CHAPTER XI
THE GREAT MYTHIC SYSTEMS OF THE WORLD
It is now time to review briefly the great mythic systems of the world and to examine and analyse as far as practicable their nature and outstanding figures. This _résumé_ is added here merely for completeness, because exhaustive works dealing with the several mythological systems alluded to in these pages are included in this series, and to these the student can refer.
GRÆCO-ROMAN MYTH
Starting with the mythic system practically common to Greece and Rome as that with which our readers are likely to be most familiar, we find a mythology a good deal more human than divine; although it would be untrue to say that it possessed no divine characteristics. However, we are not in this chapter dealing with the cults or religions underlying the mythologies we treat of, but _with the mythologies themselves_, or, as we have elsewhere named it, the theobiography, the gods, their lives and histories. What status did the gods of Greece occupy in the minds of those who believed in them? This, of course, differed with the centuries, but there is pretty good evidence that as they grew more enlightened the Hellenic people paid less and less reverence to Olympus, until at last it became almost a byword among them.
In Greece more than in any other country religion and mythology were two things separate and distinct. In Homer, the Greek gods, headed by Zeus, dwelt in a condition of society very much akin to that of mortals in the Homeric Age. Their government appears to have been modelled upon the social polities of the various Hellenic city-states; and when republics became the fashion, the gods, partaking of the older order of affairs, fell somewhat into disrepute, just as the elder dynasties of Cronus and Uranus, who represented the tribal system of government, had given place to Zeus when a monarchical system came into vogue.
ZEUS--JUPITER
Zeus, the head of the Greek pantheon, was supposed to dwell on the summit of Mount Olympus, where he disposed of the affairs both of the gods and of men. He was probably originally a sky-god, symbolizing the bright, clear expanse of the heavens, being later, like many other sky-gods, anthropomorphized. The many stories told of his amorous adventures in animal form are obviously totemic and fetishistic legacies which as a great mythical figure he would undoubtedly attract to himself. As a sky-god he wields the thunder and lightning, conquers the Titans, and overcomes Gæa, probably the original Earth-Mother--just as in Babylonian myth Merodach conquered Tiawath. He had several spouses, the chief of whom was Hera. He was by no means a creative deity, but he won a wide popularity, and through this and other causes he came to be head of the pantheon, composed of other gods as well as of his parents, children, brothers, sisters, or wives. Lang points out that he may well have begun as a kindly supreme being, and his mythic character may have been ultimately swamped by the accumulation around his name of myths concerning older deities. The corresponding Roman god is Jupiter.
APOLLO
Apollo in tradition is usually a solar deity, but also a civilizer or culture-hero, and his functions and attributes are manifold. He superintends the measurement of time, protects herds and flocks, and is a patron of music and poetry. He has a very active solar connexion when, for example, he slays with his golden arrows the Python, the serpent of night or winter. His oracle at Delphi was the most famous in Greece, and his priestesses were famed as prophetesses. He was usually portrayed as a young and handsome man crowned with laurel and holding a lyre in his hand. There is little doubt that many different and perhaps contradictory myths went to the making of the personality and character of Apollo, and he has decidedly totemic connexions, as, for example, the dolphin, the wolf, and the mouse; and perhaps with lizards, hawks, swans, ravens, and crows. Like Zeus, he attracted to himself the legends of a great many lesser divinities of the same type.
HERMES--MERCURY
Hermes, called by the Romans Mercury, was the son of Zeus and the messenger of the gods. Quick-witted, ready-tongued, and thievish, he is the traditional patron of lightfingered, sharp people, who can charm the senses of others as well as the money out of their pockets.
HEPHÆSTUS--VULCAN
Hephæstus or Vulcan was the god of fire, and the great artist among the gods. It was he who constructed the shining palaces of Olympus, the marvellous armour of Achilles, and the necklace of Harmonia. He also invented the thunderbolt. As a later type of deity, he is the smith or artificer deified, probably evolved from an older fire-god or thunder-god.
HERA--JUNO
Among the goddesses of the Greek pantheon Hera, the Juno of the Romans, was paramount because of her status as wife and sister of Zeus. She is the divine prototype of the wife and mother and the special patroness of marriage.
ATHENE--MINERVA
Pallas Athene, the Minerva of the Romans, is another composite deity. She seems to have been a queen of the air or a storm-goddess, and probably became a war-goddess through her possession of the lightning-spear. In peace she was looked upon as a patroness of useful crafts and even of abstract wisdom. She is often depicted with the owl and the serpent, both emblems of wisdom. It is unusual to discover a war-or storm-deity posing as the patron of learning, and the exact manner in which Athene attained to the latter position is extremely obscure.
APHRODITE--VENUS
Aphrodite or Venus, the goddess of love and beauty, was probably a deity of Asiatic origin, and her birth from the sea-foam and home in Cyprus, where her cult was very strong, confirm the identification of her myth with that of Ashtaroth or Astarte.
EGYPTIAN MYTH
A good deal has been said in this volume about the mythology of Egypt, and in especial Osiris, Thoth, and Ptah have already been considered, so that we may say more here of some other important gods of the Nile country. The reader is reminded that no definite Egyptian pantheon ever existed, for as dynasties rose and fell, and as the various priestly colleges throughout the land came into favour in turn, the deities whose cults they represented rose and fell in popularity--that is, at no time was there a fixed divine hierarchy like that of Greece.
RA
Ra, the great god of the sun, figured as the head of a hawk, voyaged daily across the heavenly expanse in his bark. For many dynasties he was regarded as the greatest of all the gods of Egypt. He is by no means an intricate mythological figure, and it is plain that he is neither more nor less than a personification of the sun.
ANUBIS
Anubis, the jackal, or dog-headed protector of the dead, presides over the process of embalming. He seems to have evolved from the dog who among many primitive people accompanies the deceased in the journey to the Otherworld.
HORUS
Horus, the son of Osiris and Isis, was a sun-god with many shapes, some perhaps local, but most of which typified the various stages of the sun's journey--its rising, its midday strength, its evening decline. He was the eternal enemy of Set, the night-god, a deity of darkness with whom he waged constant combat. From being a god of night and darkness pure and simple, Set came to be regarded as a deity of evil, and was placed in dualistic opposition to Horus, Ra, or Osiris, who thus symbolize moral good, the emblem of which is light.
ISIS
Among the most important Egyptian goddesses is Isis, sister and wife of Osiris, probably, like her husband, connected with the corn-plant, although there are also indications that she is a wind-goddess. She is the great corn-mother of Egypt, perhaps only because of her connexion with Osiris, and she has the wings of a wind deity, restoring Osiris to life by fanning him with them. She is a great traveller, and unceasingly moans and sobs. At times she shrieks so loudly as to frighten children to death. She typifies not only the dreaded blast, but the revivifying power of the spring wind wailing and sobbing over the grave of the sleeping grain.
Nephthys, her sister, is the female counterpart of Set and the personification of darkness. As such she is also a funerary goddess.
BABYLONIAN MYTH
As with Egyptian religion, the faith of the Babylonians and Assyrians varied with dynasties, for it depended upon the rise to power of a certain city or province, whose god then became temporarily supreme. Thus we find Merodach regarded as the chief god in Babylonia, while farther north in Assyria Asshur held sway, and Merodach had a fairly long line of predecessors whose powers and dignities he had taken over. Indeed, we find that he actually appropriated their myths. For example, in the creation myth cited in our chapter on cosmogony, Merodach is the hero-god who succeeded in slaying Tiawath, the monster of the abyss; but in an older version of the story her slayer is the god En-lil, whose place Merodach usurped later. Round the figure of Merodach, alluded to as the Bel, the Babylonian title for the highest divinity, are grouped the other deities in descending degrees of importance, for, as in the worldly State, the king of the gods was surrounded by officials of diverse rank.
MERODACH
Merodach, chief god of Babylon, possessed a solar significance; but it may be improper to connect him in any manner with the sun in its seasonal stages. He is, in fact, more the lord of light than of the sun in any special aspect. Although there is evidence that he was regarded as the spring sun, this was probably a secondary or derived conception of him, like that which made him a god of battle.
EA
Ea was the Babylonian Neptune. He was figured as half man, half fish, and was a great culture-hero and the lord of wisdom, probably because of the depths whence he emanated, symbolic of the profundity of knowledge. He came every day to the city of Eridu to instruct its inhabitants in the arts of life, and he was the inventor of writing, geometry, and law.
BEL
Bel, called the 'older Bel' to distinguish him from Bel-Merodach, was also called Mul-lil or En-lil. He was a god of the Underworld and may have been relegated thence, like many other deities, on the coming to power of Merodach.
Better to reign in Hell than serve in Heaven
seems to have been the thought of other ancient divinities than Milton's Satan.
The Babylonians themselves seemed rather doubtful as to the exact status of this god.
Nirig was a favourite deity in Assyria, and is called in inscriptions 'god of war.'
Anu was the father of the great gods. He may at one time have been the supreme being of the Babylonian religion, and his cult is of extreme antiquity.
Nusku was the messenger of the gods and without him the King of Heaven could not pass judgment upon anything. He seems to have personified flame or light.
Shamash was the sun in a different sense from Merodach, and he seems also to have been looked upon as the great judge of the universe, probably because the sun is able to direct his beams into the darkest places. He it was who gave the famous code of laws into the hands of King Hammurabi--according to the 'sun-god tablet' in the British Museum.
ISHTAR
Ishtar, the Queen of Heaven, was the great mother-goddess and sexual goddess of Babylon, and among the Assyrians appears to have been looked upon as a goddess of battle. She was identified with the planet Venus, and her cult was associated with that of Tammuz. Her descent into the Underworld stamps her as a corn-mother, like the Greek Demeter, the reappearance of whose daughter Persephone clothes the earth with fertility.
Allatu was the goddess of the Babylonian Otherworld. Nergal assisted her, and he was also a god of conflict, disease, and pestilence, symbolizing the misery and destruction which accompanies warfare.
Sin was the moon-god, and, probably from his connexion with the calendar, was called 'lord of wisdom.' His worship was surrounded by much mystery, and a beautiful and touching prayer in the library of Assurbanipal describes him as being "full of love like the far-off heaven and the broad ocean."
ASSHUR
Asshur, the head of the Assyrian pantheon, had attained to the position of chief god in it because his city of Asshur was the capital of Assyria. At the same time his worship was even more strongly national than that of Merodach in Babylonia. He was the sun personalized, and he was probably identical in most respects with Merodach. He was, in fact, the national god of Assyria grafted on to a Babylonian myth.
HINDU MYTH
According to one of the oldest commentators on the Vedas, three principal deities were known to the Hindus in Vedic times--Agni, Vayu or Indra, and Surya. Agni appears to personify three forms of fire--sun, lightning, and sacrificial fire, Indra was a god of the sky or firmament, twin brother of Agni and king of the gods. Surya was the sun himself. These three formed a triad. In later Vedic times the number of the gods was increased to thirty-three, but behind all these are two more ancient gods of the father and mother type--Dyaus (equated with the Greek Zeus and an abstract deity of the sky), and Prithivi, the Earth-Mother. Mitra was perhaps identical with the Persian Mithra and seems to have ruled over day, while Varuna his companion, also a sky-god, combined the divine attributes of the other gods. He was the possessor of law and wisdom and ordered all earthly and heavenly phenomena. Indra also appears to have been a god of the firmament, but, in another sense, he was a god of storm and battle; while Soma has been well described as "the Indian Bacchus."
