The Myths of the North American Indians Part 8

They all come, they tarry at the land of the spruce-pines: Those from the west come with hesitation, Esteeming highly their old home at the Turtle land.

There was no rain, and no corn, so they moved farther seaward.

At the place of caves, in the Buffalo land, they at last had food, on a pleasant plain.

[Ill.u.s.tration: The Lenape come to the Place of Caves]

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Modern Education and Culture

After the establishment of the United States Government a number of Christian and lay bodies undertook the education and enlightenment of the aborigines. Until 1870 all Government aid for this object pa.s.sed through the hands of missionaries, but in 1775 [Transcriber's note: 1875?] a committee on Indian affairs had been appointed by Congress, which voted funds to support Indian students at Dartmouth and Princeton Colleges. Many day-schools were provided for the Indians, and these aimed at fitting them for citizens.h.i.+p by inculcating in them the social manners and ethical ideas of the whites. The school established by Captain R. H. Pratt at Carlisle, Pa., for the purpose of educating Indian boys and girls has turned out many useful members of society.

About 100 students receive higher instruction in Hampton Inst.i.tute.

There are now 253 Government schools for the education of Indian youth, involving an annual expenditure of five million dollars, and the patient efforts of the United States Government may be said to be crowned with triumph and success when the list of cultured Indian men and women who have attended these seminaries is perused. Many of these have achieved conspicuous success in industrial pursuits and in the higher walks of life.

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CHAPTER II: THE MYTHOLOGIES OF THE NORTH AMERICAN INDIANS

Animism

All mythological systems spring from the same fundamental basis. The G.o.ds are the children of reverence and necessity. But their genealogy stretches still farther back. Savage man, unable to distinguish between the animate and inanimate, imagines every surrounding object to be, like himself, instinct with life. Trees, the winds, the river (which he names "the Long Person"), all possess life and consciousness in his eyes. The trees moan and rustle, therefore they speak, or are, perchance, the dwelling-place of powerful spirits. The winds are full of words, sighings, warnings, threats, the noises, without doubt, of wandering powers, friendly or unfriendly beings. The water moves, articulates, prophesies, as, for example, did the Peruvian Rimac and Ipurimac--'the Oracles,' 'the Prophesiers.' Even abstract qualities were supposed to possess the attributes of living things. Light and darkness, heat and cold, were regarded as active and alert agencies.

The sky was looked upon as the All-Father from whose co-operation with the Mother Earth all living things had sprung. This condition of belief is known as 'animism.'

Totemism

If inanimate objects and natural phenomena were endowed by savage imagination with the qualities of life and thought, the creatures of the animal world were placed upon a still higher level. The Indian, brought into contact with the denizens of the forest and prairie, conceived a high opinion of their qualities and instinctive abilities.

He observed that they {81} possessed greater cunning in forest-craft than himself, that their hunting instinct was much more sure, that they seldom suffered from lack of provisions, that they were more swift of foot. In short, he considered them to be his superiors in those faculties which he most coveted and admired. Various human attributes and characteristics became personified and even exaggerated in some of his neighbours of wood and plain. The fox was proverbial for craft, the wild cat for stealth, the bear for a wrong-headed stupidity, the owl for a cryptic wisdom, the deer for swiftness. In each of these attributes the several animals to whom they belonged appeared to the savage as more gifted than himself, and so deeply was he influenced by this seeming superiority that if he coveted a certain quality he would place himself under the protection of the animal or bird which symbolized it. Again, if a tribe or clan possessed any special characteristic, such as fierceness or cunning, it was usually called by its neighbours after the bird or beast which symbolized its character.

A tribe would learn its nickname from captives taken in war; or it might even bestow such an appellation upon itself. After the lapse of a few generations the members of a tribe would regard the animal whose qualities they were supposed to possess as their direct ancestor, and would consider that all the members of his species were their blood-relations. This belief is known as totemism, and its adoption was the means of laying the foundation of a widespread system of tribal rule and custom, by which marriage and many of the affairs of life were and are wholly governed. Probably all European and Asiatic peoples have pa.s.sed through this stage, and its remains are to be found deeply embedded in our present social system.

