diff options
| -rw-r--r-- | .gitattributes | 4 | ||||
| -rw-r--r-- | LICENSE.txt | 11 | ||||
| -rw-r--r-- | README.md | 2 | ||||
| -rw-r--r-- | old/67172-0.txt | 10499 | ||||
| -rw-r--r-- | old/67172-0.zip | bin | 223593 -> 0 bytes | |||
| -rw-r--r-- | old/67172-h.zip | bin | 1130101 -> 0 bytes | |||
| -rw-r--r-- | old/67172-h/67172-h.htm | 14350 | ||||
| -rw-r--r-- | old/67172-h/images/cover.jpg | bin | 54303 -> 0 bytes | |||
| -rw-r--r-- | old/67172-h/images/fructus.jpg | bin | 8022 -> 0 bytes | |||
| -rw-r--r-- | old/67172-h/images/illus1.jpg | bin | 95227 -> 0 bytes | |||
| -rw-r--r-- | old/67172-h/images/illus10.jpg | bin | 62648 -> 0 bytes | |||
| -rw-r--r-- | old/67172-h/images/illus11.jpg | bin | 61090 -> 0 bytes | |||
| -rw-r--r-- | old/67172-h/images/illus12.jpg | bin | 59842 -> 0 bytes | |||
| -rw-r--r-- | old/67172-h/images/illus2.jpg | bin | 58884 -> 0 bytes | |||
| -rw-r--r-- | old/67172-h/images/illus3.jpg | bin | 68812 -> 0 bytes | |||
| -rw-r--r-- | old/67172-h/images/illus4.jpg | bin | 71583 -> 0 bytes | |||
| -rw-r--r-- | old/67172-h/images/illus5.jpg | bin | 68430 -> 0 bytes | |||
| -rw-r--r-- | old/67172-h/images/illus6.jpg | bin | 68841 -> 0 bytes | |||
| -rw-r--r-- | old/67172-h/images/illus7.jpg | bin | 61618 -> 0 bytes | |||
| -rw-r--r-- | old/67172-h/images/illus8.jpg | bin | 74756 -> 0 bytes | |||
| -rw-r--r-- | old/67172-h/images/illus9.jpg | bin | 77263 -> 0 bytes | |||
| -rw-r--r-- | old/67172-h/images/press.jpg | bin | 8645 -> 0 bytes |
22 files changed, 17 insertions, 24849 deletions
diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..d7b82bc --- /dev/null +++ b/.gitattributes @@ -0,0 +1,4 @@ +*.txt text eol=lf +*.htm text eol=lf +*.html text eol=lf +*.md text eol=lf diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6312041 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This eBook, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..ffea17a --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #67172 (https://www.gutenberg.org/ebooks/67172) diff --git a/old/67172-0.txt b/old/67172-0.txt deleted file mode 100644 index d86daeb..0000000 --- a/old/67172-0.txt +++ /dev/null @@ -1,10499 +0,0 @@ -The Project Gutenberg eBook of A Guide to Mythology, by Helen -Archibald Clarke - -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you -will have to check the laws of the country where you are located before -using this eBook. - -Title: A Guide to Mythology - -Author: Helen Archibald Clarke - -Release Date: January 15, 2022 [eBook #67172] - -Language: English - -Produced by: Charlene Taylor and the Online Distributed Proofreading - Team at https://www.pgdp.net (This file was produced from - images generously made available by The Internet Archive) - -*** START OF THE PROJECT GUTENBERG EBOOK A GUIDE TO MYTHOLOGY *** - - - - - - -A GUIDE TO MYTHOLOGY - - - - -[Illustration: Automedon and the Horses of Achilles. _H. Regnault._] - - - - - A - GUIDE TO MYTHOLOGY - - BY - HELEN A. CLARKE - _Author of “Ancient Myth in Modern Poets,” “Longfellow’s - Country,” “Hawthorne’s Country,” - “The Poets’ New England,” Etc._ - - [Illustration] - - GARDEN CITY NEW YORK - DOUBLEDAY, PAGE & COMPANY - 1918 - - COPYRIGHT, 1908, BY - DOUBLEDAY, PAGE & COMPANY - ALL RIGHTS RESERVED, INCLUDING THAT OF - TRANSLATION INTO FOREIGN LANGUAGES, - INCLUDING THE SCANDINAVIAN - - - - -To - -MY LITTLE FRIEND - -KATHARINE CORFIELD NEWBOLD - - - - -PREFATORY NOTE - - -It is a pleasure to express my thanks to publishers and authors for -courteous permission given me to include in this book stories from their -collections. To Houghton, Mifflin & Co., the publishers of “Algonquin -Legends,” by J. G. Leland, and of Bryant’s translation of the “Odyssey”; -to J. B. Lippincott Co., the publishers of “Gods and Heroes of Old -Japan,” by Violet M. Pasteur, and of “Old Deccan Days,” by Mary Frere; -to A. Wessels Co., the publishers and to Mr. W. W. Canfield, the author -of “Legends of the Iroquois”; to Ginn & Co., the publishers of “Classic -Myths in English Literature,” based on Bulfinch’s “Age of Fable,” by -Charles Mills Gayley; to Macmillan & Co., publishers of “Theocritus, -Bion, and Moschus, Done into English Prose,” by A. Lang; to Scott, -Foresman & Co., publishers of “Norse Mythology,” by Melville B. Anderson. -Other collections, out of print, as far as I know—the original publishers -no longer being in existence, from which I have taken stories, are: -“Indian Fairy Tales Based on Schoolcraft,” by Cornelius Mathews, and -“Indian Myths,” by Ellen R. Emerson; also from the following English -publications: “Polynesian Myths,” by Sir George Grey; “Russian Stories,” -by Ralston. - -I am also deeply indebted, as every one who studies mythology must be, to -the following works, among others in various branches of the subject: Max -Müller’s “Chips from a German Workshop,” Cox’s “Mythology of the Aryan -Races,” John Fiske’s “Myths and Mythmakers,” Frazer’s “Golden Bough,” -Hartland’s “Myth of Perseus,” Clodd’s “Childhood of Religions,” Andrew -Lang’s “Custom and Myth,” Tyler’s “Primitive Culture,” Mills’s “Tree of -Mythology,” Chamberlain’s “The Child and Childhood in Folk Thought,” De -Gubernatis’s “Zoological Mythology,” Dr. Brinton’s “American Hero Myths,” -“Myths of the New World,” as well as to many collections of folk-tales. - - * * * * * - -My aim in this book on Mythology for young readers has been to give them -solid knowledge on the subject, as far as it is advisable to go with -immature minds, based upon the most recent investigations of scholars, -and to select the myths used in illustration of the plan, with a view to -giving them interesting stories to read, which will, almost unconsciously -to themselves, lay a firm foundation for the fascinating study of -Comparative Mythology, should they wish to go more deeply into it in the -future. - -There is much talk nowadays as to the authenticity of the records of -savage myths. Much of this talk seems to me futile, for a myth is not -a fixed entity. Each successive narrator is almost sure to vary and -embellish somewhat the material that comes to him, according to his -own inventive fancy. If, therefore, a savage myth recorded by a white -man retains the chief characteristics of the savage myth, in spite of -some fanciful turns given it by him, to the degree, say, that a story of -Ovid’s retains those of a Greek myth, it is to all intents and purposes -a savage myth, and the embellishments may be disregarded, as Ovid’s are -when we are considering Greek Mythology. I have, therefore, included in -this volume those versions of the myths that seemed most readable and -attractive, provided the primitive attitude of mind and customs were -fully emphasized. - - - - -CONTENTS - - - PAGE - - I.—WHAT IS A MYTH? 19 - - II.—ANIMALS IN PRIMITIVE MYTHS 40 - - _STORIES_: How the muskrat made the world (_Indians of - British Columbia_).—How a kite helped to make the world - (_Philippine Island_).—How Maui fished up the earth - (_Polynesian_).—The origin of the robin (_Odjibwa_, - Cornelius Mathews, based on Schoolcraft).—The origin of the - hare (_Aino_, B. F. Chamberlain).—How the mole became blind - (_North American Indian_, Mill’s “Tree of Mythology”).—The - boy and the wolves (_North American Indian_, Ellen R. - Emerson, “Indian Legends”).—How Wasbashas, the snail, - became a man (_North American Indian_, Emerson).—The - amazing adventures of Master Rabbit (_Algonquin_, Leland’s - “Algonquin Legends”).—The story of Manabozho (_Iroquois_, - Mathews-Schoolcraft).—How Glooskap made his uncle, the - turtle, into a great man (_Mic-Mac_ and _Passamaquoddy_, - Leland).—Punchkin (_Hindoo_, M. Frere’s “Old Deccan Days”). - - III.—ANIMALS IN CULTURE MYTHS 131 - - _STORIES_: Hymn to Indra (_Hindoo_, “Rig Veda”).—The - Four apes (_Egyptian_, Book of the Dead).—Story of the - Midgard serpent and Fenris, the wolf (_Norse_, Melville B. - Anderson’s, “Norse Mythology,” based on the Eddas).—The - story of Apollo and Phaëton (_Greek_, Gayley, based on - Bulfinch).—The story of Odysseus and the oxen of the sun - (_Greek_, paraphrase from Bryant’s “Odyssey”).—The story of - Athēne and Arachne (_Greek_, Gayley-Bulfinch). - - IV.—TREE AND PLANT MYTHS 165 - - _STORIES_: Ygdrasil, the Norse world tree.—Story of the - Aino who fell asleep at the foot of a pine tree.—Wunzh, - the father of Indian corn (_North American Indian_, - Mathews-Schoolcraft).—Leelinau, the Lost Daughter (_North - American Indian_, Mathews-Schoolcraft).—Birth of the - arbutus (_Iroquois_, W. B. Canfield’s “Legends of the - Iroquois”).—Song at the beginning (_Ancient Mexican_, - Brinton’s “Myths of the New World”).—Flower song (_Ancient - Mexican_, Brinton’s “Myths of the New World”).—The story of - Erisichthon (_Greek_, Bulfinch’s “Age of Fable”).—Story of - Pan and Syrinx (_Greek_, Gayley-Bulfinch).—Story of Pomona - and Vertumnus (_Roman_, Gayley-Bulfinch).—Myth of Osiris - and Isis (Bulfinch).—Story of Adonis (_Greek_, extracts - from Lang’s “Lament for Adonis,” by Bion). - - V.—MYTHS OF THE SUN, MOON, AND STARS 207 - - _STORIES_: Story of the making of the sun, moon, and stars - (_Navajo_, Emerson).—Story of the conquering of the sun - (_North American Indian_, Emerson).—Hymn to the sun (_North - American Indian_, Emerson).—Hymn to Sûrya (_Hindoo_, “Rig - Veda”).—The worship of the sun and the dream of Onawutaquto - (_North American Indian_, Emerson).—The witch and the sun’s - sister (_Russian_, Ralston’s “Russian Folk-Tales”).—The - making of the mirror (_Japanese_, Violet M. Pasteur, - “Gods and Heroes of Old Japan”).—The death of Balder the - Good (_Norse_, Anderson-Eddas).—Battle of Ra and Anapef - (_Egyptian_, Book of the Dead).—Story of Phœbus Apollo - (_Greek_, Gayley-Bulfinch).—Story of Artemis and Orion - (_Greek_, Gayley-Bulfinch).—Story of the child and the star - (_Iowa Indian_, Emerson).—Osseo, the son of the evening - star (_North American Indian_, Mathews-Schoolcraft).—The - wandering star (_Chippewa_, Emerson).—The daughters of the - stars (_North American Indian_, Mathews-Schoolcraft). - - VI.—MYTHS OF THE SKY AND AIR 269 - - _STORIES_: How a hunter visited the thunder spirits - who dwell in Mount Katahdin (_Passamaquoddy_, - Leland).—The thunder and lightning men (_Passamaquoddy_, - Leland).—How Glooskap bound Wuchowsen, the great - wind bird (_Passamaquoddy_, Leland).—The wonderful - exploits of Paup-puk-keewiss (_North American Indian_, - Mathews-Schoolcraft).—The story of Odin’s sword and - Sigmund (_Norse_, Anderson-Eddas).—How Thor conquered the - stone giant (_Norse_, Anderson-Eddas).—How Zeus came to - be king of gods (_Greek_).—Hymn to the dawn (_Hindoo_, - “Rig Veda”).—The lover’s vision of the happy land - (_North American Indian_, Emerson).—The message-bearers - (_Iroquois_, Canfield).—The way of the gods (_Japanese_, - Violet M. Pasteur). - - VII.—MOTHER-MYTHS AND CHILD-MYTHS 336 - - _STORIES_: Malayan story of the sun and moon.—Hymn to - the mother of the gods (_Mexican Indian_, Brinton’s “Rig - Veda Americanus”).—Hymn to Cihuacoatl (_Mexican Indian_, - Brinton).—The children of heaven and earth (Sir George - Grey, “Polynesian Mythology”).—Story of Demeter (_Greek_, - from Hymn to Demeter, Callimachus).—The story of Demeter - and Persephone (_Greek_, Gayley-Bulfinch, drawn from Ovid - and Apollodorus).—Legend of Tu-tok-a-nu-la (_Indian_, - Emerson).—Nezhik-e-wa-wa-sun, or the lone lightning - (_Odjibwa_, Emerson).—Wasis, the baby (_Penobscot_, - Leland).—Ojeeg Annung, or the summer-maker (_Indian_, - Emerson).—The legend of Maui (_Polynesian_, Grey).—The - infant Heracles (_Greek_, paraphrased from Lang’s - translation of the Idyls of Theocritus).—The infant Hermes - (_Greek_, paraphrased from Shelley’s translation of the - Homeric Hymn to Mercury). - - - - -ILLUSTRATIONS - - - FACING PAGE - - Automedon and the Horses of Achilles _Regnault_ _Frontispiece_ - - A Reading from Homer _Alma-Tadema_ 38 - - Zeus _From Pompeii_ 140 - - Athēne _Glyptothek, Munich_ 162 - - Apollo with the Lyre _Glyptothek, Munich_ 232 - - Diana or Artemis the Huntress _Versailles_ 240 - - Diana or Artemis _Correggio_ 248 - - Aurora _Guido Reni_ 270 - - The Flying Mercury or Hermes _Giovanni di Bologna_ 316 - - Athēne: Brandisher of the Spear _Capitol, Rome_ 320 - - Demeter or Ceres _The Vatican_ 340 - - The Infant Hercules _Louvre_ 384 - - - - -A GUIDE TO MYTHOLOGY - - - - -CHAPTER I - -WHAT IS A MYTH? - - -What is a myth? This looks like a simple question, and one that ought -to be easy to answer. Yet it is one which has puzzled for centuries the -heads of many learned men, who in their attempts to give a satisfactory -answer to the question, have written whole libraries of profound books -on the subject. It would seem almost hopeless for us to try and find an -answer, if it were not that we live in the Twentieth Century, which is -like a great hilltop towering above all the past centuries; and from this -height we are able to look down and see right into the minds of all these -learned and distinguished men, and understand why they found the answer -to this question so difficult. - -Let us try to imagine all the myths which have come into existence since -the beginning of the world shut up in a huge round castle in the midst -of a wide plain, and all these learned men like knights of the Middle -Ages besieging the castle to find out the secrets that are locked up -within it. They come, galloping up on horseback from every quarter of -the plain—North, East, South, West—carrying long spears with which they -batter away at the castle until they succeed in making a hole through the -wall. Then each of these knights of learning becomes so intent upon what -he sees in the castle through the hole that he, himself, has made that he -is entirely unaware of what the other knights see through the holes they -have made. Then they all go off and write their learned books, telling -what they have seen, and when they come to read each other’s books, of -course, they have terrible battles—all of words fortunately—in their -attempts to settle who is right, and each one contends that he has seen -all there is to be seen through his own particular little spear hole. -But we, upon the hilltop can perceive that every one of the knights saw -something about myths which was true, and the way to find the answer we -want is to piece together all the fractions of truth which each man saw -into a whole truth, or something near a whole truth, for, you know, the -whole truth about anything is so immense that it is almost if not quite -impossible to find it all out. - -For example, it would not be possible for me to tell you in this one -short chapter all the secrets which all the knights of learning saw as -they looked into the castle; but I shall tell you a few of them, for it -will help you to understand more intelligently what a myth really is. - -The first knight to be seen galloping out of a very far-distant past is -the Greek Theognis of Rhegium. He lived six hundred years B.C., but even -as long ago as that there had come to be such an immense number of myths -in Greece, that their existence was already a cause for much wonder. He -carried a spear, called “allegory,” and when he battered into the castle, -the only truth he could see was that all myths were allegories. According -to him the Greek mythical gods, Apollo, Helios, and Hephaestos, were fire -under different aspects: Hera was the air; Posidon, the water; Artemis, -the moon, and so on. Other learned Greeks followed in his footsteps -and saw much the same things. For example, three hundred years later, -Aristotle said that myths were the attempt of the world before his time -to express _philosophical_ speculations, and Plutarch four hundred and -sixty years later said that myths were _metaphysical_ statements in -disguise. That is, they all thought that myths had been invented to stand -as symbols of objects in nature or of ideas which men had expressed. - -Now, if we look again, we shall see another Greek knight galloping out -of the past whose name was Euhemeros. He was a historian, a philosopher, -and a traveller, and he lived about three hundred years B.C. He was the -friend of the King of Macedon, who sent him off on missions to various -countries. The spear he carried was called “history,” and the way he came -to decide that myths were historical accounts of real persons is told in -the following little story. Once when he was off on his travels, after -sailing about for several days, he arrived in the Indian Ocean, where he -found a group of islands the most important of which was Panchaia. The -inhabitants of this island were distinguished for their piety and honored -the gods by the most magnificent sacrifices and offerings of gold and -silver. Among the wonderful works of art in this island was an immensely -tall column on the top of which was a temple to Jupiter Triumphant. This -was supposed to have been erected by Jupiter himself, when, an earthly -monarch, he marched through the country victorious. Inside this temple -was a column upon which were recorded the doings of Jupiter and of his -father and grandfather, Kronos and Uranos. - -This story, itself, is so evidently a myth that it does not amount to -anything as a proof of the historical theory. Nevertheless there have -been many to adopt this belief. - -Other knights of learning, both ancient and modern, have carried lances -with the sounding name, “natural phenomena.” When they look into -the castle they see myths as personifications of natural phenomena. -Everything that we see happening in nature comes under the head of -natural phenomena. The rising and setting of the sun, the moon and -the stars each day, the clouds that drift across the sky, storms and -whirlwinds, the lightning flash and the loud roar of the thunder, as well -as the gentle rain, the tinkling of waterfalls, and the light morning -breezes. When all these objects and events in nature are talked about -as if they had the same powers as human beings, they are said to be -personified. Here is a very pretty example of a myth in which the dawn is -personified. It is taken from one of the most ancient books in the world, -the “Rig Veda,” about which you will hear more later. - - “The lovely Dawn arousing man goes before the sun preparing - practicable paths, riding in a spacious chariot, expanding - everywhere, she diffuses light at the commencement of the days.” - -Among the ancient knights of learning who thought that all myths were -started in this way was the great Thucydides; and Cicero also believed -that the exalted beings in mythology who were worshipped as gods were -in reality personifications of the objects in nature which struck the -imagination of primitive mankind. - -There are also many modern knights of learning who hold the same view, -among the most distinguished of whom is the English scholar, Max Müller. -About him and his followers Sir George Cox and John Fiske, the American -historian and thinker, you will one day know more if you continue your -studies in mythology. When Max Müller came to write his learned books -upon what he saw in the castle of myths, he supported his learning upon -many interesting facts which he had discovered when he was studying the -languages of different races. - -In comparing the ancient Greek language with the ancient language of -India, the Sanskrit, he found out that they were often very much alike. -This drove him to the conclusion that they must both be descended from -some still older language. He noticed also remarkable resemblances -between the myths of Greece and those of India, of which there were -large numbers collected in the old books in Sanskrit and other Indian -languages. Then he made up his mind that the ancient race of people who -spoke the old language from which Greek and Sanskrit were descended must -have had a great fondness for inventing myths, and that these myths had -been handed down from generation to generation. Finally, many of the -descendants of this ancient race went to live in India, while others went -to live in Greece, and that was the reason the languages and the myths of -these two peoples were so much alike in many ways. The original home of -this ancient myth-making race has been thought to be Central Asia, and -the race is known in history as the Aryan race. But Max Müller and others -who agreed with him were so intoxicated with their new discoveries that -they were constantly in danger of making fanciful comparisons between the -words of the two languages, and building upon these fanciful comparisons -explanations of myths, even more mythical than the myths themselves. -In fact they not only saw in one direction like the other knights, but -they used a huge magnifying glass that tinted every thing with unnatural -rainbow colors such as you have seen when looking through an opera glass. - -I will speak of three others only of the many modern knights of -learning who have seen some of the truth:—E. B. Tylor, Andrew Lang, and -James G. Frazer. The first of these tells especially about some very -curious beliefs possessed by primitive men. These beliefs colored their -imagination no matter what kind of myths they might invent. One of them -was that a spirit, separate from their ordinary life lived inside of -their bodies; another that all things in nature had life like themselves, -and also spirits dwelling within them like the spirits within themselves. -This was thought to be true of trees and stones as well as of birds and -animals. The second, Andrew Lang, considers that myths are stories which -tell about the manners and customs of ancient or savage people, and the -third, James G. Frazer, sees in the worship of the spirits of vegetation, -the corn, the trees and so on the origin of most myths. Very long and -very profound are the arguments with which each supports his particular -point of view, and many are the illustrations drawn from the myths of all -lands with which each illuminates his argument, but, like the rest of the -knights, each sees so much in his own truth that he is more or less blind -to all that others see. - -Now that I have tried to give you this glimpse at the various -explanations of myths proposed from the most ancient times to the -present, I think we shall be a little better prepared to find out an -answer for ourselves that will be satisfactory. - -Suppose we take the top off the castle in which we imagined the myths -and the secrets of their origin to be locked up, and look down upon them -from our hilltop, using as an aid to our vision all the light that comes -in through the numerous breaks in the castle made by the lances of the -knights. What will the wonderful treasures revealed to us be like? They -will not be like jewels, all polished and placed in regular shining rows, -for myths were never fashioned as a jeweler would fashion his stones—all -at once—into perfectly finished and beautiful shapes. No!—the imaginary -contents of our castle which will best stand as a symbol or picture of -all the myths of the whole world in all their wonderful variety will be -an immense forest of almost countless kinds of trees. Under the trees -there are many sorts of plants and flowers; and if we look closer we -shall see that some of these trees and plants are ugly in shape, some -are even decaying, but there are many most lovely to behold, and a few -of the trees tower up above the others and are profusely decorated with -many shining ornaments, making them look like Christmas trees. You will -see at once that by using this symbol to stand for all the myths of the -whole world I want to point out and make clear to you the important fact -that myths were not made all at once as the jeweler polishes his stones, -but they grew up gradually from small beginnings, like oaks from acorns, -or pines from pine cones—and the soil in which they grew was the minds of -primitive men ages and ages ago. - -Sometimes the trees of one land will look exceedingly like those in -another land—in fact, being the same sort of trees, but differing -somewhat in shape. Then the smaller plants and flowers are the symbols -for many kinds of little mythical stories about every thing that you can -think of, or rather that primitive man could think of, for he didn’t know -about trolleys and telephones and automobiles, and so there are not any -myths about such things as these. And the Christmas trees are the myths -which have been enlarged and glorified by having myths from other lands -added to them. - -Now the point comes up, how did all this vast forest of myths which -covers the whole world arise, for the forest symbolizes, remember, only -the forms oral or written in which the myths of the world have come to -us. To answer this, we must now try to imagine behind all this wonderful -growth of myth, on the one hand, the mind of mankind, and on the other -hand all the objects of external nature. And besides we must think of -mankind as it was untold ages ago in the real childhood of the world. -In those far off days when the first men used to roam about the world -getting their food by hunting, with nothing but caves or tents to live -in, man’s consciousness of himself was not even as strong as that of a -small child to-day. Still, he had implanted in him the power of observing -whatever went on before him, and a constant curiosity to know the cause -or the “reason why” of every thing he saw. Above all he had a vivid -imagination. He could “make believe” about the things he saw far better -than children do in their games to-day, and that is how he came to -invent explanations of most of the things he saw about him. Here, for -example, is a little story invented by the Hottentots to explain two -things which they had observed, the spots on the moon, and the way in -which the upper lip of a hare is split. - - “The moon sent an insect to men saying, ‘Go thou to men and - tell them, as I die and dying live, so ye shall also die and - dying live.’ The insect started with his message, but while - on the way was overtaken by the hare who asked him upon what - errand he was bound. The insect answered that he had been sent - by the moon to tell men that as she dies and dying lives so - also shall they die and dying live! The hare said, ‘As thou - art an awkward runner, let me go.’ With these words he ran off - and when he reached men he said, ‘I am sent by the moon to - tell you, as I die and dying perish, in the same manner shall - ye also die and come wholly to an end.’ Then the hare returned - to the moon and told her what he had said to men. The moon - reproached him angrily, saying, ‘Darest thou tell the people a - thing which I have not said?’ With these words she took up a - hatchet to split his head, missing that the hatchet fell upon - the upper lip and made a deep gash. Maddened by such treatment, - the hare flew at the moon and scratched her face which are the - dark spots which we now see on the moon.” - -You see these primitive Hottentots treat every thing in nature as if -it were alive just as we learned from Tylor. They really did not know -what a great difference there is between a human being and an animal or -between animals and plants or even plants and stones. All of the objects -in nature being endowed with life, they might speak and act just like -human beings. But it was only the very wisest of human beings who could -understand this language that the animals and plants and other objects in -nature might speak. - -On this account all nature seemed very mysterious to primitive man, and -he therefore was ready to worship almost any object that caught his -attention. - -Then the strange feeling he had that another spirit quite detached from -his ordinary life lived inside his body, made him imagine queer things -about this spirit; for one thing, that it might leave his body and go off -on independent journeys in the form of a bird or an animal, or even that -it might be stowed away for safe keeping in some animal or other object, -like the famous story of the Norse giant whose heart, which is equivalent -to his true life, is far away in an egg that is in a church that is on an -island that lies in a lake. In many stories belonging to this primitive -time, a man’s luck often stands for his life and is bound up in some -object outside of himself as in this story of the Algonquin Indians, -which reflects all the strange notions I have spoken of as well as giving -an explanation of the appearance of the sheldrake duck. It is the story -of how one of the Partridge’s wives became a sheldrake duck, and why her -feet and feathers are red. - - “There was once a hunter who lived in the woods. He had a - brother or spirit who was so small that he kept him in a box, - and when he went forth he closed this very carefully, for fear - lest an evil spirit should get him. - - “One day this hunter, returning, saw a very beautiful girl - sitting on a rock by a river, making a moccasin. And being in - a canoe he paddled up softly and silently to capture her; but - she, seeing him coming, jumped into the water and disappeared. - On returning to her mother, who lived at the bottom of the - river, she was told to go back to the hunter and be his wife; - ‘for now,’ said the mother, ‘you belong to that man.’ - - “The hunter’s name was Mitchihess, the Partridge. When she came - to his lodge he was absent. So she arranged every thing for his - return, making a bed of boughs. At night he came back with one - beaver. This he divided; cooked one half for supper and laid by - the other half. In the morning when she awoke he was gone, and - the other half of the beaver had also disappeared. That night - he returned with another beaver, and the same thing took place - again. Then she resolved to spy and find out what all this - meant. - - “So she lay down and went to sleep with one eye open. Then he - quietly rose and cooked the half of the beaver, and taking a - key unlocked a box, and took out a little red dwarf and fed - him. Replacing the elf, he locked him up again, and lay down to - sleep. And the small creature had eaten the whole half beaver. - But ere he put him in his box he washed him and combed his - hair, which seemed to delight him. - - “The next morning, when her husband had gone for the day, the - wife sought for the key, and having found it opened the box - and called to the little fellow to come out. This he refused - to do for a long time, though she promised to wash and comb - him. Being at length persuaded, he peeped out, when she pulled - him forth. But whenever she touched him her hands became red, - though of this she took no heed, thinking she could wash it off - at will. But lo! while combing him, there entered a hideous - being, an awful devil, who caught the small elf from her and - ran away. - - “Then she was terribly frightened. And trying to wash her - hands, the red stain remained. When her husband returned that - night he had no game; when he saw the red stain he knew all - that had happened; when he knew what had happened he seized - his bow to beat her; when she saw him seize his bow to beat - her she ran down to the river and jumped in to escape death at - his hands, though it should be by drowning. But as she fell - into the water she became a sheldrake duck. And to this day the - marks of the red stain are to be seen on her feet and feathers.” - -You will observe a very strange custom alluded to in this story, and -that is the way in which the hunter is described as capturing the maiden -for his wife instead of gently trying to persuade her to be his wife. -This shows that it is a very far-back myth, for there are many other -stories to prove that savages learned to be much more gentle in their -ways toward women even before men became altogether civilized. - -How primitive men came to have such peculiar beliefs we cannot say -positively. Some people have thought that perhaps their dreams made them -think that there was a spirit inside of them separate from their ordinary -life, while the sounds and movements in nature, such as the singing of a -waterfall, the rustling of leaves, or the sound which stones would give -out when knocked together, would seem to the uneducated mind of early -mankind, to be signs of life like his own. - -Another very early belief is that in magic and sorcery. Primitive man -used to imagine that he could make it rain by imitating the thunder, -which he did by shaking dried seeds about in a gourd. Magic is really -the producing of any desired effect or event by means which are quite -outside of the laws of nature. As the primitive savage did not know any -thing about the laws of nature, laws which have taken ages for men to -discover and all of which are not even yet discovered, he revelled in the -invention of means by which he thought he might accomplish the things he -would like to do. Sometimes he asked spirits to help him, and if what -he wanted to do was evil, he would ask aid of evil spirits. There are -countless myths in which magic plays a part, examples of which you will -see as you read the stories given in the following chapters. - -Since in the time most remote men depended upon animals almost entirely -for their food, it is probable that animals were the objects that made -the most vivid impressions on them, and, therefore, that stories of -animals belong to this most primitive stage. - -At this time, too, it is likely that the worship of animals arose, for -almost every tribe of savages had a sacred animal which, except in rare -instances, it was never allowed to kill and from which it often imagined -itself descended. - -After many ages, mankind began to till the ground, and to raise grain -and vegetables, then plants and trees were more especially observed by -them, and the mythical stories have, in consequence, more about plants -and trees in them; and, as they had sacred animals, they had also sacred -trees or plants, and worshipped them or imagined themselves descended -from them. - -Then as men progressed in their powers of observation they saw natural -phenomena more and more. The succession of night and day impressed itself -upon them, they took note of the motions of the sun, the moon and the -stars, clouds caught their attention, storms filled them with awe and -fear as the lightning flashed and the thunder roared and rattled in its -might. The wind laughed in summer breezes or howled in wintry blasts and -they noticed it, and as soon as their attention was fully aroused to all -these wonders of nature, they began to think of them, as not only endowed -with powers like their own, but as living beings. First, they frequently -personified nature as animals, then as human beings, and as they had -worshipped sacred animals and sacred plants and sacred trees, now they -worshipped these gods of nature; and as they invented tales about the -animals and the trees, so they invented tales about these gods of nature. -As one would expect, the stories about animals and trees would often be -mingled with the new stories of the nature gods, and sometimes changed so -that one would hardly recognize them. And then, again, a story told about -a nature god in one part of the world would, on account of the early -wanderings of the human race from one land to another, be added as an -ornament to a story told in another part of the world, like the ornaments -on the Christmas trees in the castle. - -Again, whole myths would be transported, and as they reached different -countries they would be changed somewhat so that they would reflect the -manners or the knowledge of that particular country. A strange thing, -however, about many myths is that those in one part of the world are so -much like those in another part of the world that it would seem as if -they must have been invented by the same people. Not only are there myths -in India and Greece which are very much alike, but there are myths in -Scandinavia and North America and South America that strongly resemble -each other and those of Greece and India. - -Why this should be the case is another point about which learned men have -had many opinions. Some of them have thought that the whole human race -must once have lived in one particular spot on the globe, and that from -there large numbers wandered forth to seek new homes in all the other -countries on the globe, taking with them the myths which they had in -common when they all lived together. It has never been settled just where -that particular spot was, and probably it never will be. Perhaps it was -in Central Asia, perhaps it was in the southern part of Spain, perhaps -in Norway and Sweden, perhaps in the island of Atlantis, in the Southern -Seas, which a legend says was submerged ages and ages ago. All of these -places have been suggested as the original home of the whole human race, -and very good arguments have been brought forward to prove the truth of -every one of these suggestions. - -Since it does not seem possible to find out the truth about this, there -are other people who dismiss the idea altogether. They think that man and -nature being a good deal alike in whatever part of the world you find -them, it is highly probable that myths might resemble each other very -strikingly and yet be invented independently by people living in lands -far apart, while the differences would be due largely to climate. - -Now if we try to think of centuries of time going by until in many -countries primitive man is no longer primitive but begins to be more -civilized, we shall find that certain groups of myths became crystallized -into complete religious systems, such as existed in Egypt, Assyria, -India, Greece, Persia, and many other countries. By this time the human -race had attained to a much greater degree of self-consciousness. Men -were beginning to understand both themselves and nature better, and they -often could see the true causes for the events of nature going on about -them. The next step was for them to begin to observe very carefully the -systems of religious myths which had been handed down to them by their -forefathers. Upon these they used their imaginative faculty, as man had -earlier used it upon nature itself, with the result that they attached -new meanings and gave fresh explanations of myths which had originally -started as simple personifications of nature. In Greece, for example, -Apollo, who was originally a personification of the sun, came to be -regarded as the God of Music and Poetry; Athēne, who was originally the -Dawn, became the Goddess of Wisdom; Hermes, originally the Wind, became -the God of Eloquence and the leader of spirits. This is the way myths -gradually grew to have philosophical or metaphysical meanings—that is, -to stand as symbols of the deepest and most far-reaching thoughts of -which the mind of man at that time was capable. Many of those thoughts -are so profound and so wonderful that one needs to have a great deal of -knowledge to understand them. All that interests you now is to know that -there are such thoughts and that some day you will want to know more -about them. - -While some myths were thus raised to religious systems, there were many -which remained in the form of legends and stories. In the course of -many generations, these stories were told over again and again so that -many changes crept into them and many additions were made. Sometimes -the effect of these changes was to make a story cruder, sometimes the -complexity of a story was increased, and sometimes it became more -interesting and beautiful. Stories which have been changed or added to by -the people in this way are called _variants_ of the same story. - -Owing to these facts mythology has been divided into two great sections. -That which has risen to the dignity of a religion is called culture-lore, -and that which has remained always in the form of stories and legends is -called folk-lore. The first reflects the learning, wisdom and manners -of the more intelligent portions of humanity, who developed in advance -of the others; and the second the beliefs and customs of the less -intelligent. - -You are probably wondering by this time how all this vast array of myths -has come down to us from the long ago past. Much of it has been preserved -in ancient books like the “Rig Veda” in India, which is thought to be -about four thousand years old, the “Iliad” and “Odyssey” of Homer in -Greece, about three thousand years old and many others. These books -existed in manuscript for many hundreds of years. Since the invention of -printing, large numbers of them have been printed and translated into -modern languages. Knowledge of ancient myths has also been obtained from -monuments and the inscriptions upon them, from paintings on vases and -from statues. - -The folk-lore has for the most part been preserved orally in the -stories of the common people, and has been handed down from generation -to generation and finally taken down in writing by some one especially -interested in collecting the stories, while the myths of the most -primitive men are preserved in the survivals of them among the races -still remaining uncivilized in various parts of the globe. These have -been for several centuries taken down from the mouths of the people, or -observed in their customs and recorded by students. Among these less -civilized races there are besides crude monuments, and even crude forms -of writing by means of which primitive men have recorded their own myths. - -You will realize by this time what an extensive and wonderful forest this -forest of myths is which we imagine ourselves looking down upon from -our hilltop, and after having taken this bird’s-eye view of the whole -forest, you will be the better able to enjoy going down into the forest -and making little journeys in different directions and becoming better -acquainted with some of the most beautiful of the myths as you will in -the following chapters. And now, moreover, you will have no difficulty in -understanding me when I answer the question, “What is a myth?” by saying: - -_A myth is any imaginative explanation or interpretation by man of -himself or of the objects and events in nature outside of himself, -including their appearance, their effects and the still greater mystery -of their causes. It may exist in many forms from the simple myth of -explanation to the complicated systems of religious myths in which the -objects of nature are regarded as gods in human form. The chief thing -to be remembered about myths is that they are not true, though they may -contain some elements of truth; another, that though not actually true -they seemed to be true to the people who made them._ - -[Illustration: A Reading from Homer. _L. Alma-Tadema._] - - - - -CHAPTER II - -ANIMALS IN PRIMITIVE MYTHS - - -The stories now to be told belong to that very early time in human life, -when, as we learned in the last chapter, men regarded every thing in -nature as if it were gifted with life like themselves. The strange ideas -to which this belief gave rise are, of course, reflected in their myths. -Many of the stories have in them animals and plants which talk, while the -transformation of men into animals or animals into men or even gods into -animals, when animals are not actually worshipped is frequent. - -The most curious of all these beliefs is that mankind is descended -from animals, all the more curious because some modern scientific men -have, as every one knows, tried to prove very much the same thing. The -modern scientist, however, does not have any especial reverence for -the antediluvian ape from which he supposes he may have evolved, while -the primitive savage regarded with awe and reverence the animals from -which he thought himself descended. Groups of savages called clans—all -tracing their descent from the same animal, considered that animal to -be especially their friend. They would not kill it or eat it, except in -a few instances when it was killed for the purposes of sacrifice. Many -different animals were regarded as ancestral animals, and became the sign -or totem, as it was called, of the tribe. Among totem animals may be -mentioned the following in Australia: Opossum, Swan, Duck, Fish. Most of -the Australian tribes declare that the family started by a transformation -of these animals into mankind. The North American Indians have a great -variety of totem animals: Wolf, Bear, Beaver, Turtle, Deer, Snipe, Heron, -Hawk, Crane, Duck, Loon, Turkey, Muskrat, Pike, Catfish, Carp, and so on. - -It was an easy step for the savage from the belief in his own descent -from some animal to a belief in the sacredness and mystery of animals, -naturally leading to the worship of them. The Indians of Peru, for -example, regarded the dog as their most exalted deity. They set up the -image of a dog in their temples. They were also in the habit of choosing -a live dog as a representation of their deity. They worshipped this and -offered sacrifices to it, and when it was well fattened up they ate it -with solemn religious ceremonies. This is one of the cases where the -sacred animal was eaten. Serpent worship is one of the most wide-spread -forms of animal worship, an example of which is found among the Zulus -to whom certain species are sacred because they are supposed to be the -incarnations of ancestral spirits. - -Another form which the sacred animal took was that of a supernatural -being not only concerned in the origin of men but who had a part to play -in the origin of the whole world. - -In a large number of these myths, the water already existed and, also -of course, the remarkable animal who brought to pass such wonders. The -animal was sometimes very humble as in the story told by the Indians of -British Columbia of the creation of the world. - - -HOW A MUSKRAT MADE THE WORLD - -In the beginning nothing existed but water and a muskrat. As the little -animal kept diving down to the bottom of the water in search of food, -his mouth became frequently filled with mud. This he spat out and so -gradually formed by alluvial deposit, an island, which grew and grew -until it finally became large enough to be the earth. - - * * * * * - -The natives of the Philippine Islands tell this story of the creation of -the world. - - -HOW THE KITE HELPED TO MAKE THE WORLD - -The world at first consisted only of sky and water and between these two -there flew a kite. The kite became weary of flying about, and finding -no place to rest; so he set the water at variance with the sky. Then, -in order to keep the water within bounds and so that it should not get -uppermost, the sky loaded the water with a number of islands in which -the kite might settle and leave them at peace. Now, it happened that -floating about in the water was a large cane with two joints which was -at length thrown up by the waves at the feet of the kite as it stood on -the shore of one of the islands. The kite split open the cane with its -bill, and behold, a man came out of one joint and a woman out of the -other. They were soon after married by the consent of their god, Bathala -Meycapal, and from them are descended the different nations of the world. - - * * * * * - -In some stories, a fish instead of a bird or an animal is the maker of -the earth, while there is an interesting Polynesian myth in which the -earth itself was a fish and was fished up out of the waters with a fish -hook. The person who accomplished this remarkable feat was the youngest -of the Maui brothers, and the flower of the family, by all accounts. We -shall hear of him again in the chapter on child myths. - - -HOW MAUI FISHED UP THE EARTH - -The youngest Maui was always very badly treated by his elder brothers. -They were in the habit of going off and leaving him alone at home with -nothing to do and nobody to play with. Their treatment of him at meals -was even more shocking. They would devour the best of every thing -themselves, and toss him a bone or offal to eat. - -Finally, little Maui plucks up courage to assert himself, and the next -time his brothers go a-fishing, he takes his place in the boat and -insists on going, too. “Where is your hook,” ask the two brothers. “Oh -this will do,” says little Maui, taking out his ancestor’s jawbone. This -he throws overboard for his fish-hook, but on trying to pull it in again -he finds it very heavy. By hauling away at it, however, he at last lifts -it, and finds it has brought up the land from the bottom of the deep. -This land proved to be an extraordinary combination of an enormous fish -and an island with houses and men and animals on it. - - * * * * * - -The world supporting tortoise is a familiar mythological friend, believed -in by Asia, and holding an important place in the mythology of the North -American Indian, where a turtle, the lonely inhabitant of the waste of -waters, dived to the depths for the earth. - -Even so humble an insect as the grasshopper figures in the Bushman’s -story of the creation of the world. Insignificant as the grasshopper -appears to us, to the Bushman he appeared a great creature, called Cagn, -with truly omnipotent powers, for he undertook the work of creation -without even the usual raw material of water. He simply gave orders and -caused all things to appear and to be made,—sun, moon, stars, wind, -mountains, animals. - -In many of the primitive stories, magic is the means by which the most -wonderful effects are produced. It was believed that a magician could -bring about any effect he desired by the mere use of his will, and often -without any visible symbol of magic power. Sometimes, however, magic -wands were used, and sometimes ceremonies were performed for the purpose -of producing magical results. On the other hand magical prodigies such -as the changing of shape from man to animal often occur without the -intervention of any magician. - -Whatever may have been the origin of this belief, it is certain that it -was just as sincerely believed in as a theory of the universe by early -mankind as the doctrine of an endless, persistent energy, always working -from cause to effect has been believed in by the nineteenth century -scientist. - -Very fanciful stories have clustered about the idea that the spirit might -be detached from the body, and placed somewhere far away, as you will see -when you read the story of “Punchkin.” - -So firmly was this idea fixed in the savage mind that, it seems probable, -his worship of animals, even in the earliest stages of life was really -a worship of the spirit within the animal, rather than of the animal -itself, and from this phase he passed on to the worship of a great spirit -that might manifest itself in many forms. This was the belief of many of -the North American Indian tribes. The Great Spirit, above all the lesser -gods, is frequently referred to in their stories. - -Of the following stories the first three, are examples of a very large -class of early myths, which attempt to account for the origin or -peculiarities of animals. Curiosity having been awakened, the savage -tries to explain what he sees and often invents pretty and even elaborate -myths in his effort to find a truth beyond his knowledge. - -In the “Origin of the Robin,” a custom observed among Indians is referred -to in the young man’s fast. Instead of college commencements, with -Baccalaureate sermons, and valedictories, the young Indian boy or maiden -was made to observe a solitary fast afar from the parental wigwam, and -while suffering the pangs of hunger and loneliness, it was believed that -the Great Spirit or a guardian spirit would reveal to him his future. - - -THE ORIGIN OF THE ROBIN - -(_From the Odjibwa_) - -An old man had an only son, named Opeechee, who had come to that age -which is thought to be most proper to make the long and final fast which -is to secure through life a guardian genius or spirit. The father was -ambitious that his son should surpass all others in whatever was deemed -wisest and greatest among his people. To accomplish his wish, he thought -it necessary that the young Opeechee should fast a much longer time than -any of those renowned for their power of wisdom, whose fame he coveted. - -He therefore directed his son to prepare with great ceremony for the -event. After Opeechee had been several times in the sweating-lodge and -bath, which were to prepare and purify him for communion with his good -spirit, his father ordered him to lie down upon a clean mat in a little -lodge expressly provided for him. He enjoined upon him at the same time -to endure his fast like a man, and promised that at the expiration of -twelve days he should receive food and the blessing of his father. - -The lad carefully observed the command, and lay with his face covered, -calmly awaiting the approach of the spirit which was to decide his good -or evil fortune for all the days of his life. - -Every morning his father came to the door of the little lodge and -encouraged him to persevere, dwelling at length on the vast honor and -renown that must ever attend him, should he accomplish the full term of -trial allotted to him. - -To these glowing words of promise and glory the boy never replied, but -he lay without the least sign of discontent or murmuring until the ninth -day, when he addressed his father as follows: - -“My father, my dreams forebode evil. May I break my fast now, and at a -more favorable time make a new fast?” - -The father answered: - -“My son, you know not what you ask. If you get up now all your glory will -depart. Wait patiently a little longer. You have but three days more, -and your term will be completed. You know it is for your own good, and I -encourage you to persevere. Shall not your aged father live to see you a -star among the chieftains and the beloved of battle?” - -The son assented; and covering himself more closely, that he might shut -out the light which prompted him to complain, he lay till the eleventh -day, when he repeated his request. - -The father addressed Opeechee as he had the other day, and promised that -he would himself prepare his first meal, and bring it to him by the dawn -of the morning. - -The son moaned, and the father added: - -“Will you bring shame upon your father when his sun is falling in the -West?” - -“I will not shame you, my father,” replied Opeechee; and he lay so still -and motionless that you could only know that he was living by the gentle -heaving of his breast. - -At the spring of the day, the next morning, the father, delighted at -having gained his end, prepared a repast for his son, and hastened to -set it before him. On coming to the door of the little lodge, he was -surprised to hear his son talking to himself. - -He held his ear down to listen, and, looking through a small opening, he -was yet more astonished when he beheld his son painted with vermilion -over all his breast, and in the act of finishing his work by laying on -the paint as far back on his shoulders as he could reach with his hands, -saying at the same time, to himself: “My father has destroyed my fortune -as a man. He would not listen to my requests. He has urged me beyond my -tender strength. He will be the loser. I shall be forever happy in my -new state, for I have been obedient to my parent. He alone will be the -sufferer, for my guardian spirit is a just one. Though not propitious to -me in the manner I desired, he has shown me pity in another way—he has -given me another shape; and now I must go.” - -At this moment the old man broke in exclaiming: - -“My son! I pray you leave me not!” - -But the young man with the quickness of a bird flew to the top of the -lodge and perched himself on the highest pole, having been changed into a -beautiful robin red-breast. He looked down upon his father with pity, and -addressed him as follows: - -“Regret not, my father, the change you behold. I shall be happier in my -present state than I could have been as a man. I shall always be the -friend of men, and keep near their dwellings. I shall ever be contented; -and although I could not gratify your wishes as a warrior, it will be -my daily aim to make you amends for it as a harbinger of peace and joy. -I shall cheer you by my songs, and strive to inspire in others the joy -and lightsomeness of heart I feel in my present state. This will be some -compensation to you for the loss of glory you expected. I am now free -from the cares and pains of human life. My food is furnished by the -mountains and fields, and my pathway of life is in the bright air.” - -Then, stretching himself on his toes, as if delighted with the gift of -wings, Opeechee caroled one of his sweetest songs, and flew away into a -neighboring wood. - - -THE ORIGIN OF THE HARE - -(_From the Aino_) - -Suddenly, there was a large house on the top of a mountain, wherein were -six people beautifully arrayed, but constantly quarreling. Whence they -came was unknown. Thereupon Okikurumi came and said: “Oh! you bad hares! -you wicked hares! Who does not know your origin? The children in the sky -were pelting each other with snow balls, and the snow balls fell into the -world of men. As it would be a pity to waste anything that falls from the -sky, the snow balls were turned into hares, and those hares are you. You -who dwell in this world which belongs to me, should not quarrel. What is -that you are making such a noise about?” - -With these words, Okikurumi seized a fire-brand, and beat each of the six -with it in turn. Thereupon all the hares ran away. This is the origin of -the hare and for this reason the body of the hare is white because made -of snow, while its ears, which are the place where it was charred by the -fire-brand,—are black. - - -HOW THE MOLE BECAME BLIND - -(_North American Indian_) - -Once a squirrel was being chased by an Indian, and in order to escape, -the squirrel ran all the way up a tree into the sky. The Indian set a -snare for the squirrel at the top of the tree and then came down, but -he found the next day that the sun was caught in the snare, and this -brought on night. He saw at once how much harm he had caused, and being -an Indian of very good intentions he was anxious to do what he could to -remedy the mischief. So he sent up great numbers of animals in the hope -that they might cut the noose and release the sun, but the intense heat -burned them all to ashes. At length the slow mole succeeded; he burrowed -under the road in the sky till he reached the place of the sun, gnawed in -twain the cords, and released the captive. But the sun’s flash put his -eyes out and this is the reason why the mole is blind. The effect of the -burning is still to be seen on the nose and the teeth of the mole, for -they are brown as if burnt. From that time on, however, the gait of the -sun has been more deliberate and slow. - - -THE BOY AND THE WOLVES; OR, THE BROKEN PROMISE - -(_North American Indian_) - -In the depths of a solitary forest a hunter had built his lodge, for he -was weary of the companionship of the people of his tribe; their habits -of deceit and cruelty had turned his heart from them. With his family, -his wife and three children, he had selected a home in the solitude of -the forest. Years passed by while he peacefully enjoyed the quiet of -his home, or the more attractive pleasures of the chase, in which he -was joined by his eldest son. At length his peaceful enjoyments were -interrupted: sickness entered the solitary lodge, and the hunter was -prostrated upon his couch never more to rise. - -As death drew near, he addressed his family in these words: “You,” said -he turning to his wife, “you, who have been the companion of my life, -shall join me in the Isle of the Blessed. You have not long to suffer. -But oh, my children!” and he turned his eyes affectionately upon them, -“you have just commenced life; and, mark me, unkindness, ingratitude, -and every wickedness is before you. I left my tribe and kindred to come -to this unfrequented place, because of the evils of which I have just -warned you. I have contented myself with the company of your mother and -yourselves, for I was solicitous that you might be kept from bad example; -and I shall die contented if you, my children, promise to cherish each -other, and not to forsake your youngest brother.” - -Exhausted with speaking, the dying hunter closed his eyes for a few -moments, and then, rousing himself with great effort, he took the hand -of his two eldest children and said: “My daughter, never forsake your -youngest brother. My son, never forsake your youngest brother.” - -“Never! never!” responded both; and the hunter sank back upon his pallet -and soon expired. - -His wife, according to his predictions, followed him after the brief -expiration of eight months; but in her last moments she reminded the two -children of the promise made their father. During the winter following -their mother’s death, the two elder children were exceedingly thoughtful -in regard to their brother, who was a mere child and very delicate -and sickly; but when the winter had passed away, the young man became -restless, and at length determined to break his promise to his father, -and seek the village of his father’s tribe. - -He communicated this determination to his sister, who replied: “My -brother, I cannot wonder at your desire, as we are not prohibited the -society of our fellow-men; but we were told to cherish each other, and -protect our little brother. If we follow our own inclinations, we may -forget him.” - -To this the young man made no reply, but, taking his bow and arrows, left -the lodge and never returned. Several moons passed after his departure, -during which the girl tenderly watched over her little brother; but at -length the solitude of her life became unendurable, and she began to -meditate escaping from the care of her brother, and leaving him alone in -his helplessness. She gathered into the lodge a large amount of food, and -then said to her brother, “My brother, do not leave the lodge; I go to -seek our brother, and shall soon return.” - -Then she went in search of the village of her tribe, where she hoped -to find her elder brother. When she reached the village, she was so -delighted with the novelty of society and the pleasure of seeing others -of her own age that she entirely forgot her little brother. She found her -elder brother nicely settled in life, he having married very happily; -and, on receiving a proposal of marriage herself, abandoned all thought -of returning to the solitary lodge in the forest, accepting a home in the -village with the young man who became her husband. - -As soon as the little brother had eaten all the food collected by his -sister, he went into the woods and picked berries and dug up roots. That -satisfied his hunger as long as the weather was mild; but, when the -winter drew on, he was obliged to wander about in very great distress for -want of food. He often passed his nights in the clefts and hollows of old -trees, and was glad to eat the refuse-meat left by the wolves; and he -became so fearless of those animals that he would sit by them while they -devoured their prey, and the animals themselves were so accustomed to him -that they seemed pleased with his presence, and always left some of their -food for him. Thus the little boy lived on through the winter, succored -from hunger by the wild beasts of the woods. - -When the winter had passed away and the ice had melted from the Great -Lake, he followed the wolves to its open shore. It happened one day that -his elder brother was fishing in his canoe on the lake, and, hearing the -cry of a child, hastened to the shore, where at a short distance from him -he discovered his little brother, who was singing plaintively these lines: - - Nesia, Nesia, shug wuh, gushuh! - Ne mien gun-iew! Ne mien gun-iew! - - My brother, my brother! - I am turning into a wolf! - I am turning into a wolf! - -At the termination of his song, he howled like a wolf; and the elder, -approaching him, was startled at seeing that the little fellow had indeed -half turned into a wolf, when, running hastily forward, he shouted, “My -brother, my little brother, come to me!” But the boy fled from him, while -he continued to sing: “I am turning into a wolf!—Ne mien gun-iew! Ne mien -gun-iew!” Filled with anguish and remorse, the elder brother continued to -cry, “My brother, my little brother, come to me!” But the more eagerly he -called, the more rapidly his brother fled from him, while he became more -and more like a wolf, until, with a prolonged howl, his whole body was -transformed, when he bounded swiftly away into the depths of the forest. - -The elder brother, in the deepest sorrow, now returned to his village, -where with his sister he lamented the dreadful fate of his brother until -the end of his life. - - -HOW WASBASHAS, THE SNAIL, BECAME A MAN - -(_North American Indian_) - -Upon the banks of the Missouri River there once lived a snail, in great -enjoyment; for he found plenty of food, and was never in want of anything -that a snail could desire. At length, however, disaster reached him. -The waters of the river overflowed its banks; and, although the little -creature clung to a log with all his strength,—hoping thereby to remain -safe upon the shore,—the rising flood carried both him and the log away, -and they floated helplessly many days, until the waters subsided, when -the poor snail was left upon a strange shore that was covered with the -river’s slime, where, as the sun arose, the heat was so intense that he -was irrecoverably fixed in the mud. Oppressed with the heat and drought, -and famishing for want of nourishment, in despair he resigned himself -to his fate and prepared to die. But suddenly new feelings arose, and a -renewed vigor entered his frame. His shell burst open; his head gradually -arose above the ground; his lower extremities assumed the character -of feet and legs; arms extended from his sides, and their extremities -divided into fingers; and, thus beneath the influence of the shining sun, -he became a tall and noble-looking man. For a while he was stupefied -with the change; he had no energy, no distinct thoughts; but by degrees -his brain assumed its activity, and returning recollection induced him -to travel back to his native shore. Naked and ignorant, and almost -perishing with hunger, he walked along. He saw beasts and birds enticing -to the appetite; but, not knowing how to kill them, his hunger was left -unappeased. - -At last he became so weak that he laid himself down upon the ground in -despair, thinking that he must die. He had not been lying thus very long, -when he heard a voice calling him by name, “Wasbashas, Wasbashas!” He -looked up, and before him beheld the Great Spirit sitting upon a white -animal. And the eyes of the Spirit were like stars; the hair of his head -shone like the sun. Trembling from head to foot, Wasbashas bowed his -head. He could not look upon him. Again the voice spoke, in a mild tone, -“Wasbashas, why art thou terrified?” “I tremble,” replied Wasbashas, -“because I stand before him who raised me from the ground. I am faint; -I have eaten nothing since I was left a little shell upon the shore.” -The Great Spirit then lifted up his hands, displaying in them a bow and -arrows; and telling Wasbashas to look at him, he put an arrow to the -string of the bow, and sent it into the air, striking a beautiful bird, -that dropped dead upon the ground. A deer then coming in sight, he placed -another arrow to the string, and pierced it through and through. “There,” -said the Great Spirit, “is your food, and these are your arms,”—handing -him the bow and arrows. The beneficent Being then instructed him how -to remove the skin of the deer, and prepare it for a garment. “You are -naked,” said he, “and must be clothed; for although it is now warm, the -skies will change, and bring rains and snow and cold winds.” Having said -this, he also imparted the gift of fire, and instructed him how to roast -the flesh of the deer and bird. He then placed a collar of wampum around -his neck. “This,” said he, “is your title of authority over all the -beasts.” Having done this, the Great Spirit arose in the air and vanished -from sight. Wasbashas refreshed himself with the food, and afterward -pursued his way to his native land. Having walked a long distance, he -seated himself on the banks of a river, and meditated on what had -transpired, when a large beaver arose up from the channel and addressed -him. “Who art thou?” said the beaver, “that comest here to disturb my -ancient reign?” - -“I am a man,” he replied. “I was once a creeping shell; but who art -thou?” “I am king of the nation of beavers,” was answered; “I lead my -people up and down this stream. We are a busy people, and the river is my -dominion.” - -“I must divide it with you,” said Wasbashas; “the Great Spirit has placed -me at the head of beasts and birds, fishes and fowls, and has provided me -with the power of maintaining my rights;” and then he exhibited the gifts -of the Great Spirit, the bow and arrows and the wampum. - -“Come, come,” said the beaver in a modified tone, “I perceive we are -brothers; walk with me to my lodge, and refresh yourself after your -journey.” So saying he conducted Wasbashas, who had accepted the -invitation with great alacrity, to a beautiful large village, where he -was entertained in the chief’s lodge, which was built in a cone shape; -and, as the floor was covered with pine mats, it had a very delightful -appearance to the eyes of Wasbashas. - -After they had seated themselves, the chief bade his wife and daughter -prepare for them the choicest food in their possession. Meanwhile he -entertained his guest by informing him how they constructed their lodges, -and described their manner of cutting down trees with their teeth, -and felling them across streams so as to dam up the water; and also -instructed him in the method of finishing the dams with leaves and clay. -With this wise conversation the chief beguiled the time, and also gained -the respect of Wasbashas. His wife and daughter now entered, bringing in -fresh peeled poplar and willow and sassafras and elder-bark, which was -the most choice food known to them. Of this Wasbashas made a semblance -of tasting, while his entertainer devoured a large amount with great -enjoyment. The daughter of the chief now attracted the eyes of Wasbashas. -Her modest deportment and cleanly attire, her assiduous attention to -the commands of her father, heightened very much her charms, which in -the estimation of the guest were very great; and the longer Wasbashas -gazed upon the maiden, the more deeply he was enamoured, until at length -he formed the resolution to seek her in marriage; upon which, with -persuasive words, he spoke to the chief, begging him to allow his suit. -The chief gladly assented; and as the daughter had formed a favourable -opinion of the suitor, a marriage was consummated—but not without a feast -to which beavers and friendly animals were invited. From this union of -the snail and beaver the Osage tribe has its origin. - - -THE AMAZING ADVENTURES OF MASTER RABBIT WITH THE OTTER AND THE WOODPECKER -GIRLS - -ALSO A FULL ACCOUNT OF THE FAMOUS CHASE, IN WHICH HE FOOLED LUSIFEE, THE -WILD CAT - -(_Algonquin_) - - -I. HOW MASTER RABBIT SOUGHT TO RIVAL KEEOONY, THE OTTER - -Of old times, _Mahtigwess_, the Rabbit, who is called in the Micmac -tongue _Ableegumooch_, lived with his grandmother, waiting for better -times; and truly he found it a hard matter in midwinter, when ice was -on the river and snow was on the plain, to provide even for his small -household. And running through the forest one day he found a lonely -wigwam, and he that dwelt therein was _Keeoony_, the Otter. The lodge -was on the bank of a river, and a smooth road of ice slanted from the -door down to the water. And the Otter made him welcome, and directed his -housekeeper to get ready to cook; saying which, he took the hooks on -which he was wont to string fish when he had them, and went to fetch a -mess for dinner. Placing himself on the top of the slide, he coasted in -and under the water, and then came out with a great bunch of eels, which -were soon cooked, and on which they dined. - -“By my life,” thought Master Rabbit, “but that is an easy way of getting -a living! Truly these fishing-folk have fine fare, and cheap! Cannot I, -who am so clever, do as well as this mere Otter? Of course I can. Why -not?” Thereupon he grew so confident of himself as to invite the Otter to -dine with him—_adamadusk ketkewop_—on the third day after that, and so -went home. - -“Come on!” he said to his grandmother the next morning; “let us remove -our wigwam down to the lake.” So they removed; and he selected a site -such as the Otter had chosen for his home, and the weather being cold he -made a road of ice, of a coast, down from his door to the water, and all -was well. Then the guest came at the time set, and Rabbit, calling his -grandmother, bade her get ready to cook a dinner. “But what am I to cook, -grandson?” inquired the old dame. - -“Truly I will see to that,” said he, and made him a _nabogun_, or stick -to string eels. Then going to the ice path, he tried to slide like one -skilled in the art, but indeed with little luck, for he went first to the -right side, then to the left, and so hitched and jumped till he came to -the water, where he went in with a bob backwards. And this bad beginning -had no better ending, since of all swimmers and divers the Rabbit is the -very worst, and this one was no better than his brothers. The water was -cold, he lost his breath, he struggled, and was well-nigh drowned. - -“But what on earth ails the fellow?” said the Otter to the grandmother, -who was looking on in amazement. - -“Well, he has seen somebody do something, and is trying to do likewise,” -replied the old lady. - -“Ho! come out of that now,” cried the Otter, “and hand me your -_nabogun_!” And the poor Rabbit, shivering with cold, and almost frozen, -came from the water and limped into the lodge. And there he required much -nursing from his grandmother, while the Otter, plunging into the stream, -soon returned with a load of fish. But, disgusted at the Rabbit for -attempting what he could not perform, he threw them down as a gift, and -went home without tasting the meal. - - -II. HOW MAHTIGWESS, THE RABBIT, DINED WITH THE WOODPECKER GIRLS, AND WAS -AGAIN HUMBLED BY TRYING TO RIVAL THEM. - -Now Master Rabbit, though disappointed, was not discouraged, for this -one virtue he had, that he never gave up. And wandering one day in -the wilderness, he found a wigwam well filled with young women, all -wearing red head-dresses; and no wonder, for they were Woodpeckers. Now, -Master Rabbit was a well-bred Indian, who made himself as a melody to -all voices, and so he was cheerfully bidden to bide to dinner, which -he did. Then one of the red-polled pretty girls, taking a _woltes_, or -wooden dish, lightly climbed a tree, so that she seemed to run; and -while ascending, stopping here and there and tapping now and then, took -from this place and that many of those insects called by the Indians -_apchel-moal-timpkawal_, or rice, because they so much resemble it. And -note that this rice is a dainty dish for those who like it. And when it -was boiled, and they had dined, Master Rabbit again reflected, “La! how -easily some folks live! What is to hinder me from doing the same? Ho, you -girls! come over and dine with me the day after to-morrow!” - -And having accepted this invitation, all the guests came on the day set, -when Master Rabbit undertook to play woodpecker. So having taken the head -of an eel-spear and fastened it to his nose to make a bill, he climbed -as well as he could—and bad was the best—up a tree, and tried to get -his harvest of rice. Truly he got none; only in this did he succeed in -resembling a Woodpecker, that he had a red poll; for his pate was all -torn and bleeding, bruised by the fishing-point. And the pretty birds all -looked and laughed, and wondered what the Rabbit was about. - -“Ah!” said his grandmother, “I suppose he is trying again to do something -which he has seen some one do. ’Tis just like him.” - -“Oh, come down there!” cried Miss Woodpecker, as well as she could for -laughing. “Give me your dish!” And having got it she scampered up the -trunk, and soon brought down a dinner. But it was long ere Master Rabbit -heard the last of it from these gay tree-tappers. - - -III. RELATING HOW THE RABBIT BECAME WISE BY BEING ORIGINAL, AND OF THE -TERRIBLE TRICKS WHICH HE BY MAGIC PLAYED LOUP-CERVIER. - -There are men who are bad at copying, yet are good originals, and of this -kind was Master Rabbit, who, when he gave up trying to do as others did, -succeeded very well. And, having found out his foible, he applied himself -to become able in good earnest, and studied _m’téoulin_, or magic, so -severely that in time he grew to be an awful conjurer, so that he could -raise ghosts, crops, storms, or devils whenever he wanted them. For -he had perseverance, and out of this may come anything, if it be only -brought into the right road. - -Now it came to pass that Master Rabbit got into great trouble. The -records of the Micmacs say that it was from his stealing a string of fish -from the Otter, who pursued him; but the Passamaquoddies declare that he -was innocent of this evil deed, probably because they make great account -of him as their ancestor and as the father of the Wabanaki. Howbeit, this -is the way in which they tell the tale. - -Now the Rabbit is the natural prey of the Loup-Cervier, or Lusifee, who -is a kind of wild-cat, none being more obstinate. And this Wild-Cat once -went hunting with a gang of wolves, and they got nothing. Then Wild-Cat, -who had made them great promises and acted as chief, became angry, and, -thinking of the Rabbit, promised them that this time they should indeed -get their dinner. So he took them to Rabbit’s wigwam; but he was out, and -the Wolves, being vexed and