The gods of the later ages of Hinduism naturally differ considerably from those of the Vedic period, as might well be expected, considering the time between the two epochs. It is true that the _Ramayana_ and the _Mahabharata_ still keep the _personnel_ the old pantheon, but whatever was animistic in the gods in Vedic times became in the later Puranic period (named after the written Puranas or traditional myths) wholly anthropomorphic. Moreover, a definite attempt to arrange a pantheon is discernible. Eight of the principal gods are revealed as guardians of the universe, each having rule over a definite domain. Some of them have even changed their character entirely. For example, we now find Varuna a god of water; Indra has all the characteristics of a great earthly chief who has dealings with terrestrial monarchs and who may be defeated by them in battle. In Hanuman, the monkey king, we perhaps find a representative of the aboriginal tribes of Southern India.
BRAHMA
More important than all these is Brahma. Only a few hymns of the Vedas appear to deal with him as the one divine, self-existent, and omnipresent being, but in the later Puranic literature we find him described as an abstract supreme spirit. With Brahma Hinduism reached its greatest heights of mystical and metaphysical thought. Such questions are asked in the _Vishnu Purana_, for example, as: How can a creative agency be attributed to Brahma, who, as an abstract spirit, is without qualities, illimitable, and free from imperfection? The answer is that the essential properties of existent things are objects of observation, of which no fore-knowledge is attainable, and the innumerable phenomena are manifestations of Brahma, as inseparable parts of his essence as heat from fire. Again, this Purana says: "There are two states of this Brahma--one with, and one without shape; one perishable, one imperishable; which are inherent in all beings. The imperishable is the supreme being; the perishable is all the world. The blaze of fire burning in one spot diffuses light and heat around; so the world is nothing more than the manifested energy of the supreme Brahma; and inasmuch as the light and heat are stronger or feebler as we are near to the fire or far off from it, so the energy of the supreme is more or less intense in the beings that are less or more remote from him. Brahma, Vishnu, and Siva are the most powerful energies of God; next to them are the inferior deities; then the attendant spirits; then men; then animals, birds, insects, vegetables; each becoming more and more feeble as they are farther from their primitive source."
The _Vishnu Purana_ gives the following derivation of the word Brahma: It "is derived from the root _vriha_ (to increase) because it is infinite (spirit), and because it is the cause by which the Vedas (and all things) are developed." Then follows this hymn to Brahma: "Glory to Brahma, who is addressed by that mystic word (_Om_) associated eternally with the triple universe (earth, sky, and heaven), and who is one with the four Vedas. Glory to Brahma, who alike in the destruction and renovation of the world is called the great and mysterious cause of the intellectual principle; who is without limit in time or space, and exempt from diminution and decay.... He is the invisible, imperishable Brahma; varying in form, invariable in substance; the chief principle, self-engendered; who is said to illuminate the caverns of the heart, who is indivisible, radiant, undecaying, multiform. To that supreme Brahma be for ever adoration."
Brahma had his mythological side as Brahmā, apparently a development specially intended for his employment in myth. There he appears as the Creator of the world, born from a golden egg which floated on the waters at the beginning. He went through many avatars or bodily changes, and is thus the active manifestation of the First Cause, Brahma. He was connected with two other gods, Vishnu and Siva.
Vishnu is the preserver, as Brahmā is the creator, and he is closely associated with Indra, whom he assisted to combat the powers of evil. He it was who rendered the universe habitable for man, "made the atmosphere wide and stretched out the world." He is a sort of demiurge patrolling the earth and may have evolved from the idea that the sun was a great watchful eye ever looking down to inspect what was occurring on the world below, as do several other deities.
Siva, a development of a Vedic storm-god Rudra, was regarded as a destroyer or regenerator. He is a god of reproduction and restoration, but he has a dark side to his character, and has given rise to one of the most revolting cults of any religion. Durga is a goddess of war and destruction and the wife of Siva. She is also known as Kali, and, like her husband, is placated by dreadful rites. Ganesa, the son of Siva, is an elephant-headed god of wisdom and of good luck. He is also a patron of learning and literature. He rather resembles the Egyptian Thoth.
A host of lesser deities follow these, notably the Gandharvas, who in Vedic times constituted the body-guard of Soma, but in Puranic days became heavenly minstrels, plying their art at the Court of Indra. The Apsaras are the houris of Indra's court. Indian epics contain many notices of numerous demigods, and the planets are also deified.
It may be said that in later times the fervour of Hindu worship has concentrated itself round the two figures of Vishnu and Siva, who from unimportant Vedic beginnings have evolved into deities of the first importance. There is a certain rivalry between them, but they are also complementary, being the beneficent and evil aspects of the divine spirit. It would seem as if dualism and monotheism had almost met here to form a third condition of godhead.
New gods of inferior kind have arisen in India and a small pantheon has been apportioned to each of them, but they do not require description here.
TEUTONIC MYTH
The mythology of the Teutonic peoples has a strong likeness to those of the other Aryan races, notably the Greeks, Romans, and Celts. At the head is Odin or Wotan, who in many respects resembles Zeus or Jupiter. He is a divine legislator, cunning in Runic lore, and the creator of mankind. His worshippers pictured him as a one-eyed man of venerable aspect clad in a wide-brimmed hat and voluminous cloak, and travelling through the world to observe the doings of men. With his brothers Vili and Ve he raised the earth out of the waters of chaos. His name of 'All-Father' shows the exact position he held in the minds of Scandinavian and Germanic folk. His wife, Freya, is much akin to Juno or Hera. She was the matron and housewife deified and the patroness of marriage.
LOKI
The malevolent deity was represented by Loki, perhaps originally a fire-god, and ever at the elbow of Odin offering him evil counsel. Loki is one of the most interesting figures in any mythology. He is both friend and foe to the Æsir or divine beings and seems to have reduced to a fine art the policy of running with the hare and hunting with the hounds. We find him assisting at the making of humanity and we also discover him acting as steersman to the ship that brings the forces of evil to combat with the gods on the last great day of reckoning. At times he would employ his natural cunning on behalf of the gods, at other times use it for their ignominious defeat. Protean in character, he could assume any shape he chose at will. He has been alluded to as the great riddle of Teutonic mythology, but it may be that this riddle represents fire in its beneficent and maleficent aspects. Indeed, the name Logi is given elsewhere to a certain fire-demon, and this almost clinches the matter. His many evil deeds were at last punished by his being chained to a rock like Prometheus, while over his head hung a serpent whose venom fell upon his face. The fact that Prometheus, also a fire-god, met the same fate is one of those baffling resemblances which occasionally confront the student of myth, and set him on a lifetime's search for the connexion between the stories. The great danger is that such a seeker may become enamoured of some fantastic solution. Frequently a possible solution leaps into consciousness with all the rapidity of an inspiration; but there are true and false inspirations, and the difficulty is to distinguish between them. They should be ruthlessly subjected to a melting and remelting process in the crucible of comparison until only the pure gold remains. Had this scientific process been rigorously adopted by all mythologists, the scientific value of the study would have been enormously enhanced and it would possess greater uniformity; for although magnificent work has been achieved, far too much loose thinking has been indulged in, and at the present time we are reduced to groping for standards and definitions in a manner quite extraordinary.
THOR
Thor, the god of thunder and lightning, possesses a hammer which symbolizes the thunder, as the spear or arrow of some other gods typifies the lightning. The hammer sometimes symbolizes the world-shaping god, the creative divinity, but perhaps not in regard to Thor. His red beard is probably symptomatic of the lightning, like the red limbs of some American thunder-gods. He is the foe of the Jötunn or giants, and he bulked very largely indeed in the myths of the Norsemen. At the same time, like most thunder-gods who bring in their train the fructifying winds and rains, Thor presided over the crops and was thus the friend of peasants. Indeed his wife, Sif, is usually portrayed as a peasant woman of the Scandinavian type. He is the patron of countrymen, slow of speech and wit, if quick to strike with his hammer Mjolnir.
CELTIC MYTH
The mythology of the Celts shows an early connexion with that of the Teutons on the one hand and the Græco-Roman races on the other. Perhaps originally all possessed a common mythology, which altered upon their geographical separation. The priestly caste placed many of the old myths upon a definite literary footing, but these again were manufactured into pseudo-history by Geoffrey of Monmouth and kindred writers, so that it is often impossible to discover their original significance except by analogy. Animistic myths, however, survived the establishment of anthropomorphic gods among the Celts. Agricultural and seasonal deities were in the ascendant, as became an agricultural people, but not to the exclusion of totemic influences. Later, culture-gods of music, poetry, and the manual arts sprang up or were developed from existing deities. In the Gaulish pantheon, concerning which we have little information, we find Cæsar equating no less than sixteen local gods with the Roman Mercury, many with Apollo (among chem Borvo, Belenos, and Grannos), while with Mars other writers equate Camulos, Teutates, Albiorix, and Caturix, probably tribal war-gods. With Minerva was compared the horse-goddess Epona, while Berecyntia, a goddess of Autun, is compared by Gregory of Tours with the Italian Bona Dea. Inscriptions make Aeracura the equivalent of Dispater. Turning to Ireland, we possess later and therefore more satisfactory data, based on mythic tales of a far earlier date. These stories speak of immigrant races named the Tuatha de Danann (children of the goddess Danu), the Fomorians, the Firbolgs, and Milesians, of whom the first two classes are divine. Among these warring elements the Fomorians are a race of Titans. Balor, one of their leaders, is a personification of the evil eye; nothing could live beneath his glance. Bres seems to have been a deity of growth--a vegetation-god. Dea Domnann was a species of Celtic Tiawath (Babylonian goddess of the abyss). Tethra was lord of the Underworld. _Nét_ was a war-god. These were all gods of an early aboriginal race, and in later Irish myth are regarded as uncouth giant monsters.
THE CHILDREN OF DANU
Danu, mother of the race, was considered as a daughter of Dagda. She seems to have been an Earth-Mother.
The Tuatha de Danann, or Tribe of the Goddess Danu, have many congeners in British myth, and their worship appears to have been brought from Gaul or Britain. They were conquered by the Milesians and, retiring to the Underworld, appear to have taken the place of fairies, for they are later called _sidhe_ or 'fairy folk.' Dagda (the 'good hand' or 'good god'), father of Danu, played the spring season into being with his harp. He fed the whole earth out of an immense pot or cauldron called Undry, the symbol of plenty. His was the perfection of knowledge and understanding. He is undoubtedly the great Celtic god of growth, and was probably originally a sun-deity, as his harp and his wisdom show, Ængus, his son, who supplanted him, resembled him. Nuada of the Silver Hand is a culture-hero and a cunning craftsman. He has a British equivalent, Llud Llaw Ereint, the 'silver-handed,' and both, like all culture-heroes, were connected with the sun and with growth. Manannan is a sea-god, and the Isle of Man may perhaps have taken its name from him when it was regarded as an Elysium. He is the same as the British Manawyddan. Lug (Welsh _Lieu_) is a craftsman and inventor of many arts, and is frequently alluded to as 'Lug of the Long Arm'; whence some authorities have seen in him a solar god, as the beams or arms of the sun reach from heaven to earth.
Ogma is master of poetry and the supposed inventor of the 'ogham' script, which is said to be called after him. His eloquence excited the gods to valour in battle. Diancecht ('swift in power') was a god of the healing art. Goibniu, a god of smith-craft and magic, manufactured arms for the gods and brewed ale for them. Brigit was a goddess of poetry and wisdom, and, like the Greek Pallas Athene, may have been at one time the goddess of a cult especially female. The Morrigan, Naman, and Macha are war-goddesses of sanguinary character.