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Totemic Law and Custom

Few generations would elapse before the sense of ancestral devotion to the totem or eponymous forefather of the tribe would become so strong as to be exalted into a fully developed system of wors.h.i.+p of him as a deity. That the totem develops into the G.o.d is proved by the animal likeness and attributes of many deities in lands widely separate. It accounts for the jackal- and ibis-headed G.o.ds of Egypt, the bull-like deities of a.s.syria, the b.e.s.t.i.a.l G.o.ds of Hindustan--possibly even for the owl which accompanied the Grecian Pallas, for does not Homer speak of her as 'owl-eyed'? May not this G.o.ddess have developed from an owl totem, and may not the attendant bird of night which perches on her shoulder have been permitted to remain as a sop to her devotees in her more ancient form, who objected to her portrayal as a human being, and desired that some reminder of her former shape might be preserved?

That our British ancestors possessed a totemic system is undoubted.

Were not the clan Chattan of the Scottish Highlands the "sons of the cat"? In the _Dean of Lismores Book_ we read of a tribe included under the "sons to the king of Rualay" one battalion of whom was 'cat-headed,' or wore the totem crest of the cat. The swine-G.o.ds and other animal deities possessed by the British Celts a.s.sist this theory, as do the remains of many folk-customs in England and Scotland. Our crests are but so many family symbols which have come down to us from the distant days when our forefathers painted them upon their s.h.i.+elds or wore them upon their helmets as the badge of their tribe, and thus of its supposed beast-progenitor or protector.

As has been said, a vast and intricate system of tribal {83} law and custom arose from the adoption of totemism. The animal from which the tribe took its name might not be killed or eaten, because of its blood-kins.h.i.+p with the clan. Descent from this ancestor postulated kins.h.i.+p between the various members of the tribe, male and female; therefore the female members were not eligible for marriage with the males, who had perforce to seek for wives elsewhere. This often led to the partial adoption of another tribe or family in the vicinity, and of its totem, in order that a suitable exchange of women might be made as occasion required, and thus to the inclusion of two _gentes_ or divisions within the tribe, each with its different totem-name, yet each regarding itself as a division of the tribal family. Thus a member of the 'Fox' _gens_ might not marry a woman of his own division, but must seek a bride from the 'Bears,' and similarly a 'Bear'

tribesman must find a wife from among the 'Foxes.'

Severity of Totemic Rule

The utmost severity attached to the observation of totemic law and custom, to break which was regarded as a serious crime. Indeed, no one ever thought of infringing it, so powerful are habit and the force of a.s.sociation. It is not necessary to specify here the numerous customs which may be regarded as the outcome of the totemic system, for many of these have little in common with mythology proper. It will suffice to say that they were observed with a rigour beside which the rules of the religions of civilized peoples appear lax and indulgent. As this system exercised such a powerful influence on Indian life and thought, the following pa.s.sage from the pen of a high authority on Indian totemism may be quoted with advantage:[1]

[1] J. R. Swanton, in _Handbook of the North American Indians_.

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"The native American Indian, holding peculiar self-centred views as to the unity and continuity of all life and the consequent inevitable interrelations of the several bodies and beings in nature, especially of man to the beings and bodies of his experience and environment, to whom were imputed by him various anthropomorphic attributes and functions in addition to those naturally inherent in them, has developed certain fundamentally important cults, based on those views, that deeply affect his social, religious, and civil inst.i.tutions. One of these doctrines is that persons and organizations of persons are one and all under the protecting and fostering tutelage of some imaginary being or spirit. These tutelary or patron beings may be grouped, by the mode and motive of their acquirement and their functions, into two fairly well defined groups or cla.s.ses: (1) those which protect individuals only, and (2) those which protect organizations of persons.

