Creation Myths of Primitive America Part 77

In 1864 there was a large floating and mining population in Northern California, which "had no use for Indians," and was ready to kill them on slight provocation. In distinction to these people was a small number of settlers who lived among the Yanas in friends.h.i.+p, and hired them to work on land. The killing was done by men who did not know the Yanas. Those settlers who did know the Yanas were overawed, and were unable to save them, except secretly, as in the case of the two men who rescued the three women on Little Cow Creek by conveying them beyond danger. Oliver and Disselhorst, who saved twelve, were at the edge of Redding, where support was possible. At first the rage of the killing parties was boundless; they swore that white women would not be murdered again in that country, and that not an Indian should be left alive in it. An intense feeling of indignation at the murder, coupled with an unspeakable contempt for Indians, was the motive in the b.r.e.a.s.t.s of most of the white men. Had they looked on the Yanas with ordinary feelings of justice, they would have tried to find the guilty instead of slaughtering a whole nation. There was another element among the slayers of the Indians,--a vile one, an element which strives to attach itself to every movement, good or bad in all places--a plundering element. That year the Yanas had worked a good deal, and it was not uncommon for single persons of them to have from $40 to $60. One informant told me that a man showed a friend of his $400 which he had taken from murdered Indians. Money and everything of value that the Yanas had was s.n.a.t.c.hed up by these robbers.

Nearly all the men who killed the Yanas have gone out of the country or are dead. A few are in Northern California yet, and the children of some of the dead ones are living there now. Though one's indignation at the deeds of 1864 be great, there is no use in mentioning names at this hour. All that is left is to do for the poor remnant of an interesting people that which we have done for Indians in other parts: give them land properly surveyed and the means to begin life on it.

THE WINNING OF HALAI AUNA

The Yanas were fond of astronomical myths, or myths of the upper world. The morning star and the moon appear in them frequently. The great sweat-house of the sun is the dome of heaven.

The name of the mysterious and mighty old uncle, Igupa Topa, seems to me to be derived from Iguna, chief sweat-house, and Tuina or Toina, the sun. Tuina is the prevailing p.r.o.nunciation, but Toina is used also. Igupa is the regular form of son of Iguna, as is Topa of Toina.

He is a person whose strength is well known to the sun, who has evidently a clear perception of how dangerous a person he is.

The shooting of Wakara into the sky is a curious variant of the tree-bending by Tulchuherris and Sas in the Wintu myth.

THE HAKAS AND THE TENNAS

This myth describes a deadly feud between the people who were turned into flint, that is, fire, presumably lightning, and the grizzlies or cloud people. After I had prevailed on him to give me the story, the narrator told it with unfeigned delight. His sympathy with the old woman Tsuwalkai was great, and his enthusiasm for Tsawandi Kamshupa, who rose from the spittle of Tsawandi Kamshu, evident and striking.

The origin of Ilhataina in this myth and in the following called "Ilhataina," which is the usual name for lightning, strengthens my view that the Wintu Tulchuherris, a name which is merely an epithet, meaning "dug up," is the same person as Ilhataina of the Yanas. The regular acknowledged lightning of the Wintus is called Walokit, who is a child of Wima Loimis, grizzly bear maiden, and the sun.

ILHATAINA

In this myth lightning is "dug up," as in the preceding one.

Electricity is one of the earth's children.

The putting on of Gowila's skin by Ilhataina is one of the curious acts frequent in Indian mythology. In the Aztec wors.h.i.+p of Mexico, in Montezuma's time, the sacrificing priest put on the skin of the victim as far as the waist.

The wish of Ilhataina to get the old rabbit-skin robe is worthy of attention.

HITCHINNA

Among the Iroquois the cyclone was represented as a great head, the name of which in Seneca is Dagwa Noenyent. This head would pa.s.s through a forest and tear up the greatest trees by the roots.

The method used by the deceitful Metsi to rid the world of Hitchinna might remind one of the way of cooking oysters at the waterside in Virginia near the places where they are taken.

TIRUKALA

I have referred to Tirukala in the Wintu myth "Hawt." The battle described in this myth and the child which rises from the spittle of Burnt Face and reaches maturity in one day, are very striking.

Tirukala gives the active, the working side of water as a personage, the widener of valleys, the pusher apart of mountains, the maker of all streams and rivers. Tirukala works without ceasing, he sings as he labors, and never eats food of any kind.

Hawt (in the Wintu myth) gives the artistic, the poetic side of the same person, whose voice is that of Niagara and the raging ocean at its loudest, that of the tiniest rivulet or of the raindrop at its gentlest.

SUKONIA'S WIVES AND THE ICHPUL SISTERS

It is noteworthy that in Indian myths whenever two sisters are sent somewhere, as in the present case, and warned by father or mother against some deceiver who is likely to meet them on the way, the elder sister is generally ready to become a victim, the younger is the wise and obedient one, as in this myth.

We have again a case of putting on the skin of a slain person to become like him or her.

The test of bringing water was perfect, since no one who was not of the household could know where it was.

THE FINDING OF FIRE

In this, as in all Indian myths of the bringing of fire, it is procured by stealing. The pursuit in all cases is most strenuous.