BRITISH GODS
Among purely British gods, Bran, son of Llyr, the sea-god, presided over minstrelsy, and may have been a god of the fertile Underworld or the realm of the dead, the Celtic Elysium. Gwydion, also a bard, is a diviner as well, and, like the Greek Proteus, is expert at changing his form. Amaethon appears to have been an agricultural deity, and the name seems to be connected with _amaeth_, the Welsh for 'plough-man.' He is credited with bringing certain domestic animals from the Land of the Gods to the World of Men, and this suggests totemism. Arianrhod, wife and sister of Gwydion, is perhaps an earth-goddess, but her significance is obscure. Bilé is probably a sun-god, and is equated with Apollo. Keridwen is a goddess dwelling in an under-water Elysium. She is described as a goddess of inspiration and poetry, and possesses a cauldron which is the source of all inspiration. Her son Avaggdu was cursed with hideousness, so his mother resolved to boil the cauldron of inspiration to compensate him for his ugliness. Gwion Bach, requested to watch it until it boils, steals the gift of inspiration for himself. He flees, and is pursued by Keridwen, but changes into various shapes. She follows his example, and at length in the form of a hen she swallows him as a grain of wheat. She later gives birth to him, throws him into the sea, and he becomes the bard Taliesin, famous for his poetic fire, the gift of the cauldron of inspiration.
MEXICAN MYTHOLOGY
The mythologies of America are chiefly of interest because they illustrate and supplement the faiths of the Old World, and this is especially the case with the mythology of Mexico, which represents a phase of religious evolution considerably more advanced than the beliefs of the red man of the North American plains or the barbarians of the South American continent. In ancient Mexico we have one of the only three American mythological systems which attained anything like religious cohesion, or exemplified the higher reaches of ethical religious thought. The religion of ancient Mexico has been classified as a religion of the lower cultus, but the folly of such a classification is extreme, and it has, of course, emanated from persons who have made no especial study of the mythology of Mexico. To range it with such religions as those of the aborigines of Australia or those of some African tribes is incorrect, as a brief account of it will prove to the reader.
When the Spaniards finally conquered Mexico the more intelligent among them, although for the most part military men and priests, began to interest themselves in the antiquities and religion of the people they had conquered. The accounts they have left of the Aztec faith are, of course, unscientific, but we can gather a great deal from them by analogy and comparison with Old World faiths. We find that the Aztec population of Mexico worshipped gods who, if they did not form a pantheon or hierarchy, had each a more or less distinct sphere of his own. One of these, Tezcatlipoca, has been called the Jupiter of the Aztec pantheon, and seems to deserve this name.
Bernal Diaz, one of the Spanish conquerors, describes this god as having the face of a bear, and this error has been handed down from generation to generation of writers on Mexican mythology, is repeated in books of reference, and is generally accepted because of its antiquity. As I have shown elsewhere (_Edinburgh Review_ for October 1920), Tezcatlipoca was probably a development of the obsidian stone, which was employed for the purpose of making both sacrificial knives and polished mirrors in which future events were supposed to be viewed. This stone, too, was regarded as capable of raising wind or tempests. Tezcatlipoca was supposed to rush through the highways at night, and in this connexion he probably symbolized the night wind, but from analogy with other North American Indian gods of a like character it is most probable that in later times he came to be thought of as a personification of the breath of life. The wind is usually regarded as the giver of breath and the source of immediate life. One of Tezcatlipoca's names was Yoalli Ehecatl, or Night Wind, and this leads us to suspect that he was the giver of all life. In many mythologies the name of the chief deity is derived from the same root as the word 'wind,' and in others the words 'soul' and 'breath' have a common origin. Thus the Hebrew word _ruah_ is equivalent to both wind and spirit, as is the name of the Egyptian god Kneph. Strangely enough, however, Tezcatlipoca was also regarded as a death-dealer, and some of the prayers addressed to him are pitiful in their tone of entreaty that he will refrain from slaying his devotees. The probable reason for this is that his worship, however it became so, was so extremely popular as almost to eclipse most other Mexican deities, and owing to this popularity his idea achieved such an enormous significance in the Aztec mind that he began to be regarded as a god of fate and fortune with power to ban or bless as he saw fit, and therefore to be sedulously placated by prayer and sacrifice.
THE AZTEC WAR-GOD[1]
Next to him in importance, but scarcely less in the popular estimation, was Uitzilopochtli, tutelar deity of the Aztec people and god of war. Legends told how he led the Aztec tribes from their home of origin into the valley of Mexico in the shape of a humming-bird. He was represented as wearing a garment of humming-bird's feathers, and his face and limbs were painted black and yellow. Enormous sacrifices of human beings were made at stated intervals to this god, whose great _teocalli_ or pyramid temple in the city of Mexico was literally a human shambles, where prisoners of war were immolated on his altar; but he also appears, like some other war-gods, to have an agricultural significance. His mother was the goddess of flowers, and he himself was associated with the summer and its abundance of crops and fruit. This was because of his possession of the war-spear or dart, which with the Aztecs as with many another people symbolized the lightning and therefore the thunder-cloud with its fructifying rain.
But the real rain-god, or rather the god of moisture, of the Aztecs was Tlaloc, upon whose co-operation the success of the crops depended. He dwelt in the mountains which surround the Mexican valley, and he is represented in sculpture in a semi-recumbent position, with the upper part of the body raised upon the elbows and the knees half drawn up, to enable him to hold the vase in which the sacred grain was kept. The _tlaloque_ or rain-spirits were regarded as his progeny, and he manifested himself in three ways, by the flash, the thunder, and the thunderbolt. His dwelling, Tlalocan, was a fruitful and abounding Paradise where those who were drowned, struck by lightning, or who had died of dropsy were certain to go. In the native paintings part of his face is of a dark colour, probably to represent the thunder-cloud, Numerous children were sacrificed to him annually, and if they wept it was regarded as a happy omen for a rainy season.
One of the most important and picturesque Aztec deities was Quetzalcoatl, probably a god of the pre-Aztec inhabitants of Mexico, the Toltecs. The name signifies 'feathered serpent', and the myths tell how he played the part of culture-hero in Mexico, teaching the people the arts and sciences; but by the cunning of Tezcatlipoca he was driven from the land, and, embarked upon a raft of serpents, he floated away to the East, the land of sunrise, where dwelt his father, the sun. A number of authorities have seen in Quetzalcoatl a god of the air, and even a moon-deity. He is obviously the trade wind, which carries the rain, and is driven from the country by Tezcatlipoca, the anti-trade wind.
A regular group of gods presided over the food supply and agriculture of Mexico: Xilonen and Chicomecohuatl were maize-goddesses, and Centeotl, a god, also presided to some extent over the maize. The earth-goddess Toci or Teteoinnan was regarded as the progenitrix or mother of the gods. Sun-worship was extremely popular in Mexico, and the sun was regarded as the god _par excellence_. Moreover, he was the deity of warriors to whom he granted victory in battle that they might supply him with food.
CHINOOK MYTH
The Chinook Indians of the north-west coast of America possess a religious system of great interest to the student of myth, and we must deal with it at some length. The Chinooks were divided into two linguistic groups with numerous dialectic differences--Lower Chinook (comprising Chinook proper and the Clatsop), and Upper Chinook (comprising the rest of the tribe). The Lower Chinook dialects are now practically extinct; of persons of pure Chinook blood only about three hundred now exist. Upper Chinook is still spoken by considerable numbers, but the mixture of blood on the Indian Reservation, where they dwell, has been so great that the majority using the dialect are not really Chinooks.
ZOOTHEISM
The stage of religious evolution to which the beliefs of the Chinooks belong is 'zootheism,' where no line of demarcation exists between man and beast, and all phenomena are explained in the mythic history of zoomorphic personages who can hardly be described as gods. The original totemic nature of these beings it would be difficult to gainsay, but they occupy a position between the totem and the god proper--a rank which has been the lot of many evolving deities.
Allied with these beliefs we find shamanistic medico-religious practices invoking assistance for the sick.
Their mythological figures fall into four classes: (1) supernatural beings of a zoomorphic type, with many of the attributes of deity; (2) guardian spirits; (3) evil spirits; (4) culture-heroes.
The first class includes the Coyote, Blue Jay, Robin, Skunk, and Panther, etc. As has been said, there is little doubt that such beings were originally totems of various Chinookan clans, although these clans are without special tribal names, being simply designated as 'those dwelling at such and such a place.' They may, however, have lost their tribal names--a common occurrence when tribes become sedentary--while retaining their totemistic concepts.
Italapas, the Coyote, is one of the Chinook gods of the first class, and may be regarded as the head of the pantheon. Nearly equal to him in importance is Blue Jay, who figures in nearly every myth of Chinook origin; but whereas Italapas the Coyote assisted Ikanam, the Creator, in the making of men, and taught them various arts, Blue Jay's mission is obviously dissension; and he well typifies the bird from which he takes his name, and probably his totem derivation. He figures as a mischievous tale-bearer, braggart, and cunning schemer, and resembles Loki of Scandinavian mythology.
His origin is touched upon in a myth of the journey of the Thunderer through the country of the Supernatural People, where, with Blue Jay's help, the Thunderer and his son-in-law obtain possession of the bows and targets of the inhabitants. They engage in a shooting-match and win at first by using their own targets, but when the Supernatural People suspect craft, they agree to the substitution of shining Supernatural targets for their own, and lose; and, as they had staked their own persons in the match, they fall into the power of the Supernatural beings, who wreak vengeance upon Blue Jay by metamorphosing him into the bird whose name he bears. "Blue Jay shall be your name and you shall sing 'Watsetsetset-setse,' and it shall be a bad omen."
There is a trilogy of myths concerning Blue Jay and his sister Ioi. Ioi begs him to take a wife to share her labour, and Blue Jay takes the corpse of a chief's daughter from her grave and carries her to the land of the Supernatural People, who restore her to life. The chief, her father, discovers the circumstance, and demands Blue Jay's hair in payment for his daughter, but Blue Jay changes himself into his bird shape and flies away--an incident which suggests his frequent adoption of human as well as bird form. When he flees, his wife expires again. The ghosts then buy Ioi, Blue Jay's sister, for a wife, and Blue Jay goes in search of her. Arriving in the country of the ghosts, he finds his sister surrounded by heaps of bones, to which she alludes as her relations by marriage. The ghosts take human shape occasionally, but upon being spoken to by Blue Jay become mere heaps of bones again. He takes a mischievous delight in reducing them to this condition, and in tormenting them in every possible manner, especially by mixing the various heaps of bones, so that, upon materializing, the ghosts find themselves with the wrong heads, legs, and arms, In fact the whole myth is obviously one which recounts the 'Harrying of Hell,' so common in savage and barbarian myth, and probably invented to reassure the savage as to the terrors of the next world, and to instruct him in the best methods of foiling its evil inhabitants. We find the same atmosphere in the myth of the descent into Xibalba of Hun-Apu and Xbalanque in the _Popol Vuh_ of the Kiche of Guatemala, hero-gods who outwit and ridicule the lords of Hell.
Skasa-it (Robin) is Blue Jay's elder brother, and his principal occupation is making sententious comments on the mischievous acts of his relative. The Skunk, Panther, Raven, and Crow are similar figures. That most of these were anthropomorphic in shape--probably having animals' or birds' heads upon men's bodies--is proved not only by the protean facility with which they change their shapes, but by a passage in the myth of Anektcxolemix, mentioning "a person who came to the fire with a very sharp beak, and began to cut meat"; and another 'person' splits logs for firewood with his beak. Such ideas are notoriously incomprehensible to those unfamiliar with the distorted appearance of Nature--due to an intense familiarity with and nearness to her--in the savage mind.