starved, reviled Wild-Cat, and then rushed -off howling through the woods. - -Now I think that the Rabbit is _m’téoulin_. Yes, he must be, for when -Wild-Cat started to hunt him alone, he determined with all his soul not -to be caught, and made himself as magical as he could. So he picked up a -handful of chips, and threw one as far as possible, then jumped to it—for -he had a charm for a long jump; and then threw another, and so on, for a -great distance. This was to make no tracks, and when he thought he had -got out of scent and sight and sound he scampered away like the wind. - -Now, as I said, when the wolves got to Master Rabbit’s house and found -nothing, they smelt about and left Wild-Cat, who swore by his tail that -he would catch Rabbit, if he had to hunt forever and run himself to -death. So, taking the house for a center, he kept going round and round -it, all the time a little further, and so more around and still further. -Then at last having found the track, he went in hot haste after Mr. -Rabbit. And both ran hard, till, night coming on, Rabbit, to protect -himself, had only just time _to trample down the snow a little, and stick -up a spruce twig on end and sit on it_. But when Wild-Cat came up he -found there a fine wigwam, and put his head in. All that he saw was an -old man of very grave and dignified appearance, whose hair was gray, and -whose majestic (_sogmoye_) appearance was heightened by a pair of long -and venerable ears. And of him Wild-Cat asked in a gasping hurry if he -had seen a Rabbit running that way. - -“Rabbits!” replied the old man. “Why, of course, I have seen many. -They abound in the woods about here. I see dozens of them every day.” -With this he said kindly to Wild-Cat that he had better tarry with him -for a time. “I am an old man,” he remarked with solemnity—“an old man, -living alone, and a respectable guest, like you, sir, comes to me like a -blessing.” And the Cat, greatly impressed, remained. After a good supper -he lay down by the fire, and, having run all day, was at once asleep, -and made but one nap of it till morning. But how astonished, and oh, how -miserable he was, when he awoke, to find himself on the open heath in the -snow and almost starved! The wind blew as if it had a keen will to kill -him; it seemed to go all through his body. Then he saw that he had been -a fool and cheated by magic, and in a rage swore again by his teeth, as -well as his tail, that the Rabbit should die. There was no hut now, only -the trampled snow and a spruce twig, and yet out of this little, Rabbit -had conjured up so great a delusion. - -Then he ran again all day. And when night came, Master Rabbit, having a -little more time than before, again trampled down the snow, but for a -greater space, and strewed many branches all about, for now a huge effort -was to be made. And when Wild-Cat got there he found a great Indian -village, with crowds of people going to and fro. The first building he -saw was a church, in which service was being held. And he, entering, -said hastily to the first person he saw, “Ha! ho! have you seen a Rabbit -running by here?” - -“Hush—sh, sh!” replied the man. “You must wait till meeting is over -before asking such questions.” Then a young man beckoned to him to come -in, and he listened till the end to a long sermon on the wickedness of -being vindictive and rapacious; and the preacher was a gray ancient, and -his ears stood up over his little cap like the two handles of a pitcher, -yet for all that the Wild-Cat’s heart was not moved one whit. And when it -was all at an end he said to the obliging young man, “But _have_ you seen -a Rabbit running by?” - -“Rabbits! Rab-bits!” replied the young man. “Why, there are hundreds -racing about in the cedar swamps near this place, and you can have as -many as you want.” “Ah!” replied Wild-Cat, “but they are not what I -seek. Mine is an entirely different kind.” The other said that he knew -of no sort save the wild wood-rabbits, but that perhaps their Governor, -or Chief, who was very wise, could tell him all about them. Then the -Governor, or Sagamore, came up. Like the preacher, he was very remarkable -and gray, with the long locks standing up one on either side of his head. -And he invited the stranger to his house, where his two very beautiful -daughters cooked him a fine supper. And when he wished to retire they -brought out blankets and a beautiful _white bear’s skin_, and made up a -bed for him by the fire. Truly, his eyes were closed as soon as he lay -down, but when he awoke there had been a great change. For now he was in -a wet cedar swamp, the wind blowing ten times worse than ever, and his -supper and sleep had done him little good, for they were all a delusion. -All around him were rabbits’ tracks and broken twigs, but nothing more. - -Yet he sprang up, more enraged than ever, and swearing more terribly by -his tail, teeth, and claws that he would be revenged. So he ran on all -day, and at night, when he came to another large village, he was so weary -that he could just gasp, “Have—you—seen a Rab—bit run this way?” With -much concern and kindness they all asked him what was the matter. So he -told them all this story, and they pitied him very much; yea, one gray -old man—and this was the Chief—with two beautiful daughters, shed tears -and comforted him, and advised him to stay with them. So they took him to -a large hall, where there was a great fire burning in the middle thereof. -And over it hung two pots with soup and meat, and two Indians stood by -and gave food to all the people. And he had his share with the rest, and -all feasted gayly. - -Now, when they had done eating, the old Governor, who was very gray, -and from either side of whose head rose two very venerable, long white -feathers, rose to welcome the stranger, and in a long speech said it was, -indeed, the custom of their village to entertain guests, but that they -expected from them a song. Then Wild-Cat, who was vain of his voice, -uplifted it in vengeance against the Rabbits: - - Oh, how I hate them! - How I despise them! - How I laugh at them! - May I scalp them all! - -Then he said that he thought the Governor should sing. And to this the -Chief consented, but declared that all who were present should bow their -heads while seated, and shut their eyes, which they did. Then Chief -Rabbit, at one bound, cleared the heads of his guests, and drawing his -_timheyen_, or tomahawk, as he jumped, gave Wild-Cat a wound which cut -deeply into his head and only fell short of killing him by entirely -stunning him. When he recovered, he was again in snow, slush and filth, -more starved than ever, his head bleeding from a dreadful blow, and he -himself almost dead. Yet, with all that, the Indian devil was stronger in -him than ever, for every new disgrace did but bring more resolve to be -revenged, and he swore it by his tail, claws, teeth, and eyes. - -So he tottered along, though he could hardly walk; nor could he, -indeed, go very far that day. And when almost broken down with pain and -weariness, he came about noon to two good wigwams. Looking into one, he -saw a gray-haired old man, and in the other a young girl, apparently his -daughter. And they received him kindly, and listened to his story, saying -it was very sad, the old man declaring that he must really remain there, -and that he would get him a doctor, since, unless he were well cared for -at once, he would die. Then he went forth as if in great concern, leaving -his daughter to nurse the weary, wounded stranger. - -Now, when the doctor came, he, too, was an old gray man, with a -scalp-lock strangely divided like two horns. But the Wild-Cat had become -a little suspicious, having been so often deceived, for much abuse will -cease to amuse even the most innocent; and truly he was none of these. -And, looking grimly at the Doctor, he said: “I was asking if any Rabbits -are here, and truly you look very much like one yourself. How did you -get that split nose?” “Oh, that is very simple,” replied the old man. -“Once I was hammering wampum beads, and the stone on which I beat them -broke in halves, and one piece flew up, and, as you see, split my nose.” -“But,” persisted the Wild-Cat, “why are the soles of your feet so yellow, -even like a Rabbit’s?” “Ah, that is because I have been preparing some -tobacco, and I had to hold it down with my feet, for, truly, I needed -both my hands to work with. So the tobacco stained them yellow.” Then the -Wild-Cat suspected no more, and the Doctor put salve on his wound, so -that he felt much better. - -But oh, the wretchedness of the awaking in the morning! For then Wild-Cat -found himself indeed in the extreme of misery. His head was swollen and -aching to an incredible degree, and the horrible wound, which was gaping -wide, had been stuffed with hemlock needles and pine splinters, and this -was the cool salve which the Doctor had applied. And then he swore by all -his body and soul that he would slay the next being he met, Rabbit or -Indian. Verily this time he would be utterly revenged. - -Now Mahtigwess, the Rabbit, had almost come to an end of his _m’téoulin_, -or wizard power, for that time, yet he had still enough left for one -more great effort. And, coming to a lake, he picked up a very large chip, -and, having seamed it with sorcery and magnified it by magic, threw it -into the water, where it at once seemed to be a great ship, such as white -men build. And when the Wild-Cat came up he saw it, with sails spread -and flags flying, and the captain stood so stately on the deck, with -folded arms, and he was a fine, gray-haired, dignified man, with a cocked -hat, the two points of which were like grand and stately horns. But the -Wild-Cat had sworn, and he was mindful of his great oath; so he cried, -“You cannot escape me this time, Rabbit! I have you now!” Saying this -he plunged in, and tried to swim to the ship. And the captain, seeing a -Wild-Cat in the water, being engaged in musket drill, ordered his men to -fire at it, which they did with a bang! Now this was caused by a party -of night-hawks overhead, who swooped down with a sudden cry like a shot; -at least it seemed so to Wild-Cat, who, deceived and appalled by this -volley, deeming that he had verily made a mistake this time, turned tail -and swam ashore into the dark old forest, where, if he is not dead, he is -running still. - - * * * * * - -In the following two stories, the two most celebrated heroes of American -Indian Mythology figure. The first is known as Manabozho among the -Algonquin Indians and as Hiawatha among the Iroquois. Although he appears -most often in the form of a man in Indian legends, he seems at times to -be endowed with divine attributes. According to the ordinary account of -him[1] he is regarded as the messenger of the Great Spirit, sent down -to mankind, in the character of a wise man or prophet. But he has all -the attributes of humanity as well as the power of performing miraculous -deeds. He adapts himself perfectly to their manners and customs and -ideas. He marries, builds a lodge, hunts and fishes, goes to war, has -his triumphs and his failures like other Indians. Whatever man could do -in strength or wisdom he could do, but when he encounters situations -requiring more than human strength, his miraculous powers come into -play. He is provided with a magic canoe which goes where it is bid. He -could leap over extensive regions of country like an _ignis fatuus_. He -appears suddenly like a god, or wanders over weary wastes of country a -poor and starving hunter. His voice is at one moment deep and sonorous -as a thunder-clap, and at another clothed with the softness of feminine -supplication. He could transform himself into any animal he pleased. He -often conversed with animals, fowls, reptiles, and fishes. He deemed -himself related to them, and always in speaking to them called them “my -brother,” and one of his greatest resources when finding himself hard -pressed was to change himself into their shapes. - -He could conquer Manitoes, no matter what their evil power might -be. Manitoes in Indian stories are not unlike fairies in their -characteristics. They were of all imaginary kinds, grades, powers, -sometimes benign, sometimes malicious, but Manabozho was a personage -strong enough in his necromantic powers to baffle the most malicious, -beat the stoutest, and overreach the most cunning. He was not, however, -the wholly benevolent being we might expect he would be with all these -great gifts; he was unfortunately ambitious, vainglorious, and deceitful, -and at times not much better himself than a wicked Manito. But what could -be expected of a son of the West Wind, for his father was Ningabiun, the -West Wind, and you will find that mythical beings which personify the -wind are always of a tricksy disposition just as the wind itself is. As a -god he was often spoken of as the great white Hare. - -The Algonquin hero, Glooskap,[2] is equally interesting, and of a more -truly heroic disposition than Manabozho. The name of this divinity, -Glooskap, means a liar, because it is said that when he left the earth -for the land of spirits he promised to return and he has never done so. -Many and wonderful are the tales told of Glooskap, but he is never silly, -or cruel, or fantastic like Manabozho. Any one who goes to Nova Scotia, -to-day, may see the grand Cape Blomidon, where Glooskap lived. It juts -out between the Bay of Fundy and the Basin of Minas. Its foundations are -of red sandstone and far up toward the sky it is crowned with granite -battlements. Sometimes the waters of the Basin of Minas gently wash -against the base of this gigantic cape and sometimes one could walk a -mile or two from the cape to reach the water. Twice a day this happens as -the tide comes up and recedes. Truly, it is a magical land, and Blomidon -is a noble home, well befitting the great Indian divinity whose head -rises to the stars, and who could slay a giant enemy with a mere tap of -his bow. We shall meet with both of these heroes again later. - - -THE STORY OF MANABOZHO - -(_Iroquois_) - -To begin at the beginning, Manabozho, while yet a youngster, was living -with his grandmother, near the edge of a wide prairie. It was on this -prairie that he first saw animals and birds of every kind; he also there -made first acquaintance with thunder and lightning; he would sit by the -hour watching the clouds as they rolled, and musing on the shades of -light and darkness as the day rose and fell. - -For a stripling, Manabozho was uncommonly wide-awake. Every new sight he -beheld in the heavens was a subject of remark; every new animal or bird, -an object of deep interest; and every sound that came from the bosom of -nature, was like a new lesson which he was expected to learn. He often -trembled at what he heard and saw. - -To the scene of the wide open prairie his grandmother sent him at an -early age to watch. The first sound he heard was that of the owl, at -which he was greatly terrified, and, quickly descending the tree he had -climbed, he ran with alarm to the lodge. “Noko! noko! grandmother!” he -cried. “I have heard a monedo.” - -She laughed at his fears, and asked him what kind of noise his reverence -made. He answered, “It makes a noise like this: ko-ko-ko-ho.” - -His grandmother told him he was young and foolish; that what he heard was -only a bird which derived its name from the peculiar noise it made. - -He returned to the prairie and continued his watch. As he stood there -looking at the clouds, he thought to himself, “It is singular that I am -so simple and my grandmother so wise; and that I have neither father nor -mother. I have never heard a word about them. I must ask and find out.” - -He went home and sat down, silent and dejected. Finding that this did -not attract the notice of his grandmother, he began a loud lamentation, -which he kept increasing, louder and louder, till it shook the lodge, and -nearly deafened the old grandmother. She at length said, “Manabozho, what -is the matter with you? You are making a great deal of noise.” - -Manabozho started off again with his doleful hubbub; but succeeded in -jerking out between his big sobs, “I haven’t got any father nor mother; I -haven’t;” and he set out again lamenting more boisterously than ever. - -Knowing that he was of a wicked and revengeful temper, his grandmother -dreaded to tell him the story of his parentage; as she knew he would -make trouble of it. - -Manabozho renewed his cries, and managed to throw out, for a third or -fourth time, his sorrowful lament that he was a poor unfortunate, who had -no parents and no relations. - -She at last said to him, “Yes, you have a father and three brothers -living. Your mother is dead. She was taken for a wife by your father, the -West, without the consent of her parents. Your brothers are the North, -East, and South; and being older than yourself, your father has given -them great power with the winds, according to their names. You are the -youngest of his children. I have nursed you from your infancy; for your -mother, owing to the ill-treatment of your father, died when you were an -infant. I have no relations beside you this side of the planet in which -I was born, and from which I was precipitated by female jealousy. Your -mother was my only child, and you are my only hope.” - -“I am glad my father is living,” said Manabozho. “I shall set out in the -morning to visit him.” - -His grandmother would have discouraged him; saying it was a long distance -to the place where his father, Ningabiun, or the West, lived. - -This information seemed rather to please than to disconcert Manabozho; -for by this time he had grown to such a size and strength that he had -been compelled to leave the narrow shelter of his grandmother’s lodge and -to live out of doors. He was so tall that, if he had been so disposed, he -could have snapped off the heads of the birds roosting in the topmost -branches of the highest trees, as he stood up, without being at the -trouble to climb. And if he had at any time taken a fancy to one of the -same trees for a walking stick, he would have had no more to do than to -pluck it up with his thumb and finger, and strip down the leaves and -twigs with the palm of his hand. - -Bidding good-by to his venerable old grandmother, who pulled a very long -face over his departure, Manabozho set out at great headway, for he was -able to stride from one side of a prairie to the other at a single step. - -He found his father on a high mountain-ground, far in the west. His -father espied his approach at a great distance, and bounded down the -mountain-side several miles to give him welcome, and, side-by-side, -apparently delighted with each other, they reached in two or three of -their giant paces the lodge of the West, which stood high up near the -clouds. - -They spent some days in talking with each other—for these two great -persons did nothing on a small scale, and a whole day to deliver a -single sentence, such was the immensity of their discourse, was quite an -ordinary affair. - -One evening Manabozho asked his father what he was most afraid of on -earth. - -He replied—“Nothing.” - -“But is there nothing you dread, here—nothing that would hurt you if you -took too much of it? Come, tell me.” - -Manabozho was very urgent; at last his father said: - -“Yes, there is a black stone to be found a couple of hundred miles from -here, over that way,” pointing as he spoke. “It is the only thing earthly -that I am afraid of, for if it should happen to hit me on any part of my -body it would hurt me very much.” - -The West made this important circumstance known to Manabozho in the -strictest confidence. - -“Now, you will not tell any one, Manabozho, that the black stone is bad -medicine for your father, will you?” he added. “You are a good son, and I -know will keep it to yourself. Now tell me, my darling boy, is there not -something that you don’t like?” - -Manabozho answered promptly—“Nothing.” - -His father, who was of a very steady and persevering temper, put the same -question to him seventeen times, and each time Manabozho made the same -answer—“Nothing.” - -But the West insisted—“There must be something you are afraid of.” - -“Well, I will tell you,” says Manabozho, “what it is.” - -He made an effort to speak, but it seemed to be too much for him. - -“Out with it,” said Ningabiun, or the West, fetching Manabozho such a -blow on the back as shook the mountain with its echo. - -“Je-ee, je-ee—it is,” said Manabozho, apparently in great pain. “Yeo, -yeo! I cannot name it, I tremble so.” - -The West told him to banish his fears, and to speak up; no one would hurt -him. - -Manabozho began again, and he would have gone over the same make-believe -of anguish, had not his father, whose strength he knew was more than a -match for his own, threatened to pitch him into a river about five miles -off. At last he cried out: - -“Father, since you will know, it is the root of the bulrush.” - -He who could with perfect ease spin a sentence a whole day long, seemed -to be exhausted by the effort of pronouncing that one word, “bulrush.” - -Some time after, Manabozho observed: - -“I will get some of the black rock, merely to see how it looks.” - -“Well,” said the father, “I will also get a little of the bulrush-root, -to learn how it tastes.” - -They were both double-dealing with each other, and in their hearts -getting ready for some desperate work. - -They had no sooner separated for the evening than Manabozho was striding -off the couple of hundred miles necessary to bring him to the place where -black rock was to be procured, while down the other side of the mountain -hurried Ningabiun. - -At the break of day they each appeared at the great level on the -mountain-top, Manabozho with twenty loads, at least, of the black stone, -on one side, and on the other the West, with a whole meadow of bulrush in -his arms. - -Manabozho was the first to strike—hurling a great piece of the black -rock, which struck the West directly between the eyes, who returned the -favor with a blow of bulrush, that rung over the shoulders of Manabozho, -far and wide, like the whip-thong of the lightning among the clouds. - -And now either rallied, and Manabozho poured in a tempest of black -rock, while Ningabiun discharged a shower of bulrush. Blow upon blow, -thwack upon thwack—they fought hand to hand until black rock and bulrush -were all gone. Then they betook themselves to hurling crags at each -other, cudgeling with huge oak-trees, and defying each other from one -mountain-top to another; while at times they shot enormous boulders -of granite across at each other’s heads, as though they had been mere -jack-stones. The battle, which had commenced on the mountains, had -extended far west. The West was forced to give ground. Manabozho pressing -on, drove him across rivers and mountains, ridges and lakes, till at last -he got him to the very brink of the world. - -“Hold!” cried the West. “My son, you know my power, and although I allow -that I am now fairly out of breath, it is impossible to kill me. Stop -where you are, and I will also portion you out with as much power as your -brothers. The four quarters of the globe are already occupied, but you -can go and do a great deal of good to the people of the earth, which is -beset with serpents, beasts, and monsters, who make great havoc of human -life. Go and do good, and if you put forth half the strength you have -to-day you will acquire a name that will last forever. When you have -finished your work I will have a place provided for you. You will then go -and sit with your brother, Kabinocca, in the North.” - -Manabozho gave his father his hand upon this agreement. And parting from -him, he returned to his own grounds, where he lay for some time sore of -his wounds. - -These being, however, greatly allayed, and soon after cured by his -grandmother’s skill in medicines, Manabozho, as big and sturdy as ever, -was ripe for new adventures. He set his thoughts immediately upon a war -excursion against the Pearl Feather, a wicked old Manito, living on the -other side of the great lake, who had killed his grandfather. He began -his preparations by making huge bows and arrows without number; but he -had no heads for his shafts. At last Noko told him that an old man, who -lived at some distance, could furnish him with such as he needed. He -sent her to get some. She soon returned with her wrapper full. Manabozho -told her that he had not enough, and sent her again. She came back with -as many more. He thought to himself, “I must find out the way of making -these heads.” - -Instead of directly asking how it was done, he preferred—just like -Manabozho—to deceive his grandmother to come at the knowledge he desired, -by a trick. “Noko,” said he, “while I take my drum and rattle, and sing -my war-songs, do you go and try to get me some larger heads, for these -you have brought me are all of the same size. Go and see whether the old -man is not willing to make some a little larger.” - -He followed her at a distance as she went, having left his drum at the -lodge, with a great bird tied at the top, whose fluttering should keep -up the drumbeat, the same as if he were tarrying at home. He saw the old -workman busy, and learned how he prepared the heads; he also beheld the -old man’s daughter, who was very beautiful; and Manabozho now discovered -for the first time that he had a heart of his own, and the sigh he heaved -passed through the arrow-maker’s lodge like a gale of wind. - -“How it blows!” said the old man. - -“It must be from the south,” said the daughter; “for it is very fragrant.” - -Manabozho slipped away, and in two strides he was at home, shouting forth -his songs as though he had never left the lodge. He had just time to free -the bird which had been beating the drum, when his grandmother came in -and delivered to him the big arrow-heads. - -In the evening the grandmother