Then he would restore the dead to life, and they should enjoy the good things of a land far more glorious than this work-a-day world of ours.[1]

[Footnote 1: "Dijeron quellos oyeron decir a sus padres y pasados que un Viracocha habia de revolver la tierra, y habia de resucitar esos muertos, y que estos habian de bibir en esta tierra.". _Information de las Idolatras de los Incas e Indios_, in the _Coll. de Docs. ineditos del Archivo de Indias_, vol. xxi, p. 152.]

As at the first meeting between the races the name of the hero-G.o.d was applied to the conquering strangers, so to this day the custom has continued. A recent traveler tells us, "Among _Los Indios del Campo_, or Indians of the fields, the llama herdsmen of the _punas_, and the fishermen of the lakes, the common salutation to strangers of a fair skin and blue eyes is '_Tai-tai Viracocha_.'"[1] Even if this is used now, as M. Wiener seems to think,[2] merely as a servile flattery, there is no doubt but that at the beginning it was applied because the white strangers were identified with the white and bearded hero and his followers of their culture myth, whose return had been foretold by their priests.

[Footnote 1: E.G. Squier, _Travels in Peru_, p. 414.]

[Footnote 2: C. Wiener, _Perou et Bolivie_, p. 717.]

Are we obliged to explain these similarities to the Mexican tradition by supposing some ancient intercourse between these peoples, the arrival, for instance, and settlement on the highlands around Lake t.i.ticaca, of some "Toltec" colony, as has been maintained by such able writers on Peruvian antiquities as Leonce Angrand and J.J. von Tschudi?[1] I think not. The great events of nature, day and night, storm and sunshine, are everywhere the same, and the impressions they produced on the minds of this race were the same, whether the scene was in the forests of the north temperate zone, amid the palms of the tropics, or on the lofty and barren plateaux of the Andes. These impressions found utterance in similar myths, and were represented in art under similar forms. It is, therefore, to the oneness of cause and of racial psychology, not to ancient migrations, that we must look to explain the ident.i.ties of myth and representation that we find between such widely sundered nations.

[Footnote 1: L. Angrand, _Lettre sur les Antiquites de Tiaguanaco et l'Origine presumable de la plus ancienne civilisation du Haut-Perou_.

Extrait du 24eme vol. de la _Revue Generale d'Architecture_, 1866. Von Tschudi, _Das Ollantadrama_, p. 177-9. The latter says: "Der von dem Plateau von Anahuac ausgewanderte Stamm verpflanzte seine Gesittung und die Hauptzuge seiner Religion durch das westliche Sudamerica, etc."]

CHAPTER VI.

THE EXTENSION AND INFLUENCE OF THE TYPICAL HERO-MYTH.

THE TYPICAL MYTH FOUND IN MANY PARTS OF THE CONTINENT--DIFFICULTIES IN TRACING IT--RELIGIOUS EVOLUTION IN AMERICA SIMILAR TO THAT IN THE OLD WORLD--FAILURE OF CHRISTIANITY IN THE RED RACE.

THE CULTURE MYTH OF THE TARASCOS OF MECHOACAN--THAT OF THE RICHES OF GUATEMALA--THE VOTAN MYTH OF THE TZENDALS OF CHIAPAS--A FRAGMENT OF A MIXE MYTH--THE HERO-G.o.d OF THE MUYSCAS OF NEW GRANADA--OF THE TUPI-GUARANAY STEM OF PARAGUAY AND BRAZIL--MYTHS OF THE DeNe OF BRITISH AMERICA.

SUN WORSHIP IN AMERICA--GERMS OF PROGRESS IN AMERICAN RELIGIONS--RELATION OF RELIGION AND MORALITY--THE LIGHT-G.o.d A MORAL AND BENEFICENT CREATION--HIS WORSHIP WAS ELEVATING--MORAL CONDITION OF NATIVE SOCIETIES BEFORE THE CONQUEST--PROGRESS IN THE DEFINITION OF THE IDEA OF G.o.d IN PERU, MEXICO, AND YUCATAN--ERRONEOUS STATEMENTS ABOUT THE MORALS OF THE NATIVES--EVOLUTION OF THEIR ETHICAL PRINCIPLES.