Evil spirits are many and various. The most terrible appears to be the insatiable Glutton, who devours everything in a house, and when the meat supply comes to an end kills and eats the occupants. In the myth of Okulam he pursues five brothers, after eating all their meat, and devours them one by one, except the youngest, who escapes by the good offices of the Thunderer, Ikenuwakcom, a being of the nature of a thunder-god, and marries his daughter.
Besides being reckoned as deities of zoomorphic or sometimes anthropomorphic type, Blue Jay, Italapas, and the others may be regarded as hero-gods or culture-heroes, although not always prompted by the highest motives in their activities. They are markedly egotistical, every action being dictated by a desire to prove superior in force and cunning to the foe. To overcome difficulties by craft is the delight of the savage, and those gods who are most skilled in such methods he honours most. In the myths of Blue Jay and his sister Ioi, Blue Jay repeatedly scores against his adversaries, but in the end he is punished himself, and it is difficult to say whether or not the world was any the wiser or better for his efforts. The idea of good accomplished is a purely relative one in the savage mind, and cannot be appreciated to any extent by uncivilized persons.
The shamans of the Chinooks were a medico-religious fraternity, the members of which worked individually, as a general rule, but sometimes in concert. Their methods were much the same as those of the medicine-men of other Indian tribes in a similar state of belief, but were differentiated from them by various thaumaturgical practices which they made use of in their medical duties. These were usually undertaken by three shamans acting in concert for the purpose of rescuing the 'astral body' of a sick patient from the Land of Spirits. The three shamans who undertook the search for the sick man's spiritual body threw themselves into a state of clairvoyance; their souls, temporarily detached from their bodies, then followed the spiritual track of the sick man's soul. The soul of the shaman with a strong guardian spirit was placed first, the next in degree last, and that of the priest with the weakest guardian spirit in the middle. When the trail of the sick man's soul foreshadowed danger or the proximity of any supernatural evil, the soul of the foremost shaman sang a magical chant to ward it off; and if a danger approached from behind, the shaman in the rear did likewise. The soul was usually thought to be reached about the time of the rising of the morning star. If possible, it was laid hands on and brought back, after a sojourn of one or perhaps two nights in the regions of the supernatural. The shamans next replaced the soul in the body of their patient, who forthwith recovered. Should the soul of a sick person take the trail to the left, the pursuing shamans would say, "He will die"; whereas, if it took a trail toward the right, they would say, "We shall cure him."
When the spirits of the shamans reached the well in the Land of the Ghosts where the shades of the departed drink, their first care was to ascertain if the soul of him they sought had drunk of these waters; had it done so, all hope of cure was past. If they laid hold of a soul that had drunk of the water, it shrank as they neared home, so that it would not fill the sick man's body, and he died. The same superstition applied to the spirit eating ghostly food. Did the sick man's soul eat on the astral plain, then was he doomed indeed. In this belief we have a Greek parallel: Persephone, the daughter of Demeter, the corn-mother, might not return to earth permanently, because Pluto had given her to eat of the seed of a pomegranate. The taboo regarding the eating of the food of the dead is almost universal. We find it in the Finnish _Kalevala_, where Waïnamoïmen, visiting Tuonela, the place of the dead, refuses to drink, and in Japanese and Melanesian myth-cycles. Likewise, if the spirit enters the house of the ghosts, it cannot return to earth. These beliefs apply not only to human beings, but also to animals, and even to inanimate objects. For example, if the astral counterpart of a horse or a canoe be seen in ghost-land, unless they are rescued from thence by the shaman they are doomed.
CHOCTAW MYTH
Another interesting North American mythology is that of the Choctaw Indians, formerly occupying Middle and South Mississippi from Tombigbee River to the borders of Dallas County, Georgia. The Choctaw religion is almost unique among the North American Indian religions, as it is a union of animism and sun-worship, or, more correctly speaking, the two systems may be observed side by side among this and allied peoples of the Muskhogean stock. They have a supreme being whom they designate Yuba Paik, 'Our Father Above'; but whether this conception arose from contact with missionaries or is genuinely aboriginal it is impossible to say. The term may be collective, like the Hebrew _Elohim_ or the Latin _Superi,_ and may include all the powers of the air. It is perhaps more likely that it evolved from the word for sky, as did Zeus, the Nottoway Qui-oki, the Iroquois Garonhia, and the ancient Powhatan Oki. This supposition is strengthened by the cognate Greek expression, signifying 'He who lives in the sky.' As usual among North American Indian tribes, the Choctaws confound the sun with fire; at least they refer to fire as Shahli miko,'the greater chief,' and speak of it as Hashe ittiapa, 'He who accompanies the sun and the sun him.' On going to war they call for assistance from both sun and fire, but, except as fire, they do not address the sun, nor does he stand in any other relation to their religious thought. He is not personified, as, for example, among the Peruvians, or worshipped as the supreme symbol of fire. In American religions, generally speaking, what appears on the surface to be sun-worship pure and simple usually resolves itself, upon closer examination, into the worship of light and fire. Indeed the cognate Natchez word for 'sun' is derived from that for 'fire,' and the sun is referred to as 'the great fire.' The expression 'sun-worship' must, then, be understood to imply an adoration of all fire, symbolized by the sun.
The Muskhogean tribes, according to tradition, were originally banded in one common confederacy, and unanimously located their earliest ancestry near an artificial eminence in the Valley of the Big Black River in the Natchez country, whence they believed they had emerged. Gregg states[2] that they described this to him and another traveller, and calls it "an elevation of earth, about half a mile square, and fifteen or twenty feet high. From its north-east corner a wall of equal height extends for nearly half a mile to the high land."[3] This eminence they designated Nunne Chaha, or Nunne Hamgeh, 'the High Hill,' or 'the Bending Hill,' known to the Muskhogees as Rvne em mekko, or 'King of Mountains.' This looks as if the Choctaws alluded to some of those immense artificial mounds so common in the Mississippi valley. When De Soto passed through the Gulf State country in 1540-41, the tribes inhabiting it--Creeks, Choctaws, etc.--were still using, and probably constructing, mounds; and from this it is inferred that they and no others were the famous 'Mound-builders' of American archæology--a theory now adopted by the officials of the U.S. Bureau of Ethnology and the majority of modern Americanists. Wilson, writing in 1875, considerably before the modern theory of the 'Mound-builders' gained general credence, states that "analogies to these structures have been traced in the works of Indian tribes formerly in occupation of Carolina and Georgia. They were accustomed to erect a circular terrace or platform on which their council-house stood. In front of this a quadrangular area was enclosed with earthen embankments, within which public games were played and captives tortured.... Upon the circular platform it is also affirmed that the sacred fire was maintained by the Creek Indians as part of their most cherished rites as worshippers of the sun."[4] He adds that, although the evidence does not seem very clear, analogies point "to the possibility of some of the Indian tribes having perpetuated on a greatly inferior scale some maimed rites borrowed from their civilized precursors."
Several proved analogies between the worship of the 'Mound-builders' and the Indians exist: for example, there is unmistakable evidence that one of the sacred altars of 'Mound City' was specially devoted to nicotian rites and offerings. The discarded stones, also, found in the mound country are the same as those used by the Muskhogean people in the name of _chunkey_, which has probably a solar significance.
Like the other Muskhogean tribes, the Choctaws believed that before the Creation a great body of water alone was visible. Two pigeons flew to and fro over its waves, and at last espied a blade of grass rising above the surface. Dry land gradually followed, and the islands and mainland took their present shapes. In the centre of the hill Nunne Chaha, already mentioned, was a cave, the house of the Master of Breath (Esaugetuh Emissee). There he took clay, and fashioned the first men; and, as at that period the waters covered the earth, he raised a great wall to dry them on. When the soft mud had hardened into flesh and bone, he directed the waters to their present places, and gave the dry land to the men he had made. The fact that the Choctaws were divided into eight clans has been cited by Brinton[5] in confirmation of the view that the myth of their origin was akin to those American legends which give to the majority of the Indian tribes a descent from four or eight brothers who emanated from a cave. Such a myth was in vogue among the Tupi-Guarani of Brazil, the Muyscas of Bogota, the Nahua of Mexico, and many other tribes. They possessed an ancient tradition that the present world will be consumed by a general conflagration, after which it will be made a much more pleasant place than it now is, and that then the spirits of the dead will return to the bones in the bone-mound, become covered with flesh, and once more occupy their ancient territory.
The Choctaws believe that after death those "who have behaved well" are taken under the care of Esaugetuh Emissee ('Master of Breath') and well looked after; that those who have behaved ill are left "to shift for themselves"; and that there is no further punishment. They also believe that when they die the spirit flies westward "as the sun goes," and there joins its family and friends "who went before it." They do not believe in a place of punishment, or in any infernal power.
Although the sun appears to have been their chief deity, the Choctaws conceived Esaugetuh Emissee, or the 'Master of Breath,' as the creative agency, at least where man was concerned, so that he may have acted as a demiurge. This deity has many counterparts in American mythologies, and appears to be the personification of the wind, the name being onomatopoetic. The deification of the wind as soul or breath is common to many mythologies.
We see a totemic significance in the fact that the alligator was worshipped, or at least venerated, by the coast and river tribes of the Muskhogeans, and never by any chance destroyed by them. The myth of the horned serpent was also in vogue among them, and was practically identical with that told by the Cherokees to Lieutenant Timberlake; and the charm which they presented to their young men when they set out on the war-path was composed of the bones of the panther and the horn of the fabulous horned snake.
This snake dwelt in the waters, and the old people went to the shore and sang sacred songs to it. It rose a little out of the water; the magic chant was repeated, and it then showed its horns. They cut off the horns, and, when occasion necessitated, placed a fragment of them in their 'war-physic,' to ward off the arrows of enemies.
The priests of the Choctaws, as is usual among Indian tribes, were medicine-men and diviners. The office of high priest, or 'Great Beloved Man,' as he was called, was kept in one family, passing from father to eldest son. The junior priests are described as dressed in white robes and carrying on their head or arm a great owl-skin stuffed very ingeniously, as a symbol of wisdom and divination. They were distinguished from the rest of the tribe by their taciturnity, grave and solemn countenance, and dignified carriage, and went about the settlements singing to themselves in a low, almost inaudible voice. They possessed an apparently esoteric language, which examination by competent scholars has proved to be merely a modification of the ordinary speech. It contains some words unknown in the idiom of daily life, but they are archaisms, or borrowed from other peoples, along with the ceremonies or myths to which they refer.
ARAUCANIAN MYTH
One of the best examples of a South American religion is that of the Araucanian Indians of Chile. Early accounts credit them with a fairly exalted theogony, with a supreme being, the author of all things, called Pillan--a name derived from _pulli_ or _pilli_, 'the soul,' and signifying Supreme Essence. Pillan is, according to the Austrian missionary Dobrizhoffer,[6] their word for thunder. They also called him Guenu-pillan, 'the Spirit of Heaven,' and Annolu, 'the Infinite,' besides many other lesser names. The native tribal life was but a microcosm of his celestial existence; everything was modelled upon the heavenly polity of Pillan, who was called, in his aspect of Supreme Ruler, Toquichen, or 'the Great Chief' of the invisible world. He had his _apo-ulmenes_ and his _ulmenes_, or greater and lesser sub-chiefs, like the chief of any prairie confederacy; and to them he entrusted the administration of his affairs of lesser importance.