said, “My son, you ought to fast before -you go to war, as your brothers do, to find out whether you will be -successful or not.” - -He said he had no objection; and having privately stored away, in a shady -place in the forest, two or three dozen juicy bears, a moose, and twenty -strings of the tenderest birds, he would retire from the lodge so far as -to be entirely out of view of his grandmother, fall to and enjoy himself -heartily, and at nightfall, having just despatched a dozen birds and -half a bear or so, he would return, tottering and woe-begone, as if quite -famished, so as to move deeply the sympathies of his wise old granddame. - -The place of his fast had been chosen by Noko, and she had told him it -must be so far as to be beyond the sound of her voice or it would be -unlucky. - -After a time Manabozho, who was always spying out mischief, said to -himself, “I must find out why my grandmother is so anxious to have me -fast at this spot.” - -The next day he went but a short distance. She cried out, “A little -further off;” but he came nearer to the lodge, the rogue that he was, and -cried out in a low, counterfeited voice, to make it appear that he was -going away instead of approaching. He had now got so near that he could -see all that passed in the lodge. - -He had not been long in ambush when an old magician crept into the lodge. -This old magician had very long hair, which hung across his shoulders and -down his back, like a bush or foot-mat. They commenced talking about him, -and in doing so, they put their two old heads so very close together that -Manabozho was satisfied they were kissing each other. He was indignant -that any one should take such a liberty with his venerable grandmother, -and to mark his sense of the outrage, he touched the bushy hair of the -old magician with a live coal which he had blown upon. The old magician -had not time to kiss the old grandmother more than once again before he -felt the flame; and jumping out into the air, it burned only the fiercer, -and he ran, blazing like a fire-ball, across the prairie. - -Manabozho who had, meanwhile, stolen off to his fasting place, cried out, -in a heart-broken tone, and as if on the very point of starvation, “Noko! -Noko! is it time for me to come home?” - -“Yes,” she cried. And when he came in she asked him, “Did you see -anything?” - -“Nothing,” he answered, with an air of childish candor; looking as much -like a big simpleton as he could. The grandmother looked at him very -closely and said no more. - -Manabozho finished his term of fasting; in the course of which he slyly -despatched twenty fat bears, six dozen birds, and two fine moose; sung -his war-song, and embarked in his canoe, fully prepared for war. Beside -weapons of battle, he had stowed in a large supply of oil. - -He travelled rapidly night and day, for he had only to will or speak, -and the canoe went. At length he arrived in sight of the fiery serpents. -He paused to view them; he observed that they were some distance apart, -and that the flames which they constantly belched forth reached across -the pass. He gave them a good morning, and began talking with them in a -very friendly way; but they answered, “We know you, Manabozho; you cannot -pass.” - -He was not, however, to be put off so easily. Turning his canoe as if -about to go back, he suddenly cried out with a loud and terrified voice: - -“What is that behind you?” - -The serpents, thrown off their guard, instantly turned their heads, and -he in a moment glided past them. - -“Well,” said he, quietly, after he had got by, “how do you like my -movement?” - -He then took up his bow and arrows, and with deliberate aim shot every -one of them, easily, for the serpents were fixed to one spot, and could -not even turn round. They were of an enormous length, and of a bright -color. - -Having thus escaped the sentinel serpents, Manabozho pushed on in his -canoe until he came to a part of the lake called Pitch-water, as whatever -touched it was sure to stick fast. But Manabozho was prepared with his -oil, and rubbing his canoe freely from end to end, he slipped through -with ease, and he was the first person who had ever succeeded in passing -through the Pitch-water. - -“There is nothing like a little oil to help one through pitch-water,” -said Manabozho to himself. - -Now in view of land, he could see the lodge of the Shining Manito, high -upon a distant hill. - -Putting his clubs and arrows in order, just at the dawn of day Manabozho -began his attack, yelling and shouting, and beating his drum, and calling -out in triple voices: - -“Surround him! surround him! run up! run up!” making it appear that he -had many followers. - -“It was you that killed my grandfather,” and shot off a whole forest of -arrows. - -The Pearl Feather appeared on the height, blazing like the sun, and paid -back the discharges of Manabozho with a tempest of bolts, which rattled -like the hail. - -All day long the fight was kept up, and Manabozho had fired all of his -arrows but three, without effect; for the Shining Manito was clothed -in pure wampum. It was only by immense leaps to right and left that -Manabozho could save his head from the sturdy blows which fell about him -on every side, like pine-trees, from the hands of the Manito. He was -badly bruised, and at his very wit’s end, when a large woodpecker flew -past and lit on a tree. It was a bird he had known on the prairie, near -his grandmother’s lodge. - -“Manabozho,” called out the woodpecker, “your enemy has a weak point; -shoot at the lock of hair on the crown of his head.” - -He shot his first arrow and only drew blood in a few drops. The Manito -made one or two unsteady steps, but recovered himself. He began to -parley, but Manabozho, now that he had discovered a way to reach him, was -in no humor to trifle, and he let slip another arrow, which brought the -Shining Manito to his knees. And now, having the crown of his head within -good range, Manabozho sent in his third arrow, which laid the Manito out -upon the ground, stark dead. - -Manabozho lifted up a huge war-cry, beat his drum, took the scalp of the -Manito as his trophy, and calling the woodpecker to come and receive a -reward for the timely hint he had given him, he rubbed the blood of -the Shining Manito on the woodpecker’s head, the feathers of which are -red to this day. Full of his victory, Manabozho returned home, beating -his war-drum furiously, and shouting aloud his songs of triumph. His -grandmother was on the shore ready to welcome him with the war-dance, -which she performed with wonderful skill for one so far advanced in years. - -The heart of Manabozho swelled within him. He was fairly on fire, and -an unconquerable desire for further adventures seized upon him. He had -destroyed the powerful Pearl Feather, killed his serpents, and escaped -all his wiles and charms. He had prevailed in a great land fight, his -next trophy should be from the water. - -He tried his prowess as a fisherman, and with such success that he -captured a fish so monstrous in size and so rich in fat that with the -oil Manabozho was able to form a small lake. To this, being generously -disposed, and having a cunning purpose of his own to answer, he invited -all the birds and beasts of his acquaintance; and he made the order in -which they partook of the banquet the measure of their fatness for all -time to come. As fast as they arrived he told them to plunge in and help -themselves. - -The first to make his appearance was the bear, who took a long and steady -draught; then came the deer, the opossum, and such others of the family -as are noted for their comfortable case. The moose and bison were slack -in their cups, and the partridge, always lean in flesh, looked on till -the supply was nearly gone. There was not a drop left by the time the -hare and the martin appeared on the shore of the lake, and they are, in -consequence, the slenderest of all creatures. - -When this ceremony was over, Manabozho suggested to his friends, the -assembled birds and animals, that the occasion was proper for a little -merry-making; and taking up his drum, he cried out: - -“New songs from the South; come, brothers, dance!” - -He directed them, to make the sport more mirthful, that they should shut -their eyes and pass round him in a circle. Again he beat his drum and -cried out: - -“New songs from the South; come, brothers, dance!” - -They all fell in and commenced their rounds. Whenever Manabozho, as he -stood in the circle, saw a fat fowl which he fancied, pass by him, he -adroitly wrung its neck and slipped it in his girdle, at the same time -beating his drum and singing at the top of his lungs, to drown the noise -of the fluttering, and crying out in a tone of admiration: - -“That’s the way, my brothers; that’s the way!” - -At last a small duck, of the diver family, thinking there was something -wrong, opened one eye and saw what Manabozho was doing. Giving a spring, -and crying: - -“Ha-ha-a! Manabozho is killing us!” he made for the water. - -Manabozho, quite vexed that the creature should have played the spy upon -his house-keeping, followed him, and just as the diver duck was plunging -into the water, gave him a kick, which is the reason that the diver’s -tail-feathers are few, his back flattened, and his legs straightened out, -so that when he comes on land he makes a poor figure in walking. - -Meantime, the other birds, having no ambition to be thrust into -Manabozho’s girdle, flew off, and the animals scampered into the woods. - -Manabozho stretching himself at ease in the shade along the side of the -prairie, thought what he should do next. He concluded that he would -travel and see new countries; and having once made up his mind, in less -than three days, such was his length of limb and the immensity of his -stride, he had walked over the entire continent, looked into every lodge -by the way, and with such nicety of observation, that he was able to -inform his good old grandmother what each family had for a dinner at a -given hour. - -By way of relief to these grand doings, Manabozho was disposed to vary -his experiences by bestowing a little time upon the sports of the woods. -He had heard reported great feats in hunting, and he had a desire to -try his power in that way. Besides that, it was a slight consideration -that he had devoured all the game within reach of the lodge; and so, one -evening, as he was walking along the shore of the great lake, weary and -hungry, he encountered a great magician in the form of an old wolf, with -six young ones, coming toward him. - -The wolf no sooner caught sight of him than he told his whelps, who were -close about his side, to keep out of the way of Manabozho; “For I know,” -he said, “that it is that mischievous fellow whom we see yonder.” - -The young wolves were in the act of running on, when Manabozho cried out, -“My grandchildren, where are you going? Stop and I will go with you. I -wish to have a little chat with your excellent father.” - -Saying which he advanced and greeted the old wolf, expressing himself as -delighted at seeing him looking so well. “Whither do you journey?” he -asked. - -“We are looking for a good hunting ground to pass the winter,” the old -wolf answered. “What brings you here?” - -“I was looking for you,” said Manabozho. “For I have a passion for the -chase, brother. I always admired your family; are you willing to change -me into a wolf?” - -The wolf gave him a favorable answer, and he was forthwith changed into a -wolf. - -“Well, that will do,” said Manabozho; then looking at his tail, he added, -“Oh! could you oblige me by making my tail a little longer and more -bushy?” - -“Certainly,” said the wolf; and he gave Manabozho such a length and -spread of tail, that it was constantly getting between his legs, and it -was so heavy that it was as much as he could do to find strength to carry -it. But having asked for it, he was ashamed to say a word; and they all -started off in company, dashing up a ravine. - -After getting into the woods for some distance, they fell in with the -tracks of moose. The young ones scampered off in pursuit, the old wolf -and Manabozho following at their leisure. - -“Well,” said the old wolf, by way of opening discourse, “who do you think -is the fastest of the boys? Can you tell by the jumps they take?” - -“Why,” he replied, “the one that takes such long jumps, he is the fastest -to be sure.” - -“Ha! ha! you are mistaken,” said the old wolf. “He makes a good start, -but he will be the first to tire out; this one, who appears to be behind, -will be the one to kill the game.” - -By this time they had come to the spot where the boys had started in -chase. One had dropped what seemed to be a small medicine-sack, which he -carried for the use of the hunting party. - -“Take that, Manabozho,” said the old wolf. - -“Esa,” he replied, “what will I do with a dirty dog-skin?” - -The old wolf took it up; it was a beautiful robe. - -“Oh, I will carry it now,” cried Manabozho. - -“Oh, no,” said the old wolf, who had exerted his magical powers, “it is a -robe of pearls. Come along!” And away sped the old wolf at a great rate -of speed. - -“Not so fast,” called Manabozho after him; and then he added to himself -as he panted after, “Oh, this tail!” - -Coming to a place where the moose had lain down, they saw that the young -wolves had made a fresh start after their prey. - -“Why,” said the old wolf, “this moose is poor. I know by the tracks; for -I can always tell whether they are fat or not.” - -A little further on, one of the young wolves, in dashing at the moose, -had broken a tooth on a tree. - -“Manabozho,” said the old wolf, “one of your grandchildren has shot at -the game. Take his arrow; there it is.” - -“No,” replied Manabozho; “what will I do with a dirty dog’s tooth?” - -The old wolf took it up, and behold it was a beautiful silver arrow. - -When they at last overtook them, they found that the youngsters had -killed a very fat moose. Manabozho was very hungry; but the old wolf just -then again exerted his magical powers, and Manabozho saw nothing but the -bones picked quite clean. He thought to himself, “Just as I expected; -dirty, greedy fellows. If it had not been for this log at my back, I -should have been in time to have got a mouthful:” and he cursed the bushy -tail which he carried, to the bottom of his heart. He, however, sat down -without saying a word. - -At length the old wolf spoke to one of the young ones, saying: - -“Give some meat to your grandfather.” - -One of them obeyed, and coming near to Manabozho, he presented him the -other end of his own bushy tail, which was nicely seasoned with burs, -gathered in the course of the hunt. - -Manabozho jumped up and called out: - -“You dog, now that your stomach is full, do you think I am going to eat -you to get at my dinner? Get you gone into some other place.” - -Saying which Manabozho, in his anger, walked off by himself. - -“Come back, brother,” cried the wolf. “You are losing your eyes.” - -Manabozho turned back. - -“You do the child injustice. Look there!” and behold, a heap of fresh, -ruddy meat, was lying on the spot, already prepared. - -Manabozho, at the view of so much good provision, put on a smiling face. - -“In amazement,” he said; “how fine the meat is!” - -“Yes,” replied the old wolf, “it is always so with us; we know our work, -and always get the best. It is not a long tail that makes the hunter.” - -Manabozho bit his lip. - -They now fixed their winter quarters. The youngsters went out in search -of game, and they soon brought in a large supply. One day, during the -absence of the young hunters, the old wolf amused himself in cracking the -large bones of a moose. - -“Manabozho,” said he, “cover your head with the robe, and do not look at -me while I am busy with these bones, for a piece may fly in your eye.” - -He did as he was bid; but looking through a rent that was in the robe, he -saw what the other was about. Just at that moment a piece flew off and -hit him on the eye. He cried out: - -“Tyau, why do you strike me, you old dog?” - -The wolf answered, “You must have been looking at me.” - -“No, no,” retorted Manabozho, “why should I want to look at you?” - -“Manabozho,” said the old wolf, “you must have been looking or you would -not have got hurt.” - -“No, no,” he replied again, “I was not. I will repay the saucy wolf this -mischief,” he thought to himself. - -So the next day, taking up a bone to obtain the marrow, he said to the -wolf: - -“Brother, cover your head and do not look at me, for I very much fear a -piece may fly in your eye.” - -The wolf did so; and Manabozho, taking the large leg-bone of the moose, -first looking to see if the wolf was well covered, hit him a blow with -all his might. The wolf jumped up, cried out, and fell prostrate from the -effects of the blow. - -“Why,” said he, when he came to a little and was able to sit up, “why do -you strike me so?” - -“Strike you?” said Manabozho, with well-feigned surprise; “no; you must -have been looking at me.” - -“No,” answered the wolf, “I say I have not.” - -But Manabozho insisted, and as the old wolf was no great master of tricky -argument, he was obliged to give it up. - -Shortly after this the old wolf suggested to Manabozho that he should go -out and try his luck in hunting by himself. - -When he chose to put his mind upon it he was quite expert, and this time -he succeeded in killing a fine fat moose, which he thought he would take -aside slyly, and devour alone, having prepared to tell the old wolf a -pretty story on his return, to account for his failure to bring anything -with him. - -He was very hungry, and he sat down to eat; but as he never could go to -work in a straightforward way, he immediately fell into great doubts as -to the proper point at which to begin. - -“Well,” said he, “I do not know where to commence. At the head? No. -People will laugh, and say, ‘He ate him backward.’” - -He went to the side. “No,” said he, “they will say I ate him sideways.” - -He then went to the hind-quarter. “No, that will not do either; they will -say I ate him forward. I will begin here, say what they will.” - -He took a delicate piece from the small of the back, and was just on the -point of putting it to his mouth, when a tree close by made a creaking -noise. He seemed vexed at the sound. He raised the morsel to his mouth -the second time, when the tree creaked again. - -“Why”, he exclaimed, “I cannot eat when I hear such a noise. Stop, stop!” -he said to the tree. He put it down, exclaiming, “I cannot eat with such -a noise;” and starting away he climbed the tree, and was pulling at the -limb which had offended him, when his fore paw was caught between the -branches so that he could not free himself. - -While thus held fast, he saw a pack of wolves advancing through the wood -in the direction of his meat. He suspected them to be the old wolf and -his cubs, but night was coming on and he could not make them out. - -“Go the other way, go the other way!” he cried out; “what would you come -to get here?” - -The wolves stopped for a while and talked among themselves, and said: - -“Manabozho must have something there, or he would not tell us to go -another way.” - -“I begin to know him,” said an old wolf, “and all his tricks. Let us go -forward and see.” - -They came on, and finding the moose, they soon made away with it. -Manabozho looked wistfully on to see them eat till they were fully -satisfied, when they scampered off in high spirits. - -A heavy blast of wind opened the branches and released Manabozho, who -found that the wolves had left nothing but the bare bones. He made for -home, where, when he related his mishap, the old wolf, taking him by the -fore paw, condoled with him deeply on his ill-luck. A tear even started -to his eye as he added: - -“My brother, this should teach us not to meddle with points of ceremony -when we have good meat to eat.” - -The winter having by this time drawn fairly to a close, on a bright -morning in the early spring the old wolf addressed Manabozho: “My -brother, I am obliged to leave you; and although I have sometimes been -merry at your expense, I will show that I care for your comfort. I shall -leave one of the boys behind me to be your hunter, and to keep you -company through the long summer afternoons.” - -The old wolf galloped off with his five young ones; and as they -disappeared from view, Manabozho was disenchanted in a moment, and -returned to his mortal shape. - -Although he had been sometimes vexed and imposed upon, he had, -altogether, passed a pleasant winter with the cunning old wolf, and -now that he was gone, Manabozho was downcast and low in spirit. But -as the days grew brighter he recovered by degrees his air of cheerful -confidence, and was ready to try his hand upon any new adventure that -might occur to him. The old spirit of mischief was still alive within him. - -The young wolf who had been left with him was a good hunter, and never -failed to keep the lodge well supplied with meat. One day Manabozho -addressed him as follows: - -“My grandson, I had a dream last night, and it does not portend good. It -is of the large lake which lies in that direction. You must be careful -always to go across it, whether the ice seem strong or not. Never go -around it, for there are enemies on the further shore who lie in wait for -you. The ice is always safe.” - -Now Manabozho knew well that the ice was thinning every day under the -warm sun, but he could not stay himself from playing a trick upon the -young wolf. - -In the evening when he came to the lake, after a long day’s travel in -quest of game, the young wolf, confiding in his grandfather, said, -“Hwooh! the ice does look thin, but Nesho says it is sound;” and he -trotted upon the glassy plain. - -He had not got half way across when the ice snapped, and with a -mournful cry the young wolf fell in and he was immediately seized by -the water-serpents who knew that it was Manabozho’s grandson, and were -thirsting for revenge upon him for the death of their relations in the -war upon Pearl Feather. - -Manabozho heard the young wolf’s cry as he sat in his lodge; he knew what -had happened; and, from that moment, he was deprived of the greater part -of his magical power. - -He returned, scarcely more than an ordinary mortal, to his former place -of dwelling, whence his grandmother had departed no one knew whither. -He married the arrow-maker’s daughter, and became the father of several -children, and very poor. He was scarcely able to procure the means of -living. His lodge was pitched in a remote part of the country, where he -could get no game. It was winter, and he had not the common comforts of -life. He said to his wife one day, “I will go out walking and see if I -cannot find some lodges.” - -After walking some time he saw a lodge at a distance. The children were -playing at the door. When they saw him approaching they ran in and told -their parents that Manabozho was coming. - -It was the residence of the large red-headed woodpecker. He came to the -door and asked Manabozho to enter. This invitation was promptly accepted. - -After some time, the woodpecker, who was a magician, said to his wife: - -“Have you nothing to give Manabozho? He must be hungry.” - -She answered, “No.” - -“He ought not to go without his supper,” said the woodpecker. “I will see -what I can do.” - -In the center of the lodge stood a large tamarack-tree. Upon this the -woodpecker flew, and commenced going up, turning his head on each side -of the tree, and every now and then driving in his bill. At last he -pulled something out of the tree and threw it down; when, behold, a fine -fat raccoon lay on the ground. He drew out six or seven more. He then -descended, and told his wife to prepare them. - -“Manabozho,” he said, “this is the only thing we eat; what else can we -give you?” - -“It is very good,” replied Manabozho. - -They smoked their pipes and conversed with each other. - -After eating, Manabozho got ready to go home; when the woodpecker said to -his wife, “Give him the other raccoons to take home for his children.” - -In the act of leaving the lodge, Manabozho, on purpose, dropped one of -his mittens, which was soon after observed on the ground. - -“Run,” said the woodpecker to his eldest son, “and give it to him; but -mind that you do not give it into his hand; throw it at him, for there is -no knowing him, he acts so curiously.” - -The boy did as he was directed. - -“Grandfather,” said he to Manabozho, as he came up to him, “you have left -one of your mittens; here it is.” - -“Yes,” he said, affecting to be ignorant of the circumstance, “it is so; -but don’t throw it, you will soil it on the snow.” - -The lad, however, threw it, and was about to return, when Manabozho cried -out, “Bakah! Bakah! stop—stop; is that all you eat? Do you eat nothing -else with your raccoon? Tell me!” - -“Yes, that is all,” answered the young woodpecker; “we have nothing else.” - -“Tell your father,” continued Manabozho, “to come and visit me, and -let him bring a sack. I will give him what he shall eat with his -raccoon-meat.” - -When the young one returned and reported this message to his father, the -old woodpecker turned up his nose at the invitation. “I wonder,” he said, -“what he thinks he has got, poor fellow!” - -He was bound, however, to answer the proffer of hospitality, and he went -accordingly, taking along a cedar-sack, to pay a visit to Manabozho. - -Manabozho received the old red-headed woodpecker with great ceremony. -He had stood at the door awaiting his arrival, and as soon as he came in -sight Manabozho commenced, while he was yet far off, bowing and opening -wide his arms, in token of welcome; all of which the woodpecker returned -in due form, by ducking his bill, and hopping to right and left, upon the -ground, extending his wings to their full length and fluttering them back -to his breast. - -When the woodpecker at last reached