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 ign.o.ble 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 n.o.ble 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 a.n.a.lysis, 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 sh.o.r.es 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 demiG.o.d perhaps, but distinctly as of human nature, the mighty father or elder brother of the race.[1]

[Footnote 1: The writers from whom I have taken this myth are Nicolas Perrot, _Memoire sur les Meurs, Coustumes et Relligion des Sauvages de l'Amerique Septentrionale_, written by an intelligent layman who lived among the natives from 1665 to 1699; and the various _Relations des Jesuites_, especially for the years 1667 and 1670.]

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 cla.s.s 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, _waban_, daylight, _wa.s.seia_, 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 subst.i.tuted, and so the myth of light degenerated into an animal fable.

I believe that a similar a.n.a.lysis 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," _h.o.m.o ab humo, h.o.m.o chamaigenes_.[1]

[Footnote 1: Mr. J. Hammond Trumbull has pointed out that in Algonkin the words for father, _osh_, mother, _okas_, and earth, _ohke_ (Narraganset dialect), can all be derived, according to the regular rules of Algonkin grammar, from the same verbal root, signifying "to come out of, or from."

(Note to Roger Williams' _Key into the Language of America_, p. 56). Thus the earth was, in their language, the parent of the race, and what more natural than that it should become so in the myth also?]

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 a.n.a.lysis, has it ever been explained. Therefore it is impossible to a.s.sign 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 s.p.a.ce; 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 G.o.ds of life and light and wisdom.

As the four cardinal points are determined by fixed physical relations, common to man everywhere, and are closely a.s.sociated with his daily motions and well being, they became prominent figures in almost all early myths, and were personified as divinities. The winds were cla.s.sified 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-G.o.d 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 compa.s.s, 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 a.s.signed 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 G.o.ds in all; our chief G.o.d 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."[1]

[Footnote 1: William Strachey, _Historie of Travaile into Virginia_, p.

98.]

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 ill.u.s.trate 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 G.o.ds of that people.[1]

[Footnote 1: Doctor Francisco de Avila, _Narrative of the Errors and False G.o.ds of the Indians of Huarochiri_ (1608). This interesting doc.u.ment has been partly translated by Mr. C.B. Markham, and published in one of the volumes of the Hackluyt Society's series.]

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 a.s.signed him as the Light-G.o.d, and also the G.o.d 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 G.o.d 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 pa.s.sing 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.[1]

[Footnote 1: See H.R. Schoolcraft, _Indian Tribes_, Vol. v, pp. 418, 419.

_Relations des Jesuites_, 1634, p. 14, 1637, p. 46.]

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 pa.s.sing 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.[1] 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.[2]

[Footnote 1: In the Ojibway dialect of the Algonkins, the word for day, sky or heaven, is _gijig_. This same word as a verb means to be an adult, to be ripe (of fruits), to be finished, complete. Rev. Frederick Baraga, _A Dictionary of the Olchipwe Language_, Cincinnati, 1853. This seems to correspond with the statement in the myth.]

[Footnote 2: H.E. Schoolcraft, _Algic Researches_, vol. i, pp. 135, et seq.]

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 G.o.d 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 G.o.d. The Hun-pic-tok, Eight Thousand Flints, of the Mayas, and the Toh of the Kiches, point to the same a.s.sociation.[1]

[Footnote 1: Bra.s.seur de Bourbourg, _Dissertation sur les Mythes de l'Antiquite Americaine_, --vii.]

Probably the a.s.sociation 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 gra.s.s, 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-G.o.d, 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.[1] 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 a.s.similate the lightning in its zigzag course to the sinuous motion of the serpent,[2]

the meteorological character of this myth is very manifest.

[Footnote 1: H.R. Schoolcraft, _Algic Researches_, Vol. i, p. 179, Vol.

ii, p. 117. The word _animikig_ in Ojibway means "it thunders and lightnings;" in their myths this tribe says that the West Wind is created by Animiki, the Thunder. (Ibid. _Indian Tribes_, Vol. v, p. 420.)]

[Footnote 2: When Father Buteux was among the Algonkins, in 1637, they explained to him the lightning as "a great serpent which the Manito vomits up." (_Relation de la Nouvelle France_, An. 1637, p. 53.) According to John Tanner, the symbol for the lightning in Ojibway pictography was a rattlesnake. (_Narrative_, p. 351.)]