In Pillan it is easy to trace a mythological conception widely prevalent among the indigenous American peoples. He is unquestionably a thunder-god, similar to such deities as the Hurakan of the Kiches of Guatemala, the Tlaloc of the Mexicans, and the Con or Cun, the thunder-god of the Collao of Peru. The gathering of clouds round great mountain peaks like those of the Andes, and the resultant phenomena of thunder and lightning, kindle in the savage mind the idea that the summits of these mountains are the dwelling-place of some powerful supernatural being, who manifests his presence by the agencies of fire and terrifying sound. Supernatural beings of this kind are usually described by the Indians as red in colour, having neither arms nor legs, but moving with incredible swiftness, difficult of approach because of their irascibility, but generous to those who succeed in gaining their favour. They are in general placated by libations of native spirit poured into the pools below the snow-line, and in case of drought are roused from inactivity by the sympathetic magic of 'rain-making,' in which the magician or priest sprinkles water from a gourd over the thirsty soil.
The _apo-ulmenes_, or greater deities, subservient to Pillan are several in number. The chief is Epunamun, or god of war, whose name is apparently of Peruvian origin. He may have been a type adopted from the Incan sun-idol Punchau Inca, or the 'Sun-Inca,' depicted as a warrior armed with darts. There can be little doubt that the mythology of the Araucanians, as opposed to their mere demon-worship, was highly coloured by, if not altogether adopted from, that of their Peruvian neighbours, the Aymara. And when we find that this Peruvian sun-idol was originally brought to the Incan court by a chief of the Collao who worshipped Cun (adored by the Araucanians under the name of Pillan), it would seem as though Epunamun, with his Peruvian name and probable likeness to Punchau, was also of northern origin, or had been adopted by the Araucanians from the Aymara. Other inferior deities were Meulen, a benevolent protector of the human race; and the Guecubu, a malignant being, author of all evil, also known as Algue or Aka-Kanet--at least, the similarity between him and the deities or demons bearing these names is strong, although Aka-Kanet, throned in the Pleiades, sends fruits and flowers to the earth, and is called 'Grandfather.' As Müller remarks: "Dualism is not very striking among these tribes"; and again: "The good gods do more evil than good."[7] Molina, who lived among the Araucanians for many years, says, speaking of Guecubu: "From hence it appears that the doctrine of two adverse principles, improperly called Manicheism, is very extensive, or, in other words, is found to be established among almost all the barbarous natives of both continents."[8] He goes on to compare the Guecubu with the Persian Ahriman, and states that, according to the general opinion of the Araucanians, he is the cause of all the misfortunes that occur. If a horse tires, it is because the Guecubu has ridden him. If the earth trembles, it is because the Guecubu has given it a shock; nor does anyone die who is not suffocated by the Guecubu. The name is spelt 'Huecuvu' by Falkner in his _Description of Patagonia_, and is translated as 'the wanderer without,' an evil demon, hostile to humanity, who lurks outside the encampment or on the outskirts of any human habitation for the express purpose of working malignant mischief upon unwary tribesmen--a very familiar figure to the student of anthropology and folklore.
It is not clear to which of their gods the Araucanians gave the credit for the creation of all things, and it is probable that they imagined that one or other of the totemic beings from whom they were supposed to be descended had fashioned the universe. They had, however, a very clear tradition of a deluge, from which they were saved by a great hill called Theg-Theg, 'the Thunderer,' with three peaks, and possessing the property of moving upon the waters. Whenever an earthquake threatens they fly to any hill shaped like the traditional Theg-Theg, believing that it will save them in this cataclysm as it did in the last, and that its only inconvenience is that it approaches too near the sun. To avoid being scorched, says Molina, they always kept ready wooden bowls to act as parasols.
The _ulmenes_ or lesser spirits of the celestial hierarchy of the Araucanians, are the _gen_ ('lords'), who have the charge of created things, and who, with the benevolent Meulen, attempt to stem the power of the Guecubu. They are of both sexes, the females being designated _amei-malghen_, or spiritual nymphs, who are pure and lead an existence of chastity, propagation being unknown in the Araucanian spiritual world. These beings, especially the females, perform for men the offices of familiar spirits, and all Araucanians believe that they have one of these minor deities or angels in their service. "_Nien cat gni amehi-malghen_" ("I still keep my guardian spirit") is a common expression when they succeed in any undertaking. These minor deities remind us forcibly of the totemic familiars who are adopted by the members of many North American Indian tribes at puberty, and appear to them in dreams and hypnotic trances to warn them concerning future events; and it is probable that the _gen_ and _amei-malghen_ are the remnants of a totemic system.
The likeness between things spiritual and things material is carried still further by the Araucanians; for, as their earthly _ulmenes_ have no right to impose any contribution or service upon the common people, so they deny to supernatural beings worship or gifts. Thus no outward homage is ordinarily paid to them. There is probably no parallel to this lack of worship in the case of a people possessing clearly defined religious ideas and conceptions of supernatural beings. "They possess neither temples nor idols, nor are they in the habit of offering any sacrifice except in some severe calamity, or on concluding a peace."[9] Upon such occasions the offerings were usually animals and tobacco, the latter being burned as incense and supposed to be peculiarly agreeable to their gods. This custom recalls that of the North American Indian peoples, with whom the Araucanians exhibit some points of resemblance in the ceremonial use of tobacco, such as blowing the smoke to the four cardinal points, as a sacrifice to the god of the elements, probably Pillan. On urgent occasions only were these sacrificial rites employed, omen Pillan and Meulen chiefly were adored and implored to assist their people. The absolute indifference of the Araucanians to mere ritual was well exemplified by the manner in which they ignored the elaborate ritualistic practices of the early Roman Catholic missionaries, although they displayed no hostility to the new creed, but tolerated its institution throughout their territories.
Although the Araucanians did not practise any rites, they were not behind other American aboriginal peoples in superstition. They were firm believers in divination, and paid marked attention to favourable or unfavourable omens. Appearances in dreams, the songs and flight of birds, and all the usual machinery of augury were pressed into the service of their priests or diviners; and the savage who dreaded naught on the field of battle would tremble violently at the mere sight of an owl.
The priests, or rather diviners, were called by the Araucanians _gligua_ or _dugol_, and were subdivided into _guenguenu, genpugnu_, and _genpiru_, meaning respectively 'masters of the heavens,' 'of epidemics,' and 'of insects or worms.' There was also a sect called _calcu_, or 'sorcerers,' who dwelt in caves and were served by _ivunches_, or 'man-animals,' to whom they taught their terrible arts. The Araucanians believed that these wizards had the power to transform themselves at night into nocturnal birds, to fly through the air, and to shoot invisible arrows at their enemies, besides indulging in the malicious mischief with which folklore credits the wizards of all countries. Their priests proper they believed to possess numerous familiars who were attached to them after death. Thus they resemble the 'magicians' of the Middle Ages. These priests were celibate, and led an existence apart from the tribe, in some communities being garbed as women. The tales told of their magical prowess lead us to believe that they were either natural epileptics or ecstatics, or excited themselves by drugs. The Araucanians also held that the knowledge of their real personal names gave dangerous magic power over them.
They firmly believed in the immortality of the soul. They held that the composition of man was twofold--the _anca_, or corruptible body, and the _am_ or _pulli_, the soul, which they believed to be _ancanolu_ ('incorporeal'), and _mugcalu_ ('eternal' or 'existing for ever'). So thoroughly a matter of everyday allusion had these distinctions become that they frequently made use of the word _anca_ in a metaphorical sense, to denote a part, the half, or the subject of anything. They differed about details of life after death. All held that after death they would go west, beyond the sea--a conception of the soul's flight held by many other American tribes. The west, the 'grave' of the sun, was supposed also to be the goal of man in the evening of his days--a place where the tired soul might find rest.
"The old notion among us," said an old chief, "is that, when we die, the spirit goes the way the sun goes, to the west, and there joins its family and friends who went before it."[10] The country to which the Araucanians believed their dead went was called Gulcheman, 'the dwelling of the men beyond the mountains.' The general conception of this Otherworld was that it was divided into two parts, one pleasant, and filled with everything that is delightful, the abode of the good; and the other desolate and in want of everything, the habitation of the wicked. Some of the Araucanians held, however, that all indiscriminately enjoyed eternal pleasures, saying that earthly behaviour had no effect upon the immortal state. The amount of spirituality in their belief is shown by their funerary practices.
The relatives of the deceased person seated themselves round his body and wept for a long time, afterward exposing it for a space upon a raised bier, called _pilluay_, where it remained during the night. During this time they watched over and 'waked' it, eating and drinking with those who came to console them. This meeting was called _curicahuin_, or the 'black entertainment,' as black was the symbolical colour of mourning with them. About the second or third day the body was laid to rest in the _eltum_, or family burying-ground. The _eltum_ was usually situated in a wood or on a hill, and the procession to it was preceded by two young men on horseback, riding full speed. The bier was carried by the nearest relatives of the deceased, and surrounded by women who mourned and wept during the entire ceremony. On arrival at the _eltum_ the corpse was laid on the ground and surrounded by arms in the case of a man, or by feminine implements in that of a woman. Provisions, _chica_ (native spirit), wine, and sometimes even a dead horse were placed beside the deceased to serve him in the Otherworld. The Pehuenches believed that the Otherworld was cold, and so sought to warm the corpse with fire, after which they bound it to a horse, placed the bridle in its hand, killed the steed, and buried both together in the grave. The relatives and friends of the dead man then wished him a prosperous journey, and covered the body with a pyramid or cairn of stones, over which they poured large quantities of _chica_.
After they had departed, an old woman called Tempuleague came to the grave in the shape of a whale, and transported the soul of the deceased to the Otherworld. Probably the Araucanians of the Chilean coast were acquainted with the spermaceti, or southern variety of whale, and regarded it as the only method of locomotion for a spirit across the great waters, or it is probable that they borrowed the conception from the Peruvians of the coast, who regarded the sea as the most powerful among the gods, and called it Mama-cocha or 'Mother Sea.' The whale was a general object of worship all along the Peruvian coast, while each of the Peruvian coastal districts worshipped the particular species of fish that was taken there in the greatest abundance. This fish-worship was not mere superstition, and it was very elaborate, the fish-ancestor of each variety or 'tribe' of fish holding a special place in the heavens in the form of a constellation. The Collao tribes to the south, on the shores of Lake Titicaca, some fifty miles or so from the Chilean frontier, also worshipped a fish-god; so that in all likelihood the fish-goddess of the Araucanians was originally borrowed from the Collao, who were probably ethnologically akin to the Araucanian tribes. This theory is confirmed by the nature of the fish-deity worshipped by the Collao; its name was Copacahuana, 'valuable stone to be looked upon,' the idol being carved from a bluish-green stone, with the body of a fish surmounted by a rude human head. This deity, like Tempuleague, was female.
The deceased, however, must pay a toll to another old woman, of malicious character, for permission to pass a narrow strait on the road; otherwise she would deprive him of an eye.
The life after death was very similar to earthly existence, but without fatigue or satiety. Husbands had the same wives as on earth, but had no children, as the Otherworld was inhabited by the spirits of the dead alone.
Certain vestiges of sun- and moon-worship were known among some tribes, who called the sun Anti, and the moon Kayan; but recognition of these luminaries as deities was intermittent and probably seasonal.