the lodge, Manabozho made various -remarks upon the weather, the appearance of the country, and especially -on the scarcity of game. - -“But we,” he added, “we always have enough. Come in, and you shall not go -away hungry, my noble bird!” - -Manabozho had always prided himself on being able to give as good as he -had received; and to be up with the woodpecker, he had shifted his lodge -so as to enclose a large dry tamarack-tree. - -“What can I give you,” said he to the woodpecker; “but as we eat so shall -you eat.” - -With this he hopped forward, and, jumping on the tamarack-tree, he -attempted to climb it just as he had seen the woodpecker do in his own -lodge. He turned his head first on one side, then on the other, in the -manner of the bird, meanwhile striving to go up, and as often slipping -down. Ever and anon he would strike the tree with his nose, as if it had -been a bill, and draw back, but he pulled out no raccoons; and he dashed -his nose so often against the trunk that at last the blood began to -flow, and he tumbled down senseless upon the ground. - -The woodpecker started up with his drum and rattle to restore him, and by -beating them violently he succeeded in bringing him to. - -As soon as he came to his senses, Manabozho began to lay the blame of his -failure upon his wife, saying to his guest: - -“Nemesho, it is this woman-relation of yours—she is the cause of my not -succeeding. She has made me a worthless fellow. Before I took her I also -could get raccoons.” - -The woodpecker said nothing, but flying on the tree he drew out several -fine raccoons. - -“Here,” said he, “this is the way we do!” and left him in disdain, -carrying his bill high in the air, and stepping over the door-sill as if -it were not worthy to be touched by his toes. - -After this visit, Manabozho was sitting in the lodge one day with his -head down. He heard the wind whistling round it, and thought that by -attentively listening he could hear the voice of some one speaking to -him. It seemed to say to him: - -“Great chief, why are you sorrowful? Am not I your friend—your guardian -spirit?” - -Manabozho immediately took up his rattle, and without rising from the -ground where he was sitting, began to sing the chant which has at every -close the refrain of, “Wha lay le aw.” - -When he had dwelt for a long time on this peculiar chant, which he had -been used to sing in all his times of trouble, he laid his rattle aside -and determined to fast. For this purpose he went to a cave which faced -the setting sun, and built a very small fire, near which he lay down, -first telling his wife that neither she nor the children must come near -him till he had finished his fast. - -At the end of seven days he came back to the lodge, pale and thin, -looking like a spirit himself, and as if he had seen spirits. His wife -had in the meantime dug through the snow and got a few of the plants -called truffles. These she boiled and set before him, and this was all -the food they had or seemed likely to obtain. - -When he had finished his light repast, Manabozho took up his station in -the door to see what would happen. As he stood thus, holding in his hand -his large bow, with a quiver well filled with arrows, a deer glided past -along the far edge of the prairie but it was miles away, and no shaft -that Manabozho could shoot would be able to touch it. - -Presently a cry came down the air, and looking up he beheld a great -flight of birds, but they were so far up in the sky that he would have -lost his arrows in a vain attempt among the clouds. - -Still he stood watchful, and confident that some turn of luck was about -to occur, when there came near to the lodge two hunters, who bore between -them, on poles upon their shoulders, a bear, and it was so fine and fat -a bear that it was as much as the two hunters could do with all their -strength to carry it. - -As they came to the lodge-door, one of the hunters asked if Manabozho -lived thereabout. - -“He is here,” answered Manabozho. - -“I have often heard of you,” said the first hunter, “and I was curious to -see you. But you have lost your magical power. Do you know whether any of -it is left?” - -Manabozho answered that he was himself in the dark on the subject. - -“Suppose you make a trial,” said the hunter. - -“What shall I do?” asked Manabozho. - -“There is my friend,” said the hunter, pointing to his companion, “who -with me owns this bear which we are carrying home. Suppose you see if you -can change him into a piece of rock.” - -“Very well,” said Manabozho; and he had scarcely spoken before the other -hunter became a rock. - -“Now change him back again,” said the first hunter. - -“That I can’t do,” Manabozho answered; “there my power ends.” - -The hunter looked at the rock with a bewildered face. - -“What shall I do?” he asked. “This bear I can never carry alone, and it -was agreed between my friend there and myself that we should not divide -it till we reached home. Can’t you change my friend back, Manabozho?” - -“I would like to oblige you,” answered Manabozho, “but it is utterly out -of my power.” - -With this, looking again at the rock with a sad and bewildered face, and -then casting a sorrowful glance at the bear, which lay by the door of the -lodge, the hunter took his leave, bewailing bitterly at heart the loss of -his friend and his bear. - -He was scarcely out of sight when Manabozho sent the children to get red -willow sticks. Of these he cut off as many pieces of equal length as -would serve to invite his friends among the beasts and birds to a feast. -A red stick was sent to each one, not forgetting the woodpecker and his -family. - -When they arrived they were astonished to see such an abundance of meat -prepared for them at such a time of scarcity. Manabozho understood their -glance, and was proud of a chance to make such a display. - -“Akewazi,” he said to the oldest of the party, “the weather is very -cold, and the snow lasts a long time; we can kill nothing now but small -squirrels, and they are all black; and I have sent for you to help me eat -some of them.” - -The woodpecker was the first to try a mouthful of the bear’s meat, but he -had no sooner begun to taste it than it changed into a dry powder, and -set him coughing. It appeared as bitter as ashes. - -The moose was affected in the same way, and it brought on such a dry -cough as to shake every bone in his body. - -One by one, each in turn joined the company of coughers, except Manabozho -and his family, to whom the bear’s meat proved very savory. - -But the visitors had too high a sense of what was due to decorum and -good manners to say anything. The meat looked very fine, and being keenly -set and strongly tempted by its promising look, they thought they would -try more of it. The more they ate the faster they coughed, and the louder -became the uproar, until Manabozho, exerting the magical gift which he -found he retained, changed them all into squirrels; and to this day -the squirrel suffers from the same dry cough which was brought on by -attempting to sup off of Manabozho’s ashen bear’s meat. - -And ever after this transformation, when Manabozho lacked provisions for -his family, he would hunt the squirrel, a supply of which never failed -him, so that he was always sure to have a number of his friends present -in this shape at the banquet. - -The rock into which he changed the hunter, and so became possessed of -the bear, and thus laid the foundations of his good fortune, ever after -remained by his lodge-door, and it was called the Game-Bag of Manabozho, -the Mischief-Maker. - - -HOW GLOOSKAP MADE HIS UNCLE MIKCHICH THE TURTLE INTO A GREAT MAN, AND GOT -HIM A WIFE. OF TURTLES’ EGGS, AND HOW GLOOSKAP VANQUISHED A SORCERER BY -SMOKING TOBACCO. - -(_Micmac and Passamaquoddy_) - -Now when Glooskap left Uktukamkw, or Newfoundland, it was in a canoe, and -he came to Piktook (M. for Pictou), which means the bubbling up of air, -because there is much bubbling in the water near that place. And here -there was an Indian village, and in that place the Master met with a man -whom he loved all his life. - -And this was not because this man, whose name in Micmac is Mikchich and -in Passamaquoddy Chick-we-notchk, meaning the Turtle, was great, or well -favored, or rich. For truly he was none of these, being very poor and -lazy, no longer young, and not very clever or wise in any way. It is -said that he was indeed Glooskap’s uncle, but others think that this was -by adoption. However, this old fellow bore all his wants with such good -nature that the Master, taking him in great affection, resolved to make -of him a mighty man. Which came to pass, and that in a strange manner, as -we shall see. - -For coming to Piktook, where there were above a hundred wigwams, -Glooskap, being a very handsome, stately man, with the manner of a great -chief, was much admired, and that not a little by all the women, so that -every one wished to have him in the house. Yet he gave them all the -go-by, and dwelt with his old uncle, in whose quaint ways and old time -stories he took great delight. And there was to be a great feast with -games, but Glooskap did not care to go, either as a guest or a performer -in the play. - -Still he inquired of Mikchich if he would not take part in it, telling -him that all the maidens would be there, and asking him why he had never -married, and saying that he should not live alone. Then the uncle said, -“Poor and old and plain am I; I have not even garments fit for a feast; -better were it for me to smoke my pipe at home.” “Truly, if that be all, -uncle,” replied Glooskap, “I trow I can turn tailor and fit you to a -turn; and have no care as to your outside or your face, for to him who -knows how, ’tis as easy to make a man over as a suit of clothes.” “Yes; -but, nephew,” said Mikchich, “how say you as to making over the inside of -a mortal?” “By the great Beaver!” answered the Master, “that is something -harder to do, else I were not so long at work in this world. But before -I leave this town I shall do that also for you; and as for this present -sport, do but put on my belt.” And when he had done that, Mikchich became -so young and handsome that no man or woman ever saw the like. And then -Glooskap dressed him in his own best clothes, and promised him that -to the end of his days, whenever he should be a man, he would be the -comeliest of men; and because he was patient and tough, he should, as an -animal, become the hardest to kill of all creatures on the face of the -earth, as it came to pass. - -So Mikchich went to the feast. Now the chief of Piktook had three -beautiful daughters, and the youngest was the loveliest in the land. And -on her he cast his eyes, and returning said, “I have seen one whom I -want.” Now all the young men in Piktook desired this girl, and would kill -any one who would win her. - -So the next day Glooskap, taking a bunch of _wawbap_ (P., wampum), went -to the chief and proposed for Mikchich, and the mother at once said -“Yes.” So the girl made up a bed of fresh twigs and covered it with a -great white bear-skin, and went to Mikchich, and they returned and had -dried meat for supper. So they were married. - -Now Turtle seemed to be very lazy, and when others hunted he lounged -at home. One day his young wife said to him that if this went on thus -they must soon starve. So he put on his snow-shoes and went forth, and -she followed him to see what he would do. And he had not gone far ere -he tripped and fell down, and the girl, returning, told her mother that -he was worthless. But the mother said, “He will do something yet. Be -patient.” - -One day it came to pass that Glooskap said to Mikchich, “To-morrow there -will be a great game at ball, and you must play. But because you have -made yourself enemies of all the young men here, they will seek to slay -you, by crowding altogether and trampling upon you. And when they do this -it will be by your father-in-law’s lodge, and to escape them I give you -the power to jump high over it. This you may do twice, but the third time -will be terrible for you, and yet it must be.” - -All this happened as he foretold; for the young men indeed tried to take -his life, and to escape them Mikchich jumped over the lodge, so that he -seemed like a bird flying. But the third time he did this he was caught -on the top of the tent-poles, and hung there dangling in the smoke which -rose from below. - -Then Glooskap, who was seated in the tent, said, “Uncle, I will now make -you the _sogmo_, or great chief of the Tortoises, and you shall bear up -a great nation.” Then he smoked Mikchich so long that his skin became a -hard shell, and the marks of the smoke may be seen thereon to this day. -And removing his entrails he destroyed them, so that but one short one -was left. And he cried aloud, “_Milooks!_ (M.) My nephew, you will kill -me!” But the nephew replied, “Not so. I am giving you great life. From -this time you may roll through a flame and never feel it, and live on -land or in the water. And though your head be cut off, it will live for -nine days, and your heart, even, shall beat as long when taken from your -body.” So Mikchich rejoiced greatly. - -And this came betimes, for he soon had need of it all. For the next day -all the men went on a hunt, and the Master warned him that they would -seek to slay him. Now the young men went on before, and Turtle lingered -behind; but all at once he made a magic flight far over their heads, -unseen, and deep in the forest he slew a moose. Then he drew this to the -snow-shoe track or road, and when his foes came up there he sat upon the -moose, smoking, and waiting for them. Now Glooskap had told them that -they would see some one come out ahead of them all that day, and when -this came to pass they were more angered in their hearts than ever. - -So they plotted to kill Turtle, and his nephew, who was about to leave, -told him how it would be. “First of all, they will build a mighty fire -and throw you in it. But do thou, O uncle, go cheerfully, for by my power -thou wilt in no wise suffer. Then they will speak of drowning, but thou -must beg and pray that this may not be; and then they will the more seek -to do so, and thou shalt fight them to the bitter end, and yet it shall -be.” - -And as he said, so it came to pass; and Mikchich, being of good cheer, -bade farewell to his nephew. And they seized him and threw him into a -great fire, but he turned over and went to sleep in it, being very lazy; -and when the fire had burnt out he awoke, and called for more wood, -because it was a cold night. - -Then they seized him yet again, and spoke of drowning. But, hearing this, -he, as if he were in mortal dread, begged them not to do this thing. And -he said they might cut him to pieces, or burn him, as they would, but -not to throw him into the water. Therefore they resolved to do so, and -dragged him on. Then he screamed horribly and fought lustily, and tore -up trees and roots and rocks like a madman; but they took him into a -canoe and paddled out into the middle of the lake (or to the sea), and, -throwing him in, watched him sink as he vanished far down below. So they -thought him dead, and returned rejoicing. - -Now the next day at noon there was a hot sunshine, and something was seen -basking on a great rock, about a mile out in the lake. So two young men -took a canoe and went forth to see what this might be. And when they came -to the edge of the rock, which was about a foot high, there lay Mikchich -sunning himself; but seeing them coming to take him, he only said, -“Good-by,” and rolled over plump into the water, where he is living to -this day. In memory whereof all turtles, when they see any one coming, -tip tilt themselves over into the water at once. - - * * * * * - -In the following Hindoo story of “Punchkin” you will see the expression -of the primitive notion that the life of a person may be bound up in some -external object. Invention runs riot in the attempts to make this object -as inaccessible as possible. There is the Norse story of the “Giant who -had no Heart in his Body,” who finally tells the lovely princess he -keeps in bondage that “Far, far away in a lake lies an island; on that -island stands a church; in that church is a well; in that well swims a -duck; in that duck there is an egg; and in that egg there lies my heart, -you darling.” The hero, of course, goes and finds the giant’s heart, -and so kills him, and rescues the princess. There is also the story of -the little Hindoo princess, called Sodawa Bai, whose soul was in the -beautiful golden necklace she was born with around her neck, and who died -when another princess who hated her finally took it off. - - -PUNCHKIN - -(_A Hindoo Story_) - -Once upon a time there was a Rajah who had seven beautiful daughters. -They were all good girls; but the youngest, named Balna, was more clever -than the rest. The Rajah’s wife died when they were quite little -children, so these seven poor princesses were left with no mother to take -care of them. - -The Rajah’s daughters took it by turns to cook their father’s dinner -every day, whilst he was absent deliberating with his ministers on the -affairs of the nation. - -About this time the Purdan died, leaving a widow and one daughter; and -every day, when the seven princesses were preparing their father’s -dinner, the Purdan’s widow and daughter would come and beg for a little -fire from the hearth. Then Balna used to say to her sisters, “Send that -woman away; send her away. Let her get the fire at her own house. What -does she want with ours? If we allow her to come here we shall suffer -for it some day.” But the other sisters would answer, “Be quiet, Balna; -why must you always be quarrelling with this poor woman? Let her take -some fire if she likes.” Then the Purdan’s widow used to go to the hearth -and take a few sticks from it; and, whilst no one was looking, she would -quickly throw some mud into the midst of the dishes which were being -prepared for the Rajah’s dinner. - -Now the Rajah was very fond of his daughters. Ever since their mother’s -death they had cooked his dinner with their own hands, in order to avoid -the danger of his being poisoned by his enemies. So, when he found -the mud mixed up with his dinner, he thought it must arise from their -carelessness, as it appeared improbable that any one should have put mud -there on purpose; but being very kind, he did not like to reprove them -for it, although this spoiling of the curry was repeated many successive -days. - -At last, one day, he determined to hide and watch his daughters cooking -and see how it all happened; so he went into the next room, and watched -them through a hole in the wall. - -There he saw his seven daughters carefully washing the rice and preparing -the curry, and as each dish was completed they put it by the fire ready -to be cooked. Next he noticed the Purdan’s widow come to the door, and -beg for a few sticks from the fire to cook her dinner with. Balna turned -to her, angrily, and said, “Why don’t you keep fuel in your own house and -not come here every day and take ours? Sisters, don’t give this woman any -more; let her buy it for herself.” - -Then the eldest sister answered, “Balna, let the poor woman take the wood -and the fire; she does us no harm.” But Balna replied, “If you let her -come here so often, maybe she will do us some harm, and make us sorry for -it, some day.” - -The Rajah then saw the Purdan’s widow go to the place where all his -dinner was nicely prepared, and, as she took the wood, she threw a little -mud into each of the dishes. - -At this he was very angry, and sent to have the woman seized and brought -before him. But when the widow came, she told him that she had played -this trick because she wanted to gain an audience with him; and she spoke -so cleverly, and pleased him so well with her cunning words, that instead -of punishing her the Rajah married her, and made her his Ranee, and she -and her daughter came to live in the palace. - -The new Ranee hated the seven poor princesses, and wanted to get them, if -possible, out of the way, in order that her daughter might have all their -riches and live in the palace as princess in their place; and instead of -being grateful to them for their kindness to her, she did all she could -to make them miserable. She gave them nothing but bread to eat, and very -little of that, and very little water to drink; so these seven poor -little princesses, who had been accustomed to have everything comfortable -about them, and good food and good clothes all their lives long, were -very miserable and unhappy; and they used to go out every day and sit by -their dead mother’s tomb and cry; and used to say, “Oh mother, mother, -cannot you see your poor children, how unhappy we are, and how we are -starved by our cruel step-mother?” - -One day, whilst they were sobbing and crying, lo and behold! a beautiful -pomelo tree grew up out of the grave, covered with fresh ripe pomeloes, -and the children satisfied their hunger by eating some of the fruit; and -every day after this, instead of trying to eat the nasty dinner their -step-mother provided for them, they used to go out to their mother’s -grave and eat the pomeloes which grew there on the beautiful tree. - -Then the Ranee said to her daughter, “I cannot tell how it is; every day -those seven girls say they don’t want any dinner, and won’t eat any, and -yet they never grow thin nor look ill; they look better than you do. I -cannot tell how it is;” and she bade her watch the seven princesses and -see if any one gave them anything to eat. - -So next day, when the princesses went to their mother’s grave, and were -eating the beautiful pomeloes, the Purdan’s daughter followed them and -saw them gathering the fruit. - -Then Balna said to her sisters, “Do you see that girl watching us? Let us -drive her away or hide the pomeloes, else she will go and tell her mother -all about it, and that will be very bad for us.” - -But the other sisters said, “Oh, no, do not be unkind, Balna. The girl -would never be so cruel as to tell her mother. Let us rather invite her -to come and have some of the fruit;” and calling her to them, they gave -her one of the pomeloes. - -No sooner had she eaten it, however, than the Purdan’s daughter went home -and said to her mother, “I do not wonder the seven princesses will not -eat the nasty dinner you prepare for them, for by their mother’s grave -there grows a beautiful pomelo tree, and they go there every day and eat -the pomeloes. I ate one, and it was the nicest I have ever tasted.” - -The cruel Ranee was much vexed at hearing this, and all next day she -stayed in her room, and told the Rajah that she had a very bad headache. -The Rajah at hearing this was deeply grieved, and said to his wife, -“What can I do for you?” She answered, “There is only one thing that -will make my headache well. By your dead wife’s tomb there grows a fine -pomelo tree; you must bring that here, and boil it, root and branch, and -put a little of the water in which it has been boiled on my forehead, -and that will cure my headache.” So the Rajah sent his servants, and had -the beautiful pomelo tree pulled up by the roots, and did as the Ranee -desired; and when some of the water in which it had been boiled was put -on her forehead she said her headache was gone and she felt quite well. - -Next day, when the seven princesses went as usual to the grave of their -mother, the pomelo tree had disappeared. Then they all began to cry very -bitterly. - -Now there was by the Ranee’s tomb a small tank, and as they were crying -they saw that the tank was filled with a rich, cream-like substance, -which quickly hardened into a thick white cake. At seeing this all the -princesses were very glad, and they ate some of the cake, and liked it; -and next day the same thing happened, and so it went on for many days. -Every morning the princesses went to their mother’s grave, and found -the little tank filled with nourishing, cream-like cake. Then the cruel -step-mother said to her daughter, “I cannot tell how it is; I have had -the pomelo tree which used to grow by the Ranee’s grave destroyed, and -yet the princesses grow no thinner, nor look more sad, though they never -eat the dinner I give them. I cannot tell how it is!” - -And her daughter said, “I will watch.” - -Next day, while the princesses were eating the cream cake, who should -come by but their step-mother’s daughter. Balna saw her first, and said, -“See, sisters, there comes that girl again. Let us sit round the edge of -the tank, and not allow her to see it; for if we give her some of our -cake she will go and tell her mother, and that will be very unfortunate -for us.” - -The other sisters, however, thought Balna unnecessarily suspicious, and -instead of following her advice they gave the Purdan’s daughter some of -the cake, and she went home and told her mother all about it. - -The Ranee, on hearing how well the princesses fared, was exceedingly -angry, and sent her servants to pull down the dead Ranee’s tomb and fill -the little tank with the ruins. And not content with this, she next day -pretended to be very, very ill—in fact, at the point of death; and when -the Rajah was much grieved, and asked her whether it was in his power -to procure her any remedy, she said to him, “Only one thing can save my -life, but I know you will not do it.” He replied, “Yes, whatever it is, -I will do it.” She then said, “To save my life, you must kill the seven -daughters of your first wife, and put some of their blood on my forehead -and on the palms of my hands, and their death will be my life.” At these -words the Rajah was very sorrowful; but because he feared to break his -word, he went out with a heavy heart to find his daughters. - -He found them crying by the ruins of their mother’s grave. - -Then, feeling he could not kill them, the Rajah spoke kindly to them, and -told them