In the foregoing chapters I have pa.s.sed in review the hero-myths of five nations widely asunder in location, in culture and in language. I have shown the strange similarity in their accounts of their mysterious early benefactor and teacher, and their still more strange, because true, presentiments of the arrival of pale-faced conquerors from the East.

I have selected these nations because their myths have been most fully recorded, not that they alone possessed this striking legend. It is, I repeat, the fundamental myth in the religious lore of American nations.

Not, indeed, that it can be discovered in all tribes, especially in the amplitude of incident which it possesses among some. But there are comparatively few of the native mythologies that do not betray some of its elements, some fragments of it, and, often enough to justify us in the supposition that had we the complete body of their sacred stories, we should find this one in quite as defined a form as I have given it.

The student of American mythology, unfortunately, labors under peculiar disadvantages. When he seeks for his material, he finds an extraordinary dearth of it. The missionaries usually refused to preserve the native myths, because they believed them harmful, or at least foolish; while men of science, who have had such opportunities, rejected all those that seemed the least like a Biblical story, as they suspected them to be modern and valueless compositions, and thus lost the very life of the genuine ancient faiths.

A further disadvantage is the slight attention which has been paid to the aboriginal American tongues, and the sad deficiency of material for their study. It is now recognized on all hands that the key of a mythology is to be found in the language of its believers. As a German writer remarks, "the formation of the language and the evolution of the myth go hand in hand."[1] We must know the language of a tribe, at least we must understand the grammatical construction and have facilities to trace out the meaning and derivation of names, before we can obtain any accurate notion of the foundation in nature of its religious beliefs. No convenient generality will help us.

[Footnote 1: "In der Sprache herrscht immer und erneut sich stets die sinnliche Anschauung, die vor Jahrtausenden mit dem glaubigen Sinn vermahlt die Mythologien schuf, und gerade durch sie wird es am klarsten, wie Sprachenschopfung und mythologische Entwicklung, der Ausdruck des Denkens und Glaubens, einst Hand in Hand gegangen." Dr. F.L.W. Schwartz, _Der Ursprung der Mythologie dargelegt an Griechischer und Deutscher Sage_, p. 23 (Berlin, 1860).]

I make these remarks as a sort of apology for the shortcomings of the present study, and especially for the imperfections of the fragments I have still to present. They are, however, sufficiently defined to make it certain that they belonged to cycles of myths closely akin to those already given. They will serve to support my thesis that the seemingly confused and puerile fables of the native Americans are fully as worthy the attention of the student of human nature as the more poetic narratives of the Veda or the Edda. The red man felt out after G.o.d with like childish gropings as his white brother in Central Asia. When his course was interrupted, he was pursuing the same path toward the discovery of truth.

In the words of a thoughtful writer: "In a world wholly separated from that which it is customary to call the Old World, the religious evolution of man took place precisely in the same manner as in those surroundings which produced the civilization of western Europe."[1]

[Footnote 1: Girard de Rialle, _La Mythologie Comparee_, vol. I, p. 363 (Paris, 1878).]

But this religious development of the red man was violently broken by the forcible imposition of a creed which he could not understand, and which was not suited to his wants, and by the heavy yoke of a priesthood totally out of sympathy with his line of progress. What has been the result? "Has Christianity," asks the writer I have just quoted, "exerted a progressive action on these peoples? Has it brought them forward, has it aided their natural evolution? We are obliged to answer, No."[1] This sad reply is repeated by careful observers who have studied dispa.s.sionately the natives in their homes.[2] The only difference in the results of the two great divisions of the Christian world seems to be that on Catholic missions has followed the debas.e.m.e.nt, on Protestant missions the destruction of the race.

[Footnote 1: Girard de Rialle, _ibid_, p. 862.]

[Footnote 2: Those who would convince themselves of this may read the work of Don Francisco Pimentel, _Memoria sobre las Causas que han originado la Situation Actual de la Raza Indigena de Mexico_ (Mexico, 1864), and that of the Licentiate Apolinar Garcia y Garcia, _Historia de la Guerra de Castas de Yucatan_, Prologo (Merida, 1865). That the Indians of the United States have directly and positively degenerated in moral sense as a race, since the introduction of Christianity, was also very decidedly the opinion of the late Prof. Theodor Waitz, a most competent ethnologist. See _Die Indianer Nordamerica's. Eine Studie_, von Theodor Waitz, p. 39, etc.