[1] See p. 32.
[2] _Commerce of the Prairies_, vol. ii, p. 235.
[3] Heart, _Trans. Am. Phil. Soc._, vol. iii, p. 216.
[4] _Prehistoric Man_, vol. i, p. 276 (London, 1876).
[5] _Myths of the New World_, p. 101 (1896).
[6] _Abipones_, vol. ii, p. 101 (London, 1822).
[7] _Amer. Urreligionen_, pp. 265, 272 (Basel, 1855).
[8] _History of Chile_, vol. ii, p. 85 (1809).
[9] Molina, _op. cit._, vol. ii, p. 87.
[10] Hawkins, _Sketch of the Creek Country_, p. 80 (Savannah, 1848).
INDEX
A
ABALL, Celtic term for apple, 95 Abella, city of Campania, 95 Accadian concept of the abyss, 34-35; sun myth, 155 Adjacent method in mythology, the, 83 Adonis represents revival of vegetation, 135 Aeracura, Celtic deity, 294 Æacus, son of Zeus and Ægina, 206 _Æneid_, Servius's commentary on the, 78 Ængus, Irish deity, 295 Æolus, Greek wind-god, 133 Ætiological (explanatory) myth, 15 _n_.; story of Orestes an, 79; Jevons on, 86-87; Marett on, 89 African myth, Lang on, 71; ideas of future life, 216 After-life, ideas of, 195 _et seq._ Agamedes, builder of Apollo's palace, 121 Agave, mother of Pentheus, 243 Agni, Hindu fire-god, 52, 130, 131, 256, 259; birth of, 160 Agricultural gods, 113, 128-129 Ahriman, Persian evil principle, 169; Molina on, 310 Ahts Indians, beast myth of, 145; creation myth of, 147; fire-stealing myth of, 149; flood myth of, 153 Ai and Edda, dwarfs in Norse myth, 262 Aimon Kondi, deity of Arawak Indians, 139, 179 Ainu (Japan), soul myth of, 152 A-Kikuyus, myth to account for customs and rites of, 157 Alatnir, Slavonic magical instrument, 208 Albiorix, Celtic (Gaulish) deity, 204 Algonquin Indians, belief in destruction by fire, 139; myth of birth of gods of, 144; dualistic myths of, 145; dismemberment myth of, 146; creation myth of, 147, 177; culture myth of, 150; fire myth of, 152; belief in after-life of, 212 _Algonquin Legends of New England_, Leland's, 271 Allatu, Queen of Assyrian Hades, 201-202, 288 'All-Father,' gods and sky-gods; 74 _n_.; Lang's theory of the, 67-71, 73-74 Alligator as totem of Muskhogean Indians, 307 Ama-terasu, Japanese sun-goddess, 120, 168, 260 Amaethon, British deity, 296 _Amei-malghen_, guardian spirits of Araucanian Indians, 311 Amen, Egyptian god, 114 America, anthropological theories applied to myth of, by Payne, 84; mound-building in, 305-306; sun-worship in, 305. _See also_ Brazil, Mexico, South America, _etc._ American Indians, North, myths of, 31; flint-gods of, 26 _et seq._; fire myths of, 139; myth of origin of man of, 143; place of reward of, 153; star myth of, 156; creation myths of, 174-186; ideas of after-life among, 211-215; mythic writings of, 270 Ancestor-worship, 104, 110-112 Andaman Islanders, fire-stealing myth of, 149 Andes, thunder-gods of, 122-123 Animal worship in Egypt, 45 Animatism, definition of, 22 _n._ Animism, definitions, 17, 22, 52; Tylor on origin of, 23 _n_.; place in mythic development, 31; Tylor's theory regarding, 58-59; causes of, according to Spencer, 59-60; Lang's criticism upon theory of, 72-73; universal nature of early, 82; and the supernatural idea of water, 97; definite form of, developed in Egypt, 97; origin of, Elliot Smith's theory of the, 97; distinction between, and polytheism, 109; animistic conception of thunder, 122; and corn myth, 129-130 Animistic myth, classes of, 23 Anthropological school of mythology 51; its criticism of Müller's theories, 52-53; recognizes gender-termination as survival from animistic stage, 53; its position, 54-55; Tiele on, 65-66; 'ignorant camp-followers' of, 66 Anthropomorphism, 20, 110, 119, 125 _et seq._ Anti, Araucanian sun-deity, 315 _Antike Wald- und Feldkulte_, Mannhardt's, 53 Antis Indians, dismemberment myth of, 146; culture myth of, 150; flood myth of, 153 Anu, Babylonian deity, 166, 251, 288 Anubis, Egyptian god, 285 Apep, night-serpent in Egyptian myth, 99 Aphrodite, mandrake cult of, 93; description of, 285 Apollo, as fire, 41; apple cult of, 93, 94-95; as mistletoe, 95; origin of, 95; as sun-god, 119; solar myth of, 121; as wielder of lightning spear, 124, 127; as guardian of crops, 129; Homer on, 258; described, 283-284; Celtic gods equated with, 294; Bilé equated with, 296 _Apo-ulmenes_, 309-310 Apple-trees, cult of, 95 Apsaras, Hindu nymphs, 291 Apsu, Babylonian monster, 34, 166, 296 Aqas Xenas Xena, American Indian myth of, 214 _Aradia, the Gospel of the Witches of Italy_, Leland's, 236 Araucanian (Chilean) Indians, 308 _et seq._; Peruvian influence upon myth of, 309-310; deluge myth of, 310-311; lack of worship among, 311; castes of priests among, 312; beliefs regarding the soul among, 313; place of the dead according to, 313; funeral practices of, 313-314 Arawaks of Guiana, fire myth of, 139, 152; legend of world-tree among, 141; culture myth of, 150; flood myth of, 153; creation myth of, 177-179 Arianrhod, British deity, 296 Arician grove, cult of, 76; priest of, as incarnation of tree-spirit, 77. See also _Golden Bough_ Aricoute, Tupi-Guarani hero, 183 Arran, sacred stone of, 27 Artemis, as moon, 41; mugwort cult of, 93; as moon-goddess, 127; Homer on, 258 Arthur, King, as sun-hero, 122; his Round Table as the sun, 122 Aruru, creatrix of Eabani in the Gilgamesh epic, 250 _Ascent of Olympus, The_, Harris's, 93 Aschochimi Indians, beast myth of, 145; flood myth of, 153 Ashtaroth, or Astarte, compared with Venus, 285 Askr and Embla, Norse Adam and Eve, 170 Asshur, Assyrian god, 286; described, 288 Assyrian Hades, 201-203 Astrology and myth, 202 Athapascan Indians, creation myth of, 147, 179; fire-stealing myth of, 149 Athene, Homer on, 20, 258; the name, 47 _n._; as owl, 94; described, 284-285 Atius Tirawa, Caddoan creative deity, 181 Attys, vegetation god, 135 Augustine, St, on myth, 43 Aurora, Greek divinity, 50 Australia, early isolation of, 36-37 Australians (aboriginal), myth of moon of, 19; Lang on, 68; beast myth of, 145; dualistic myth, of, 146; myth of origin of man of, 148; culture myth of, 150; taboo myth of, 150; death myth of, 151; star myth of, 156 Avaggdu, British deity, 296 Aztecs, war-god of, 32, 298; fire myth of, 152; myth of place of reward of, 154; sun myth of, 155; moon myth of, 156; abode of dead of, 211; deities of, 299. _See also_ Mexicans
B
BAAL, Bealltainn sacrifice believed to be to, 240 Babylonians, creation myth of, 34-35, 146, 165-166, 173; dualistic myth of, 145; culture myth of, 149; deluge myth of, 153; place of punishment of, 154; myth of journey through Underworld of, 154; food of the dead myth of, 155; sun myth of, 155; moon myth of, 155; star myth of, 156, 252-253; general description of myths of, 286 Bacchus, connected with the earth, 134; Leland on invocation to, 237 Bacon, Francis, his interpretation of myth, 45 Bakairi Indians, star myth of, 140; and Orion, 141; creation-myth of, 182 Balder, his journey to Hel, 196 Balor, Celtic god, 294-295 Banier, Abbé, historical treatment of myth, 45 Bast, Egyptian goddess, 110 Bat-god of Kakchiquel steals seeds of fire, 268 Bealltainn, Scottish festival of, 240 _et seq._ Beast myths, table of, 144 Beelzebub, Syrian deity, 44 Beetle as creative agency in Egypt and South America, 181, 183 Bel in Gilgamesh epic, 253 Belenos, Celtic (Gaulish) deity, 294 Belial, 44 Bellerophon, Hellenic sun-hero, 122 Bel-Merodach, Babylonian god, 34; description of, 287-288 Belus, supposititious connexion of, with Bealltainn festival, 241-242 Beowulf, myth of, 121-122 Berecyntia, goddess of Autun, 294 Bhaga, Indian deity, 256 Biblical narrative, how it colours myth, 37 Biblical creation story, 167 Bilé, British god, 242, 296 Bird myths, 31-32 Birth of gods myths, table of, 144 Blood, natural food of spirits, 106 Blue Jay, god of Chinook Indians, myths of, 31-32, 68, 301-302 Boag, Johnny, legend of, 234 Boat-language of Scottish fishers, 235 Bohemian festival, return of summer, 136 _Book of the Dead_, 246 Boreas, Harris on, 95; as wind in Greek myth, 133 Bornean ideas of after-life, 216-217 Bororo Indians and Milky Way, 141 Borvo, Celtic (Gaulish) god, 294 "Bragaræthur," the, a portion of the Edda, 260 Brahma, Hindu deity, 115, 256, 290-291; as creator, 160, 162; his mythological side, 291 Brahmanas, savagery in, 20 Bran, British deity, 296 Brasseur de Bourbourg, Abbé, French translator of _Popol Vuh,_ 187-188, 290 Brazilian Indians, earth myth of, 134; fire myth of, 139; moon myth of, 156 Bres, Celtic god, 295 Bretons, fire-stealing myth of, 149 "Brewing of _Ægir_, The," Norse myth, 262 Brigit, Irish goddess, 296 Brinton, Professor D. G., his _Myths of the New World_, 190-191; mentioned by Leland, 270 Britain, totems in, 28 British gods, 296 _et seq._ Brounger, myth of, 26; folk-song on, 27 _et seq._ Browny, a goblin, 44 Bryant, Jacob, his _Analysis of Ancient Mythology_, 46 Buddhists, place of reward of, 153 Bull-roarer, 19; gods evolved from, 24 Buri, Norse primeval deity, 170 Burnt-offerings to spirits, 106-107 Burry Man, the, 135-137 Bushmen, myth of Kwai Hemm among, 19; dismemberment myth among, 146; creation myth of, 147; myth of origin of man of, 148; culture myth of, 150; death myth of, 151; star myth of, 156; moon myth of, 156 Buyán, isle of, 208
C