to come out into the jungle with him; and there he made a fire -and cooked some rice, and gave it to them. But in the afternoon, it being -very hot, the seven princesses all fell asleep, and when he saw they -were fast asleep the Rajah, their father, stole away and left them (for -he feared his wife), saying to himself, “It is better my poor daughters -should die here than be killed by their step-mother.” - -He then shot a deer, and returning home, put some of the blood on the -forehead and hands of the Ranee, and she thought then that he had really -killed the princesses and said she felt quite well. - -Meantime the seven princesses awoke, and when they found themselves all -alone in the thick jungle they were much frightened, and began to call -out as loud as they could, in hopes of making their father hear; but he -was by that time far away, and would not have been able to hear them, -even had their voices been as loud as thunder. - -It so happened that this very day the seven young sons of a neighboring -Rajah chanced to be hunting in the same jungle, and as they were -returning home after the day’s sport was over, the youngest prince said -to his brothers: “Stop, I think I hear some one crying and calling out. -Do you not hear voices? Let us go in the direction of the sound, and try -and find out what it is.” - -So the seven princes rode through the wood until they came to the place -where the seven princesses sat crying and wringing their hands. At the -sight of them the young princes were very much astonished, and still more -so on learning their story; and they settled that each should take one of -these poor forlorn ladies home with him and marry her. - -So the first and eldest prince took the eldest princess home with him and -married her. - -And the second took the second; - -And the third took the third; - -And the fourth took the fourth; - -And the fifth took the fifth; - -And the sixth took the sixth; - -And the seventh, and handsomest of all, took the beautiful Balna. - -And when they got to their own land there was great rejoicing throughout -the kingdom at the marriage of the seven young princes to seven such -beautiful princesses. - -About a year after this Balna had a little son, and his uncles and aunts -were so fond of the boy that it was as if he had seven fathers and seven -mothers. None of the other princes or princesses had any children, so the -son of the seventh prince and Balna was acknowledged their heir by all -the rest. - -They had thus lived very happily for some time, when one fine day the -seventh prince (Balna’s husband) said he would go out hunting, and away -he went; and they waited long for him, but he never came back. - -Then his six brothers said they would go and see what had become of him; -and they went away, but they also did not return. - -And the seven princesses grieved very much, for they felt sure their kind -husbands must have been killed. - -One day, not long after this had happened, as Balna was rocking her -baby’s cradle, and whilst her sisters were working in the room below, -there came to the palace door a man in a long black dress, who said that -he was a Fakir, and came to beg. The servants said to him, “You cannot go -into the palace—the Rajah’s sons have all gone away; we think they must -be dead, and their widows cannot be interrupted by your begging.” But he -said, “I am a holy man; you must let me in.” Then the stupid servants let -him walk through the palace, but they did not know that this man was no -Fakir, but a wicked magician named Punchkin. - -Punchkin Fakir wandered through the palace, and saw many beautiful things -there, till at last he reached the room where Balna sat singing beside -her little boy’s cradle. The magician thought her more beautiful than all -the other beautiful things he had seen, insomuch that he asked her to go -home with him and to marry him. But she said, “My husband, I fear, is -dead, but my little boy is still quite young; I will stay here and teach -him to grow up a clever man, and when he is grown up he shall go out -into the world, and try and learn tidings of his father. Heaven forbid -that I should ever leave him or marry you.” At these words the magician -was very angry, and turned her into a little black dog, and led her away, -saying, “Since you will not come with me of your own free will, I will -make you.” So the poor princess was dragged away, without any power of -effecting an escape, or of letting her sisters know what had become of -her. As Punchkin passed through the palace gate the servants said to him, -“Where did you get that pretty little dog?” And he answered, “One of the -princesses gave it to me as a present.” At hearing which they let him go -without further questioning. - -Soon after this the six elder princesses heard the little baby, their -nephew, begin to cry, and when they went upstairs they were much -surprised to find him all alone, and Balna nowhere to be seen. Then they -questioned the servants, and when they heard of the Fakir and the little -black dog they guessed what had happened, and sent in every direction -seeking them, but neither the Fakir nor the dog was to be found. What -could six poor women do? They had to give up all hopes of ever seeing -their kind husbands and their sister and her husband again, and they -devoted themselves thenceforward to teaching and taking care of their -little nephew. - -Thus time went on, till Balna’s son was fourteen years old. Then one -day his aunts told him the history of the family; and no sooner did he -hear it than he was seized with a great desire to go in search of his -father and mother and uncles, and bring them home again if he could find -them alive. His aunts, on learning his determination, were much alarmed -and tried to dissuade him, saying, “We have lost our husbands, and our -sister and her husband, and you are now our sole hope; if you go away, -what shall we do?” But he replied, “I pray you not to be discouraged; I -shall return soon, and, if it is possible, bring my father and mother and -uncles with me.” So he set out on his travels, but for some months he -could learn nothing to help him in his search. - -At last, after he had journeyed many hundreds of weary miles, and become -almost hopeless of ever being able to hear anything further of his -parents, he one day came to a country which seemed full of stones and -rocks and trees, and there he saw a large palace with a high tower; hard -by which was a Malee’s little house. - -As he was looking about, the Malee’s wife saw him, and ran out of the -house and said, “My dear boy, who are you that dare venture to this -dangerous place?” And he answered, “I am a Rajah’s son, and I come in -search of my father and my uncles and my mother whom a wicked enchanter -bewitched.” Then the Malee’s wife said, “This country and this palace -belong to a great enchanter; he is all-powerful, and if any one -displeases him, he can turn them into stones and trees. All the rocks and -trees you see here were living people once, and the magician turned them -to what they now are. Some time ago a Rajah’s son came here, and shortly -afterward came his six brothers, and they were all turned into stones and -trees; and these are not the only unfortunate ones, for up in that tower -lives a beautiful princess, whom the magician has kept prisoner there for -twelve years, because she hates him and will not marry him.” - -Then the little prince thought, “These must be my parents and my uncles. -I have found what I seek at last.” So he told his story to the Malee’s -wife, and begged her to help him to remain in that place a while, and -inquire further concerning the unhappy people she mentioned; and she -promised to befriend him, and advised his disguising himself, lest the -magician should see him, and turn him likewise into stone. To this -the prince agreed. So the Malee’s wife dressed him up in a saree, and -pretended that he was her daughter. - -One day, not long after this, as the magician was walking in his garden, -he saw the little girl (as he thought) playing about, and he asked her -who she was. She told him she was the Malee’s daughter, and the magician -said, “You are a pretty little girl, and to-morrow you shall take a -present of flowers from me to the beautiful lady who lives in the tower.” - -The young prince was much delighted at hearing this, and after some -consultation with the Malee’s wife, he settled that it would be more safe -for him to retain his disguise, and trust to the chance of a favorable -opportunity for establishing some communication with his mother, if it -were indeed she. - -Now it happened that at Balna’s marriage her husband had given her a -small gold ring on which her name was engraved, and she put it on her -little son’s finger when he was a baby, and afterward when he was older, -his aunts had had it enlarged for him, so that he was still able to wear -it. The Malee’s wife advised him to fasten the well-known treasure to one -of the bouquets he presented to his mother, and trust to her recognizing -it. This was not to be done without difficulty, as such a strict watch -was kept over the poor princess (for fear of her ever establishing -communication with her friends) that though the supposed Malee’s daughter -was permitted to take her flowers every day, the magician or one of his -slaves was always in the room at the same time. At last one day, however, -opportunity favored him and when no one was looking the boy tied the ring -to a nosegay and threw it at Balna’s feet. The ring fell with a clang on -the floor, and Balna, looking to see what made the strange sound, found -the little ring tied to the flowers. On recognizing it, she at once -believed the story her son told her of his long search, and begged him to -advise her as to what she had better do; at the same time entreating him -on no account to endanger his life by trying to rescue her. She told him -that for twelve long years the magician had kept her shut up in the tower -because she refused to marry him, and she was so closely guarded that she -saw no hope of release. - -Now Balna’s son was a bright, clever boy; so he said, “Do not fear, dear -mother; the first thing to do is to discover how far the magician’s power -extends, in order that we may be able to liberate my father and uncles, -whom he has imprisoned in the form of rocks and trees. You have spoken to -him angrily for twelve long years; do you now rather speak kindly. Tell -him you have given up all hopes of again seeing the husband you have so -long mourned, and say you are willing to marry him. Then endeavor to find -out what his power consists in, and whether he is immortal or can be put -to death.” - -Balna determined to take her son’s advice; and the next day sent for -Punchkin and spoke to him as had been suggested. - -The magician, greatly delighted, begged her to allow the wedding to take -place as soon as possible. - -But she told him that before she married him he must allow her a little -more time in which she might make his acquaintance, and that, after being -enemies so long, their friendship could but strengthen by degrees. “And -do tell me,” she said, “are you quite immortal? Can death never touch -you? And are you too great an enchanter ever to feel human suffering?” - -“Why do you ask?” said he. - -“Because,” she replied, “if I am to be your wife I would fain know all -about you, in order, if any calamity threatens you, to overcome, or, if -possible, to avert it.” - -“It is true,” he said, “that I am not as others. Far, far away, hundreds -of thousands of miles from this, there lies a desolate country covered -with thick jungle. In the midst of the jungle grows a circle of palm -trees, and in the center of the circle stand six chattees full of water, -piled one above another; below the sixth chattee is a small cage which -contains a little green parrot; on the life of the parrot depends my -life, and if the parrot is killed I must die. It is, however,” he added, -“impossible that the parrot should sustain any injury, both on account of -the inaccessibility of the country and because, by my appointment, many -thousand evil genii surround the palm trees, and kill all who approach -the place.” - -Balna told her son what Punchkin had said, but, at the same time, -implored him to give up all idea of getting the parrot. - -The prince, however, replied, “Mother, unless I can get hold of that -parrot you and my father and uncles cannot be liberated: be not afraid, -I will shortly return. Do you, meantime, keep the magician in good -humor—still putting off your marriage with him on various pretexts; and -before he finds out the cause of delay I will return.” So saying he went -away. - -Many, many weary miles did he travel, till at last he came to a thick -jungle, and being very tired, sat down under a tree and fell asleep. -He was awakened by a soft rustling sound, and, looking about him, saw -a large serpent which was making its way to an eagle’s nest built in -the tree under which he lay, and in the nest were two young eagles. The -prince, seeing the danger of the young birds, drew his sword and killed -the serpent; at the same moment a rushing sound was heard in the air, and -the two old eagles, who had been out hunting for food for their young -ones, returned. They quickly saw the dead serpent and the young prince -standing over it; and the old mother eagle said to him, “Dear boy, for -many years all our young have been devoured by that cruel serpent: you -have now saved the lives of our children; whenever you are in need, -therefore, send to us and we will help you; and as for these little -eagles, take them, and let them be your servants.” - -At this the prince was very glad, and the two eaglets crossed their -wings, on which he mounted; and they carried him far, far away over the -thick jungles until he came to the place where grew the circle of palm -trees in the midst of which stood the six chattees full of water. It was -the middle of the day. All around the trees were the genii fast asleep; -nevertheless, there were such countless thousands of them that it would -have been quite impossible for any one to walk through their ranks to the -place. Down swooped the strong-winged eaglets—down jumped the prince; in -an instant he had overthrown the six chattees full of water, and seized -the little green parrot, which he rolled up in his cloak; while, as he -mounted again into the air, all the genii below awoke, and, finding -their treasure gone, set up a wild and melancholy howl. - -Away, away flew the little eagles till they came to their home in the -great tree; then the prince said to the old eagles, “Take back your -little ones; they have done me good service; if ever again I stand in -need of help I shall not fail to come to you.” He then continued his -journey on foot till he arrived once more at the magician’s palace, where -he sat down at the door and began playing with the parrot. The magician -saw him, and came to him quickly and said, “My boy, where did you get -that parrot? Give it to me, I pray you.” But the prince answered, “Oh, -no, I cannot give away my parrot; it is a great pet of mine; I have had -it many years.” Then the magician said, “If it is an old favorite, I can -understand you not caring to give it away; but come, what will you sell -it for?” “Sir,” replied the prince, “I will not sell my parrot.” - -Then the magician got frightened and said, “Anything, anything; name what -price you will, and it shall be yours.” “Then,” the prince answered, “I -will that you liberate the Rajah’s seven sons whom you turned into rocks -and trees.” “It is done as you desire,” said the magician, “only give -me my parrot” (and with that, by a stroke of his wand, Balna’s husband -and his brothers resumed their natural shapes). “Now give me my parrot,” -repeated Punchkin. “Not so fast, my master,” rejoined the prince; “I must -first beg that you restore to life all whom you have thus imprisoned.” - -The magician immediately waved his wand again; and whilst he cried in an -imploring voice, “Give me my parrot!” the whole garden became suddenly -alive: where rocks and stones and trees had been before, stood Rajahs and -Punts and Sirdars, and mighty men on prancing horses, and jewelled pages -and troops of armed attendants. - -“Give me my parrot!” cried Punchkin. Then the boy took hold of the parrot -and tore off one of its wings; and as he did so the magician’s right arm -fell off. - -Punchkin then stretched out his left arm, crying “Give me my parrot!” The -prince pulled off the parrot’s second wing, and the magician’s left arm -tumbled off. - -“Give me my parrot!” cried he, and fell on his knees. The prince pulled -off the parrot’s right leg—the magician’s right leg fell off; the prince -pulled off the parrot’s left leg—down fell the magician’s left. - -Nothing remained of him save the limbless body and the head; but still -he rolled his eyes, and cried, “Give me my parrot!” “Take your parrot, -then,” cried the boy, and with that he wrung the bird’s neck and threw -it at the magician; and as he did so, Punchkin’s head twisted round, and -with a fearful groan he died! - -Then they let Balna out of the tower; and she, her son, and the seven -princes went to their own country, and lived very happily ever afterward. -And as to the rest of the world, every one went to his own house. - - - - -CHAPTER III - -ANIMALS IN CULTURE MYTHS - - -All the stories so far have reflected primitive man’s way of thinking and -acting. Passing now to more developed phases of life, we are confronted -in myths by such an array of animals—definite personifications of natural -phenomena—that no possible ark would hold these cosmical monsters. - -Now if we imagine ourselves off for a hunt for some of these animals -in the mythology of people no longer primitive but with a considerable -degree of culture, we shall find ourselves rewarded to the full in the -myths of India. The ancient Hindoo revels in animal cosmic myths. The -sky seems to be in his imagination one vast pasture land for cows and -bulls, though frequently it is turned into a battle-ground because of -the incursions of an evil serpent who has a predilection for carrying -off cows. These tremendous dramas in the imaginative sky of the Hindoo -are a magnified reflection of the state of affairs existing upon the -earth. Cosmic cattle would be expected to be more glorious than mundane -cattle, yet we see through these myths how important the cow was to the -existence of the Hindoo.[3] To increase the number of cows, to render -them fruitful in milk and prolific in calves, to have them well looked -after, is the dream, the ideal of the ancient Hindoo. His worst enemy, -therefore, is he that robs him of his cows, while his best friend would -be he who rescues the cows from the robber. - -The dewy moon, the dawn, the watery cloud, in fact, the entire vault of -heaven which gives the benignant and quickening rain as cows give their -milk, are all personified as the beneficent Cow of Abundance. - -The great and awful ruler of all these cows is the God Indra, who rides -in a car to which are harnessed magnificent bay steeds. Sometimes he is -called a Bull and sometimes he is said to roar like a Bull. - -From the hymns of the “Rig Veda,” probably three or four thousand years -old, many of which were written in honor of Indra, may be gathered the -characteristics of Indra and these remarkable cattle. In her cloudy -aspects, this cow of the sky was called the spotted one, and was said -to be the mother of the storm winds or Maruts, while Indra, who hides -himself in thunder-clouds is the Bull of Bulls, invincible son of a -cow that bellows like the Maruts. This terrible creature bellows and -shows his strength as he sharpens his horns, who is able of himself to -overthrow all peoples. His horns are the lightning, and he is sometimes -said to have a thousand of them. With all these animals prancing about in -the sky, there is a fine opportunity for brilliant onslaughts upon the -enemy who steals the cows. Indra with his thunder-bolts and the Maruts -with their winds are the leaders on one side, while in the hostile camp -will be found a horrid monster called by different names, such as Valas, -Vritras, Cushnas, meaning the enemy, black one, thief, serpent, wolf, or -wild boar. This awful being generally seems to throw down the gauntlet -by stealing the cows of Indra and imprisoning them in a dark and dismal -cavern in the clouds. Then an exciting battle follows; Indra bellows, -the thunder-bolt bellows, the Maruts bellow, and ascend the rock, now -by their own efforts making the sonorous stone, the rock mountain fall; -now, with the iron edge of their rolling chariots violently splitting the -mountain; then the valiant hero, Indra, beloved by the gods, moves the -stone; he hears the cows, by aid of the Maruts he finds the cows hidden -in the cavern. Furnished with an arm of stone he opens the grotto of -Valas, who keeps the cows; he vanquishes, kills or pursues the thieves in -battle. We may see this battle every time there is a thunder-storm, the -lightning often leaps between the clouds, and the thunder roars before -the rain falls, but when there comes the heavy downpour of rain, the -ancient Hindoo would compare it to the refreshing milk of the cows which -have been rescued by Indra. - -Horses are also important animals in Hindoo myths. The Asvins, who gallop -across the sky from morning till night, are sometimes called the sons of -the Sun and the Dawn and sometimes they are called the steeds of Indra. -They are described in the hymns of the “Rig Veda” as full of life, having -eyes like the sun, drawing the chariot with the golden yoke, the two most -rapid ones, who carry Indra as every day they carry the sun. They are as -two rays of the sun, which illumine the sky with manes the color of a -peacock, bridled sixty times, beneficent, winged, indefatigable, resolute -destroyers of enemies. - -The Hindoo deities all have animals on which they ride, called Vahans -or Vehicles; thus, Indra sometimes rides an elephant, Siva, a bull, -Durga, a tiger, and so on. These all share in the honors of worship -accorded to their riders. These vehicles of the gods were probably once -impersonations of the gods themselves, or animals into which they changed -themselves as they do in the primitive myths with which we are already -familiar. - -The cow does not seem to have been a Vahan for any of the gods. She was -too much of a goddess in her own right, shown by the fact that she was -regularly worshipped every year with great ceremony. - -Egypt, however, was the land where animals received the greatest -reverence. We find there a complete archæological museum of mythological -animals. Cats and dogs, mice and crocodiles, birds and insects—all were -worshipped. So sacred did the Egyptians consider animals in general that -it was a capital crime if any of them were killed. Should an Ibis or a -Hawk be even accidentally killed, the unfortunate person who happened to -do it was put to death by the multitude without form of law. Even if a -cat died, everybody in the house cut off his eyebrows. Nothing, not even -the direst extremes of famine, could tempt an Egyptian to eat a sacred -animal. They would rather devour each other than this. - -But of all the animals, the ox kind received the highest honors. Bulls -were occasionally sacrificed, but cows never. They were sacred to Isis, -the Moon Goddess. There were special individuals of the species, however, -who were looked upon with the utmost veneration. They were called Apis -and Mnevis. Apis was a black bull, but had a white star on his forehead, -the figure of an eagle on his back, a crescent on his right side, with a -knot under his tongue, resembling the Scarabeus or sacred beetle. Apis is -described as living twenty-five years, when he jumped into a well or into -the river Nile. Upon the discovery of a new Apis the Egyptians celebrated -a joyful festival. - -According to an ancient account, as soon as a report had been spread -abroad that the Egyptian god had been brought to light, certain sacred -scribes, who were well versed in the mystic marks, which they had learned -by tradition, approached the divine calf. They fed it during four months -with milk, in a house that fronted the rising sun. After this the sacred -scribes carried him in a vessel prepared for the purpose to Memphis, -where he had a convenient and delightful abode, with pleasure grounds -and ample space for salubrious exercise. Companions were provided for -him. He drank from a well or fountain of clean water. - -Dances and festivities and joyful assemblies were held in honor of this -animal at the rising of the Nile, and the man from whose flock the -divine beast sprang was the happiest of mortals and was looked upon with -admiration by all the people. According to some, Apis was dedicated -to Isis or the Moon. Next to Apis the highest honors were paid to the -sacred bull of Heliopolis, called Mnevis. This bull was black and was -dedicated to Osiris. He was kept in a stable in the Temple of the Sun -and was worshipped as a god. The warring principle in nature, Typhon, -was identified with various hideous animals, such as the crocodile and -hippopotamus. The most sacred of beetles was the Scarabeus, the symbol -either of the sun or immortality. Even the higher gods were frequently -represented as animals, or in part animals, while to those gods imaged -in human form, like Osiris and Isis, animals were sacred. There was also -an important bird, which was itself mythical, called the Phœnix. This -wonderful bird was said to rise from time to time out of its own ashes. - -Animals occupy a somewhat different position in Norse mythology. They are -also survivals, very likely, from an earlier stage of life when animals -were worshipped, but when we meet with them in the Norse myths they have -become symbols of the various ideas of