But with these two cla.s.ses of tutelary beings is not infrequently confounded another cla.s.s of protective imaginary beings, commonly called fetishes, which are regarded as powerful spiritual allies of their possessors. Each of these several cla.s.ses of guardian beings has its own peculiar traditions, beliefs, and appropriate cult. The modes of the acquirement and the motives for the acquisition of these several cla.s.ses of guardian beings differ in some fundamental and essential respects. The exact method of acquiring the clan or gentile group patrons or tutelaries is still an unsolved problem, although several plausible theories have been advanced by astute students to explain the probable mode of obtaining them. With respect to the personal tutelary and the fetish, the data are sufficiently clear and full to permit a satisfactory description and definition of these two cla.s.ses of tutelary and auxiliary beings. From the available data bearing {85} on this subject, it would seem that much confusion regarding the use and acquirement of personal and communal tutelaries or patron beings has arisen by regarding certain social, political, and religious activities as due primarily to the influence of these guardian deities, when in fact those features were factors in the social organization on which has been later imposed the cult of the patron or guardian spirit.

Exogamy, names and cla.s.s names, and various taboos exist where 'totems'

and 'totemism,' the cults of the guardian spirits, do not exist.

"Some profess to regard the clan or gentile group patron or tutelary as a mere development of the personal guardian, but from the available but insufficient data bearing on the question it appears to be, in some of its aspects, more closely connected in origin, or rather in the method of its acquisition, with the fetish, the Iroquois _otchina ken'da_, 'an effective agency of sorcery,' than with any form of the personal tutelary. This patron spirit of course concerns the group regarded as a body, for with regard to each person of the group, the clan or gentile guardian is inherited, or rather acquired by birth, and it may not be changed at will. On the other hand, the personal tutelary is obtained through the rite of vision in a dream or a trance, and it must be preserved at all hazards as one of the most precious possessions.

The fetish is acquired by personal choice, by purchase, or by inheritance, or from some chance circ.u.mstance or emergency, and it can be sold or discarded at the will of the possessor in most cases; the exception is where a person has entered into a compact with some evil spirit or being that, in consideration of human or other sacrifices in its honour at stated periods, the said spirit undertakes to perform certain obligations to this man or woman, and in default of which the person forfeits his right to live.

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"'Totemism' is a purely philosophical term which modern anthropological literature has burdened with a great ma.s.s of needless controversial speculation and opinion. The doctrine and use of tutelary or patron guardian spirits by individuals and by organized bodies of persons are defined by Powell as 'a method of naming,' and as 'the doctrine and system of naming.' But the motive underlying the acquisition and use of guardian or tutelary spirits, whether by an individual or by an organized body of persons, is always the same--namely, to obtain welfare and to avoid ill-fare. So it appears to be erroneous to define this cult as 'the doctrine and system of naming.' It is rather the recognition, exploitation, and adjustment of the imaginary mystic relation of the individual or of the body of organized persons to the postulated _orendas_, mystic powers, surrounding each of these units of native society. With but few exceptions, the recognized relation between the clan or _gens_ and its patron deity is not one of descent or source, but rather that of protection, guardians.h.i.+p, and support.

The relations.h.i.+p as to source between these two cla.s.ses of superior beings is not yet determined; so to avoid confusion in concepts, it is better to use distinctive names for them, until their connexion, if any, has been definitely ascertained: this question must not be prejudged. The hypothetic inclusion of these several cla.s.ses in a general one, branded with the rubric 'totem' or its equivalent, has led to needless confusion. The native tongues have separate names for these objects, and until the native cla.s.sification can be truthfully shown to be erroneous it would seem to be advisable to designate them by distinctive names. Notwithstanding the great amount of study of the literature of the social features of aboriginal American society, there are many data {87} relative to this subject that have been overlooked or disregarded."

Fetis.h.i.+sm

Side by side with animism and totemism flourishes a third type of primitive belief, known as 'fetis.h.i.+sm.' This word is derived from the Portuguese _feitico_, 'a charm,' 'something made by art,' and is applied to any object, large or small, natural or artificial, regarded as possessing consciousness, volition, and supernatural qualities, and especially _orenda_, or magic power.