In one myth relays are posted along the road at short intervals; these deliver the fire to one another in great haste. At last the pursuers are very near, when the fire is given to him who afterward becomes the turtle; he places the treasure in his mouth and rolls into a deep river, where he hides till the baffled masters of fire turn homeward sorrowing.

HAKA KAINA

Here we find another myth of a flint people.

In the Hakas and Tennas we have a struggle between the lightning and the clouds. In Haka Kaina the myth represents the advance of spring to colder regions. The swan-maidens go north with the early lightning of the year. Hence Haka Kaina, the war chief of Wahkalu, the great residence of Jupka, is represented as stealing them. In another myth, of which, unfortunately, I have only a fragment, these same swan-maidens are borne away north by Haka Kaina with great pomp and circ.u.mstance. The chief is attended by an immense escort, in which all the personages are phenomena of springtime. His regular force, his trusty warriors do not migrate; they stay all the year at Wahkalu, unless when absent on some expedition. The most characteristic person in the escort is a species of poplar-tree, the leaves of which tremble like those of an aspen. This hero dances all the time from his point of starting in the south till he reaches Mount Shasta. This gives a fine picture of that kind of tree putting forth leaves which quiver with gladness at the approach of the swan-maidens.

The marshalling by Haka Kaina of forces so numerous that they surround the immense base of Mount Shasta, the enormous dust which they raise, dust which goes up to the sun, their death by fire at the hands of the Mini Aunas, their resurrection and return home with the swan-maidens and all the spoils of Hwipajusi's people, are conceived on a scale truly grand.

t.i.tINDI MAUPA AND PAIOWA THE YOUNGEST DAUGHTER OF WAKARA

Paiowa is the evening star. Wakara's most interesting daughters are always Halaia, or Halai Auna, and Paiowa. The first is the morning, the second the evening star.

Halaia's sister, Pahnino, in this myth became afterward a sh.e.l.l, or rather a creature which lives in a sh.e.l.l, as did also her mother. I do not know which kind of sh.e.l.l Pahnino is; it has bright colors.

The increase and decrease of food, the magic power of weapons, the jealousy and hostility of the husbands of other sisters, are usual in Yana myths of this kind.

THE TWO SISTERS HAKA LASI AND TSORE JOWA

Love of this sort, of a sister for a brother, is found in European lore occasionally, and is, of course, a survival from a very remote past. In this myth it is the love of one of the first people, a female, afterward turned into a loon, for her brother, who was afterward turned into a wildcat.

Bringing to life is one of the most familiar performances in American mythology as well as in Keltic. In Yana it is done by kicking or turning over a corpse with the foot; by boiling in water, sometimes one hair, sometimes the heart; or by striking the corpse with a twig of the red rose-bush. In Keltic it is most frequently done by the stroke of a Druidic or magic switch, which resembles the Yana method with the rose twig. The red rose has significance, no doubt. In Keltic we are not told the kind of wood from which the Druidic switch was taken.

In Seneca myths raising from the dead was very impressive. Sometimes the dry, fleshless bones of hundreds and hundreds of the first people were found lying in a heap or close together. The hero, another of the first people, pushes a hickory-tree as if to throw it on them, crying at the same time, "Rise up! or the tree will fall on you." That moment all the dry bones sprang up, took on flesh, and a.s.sumed their old forms immediately. Indian humor creeps out sometimes by giving us two lame people of the uprisen company. In the hurry and rush, while the dry bones are arranging themselves, two legs get astray; two personages have each one leg which is his own and one which belongs to his neighbor.

JUIWAIYU

This myth has many and very valuable elements,--the importance of dreams, the stopping or slackening the course of the sun, the music of Juiwaiyu as he moves, the choice of the right road, the storm of vermin, Jupka as monitor and helper, the summons to send Damhauja's daughters to meet him, the inexhaustible venison no larger than a walnut, Juiwaiyu's marvellous music on the mountain, the bringing home of countless deer in the body of a fawn, the race with Damhauja's sons-in-law, the meeting with the poison spider, the rattlesnake and the grizzly bear, the storm, the drowning of Damhauja and his resurrection,--make this one of the richest of Yana tales.

Playing with two bones was very much like playing ball. Near both ends of the field barriers were set up, and each side had to put the bones past the barrier toward which they faced.

The starting-point was in the middle of the field, at an equal distance from both barriers. At the opening of the game all the players gathered at this middle point; the bones were thrown up, and all struggled for them. Whoever caught the bones on his stick either hurled them toward the barrier beyond which he wished to put them, or he ran toward it, bearing them on the point of his stick. If there were swifter runners than he, they took the bones from him, or if he hurled them ahead, they ran and threw them or carried them toward one barrier or another. The bones were fastened together by a string some inches long.

In Yana tales, Damhauja, the moon during the last quarter, plays or rather played, a great part. I say played, since, unfortunately, we have but a fragment of Yana lore left after the events of 1864.

Damhauja's sons-in-law on the west side of the river, in this tale, were various Mapchemaina people,--that is, beings who somewhat later became beasts, birds, plants, rocks, and insects on earth. All the stars were his children. His daughters, stars, were married to Mapchemaina people, except the two of whom Juiwaiyu had dreamed. His sons, stars also, lived near him, and were at enmity with his sons-in-law.