(Leipzig, 1865). This opinion was also that of the visiting committee of the Society of Friends who reported on the Indian Tribes in 1842; see the _Report of a Visit to Some of the Tribes of Indians West of the Mississippi River_, by John D. Lang and Samuel Taylor, Jr. (New York, 1843). The language of this Report is calm, but positive as to the increased moral degradation of the tribes, as the, direct result of contact with the whites.]

It may be objected to this that it was not Christianity, but its accompaniments, the greedy horde of adventurers, the profligate traders, the selfish priests, and the unscrupulous officials, that wrought the degradation of the native race. Be it so. Then I merely modify my a.s.sertion, by saying that Christianity has shown itself incapable of controlling its inevitable adjuncts, and that it would have been better, morally and socially, for the American race never to have known Christianity at all, than to have received it on the only terms on which it has been possible to offer it.

With the more earnestness, therefore, in view of this acknowledged failure of Christian effort, do I turn to the native beliefs, and desire to vindicate for them a dignified position among the faiths which have helped to raise man above the level of the brute, and inspired him with hope and ambition for betterment.

For this purpose I shall offer some additional evidence of the extension of the myth I have set forth, and then proceed to discuss its influence on the minds of its believers.

The Tarascos were an interesting nation who lived in the province of Michoacan, due west of the valley of Mexico. They were a polished race, speaking a sonorous, vocalic language, so bold in war that their boast was that they had never been defeated, and yet their religious rites were almost bloodless, and their preference was for peace. The hardy Aztecs had been driven back at every attempt they made to conquer Michoacan, but its ruler submitted himself without a murmur to Cortes, recognizing in him an opponent of the common enemy, and a warrior of more than human powers.

Among these Tarascos we find the same legend of a hero-G.o.d who brought them out of barbarism, gave them laws, arranged their calendar, which, in principles, was the same as that of the Aztecs and Mayas, and decided on the form of their government. His name was _Surites_ or _Curicaberis_, words which, from my limited resources in that tongue, I am not able to a.n.a.lyze. He dwelt in the town Cromuscuaro, which name means the Watch-tower or Look-out, and the hour in which he gave his instructions was always at sunrise, just as the orb of light appeared on the eastern horizon. One of the feasts which he appointed to be celebrated in his honor was called _Zitacuarencuaro_, which melodious word is said by the Spanish missionaries to mean "the resurrection from death." When to this it is added that he distinctly predicted that a white race of men should arrive in the country, and that he himself should return,[1] his ident.i.ty with the light-G.o.ds of similar American myths is too manifest to require argument.

[Footnote 1: P. Francisco Xavier Alegre, _Historia de la Compania de Jesus en la Nueva Espana_, Tomo i, pp. 91, 92 (Mexico, 1841). The authorities whom Alegre quotes are P.P. Alonso de la Rea, _Cronica de Mechoacan_ (Mexico, 1648), and D. Basalenque, _Cronica de San Augustin de Mechoacan_ (Mexico, 1673). I regret that I have been unable to find either of these books in any library in the United States. It is a great pity that the student of American history is so often limited in his investigations in this country, by the lack of material. It is sad to think that such an opulent and intelligent land does not possess a single complete library of its own history.]

The king of the Tarascos was considered merely the vicegerent of the absent hero-G.o.d, and ready to lay down the sceptre when Curicaberis should return to earth.

We do not know whether the myth of the Four Brothers prevailed among the Tarascos; but there is hardly a nation on the continent among whom the number Four was more distinctly sacred. The kingdom was divided into four parts (as also among the Itzas, Qquichuas and numerous other tribes), the four rulers of which const.i.tuted, with the king, the sacred council of five, in imitation, I can hardly doubt, of the hero-G.o.d, and the four deities of the winds.