As has been said, the Indian intelligence regards all things, animals, water, the earth, trees, stones, the heavenly bodies, even night and day, and such properties as light and darkness, as possessing animation and the power of volition. It is, however, the general Indian belief that many of these are under some spell or potent enchantment. The rocks and trees are confidently believed by the Indian to be the living tombs of imprisoned spirits, resembling the dryads of Greek folk-lore, so that it is not difficult for him to conceive an intelligence, more or less potent, in any object, no matter how uncommon--indeed, the more uncommon the greater the probability of its being the abode of some powerful intelligence, incarcerated for revenge or some similar motive by the spell of a mighty enchanter.

The fetish is, in short, a mascot--a luck-bringer. The civilized person who attaches a swastika or small charm to his watch-chain or her bangle is unconsciously following in the footsteps of many pagan ancestors; but with this difference, that the idea that 'luck' resides in the trinket is weak in the civilized mind, whereas in the savage belief the 'luck' resident in the fetish is a powerful and living thing--an intelligence {88} which must be placated with prayer, feast, and sacrifice. Fetishes which lose their reputations as bringers of good-fortune usually degenerate into mere amulets or talismanic ornaments, and their places are taken by others. The fetish differs from the cla.s.s of tutelary or 'household' G.o.ds in that it may be sold or bartered, whereas tutelary or domestic deities are never to be purchased, or even loaned.

Fetish Objects

Nearly all the belongings of a _shaman_, or medicine-man, are cla.s.sed as fetishes by the North American Indians. These usually consist of the skins of beasts, birds, and serpents, roots, bark, powder, and numberless other objects. But the fetish must be altogether divorced from the idea of religion proper, with which it has little or no connexion, being found side by side with religious phases of many types. The fetish may be a bone, a feather, an arrow-head, a stick, carved or painted, a fossil, a tuft of hair, a necklace of fingers, a stuffed skin, the hand of an enemy, anything which might be suggested to the original possessor in a dream or a flight of imagination. It is sometimes fastened to the scalp-lock, to the dress, to the bridle, concealed between the layers of a s.h.i.+eld, or specially deposited in a shrine in the wigwam. The idea in the mind of the original maker is usually symbolic, and is revealed only to one formally chosen as heir to the magical possession, and pledged in his turn to a similar secrecy.

Notwithstanding that the cult of fetis.h.i.+sm is not, strictly speaking, a department of religious activity, a point exists at which the fetish begins to evolve into a G.o.d. This happens when the object survives the test of experience and achieves a more than personal or {89} tribal popularity. Nevertheless the fetish partakes more of the nature of those spirits which are subservient to man (for example, the Arabian _jinn_) than of G.o.ds proper, and if it is prayed and sacrificed to on occasion, the 'prayers' are rather of the nature of a magical invocation, and the 'sacrifices' no more than would be accorded to any other a.s.sisting agent. Thus sharply must we differentiate between a fetish or captive spirit and a G.o.d. But it must be further borne in mind that a fetish is not necessarily a piece of personal property. It may belong collectively to an entire community. It is not necessarily a small article, but may possess all the appearances of a full-blown idol. An idol, however, is the abode of a G.o.d--the image into which a deity may materialize. A fetish, on the other hand, is _the place of imprisonment of a subservient spirit_, which cannot escape, and, if it would gain the rank of G.o.dhead, must do so by a long series of luck-bringing, or at least by the performance of a number of marvels of a protective or fortune-making nature. It is not unlikely that a belief exists in the Indian mind that there are many wandering spirits who, in return for food and other comforts, are willing to materialize in the shape the savage provides for them, and to a.s.sist him in the chase and other pursuits of life.

Apache Fetishes

Among the Athapascan Indians the Apaches, both male and female, wear fetishes which they call _tzi-daltai_, manufactured from lightning-riven wood, generally pine or cedar, or fir from the mountains. These are highly valued, and are never sold. They are shaved very thin, rudely carved in the semblance of the human form, and decorated with incised lines representing the lightning. They are small in size, and few of them are painted. {90} Bourke describes one that an Apache chief carried about with him, which was made of a piece of lath, unpainted, having a figure in yellow drawn upon it, with a narrow black band and three snake's heads with white eyes. It was further decorated with pearl b.u.t.tons and small eagle-down feathers.

The reverse and obverse were identical.