CABRAKAN, earth-giant in Kiche myth, 265 _et seq._ Cadmus, Greek solar hero, 122 Cahrocs, fire-stealing myth of, 149 Californian Indian creation myths, 180 Camulos, Celtic (Gaulish) tribal god, 294 Carayas Indians, culture myth of, 150 Caribs (Bakairi), their name for Earth-Mother, 134; name for Milky Way, 141; (of Guiana) star myth of, 142; (Antillean) beast myth of, 145; dismemberment myth of, 146; culture myth of, 150; flood myth of, 153; place of reward of, 154; place of punishment of, 154; creation myths of, 182 Castor and Pollux, their human form, 156 Caturix, Gaulish war-god, 294 Celtic myth of origin of heroes, 149; culture myth, 150; place of reward, 153; place of punishment, 154; adventures in Underworld, 155; sun myth, 155; creation myth, 169, 194; Otherworld, 209-210; mythic system described generally, 294 _et seq._ Centeotl, Mexican maize-god, 134 Central Africans, death myth of, 151 Centzon Mimizcoa, Mexican name for the star-spirits, 211 Cephalus as sun, 50 Cerberus, dog guardian of Latin Hades, 44 Ceremonies representing details of myths, 87 Cherokee Indians, culture myth of, 150 Chiapas Indians, culture myth of, 150 Chicomecohuatl, Mexican maize-goddess, 299 Childhood, conservatism of, 64 _Childhood of Fiction_, Macculloch's, 222 Chinese creation myth, 166-167, 193 Chinook Indians, myths of, 31, 300-304; beast myth of, 145; myth of journey through Underworld of, 155; food of the dead myth of, 155; idea of after-life among, 213-214; mythic system of, 300-304 Chippeway Indian belief in after-life, 212 Choctaw Indians, myths of, 304; creation myth of, 306-307; Paradise of, 307; priests of, 308 Cingalese, soul myth of, 152 Cipactli animal in Mexican myth, 98 Classification of myth, 138 _et seq._ Codex Regius, MS. of the Edda, 261-262 Coem, hero of Tupi-Guarani Indians, 183 Comes, Natalis, his interpretation of myth, 45 Compact with gods, 112-113, 117-118 Comparative mythology, 47 Comparative religion, 13 Comparative tables of myths, 144-157 Complementary process in folklore, 233 Con or Cun, thunder-god of the Collao of Peru, 309, 310 Conservatism of childhood, 64 Cook, Professor A. B., 89 Copacahuana, fish-goddess of Peruvians, 125-126, 315 Corn-sheaf, rites connected with, 128 Corn-spirit, 113-114; distinction between, and god, 128; abode of, 129-130; as ruler of Underworld, 218 Cosmic egg in Japanese myth, 168 Cosmogony generally, _see_ Chapter VI, pp. 158 _et seq.; also_ Creation myths Cosmogonies, relationship of, 187-193 'Covent Garden' school of mythology, 75 Cox, Rev. Sir G. W., advocates universality of the sun myth, 50; on relationship of mythology to folklore, 223 Coyote, evil principle in Maidu Indian creation myth, 180 Creation myths generally, _see_ Chapter VI, pp. 158 _et seq_.; Babylonian, 34-35, 165-166; table of, 146-147; Egyptian, 163-165; Chinese, 166-167; Jewish, 167; Japanese, 168; Iranian, 169; Celtic, 169; Norse, 170; Mexican, 171-172; Peruvian, 173; American Indian, 174-186; South American, 177-179; relationship of, 187-193; conclusions on, 192-194; of the Choctaw Indians, 306-307 _Creation Myths of Primitive America_, Curtin's, 174 Creuzer, on religious nature of myth, 46 Cronus, and savage element in Greek myth, 18; as principle of time, 41; deposed by his sons, 206; shares sovereignty of Elysium with Rhadamanthus, 207 _Cult of Othin_, Chadwick's, 198 _Cultes, mythes, et religions_, Reinach's, 85, 109 Culture-heroes, 119 Culture myths, 149-150 Çupay, Peruvian lord of the dead, 212, 218 Cupid and Psyche, myth of, 143 Curtin, Jeremiah, his _Creation Myths of Primitive America_ quoted, 174-177 Custom, reasons for its adoption inspired by tradition, 96 Customs or rites, myths of, classified, 157 Cythrawl, Celtic evil principle, 169-170
D
DAGDA, Irish deity, 295 Dakota Indians, soul myth of, 212 Dancing and myth, 238-239 Danu, Celtic goddess, 295 Darmesteter and meteorological myths, 51 Dea Domnann, Celtic goddess, 295 Dead, the, as gods, 42 Death, myths of, 142, 150-151 De Brosses, his explanation of myth, 45 Delphi, Apolline garden at, 95 Deluge myth, 36-37; classified, 153; Babylonian, 252-253; Araucanian, 310-311 Demeter, myth of, 129-130, 288, 304 Déné Indians--_see_ Tinneh Departmental gods, 116, 117, 118 _De præstigiis dæmonum_, Wierus's, 232 Deucalion, 178 _Deutsche Mythologie_, 90 _Deutsche Sagen_, Brothers Grimm's, 90 Devetinus, a devil, 44 Dharma, Indian god of duty, 256 Diana, temple of, 78, 79; as moon-goddess, 127; Leland on, as goddess of old religion, 237 Diana Nemorensis, priest of, 75 Diancecht, Irish deity, 295 _Dictionary of Mythology_, Spence's, 226 Dindje Indians, dismemberment myth of, 146 Dionysus, ivy cult of, 93, 94-95; and dismemberment myth, 143; the rites of, 242 _et seq._; Homer on, 258 Dismemberment myths, 143; table of, 146 Distribution of myths, 70 Dragon, earth-, Great Mother evolved from, 98 Dragon legend, Elliot Smith on, 97-98 Dualism, 143-144 Dualistic myths, table of, 145-146; in Tupi mythology, 184 Duat, Egyptian Hades, 200-201 _Du culte des dieux fétiches, ou parallèle de l'ancienne religion de l'Égypte avec la religion actuelle de Nigritie_, De Brosses's, 45 Durga, Hindu goddess, 291 Dyaus, Hindu Vedic deity, 289
E
EA, Babylonian deity, 126, 287; creation of, 166; in myth of Ut-Napishtim, 253, 254 Eabani, type of primitive man in Gilgamesh epic, 250 _et seq._ Earth-gods, 133-135 Earth-Mother, 133; evolved from earth-dragon, 98 Eclectic system in mythology, rationality of, 115 Eddas, the, 260-262; the Younger or Prose, 260; the Elder or Poetic, 261 Editing of myth, Peruvian example of, 16; Babylonian instance of, 34-35 Egg, cosmic, in Indian myth, 162; in Egyptian myth, 165 Egyptians, Plutarch on gods of, 15; animal-worship of, 45; dualistic myth of, 145; dismemberment myth among, 146; culture myth of, 149; soul myth of, 152; flood myth of, 153; place of reward of, 153; place of punishment of, 154, 200-201; myth of journey through Underworld of, 154; sun myth of, 155; moon myth of, 155; star myth of, 156; creation myths of, 163-165, 193; Paradise of, 198-200; mythic writings of, 245-248; general description of myths of, 285-286 Elf-arrow, 27 Elixir of life, and dragon, 97; as human blood, 97 Elysium, 206-207 Enigohatgea (Bad Mind), in Iroquois myth, 191 Enigorio (Good Mind), in Iroquois myth, 191 En-lil, Babylonian thunder-god, 124; creation of, 166, 287 Eos, as dawn, 50 Epona, Celtic (Gaulish) horse-goddess, 294 Eponymous animals, 125 Epunamun, Araucanian deity, 309-310 Esaugetuh Emissee, Choctaw creative deity, 306-307 Eskimos, soul myth of, 152; star myth of, 156 Ethical influences upon myth, 217-218 Euhemerus, his system, 42 Evolution of gods, 102 _et seq._; associated with conception of spirit, 102-104 _Evolution of the Dragon, The_, Elliot Smith's, 96 "Execration upon Vulcan," Jonson's, 280
F
_Faerie Queene_, mythological references in Spenser's, 278 Farnell, Lewis, his criticism of _The Golden Bough_, 81-83 Father May, May Day character in Brie, 136 Fauna, Latin rural deity, 135 Faunus, Latin rural deity, 135 Faust, Scottish, 228-233 Fetish, definition of, 24 _et seq._; difference between god and, 25; development of, 104-108; air the element of, 106-107; work of, 108; sale of, 108; religious ideas connected with, lack force and permanence, 108; hunting, 116-117; sacrifice to, 116 Fetishism, in Greece, 20; nature of, 24 _et seq._; and evolution of idea of god, 104, 107 Fiji Islanders, death myth of, 151 Finns, forest-god of, 76; dismemberment myth among, 146; creation myth of, 147; food of the dead myth of, 155 Fire-gods, 130-131 Fire myths, 139; preponderance of American examples in, 139; classification of, 152; myths of fire-stealing, 140, 149 Fire-stick, 94 Fisher beliefs of Scotland, 234 Fish-gods of America, 314-315 Fladdahuan (Hebrides), sacred stone in, 27 Flint-gods, 26 Flood myths, 36, 37; classified, 153; Babylonian, 252-253; Araucanian, 310-311 Folklore, definition of, _12 et seq_.; and myth, 221 _et seq._; complementary process in, 233 _Folklore as an Historical Science,_ Gomme's, 14 _n_., 15 _n_., 90, 221, 233 Folk-tale, definition of, 12; appropriated by mythologists, 92; and history, 92; dependence of, upon custom and superstition, 93 Fomorians, mythical Irish race of Titans, 294 Food of the dead, 37; myths of, classified, 155; the eating of, 304 Frazer, Sir J. G., definition of religion, 14; his _Golden Bough_,75; his method founded on that of Mannhardt, 75; his thesis, 75-77; criticism of, by Lang, 77-81 Freya, Teutonic goddess, 262, 292 Funeral practices of the Araucanian Indians, 313-314; of Pehuenche Indians, 314
G
_GÆA_, Greek earth-goddess, 18, 134, 283 Gallinomero (Californian) Indians, place of punishment of, 154 Gandharvas, Hindu deities, 291 Ganesa, Hindu god, 291 Garnega, St, in _Sir John Rowll's Cursing_, 44 Garog, in _Sir John Rowll's Cursing,_ 44 Garonhia, Iroquois Indian deity, 305 Garuda, Hindu deity, 256 Gaul, gods of, 294 Gayatri, Hindu deity, 256 Gayomart, Persian Adam, 169 Gehenna, Hebrew Hell, 203-206 Gelfion, in Scandinavian myth, 260 Gender-terminations, effect of, in beliefs regarding natural phenomena, 52; anthropological school regards, as early survivals, 53 _German Myths_, Mannhardt's, 53 Germany, myths of, 90 _Ghastly Priest, The_, Lang's essay on, 75-81 Gilgamesh epic, 248-255; astrological aspect of, 254-255 Glooskap, central figure of New England Indian legends, 270 _et seq._ God, idea of, not animistic, 72; conception of soul not essential to idea of, 72; original idea of, as 'magnified non-natural man,' 73-74; idea of, developed from deified king, 97 Gods, in animal shape, 19; dialectical misunderstandings alter nomenclature of, 30; grouping of, into a pantheon, 30; alien, identified with national, 34; as elements, 41-42; developed from the dead, 42; graves of, 42; names of, no guide to their nature, 52; of vegetation, 75; totems attached to, 109; compact with the, 112-113; of the chase, later secondary position of, 113; agricultural, 113, 129; departmental, 116, 117, 118; of the sea, 125; idea of, as dwelling in the sky, 219 _Gods of Egypt, The_, Budge's, 165 _n._ Gog, in _Sir John Rowll's Cursing_, 44 Goibnin, Celtic smith-god, 263, 295-296 Golden bough of myth situated in the Arician grove, 76; Virgil on, 77-78; Servius on, 77-78; Virgil's idea of, equated by Lang with mystic sword of romance, 77, 81; human sacrifice