The G.o.ddess of water and the rains, the female counterpart of Curicaberis, was the G.o.ddess _Cueravaperi_. "She is named," says the authority I quote, "in all their fables and speeches. They say that she is the mother of all the G.o.ds of the earth, and that it is she who bestows the harvests and the germination of seeds." With her ever went four attendant G.o.ddesses, the personifications of the rains from the four cardinal points. At the sacred dances, which were also dramatizations of her supposed action, these attendants were represented by four priests clad respectively in white, yellow, red and black, to represent the four colors of the clouds.[1] In other words, she doubtless bore the same relation to Curicaberis that Ixchel did to Itzamna in the mythology of the Mayas, or the rainbow G.o.ddess to Arama in the religious legends of the Moxos.[2] She was the divinity that presided over the rains, and hence over fertility and the harvests, standing in intimate relation to the G.o.d of the sun's rays and the four winds.

[Footnote 1: _Relacion de las Ceremonias y Ritos, etc., de Mechoacan_, in the _Coleccion de Doc.u.mentos para la Historia de Espana_, vol. liii, pp.

13, 19, 20. This account is anonymous, but was written in the sixteenth century, by some one familiar with the subject. A handsome MS. of it, with colored ill.u.s.trations (these of no great value, however), is in the Library of Congress, obtained from the collection of the late Col. Peter Force.]

[Footnote 2: See above, chapter iv, --1]

The Kiches of Guatemala were not distant relatives of the Mayas of Yucatan, and their mythology has been preserved to us in a rescript of their national book, the _Popol Vuh_. Evidently they had borrowed something from Aztec sources, and a flavor of Christian teaching is occasionally noticeable in this record; but for all that it is one of the most valuable we possess on the subject.

It begins by connecting the creation of men and things with the appearance of light. In other words, as in so many mythologies, the history of the world is that of the day; each begins with a dawn. Thus the _Popol Vuh_ reads:--

"This is how the heaven exists, how the Heart of Heaven exists, he, the G.o.d, whose name is Qabauil."

"His word came in the darkness to the Lord, to Guc.u.matz, and it spoke with the Lord, with Guc.u.matz."

"They spoke together; they consulted and planned; they understood; they united in words and plans."

"As they consulted, the day appeared, the white light came forth, mankind was produced, while thus they held counsel about the growth of trees and vines, about life and mankind, in the darkness, in the night (the creation was brought about), by the Heart of Heaven, whose name is Hurakan."[1]

[Footnote 1: _Popol Vuh, le Livre Sacre des Quiches_, p. 9 (Paris, 1861).]

But the national culture-hero of the Kiches seems to have been _Xbalanque_, a name which has the literal meaning, "Little Tiger Deer,"

and is a symbolical appellation referring to days in their calendar.

Although many of his deeds are recounted in the _Popol Vuh_, that work does not furnish us his complete mythical history. From it and other sources we learn that he was one of the twins supposed to have been born of a virgin mother in Utatlan, the central province of the Kiches, to have been the guide and protector of their nation, and in its interest to have made a journey to the Underworld, in order to revenge himself on his powerful enemies, its rulers. He was successful, and having overcome them, he set free the Sun, which they had seized, and restored to life four hundred youths whom they had slain, and who, in fact, were the stars of heaven. On his return, he emerged from the bowels of the earth and the place of darkness, at a point far to the east of Utatlan, at some place located by the Kiches near Coban, in Vera Paz, and came again to his people, looking to be received with fitting honors. But like Viracocha, Quetzalcoatl, and others of these worthies, the story goes that they treated him with scant courtesy, and in anger at their ingrat.i.tude, he left them forever, in order to seek a n.o.bler people.

I need not enter into a detailed discussion of this myth, many points in which are obscure, the less so as I have treated them at length in a monograph readily accessible to the reader who would push his inquiries further. Enough if I quote the conclusion to which I there arrive. It is as follows:--

"Suffice it to say that the hero-G.o.d, whose name is thus compounded of two signs in the calendar, who is one of twins born of a virgin, who performs many surprising feats of prowess on the earth, who descends into the world of darkness and sets free the sun, moon and stars to perform their daily and nightly journeys through the heavens, presents in these and other traits such numerous resemblances to the Divinity of Light, the Day-maker of the northern hunting tribes, reappearing in so many American legends, that I do not hesitate to identify the narrative of Xbalanque and his deeds as but another version of this wide-spread, this well-nigh universal myth."[1]

[Footnote 1: _The Names of the G.o.ds in the Kiche Myths, Central America_, by Daniel G. Brinton, M.D., in the _Proceedings of the American Philosophical Society_ for 1881.]