and, 78, Proserpine and, 78; temple of, 78; what is the? 80-81 _Golden Bough, The_, Frazer's, 75 _et seq._; criticism of, by Lewis Farnell, 81 Gomme, Sir G. Laurence, on traditional narrative, 91; his standpoint, 90-92; on folklore and myth, 221-222; on restoration of myth, 233-234 Gorgon's head, Shelley's poem on, 279 Govannon, Celtic smith-god, 263. _See also_ Goibniu Græco-Roman myth, 282-285 Grannos, Celtic (Gaulish) god, 294 Great Mother, cowrie-shell as, 99 Greeks, mysteries of, 19; early religion of, 93; myth of birth _of_ gods of, 144; beast myth among, 144-145; dualistic myth of, 145; dismemberment myth of, 146; creation myth of, 146; origin of man myth among, 148; myth of origin of heroes among, 149; fire-stealing myth of, 149; culture myth of, 150; taboo myth of, 150; death myth of, 151; soul myth of, 152; flood myth of, 153; place of reward of, 153; place of punishment of, 154, 206-207; myth of journey through Underworld of, 154; food of the dead myth among, 155; sun myth of, 155; moon myth of, 156; star myth of, 156; myth to account for rites among, 157; ideas of Elysian fields among, 207 Green George, St George's Day character in Carinthia, 136 Grimm, J. L. K., 90 Grimm, W. K., 90 Grubb, W. Barbrook, on Lengua Indian creation myth, 180-181 Guaracy, Tupi Indian sun-god, 184 Guatemalans, place of punishment of, 154 Gucumatz in Kiche _Popol Vuh_, 265 Guecubu, demon of Araucanians of Chile, 310 Gulcheman, Araucanian Indian place of the dead, 313 Gwion Bach, British god, 296 Gwydion, British deity, 296 Gylfi in Scandinavian myth, 260
H
HADES, Greek, 206-207 _Hahe_, Samoyede fetish, 105 Haida, American Indian thunder-god, 123 Hanuman, monkey king in Hindu myth, 289 Hare or Hare-skin Indians--_see_ Tinneh Harog, Teutonic god or spirit, 45 Harris, Dr Rendel, his view on myth, 93-95; Elliot Smith on views of, 96 'Harrying of Hell,' myth of, 31 Hartland, Sidney, his theories, 92-93 Hathor, Egyptian goddess, 27 "Hávamál" Norse mythological hook, 261 Heaven, idea of, 195 _et seq._; localized in the sky, 218-219 Hebrews, myth of origin of heroes of, 149; taboo myth of, 150; soul myth of, 152; fire myth of, 152; flood myth of, 153; creation myth of, 167; place of punishment of, 203-206 Hecatæus of Miletus, his interpretation of myth, 42 Hecate, infernal goddess, 278 Heh, Egyptian sky-god, 165 Hel, the Teutonic Hades, 196-197 Hel, Teutonic goddess of death, 196, 197, 218 Hell, idea of, 195 _et seq._; localized as beneath the earth, 219-220. _See also_ Places of punishment Hephæstus, as fire, 41, 130-131, 284 Hera, Greek deity, as air, 41; mother of Hephæstus, 130; Homer on, 258; wife of Zeus, 283; described, 284 Herman, G., explains myth by etymology, 48 Hermes, Greek deity, 284 Hermitten, Brazilian Indian hero-god, 183 Hero myths, classified, 149. _See also_ Culture myths Herse, Greek deity, as the dew, 50 Hindus, dualistic myths of, 145; creation myths of, 147; myth of origin of man among, 148; myths of origin of heroes among, 149; death myth of, 151; flood myth of, 153; sun myth of, 155; star myth of, 156, 159-160; gods of, 20, 289 _et seq._; mythical literature of 255 _et seq._ History, its relation to myth, 15 _n._, 42, 58, 92 _History of the Affairs of New Spain_, Sahagun's, 210, 264 _History of the New World called America_, Payne's, 83, 84, 105 Hiyeda No Ra Rae, reciter of Japanese myth and history, 259 Homeric period, religion of, 258 Horus, Egyptian god, 29-30, 122, 198-199; confused with Great Mother, 98; described, 286 Hottentot beliefs, 71; dualistic myths, 145; death myth, 151 Hun-Apu, Kiche god, adventures of, in _Popol Vuh_,265 _et seq._; overcomes giants, 266, 302 Hunhun-Apu and Vukub-Hunapu, adventures of, in _Popol Vuh_, 266 _et seq._ Hunting gods, 116-117 Hurakan, Kiche creative god, 172, 309; in _Popol Vuh_, 265 Huron Indians, myth of the birth of gods among, 144; dualistic myth of, 145; myth of the origin of man of, 148; culture myth of, 150; death myth of, 151; moon myth of, 156; belief in after-life of, 212 "Hymn to Proserpine," Swinburne's, mythical references in, 280
I
IKANAM, Chinook creator, 301 Ikenuwakcom, Indian thunder-god, 302 _Iliad_, the, 20, 257-259 Imagination, theory of the universal resemblance of human, 93 Incas (Peru), dualistic myth of, 145; creation myth of, 147 Indians of Nicaragua, their mode of sacrifice, 107 Indra, Hindu god, myth of, 20; as a quail, 123; birth of, 160; mentioned, 130, 256, 289, 291 Inniskea, Irish island, sacred stone of, 27 Inspiration, value of, in mythic elucidation, 293 _Introduction to Mythology and Folklore,_ Cox's, 50, 133 _Introduction to the History of Religion,_ Jevons', 86 Ioi, sister of Blue Jay, in Chinook myth, 301 Ipurina Indians, their belief about Orion, 141 Iranian creation myth, 169 Irin Magé deity of Tupi-Guarani Indians, 139, 183 Iris, Xenophanes on, 41 Irish gods, 294 _et seq._; myths, 295 _et seq._ Iron, spirits' dread of, 234-235 Iroquois Indians, dualistic myth of, 146; creation myth of, 147, 179-180; myth of the Two Brothers of, 191; belief in after-life of, 212 Ishtar and Tammuz, myth of, 251; described, 288 Isis, Egyptian goddess, 129-130, 246, 286 Italapas, coyote-god of the Chinook Indians, 301, 303 Italy, modern magic in, 236-237 Ivy, as sacred plant, 94-95 Izanagi, Japanese creative god, 168 Izanami, Japanese creative goddess, 168
J
JACK-IN-THE-GREEN, 137 Jacy, Tupi Indian moon-god, 184 Japanese, creation myth of, 147, 168, 194; culture myth of, 150; place of punishment of, 154; adventures in Underworld of, 155; mythic literature, 259-260 Jevons, Dr F. B., on myths, 86; his _Introduction to the History of_ _Religion_, 86 Joskeha (White One), Huron Indian deity, 37, 191 Jötunn, Norse giants alluded to in the "Völuspá," 261, 293 "Journey of Skirnir, The," Norse mythic book, 261 Juno, 80; as mother of Vulcan, 279 Jupiter, myth of, as swan, 28; equated with Zeus and Tyr, 48; as thunder-deity, 124; Leland on invocation to, 237; in Shelley's _Prometheus Unbound_, 276; in Milton's _Paradise Lost_, 277; Spenser on, 278 Jurupari, Brazilian Indian deity, 192
K
KALI, Hindu goddess, variant of Durga, 291 Kame, Carib Indian hero-god, 182 Karaya Indians, star myth of, 140; their myth about Milky Way, 141; their myth about Orion, 141 Karma, Hindu deity, 159 Kartikeya, Hindu god, 256 Karu, hero-god of the Mundruku Indians, 183 Keri, hero-god of Bakairi (Carib) Indians, 182 Keridwen, British goddess, 227, 296 Khepera, Egyptian creative deity, 163; Osiris takes form of, 164 Khnemu, creative acts of, 165 Kiche Indians (Guatemala), creation myth of, 147, 172, 264-265; their myth of origin of man, 148; their myth of origin of heroes, 149, 265-268; Underworld of, 212; mythical history of, 268 _et seq._ _Kinder- und Hausmärchen_, Brothers Grimm's, 90 King, as tree-spirit, 76 _King of Tars, The_, English romance, mythical references in, 43 Kingu, Babylonian monster, 35 Klaatsch, Dr, on Australians, 37 Kneph, Egyptian god, 298 Kodoyanpe, Maidu Indian creation myth of, 180 _Kojiki_, Japanese mythic book, 259 Krimen, Tupi-Guarai Indian hero, 183 Krishna, Hindu deity, cult of, 257 Kuhn, and meteorological myths, 51 Kuni-toko-tachi, Japanese god, 168 Kuvera, Hindu deity, 256
L
LADAKS of Tibet, place of punishment of, 154 Laestrin, his interpretation of myths from nebular phenomena, 51 Lafitau, his interpretation of Indian totems, 29; indicates savage element in myth, 45 Lang, Andrew, on solar myth, 54; on Spencer's theories, 60; works of, 66 _et seq._; his position, 66; distrust of Müller's conclusions, 66; on 'disease of language,' 67; on the sacred and frivolous in religion, 67; his conception of myth, arguments against, 69; his general thesis, 69; his theory attached to evolutionary systems, 70; his three stages of myth, 70; his _Modern Mythology_,71-72; his anti-animistic hypothesis, 72-73; his _Making of Religion_, 72-74; his 'All-Father' theory and sky-gods, 74 _n_.; his criticism of Frazer's _Golden Bough_, 75-77 Language and formation of myth, 56 Lares, the, 237 Latin earth-gods, 134 Laurel as sacred plant, 94 "Lay of Hoarbeard," Norse mythic book, 261-262 Leda, Roman goddess, 28 Legend, definition of, 12; Gomme's definition of, 90 _Legend of Perseus, The_, Hartland's, 93 Leland, C. G., his _Aradia_, 236-237; his _Kuloshap the Master_, 270-271 Lengua Indians of South America, creation myth of, 180-181; ideas of the after-life among, 214-215 Leto, mother of Apollo, as darkness, 121 Life-index, the, 247 _n._ Lightning spear, the, 124 Lithuanian May Day festival, 136 Little May Rose, Alsatian May Day character, 136 Little Leaf Man, Thuringian May Day character, 136 Llud Llaw Ereint, British deity, 295 Loki, Scandinavian deity, 131, 292-293; as fire-god, 293 Lox, Algonquin deity, 143 Lug, Irish god, 295 Lunar gods, 126-127; their qualities, 127; connexion with water, 127
M
_Mabinogion_, Welsh mythical book, 262 Macculloch, Dean, on folk-tale and myth, 222-223 Macha, Irish war-goddess, 296 McLennan, J. F., his writings on totemism, 59 Madagascar, dismemberment myth of natives of, 146 _Magic and Religion_, Lang's, 75 Magic, in modern Italy, 236-237 _Mahabharata_, the, 257 Maire, Tupi-Guarani deity, 183 Maize-gods of Mexico, 299 _Making of Religion, The_, Lang's, 66, 71, 72 Makonaima, Arawak creative god, 177-178 Malays, soul myth of, 152 Malsum the Wolf in North American Indian legend, 271-272 Mama Allpa, Peruvian earth-goddess, 134 Mama-cocha ('Mother Sea'), Peruvian goddess, 125, 314 Mama Nono, Carib Earth-Mother, 134, 182 Man, primitive, irrationality of, 17; his thirst for knowledge, 21; 'magnified non-natural,' regarded as earliest type of god by Lang, 73-74; imagination of, 93; not an inventive animal, 96; myths of origin of, classified, 148; creation of, _see_