mankind in regard to the mind and -spirit, and no longer appear simply as personifications of the events of -nature like Indra and the cows in Hindoo mythology. - -The Norse gods appear galloping into view on their wonderful steeds -across the rainbow bridge, Bifrost, from Heaven to Earth. Their names are -very significant: Odin rides Sleipner; Heimdal, Goldtop. The other horses -are Glad (Bright), Gyller (Gilder), Gler (the Shining One), Skeidbrimer -(Fleetfoot), Silfrintop (Silvertop), Siner (Sinews), Gisl (the Sunbeam), -Falhofner (Palehoof), Letfet (Lightfoot). - -Thor, the thunderer, unlike Indra, who often drove two bay steeds, had -no horse upon which to ride over the rainbow bridge. He would destroy it -with his thunder-bolts, so he had to wade through three rivers every day -in order to reach the council of the gods. Odin’s horse, Sleipner, is the -most wonderful—a genuine cosmic animal, with eight legs that symbolize -the eight winds of heaven. - -The maiden Sol drove two gentle and beautiful steeds which were harnessed -to the car of the sun. She drove in great haste, for she as well as her -brother, who watches over the moon, are pursued by two wolves, by which -is probably meant eclipses of the sun and moon. Day and Night also drive -round the sky after each other. Night first with his steed Rine-fax. -Every morning, as he ends his course, Rine-fax bedews the earth with the -foam from his bit. Then Day follows with her steed, Shining-fax, from -whose mane all the sky and earth glisten. The god Frey rides on a boar -named Golden-bristle, and his sister, Freyja, the goddess of love, is -drawn by two cats. - -The Midgard serpent or the worm which supported the earth with its tail -in its mouth, is another most interesting mythical animal, whose story -will be found in this chapter. - -Finally, there is a Norse cow, still more remarkable than the Hindoo cow. -She was made of frozen vapor, and four rivers of milk ran from her and -fed the giant Yiner, or the earth. It is easy to recognize these rivers -of milk as mountain streams of melted snow. This poor cow had only rime -stones to live on, which she licked because of the salt. After she had -licked them for some time, two magical, godlike beings sprang out of the -stones and became the parents of Odin. The name of this strange cow was -Audhumbla. - -In the Norse Heaven, Valhalla, there are two more strange animals. The -food of the Gods of Valhalla, Mead, is supplied by the milk of a she-goat -who feeds upon the leaves of an extraordinary tree. Upon this same tree -feeds a stag, and from his antlers fall so many drops of dew that water -is supplied to thirty-six rivers, twelve of which flow to the abodes of -the gods, twelve to the abodes of men, and twelve to Niflheim. - -Fenris, the wolf, is another important animal who typifies evil. - -Turning now to Greek mythology, we find that animals, on the whole, -play a subordinate part. Animals are sacrificed to the gods of Greece, -but they are not often worshipped. Many of the gods have more than one -animal sacred to them or sacrificed to them in their worship, and very -likely some of these animals, as in Indian mythology, were originally -worshipped. When the ideas of early mankind once began to develop it -would soon occur to them that human beings would be better impersonations -for their gods than animals, yet the animals, once having been sacred, it -would be very difficult to banish them altogether, hence they remained in -the more developed myths as animals sacred to gods in human form. Greek -myths, too, abound in transformations into animal form, Zeus (Roman name -Jupiter or Jove), the ruling god of heaven and earth, being especially -given to appearing on earth in the form of some animal. Gods of the -earth and sea were also often represented as half man, half animal, the -most famous of these being Pan, the god of the woods, who was half man, -half goat, and the mermaids, who had the bodies of women with fishes’ -tails. Though not so prominent as in India, the sky is the pasture land -for flocks and herds in Greece, as you will see illustrated in the story -of Odysseus’s meeting with them. There are animals, also, which talk, -like the celebrated steeds of Achilles, described in the “Iliad.” In one -place they are pictured as weeping when they saw the Greek hero Patroclus -slain. As Pope translates this affecting scene: - - “Along their face - The big round drops cours’d down with silent pace - Conglobing on the dust. Their manes that late - Circled their arched necks and waved in state - Trailed on the dust beneath the yoke, were spread, - And prone to earth was hung their languid head.” - -But even more marvellous was the time when Xanthus broke into speech and -warned his master of his approaching doom. It is quite in the manner of -an animal in a savage myth, but in the days of Homer’s “Iliad” thought -had advanced so far among the Greeks that the speech of this horse was -not regarded as a perfectly natural event as it would be in a savage -myth. It was Juno, the goddess, who willed that Xanthus should break -eternal silence and portentous speak. Achilles addresses his horses, and -Xanthus answers: - - “Xanthus and Balius! of Podarges’ strain; - (Unless ye boast that heavenly race in vain) - Be swift, be mindful of the load ye bear - And learn to make your master more your care: - Through falling squadrons bear my slaughtering sword, - Nor, as ye left Patroclus, leave your lord.” - The generous Xanthus, as the words he said, - Seemed sensible of woe, and droop’d his head: - Trembling he stood before the golden wain, - And bow’d to dust the honors of his mane; - When, strange to tell! (so Juno will’d) he broke - Eternal silence, and portentous spoke: - “Achilles! yes! this day at least we bear - Thy rage in safety through the files of war: - But come it will, the fatal time must come, - Not ours the fault, but God decrees thy doom. - Not through our crime, or slowness in the course, - Tell thy Patroclus, but by heavenly force: - The bright far-shooting god who gilds the day - (Confess’d we saw him) tore his arms away. - No: could our swiftness o’er the winds prevail, - Or beat the pinions of the western gale, - All were in vain: the fates thy death demand, - Due to a mortal and immortal hand.’ - Then ceas’d forever, by the Furies tied, - This fateful voice. Th’ intrepid chief replied - With unabated rage: ‘So let it be! - Portents and prodigies are lost on me.’” - -[Illustration: Zeus. _From Pompeii._] - -In Pegasus, the winged steed of the Nine Muses, we have what might be -called the prize horse of all mythology. The old Greek writer Hesiod says -he was born near the springs of Ocean. And he, indeed, winging his flight -away, left Earth, the mother of flocks, and came to the immortals; in -Jove’s house he dwells, bearing to counsellor Jove thunder and lightning. -This looks very much as if he began life as a personification of a -natural phenomenon, like the Hindoo Asvins and the Norse Sleipner. But he -was destined to a more glorious career than any of them. The goddess of -wisdom, Athēne, caught him and tamed him, and he became the symbol of the -imagination in its highest flights into the region of poetic aspiration -and inspiration, a fitting climax to an idea, going back to the very -fountains of the imagination which bubbled up in that early stage of life -when animals as well as men were thought to be endowed with spirit. - -In the two hymns following, one from the most ancient of Hindoo books, -the “Rig Veda,” and one from a still more ancient Egyptian book called -“The Book of the Dead,” there is quite a contrast, though they both -represent myths in the highly developed religious form of hymns or songs -to the gods. The Hindoo song sings the praises of Indra, while the -Egyptian song is a prayer. Rā, who is mentioned, was the God of the Sun -in Egypt. - -Instead of driving steeds as many other sun-gods did, he was said to ride -in a boat. But according to this hymn, there were four sacred apes in the -boat, to whom the ancient Egyptians offered prayers as they did to the -sacred bulls Apis and Mnevis. - - -HYMNS TO INDRA - -(_From the “Rig Veda”_) - - I will declare the manly deeds of Indra, the first that he achieved, - the thunder-wielder. - He slew the dragon, then disclosed the waters, and cleft the channels - of the mountain torrents. - He slew the dragon lying on the mountain; his heavenly bolt of thunder - Twashtar fashioned. - Like lowing kine in rapid flow descending the waters glided downward - to the ocean. - Impetuous as a bull, he chose the Soma, and quaffed in threefold - sacrifice the juices. - Maghavan grasped the thunder for his weapon, and smote to death this - first born of the dragons. - When, Indra, thou hadst slain the dragon’s first born, and overcome - the charms of the enchanters, - Then, giving life to sun and dawn and heaven, thou foundest not one - foe to stand against thee. - Indra with his own great and deadly thunder smote into pieces Vritra - worst of Vritras. - ... - They who pervaded earth’s extremest limit subdued not with their - charms the wealth-bestower: - Indra, the bull, made his ally the thunder, and with its light milked - cows from out the darkness. - The waters flowed according to their nature; he mid the navigable - streams waxed mighty. - Then, Indra, with his spirit concentrated, smote him forever with - his strongest weapon. - Indra broke through Ilîbisa’s strong castles, and Sushna with his - horn he cut to pieces: - Thou, Maghavan, for all his might and swiftness, slewest thy fighting - foeman with thy thunder. - Fierce on his enemies fell Indra’s weapon: with his sharp horn he - rent their towns in pieces. - He with his thunderbolt dealt blows on Vritra, and conquered, - executing all his purpose. - - -THE FOUR APES - -(_From the “Book of the Dead”_) - -“Hail, ye four apes, who sit in the bows of the boat of Rā, who convey -right and truth to Neb-er-tchu, who sit in judgment on my misery and on -my strength, who make the gods to rest contented by means of the flame of -your mouths, who offer holy offerings to the gods and sepulchral meals -to the Khus who live upon right and truth, and who feed upon right and -truth of heart, who are without deceit and fraud and to whom wickedness -is an abomination, do ye away with my evil deeds, and put ye away my sin -which deserved stripes upon earth, and destroy ye any evil whatsoever -that belongeth unto me, and let there be no obstacle whatsoever on my -part toward you. O, grant ye I may make my way through the underworld. -O, grant that there may be given to me cakes and ale and sweetmeats, even -as they are given to the living Khus.” - -The four apes make answer, saying, “Come then, for we have done away -with thy wickedness, and we have put away thy sin, along with the sin -deserving of stripes which thou didst commit upon earth, and we have -destroyed all the evil which belonged to thee upon earth. There shall be -given unto thee cakes and ale and sweetmeats, and thou shalt come forth -and thou shalt enter in at thy desire, even as do those Khus who are -favored of the god, and thou shalt be proclaimed each day in the horizon.” - - -STORY OF THE MIDGARD SERPENT AND FENRIS THE WOLF - -(_From the Norse Eddas_) - -This huge beast was one of the children of Loke, a troublesome, -mischievous giant, who forced himself upon the society of the gods. His -delight was to get them into all sorts of difficulties, and then by his -cunning, wit and skill to extricate them. The gods knew that as the -Midgard serpent grew larger he would bring untold troubles upon gods and -men. So Odin thought the best way to dispose of him would be to throw -him into the deep ocean which surrounds the earth. He did so, but the -serpent has grown to such an enormous size, that holding his tail in his -mouth, he encircles the whole earth. One time the god Thor went with his -servant Loke to the land of the giants. After some adventures they came -to a city, standing in the middle of a plain. It was so lofty that they -were obliged to bend their necks quite back on their shoulders in order -to see the top of it. On arriving, they entered the city, and seeing a -large palace before them with the door wide open, they went in and found -a number of men of prodigious stature sitting on benches in the hall. -Going further they came before the king, Utgard-Loke, whom they saluted -with great respect. The king, regarding them with a scornful smile, -said, “If I do not mistake me, that stripling yonder must be the god -Thor.” Utgard-Loke then asked Thor and his companions in what feats they -excelled, for he said, “No one is permitted to remain here who does not, -in some feat or other, excel all other men.” Various feats of strength -were tried, then Utgard-Loke said, “We have a very trifling game here. -It consists merely in lifting my cat from the ground; nor should I have -dared to mention such a feat to the great Thor if I had not already -observed that thou art by no means what we took thee for.” - -As he finished a large gray cat sprang on the hall floor. Thor put his -hand under the cat, and did his utmost to raise him from the floor, but -the cat, bending his back, had, notwithstanding all Thor’s efforts, only -one of his feet lifted up, seeing which Thor made no further attempt. - -“This trial has turned out,” said Utgard-Loke, “just as I imagined it -would. The cat is large, but Thor is little in comparison with our men.” - -The next morning, at break of day, Thor and his companions dressed -themselves and prepared for their departure. Utgard-Loke ordered a table -to be set for them, on which there was no lack of victuals or drink. -After the repast, Utgard-Loke led them to the gate of the city, and on -parting asked Thor how he thought his journey had turned out, and whether -he had met with any men stronger than himself. Thor told him that he -could not deny but that he had brought great shame on himself. “And what -grieves me most,” he added, “is that thou wilt call me a person of little -worth.” - -“Nay,” said Utgard-Loke, “it behooves me to tell thee the truth, now -thou art out of the city, which so long as I live and have my way thou -shalt never enter again. And, by my troth, had I known beforehand that -thou hadst so much strength in thee, and wouldst have brought me so near -to a great mishap, I would not have suffered thee to enter this time. -Know then that I have all along deceived thee by my illusions.” He then -complimented Thor upon each feat he had performed, and as for the cat, -he said, “Thou hast indeed performed a wonderful feat by lifting up the -cat, and to tell thee the truth, when we saw that one of his paws was off -the floor we were all of us terror-stricken, for what thou tookest for a -cat was in reality the Midgard serpent that encompasseth the earth, and -he was so stretched by thee that he was barely long enough to enclose it -between his head and tail.” - -The wolf Fenris was also one of Loke’s children, and gave the gods a -great deal of trouble until they succeeded in chaining him. He broke -the strongest fetters as if they were made of cobwebs. Finally the gods -sent a messenger to the mountain spirits, who made for them the chain -called Gleipnir. It was fashioned of various things: the noise made by -the footfall of a cat, the roots of stones, the breath of fishes, the -nerves of bears, and the spittle of birds. When finished it was as smooth -and soft as a silken string. But when the gods asked the wolf to suffer -himself to be bound with this apparently slight ribbon he suspected -their design, fearing that it was made by enchantment. He therefore only -consented to be bound with it on condition that one of the gods put his -hand in his (Fenris’s) mouth as a pledge that the band was to be removed -again. Tyr alone had sufficient courage to do this. But when the wolf -found that he could not break his fetters and that the gods would not -release him, he bit off Tyr’s hand. Tyr, consequently, has ever since -remained one-handed. - - -THE STORY OF APOLLO AND PHAËTON - -(_Greek: After Ovid_) - -Phaëton was the son of Apollo and the earthly nymph Clymene. One day -Epaphus, the son of Zeus and Io, scoffed at the idea of Phaëton’s being -the son of a god. Phaëton complained of the insult to his mother, -Clymene. She sent him to Phœbus Apollo to ask for himself whether he -had not been truly informed concerning his parentage. Gladly Phaëton -travelled toward the regions of the sunrise, and gained at last the -palace of the Sun. He approached his father’s presence, but stopped at -a distance, for the light was more than he could bear. Phœbus Apollo, -arrayed in purple, sat on a throne that glittered with diamonds. Beside -him stood the Day, the Month, the Year, the Hours and the Seasons. -Surrounded by these attendants, the Sun beheld the youth dazzled with -the novelty and splendor of the scene, and inquired the purpose of his -errand. The youth replied, “Oh, light of the boundless world, Phœbus, my -father—give me some proof, I beseech thee, by which I may be known as -thine!” He ceased. His father, laying aside the beams that shone around -his head, bade him approach, embraced him, and swore by the river Styx -that whatever proof he might ask should be granted. Phaëton immediately -asked to be permitted for one day to drive the chariot of the Sun. The -father repented of his promise, and tried to dissuade the boy by telling -him the perils of the undertaking. “None but myself,” he said, “may drive -the flaming car of day. Not even Zeus, whose terrible right arm hurls -the thunder-bolts. The first part of the way is steep, and such as the -horses when fresh in the morning can hardly climb; the middle part is -high up in the heavens, whence I myself can scarcely, without alarm, -look down and behold the earth and sea stretched beneath me. The last -part of the road descends rapidly and requires most careful driving. -Tethys, who is waiting to receive me, often trembles for me lest I should -fall headlong. Add to this that the heaven is all the time turning round -and carrying the stars with it. Couldst thou keep thy course, while the -sphere revolved beneath thee? The road, also, is through the midst of -frightful monsters. Thou must pass by the horns of the Bull, in front of -the Archer, and near the Lion’s jaws, and where the Scorpion stretches -its arms in one direction and the Crab in another. Nor wilt thou find it -easy to guide these horses, with their breasts full of fire that they -breathe forth from their mouths and nostrils. Beware, my son, lest I be -the donor of a fatal gift; recall the request while yet thou canst.” He -ended; but the youth rejected admonition, and held to his demand. So, -having resisted as long as he might, Phœbus at last led the way to where -stood the lofty chariot. - -It was of gold, the gift of Vulcan: the axle of gold, the pole and wheels -of gold, the spokes of silver. Along the seat were rows of chrysolites -and diamonds reflecting the brightness of the sun. While the daring youth -gazed in admiration, the Dawn threw open the purple doors of the east, -and showed the pathway strewn with roses. The stars withdrew, marshalled -by the Day Star, which last of all retired also. The father when he saw -the earth beginning to glow and the moon preparing to retire, ordered -the Hours to harness up the horses. They led forth from the lofty stalls -the steeds full fed with ambrosia, and attached the reins. Then the -father, smearing the face of his son with a powerful unguent, made him -capable of enduring the brightness of the flame. He set the rays on the -lad’s head, and, with a foreboding sigh, told him to spare the whip and -hold tight the reins; not to take the straight road between the five -circles, but to turn off to the left; to keep within the limit of the -middle zone, and avoid the northern and the southern alike; finally, to -keep in the well-worn ruts, and to drive neither too high nor too low, -for the middle course was safest and best. - -Forthwith the agile youth sprang into the chariot, stood erect and -grasped the reins with delight, pouring out thanks to his reluctant -parent. But the steeds soon perceived that the load they drew was lighter -than usual; and as a ship without ballast is tossed hither and thither on -the sea, the chariot, without its accustomed weight, was dashed about as -if empty. The horses rushed headlong and left the travelled road. Then -for the first time the Great and Little Bears were scorched with heat, -and would fain, if it were possible, have plunged into the water; and the -serpent which lies coiled round the north pole, torpid and harmless, grew -warm, and with warmth felt its rage revive. Boötes, they say, fled away -though encumbered with his plough and unused to rapid motion. - -When hapless Phaëton looked down upon the earth, now spreading in vast -extent beneath him, he grew pale, and his knees shook with terror. He -lost his self-command, and knew not whether to draw tight the reins or -throw them loose; he forgot the names of the horses. But when he beheld -the monstrous forms scattered over the surface of heaven—the Scorpion -extending two great arms, his tail, and his crooked claws over the space -of two signs of the Zodiac—when the boy beheld him, reeking with poison -and menacing with fangs, his courage failed, and the reins fell from -his hands. The horses, unrestrained, went off into unknown regions of -the sky, in among the stars, hurling the chariot over pathless places, -now up in high heaven, now down almost to the earth. The Moon saw with -astonishment her brother’s chariot running beneath her own. The clouds -began to smoke, the forest-clad mountains burned—Athos and Taurus and -Timolus and Œti; Ida, once celebrated for fountains; the Muses’ Mountain, -Helicon and Hæmus; Ætna, with fires within and without, and Parnassus, -with his two peaks, and Rhodope, forced at last to part with his snowy -crown. The cold climate was no protection to Scythia; Caucasus burned, -and Ossa and Pindus, and, greater than both, Olympus,—the Alps high in -air, and the Apennines crowned with clouds. - -Phaëton beheld the world on fire, and felt the heat intolerable. Then, -too, it is said, the people of Ethiopia became black because the blood -was called by the heat so suddenly to the surface; and the Libyan Desert -was dried up to the condition in which it remains to this day. The -nymphs of the fountains, with dishevelled hair, mourned their waters, -nor were the rivers safe beneath their banks; Tanaïs smoked, and Caïcus, -Xanthus and Mæander; Babylonian Euphrates and Ganges, Tagus with golden -sands, and Caÿster where the swans resort. Nile fled away and hid his -head in the desert, and there it still remains, concealed. Where he -used to discharge his waters through seven mouths into the sea, seven -dry channels alone remained. The earth cracked open and through the -chinks light broke into Tartarus, and frightened the king of shadows and -his queen. The sea shrank up. Even Nereus and his wife Doris, with the -Nereïds, their daughters, sought the deepest caves for refuge. - -Thrice Neptune essayed to raise his head above the surface, and thrice he -was driven back by the heat. Earth, surrounded as she was by waters, yet -with head and shoulders bare, screening her face with her hand, looked -up to heaven, and with husky voice prayed Zeus, if it were his will that -she should perish by fire, to end her agony at once by his thunderbolts, -or else to consider his own heaven, how both the poles were smoking that -sustained his palace, and that all must fall if they were destroyed. - -Earth, overcome with heat and thirst, could say no more. Then Zeus, -calling the gods to witness that all was lost unless some speedy remedy -were applied, thundered, brandished a lightning-bolt in his right hand, -launched it against the charioteer, and struck him at the same moment -from his seat and from existence. Phaëton with his hair on fire, fell -headlong like a shooting star which marks the heavens with its brightness -as it falls, and Eridanus, the great river, received him and cooled his -burning frame. His sisters, the Heliades, as they lamented his fate, were -turned into poplar trees, on the banks of the river, and their tears, -which continued to flow, became amber as they dropped into the stream. - - -THE STORY OF ODYSSEUS AND THE OXEN OF THE SUN - -(_Greek: From the “Odyssey”_) - -When Odysseus (called also Ulysses) one of the heroes of the Trojan war, -was returning to his home in Ithaca, he had many adventures and suffered -many hardships which caused him to be years making the voyage from Troy -to Ithaca. One of these adventures was his visit to the Isle of the Sun, -about which he had been warned by the goddess Circè. Odysseus himself -tells how the ship in which he and his comrades were embarked entered the -great deep and reached the Isle Æacea, where the Morning, child of Dawn, -abides and holds her dances, and the Sun goes up from the earth. There -they landed, and drew their galley up on the beach. After disembarking, -they all lay down to sleep beside the sea and waited for the holy Moon to -rise. - -As soon as Circè, for this was the island where this goddess dwelt, -heard that Odysseus and his comrades were there, she quickly attired -herself and came down to the beach with her maids who followed, bringing -bread and store of meats and generous wines. Then the wise goddess, -standing in their midst, spake to them and said, “Take food and wine, and -hold a feast to-day, and with the dawn of morning you shall sail away. I -will show you the way, and point out to you all its dangers, so that you -may not come to any harm through following false counsels, either on the -land or on the water.” The confiding minds of Odysseus and his men were -easily swayed by her counsels. So all that day they sat and banqueted -upon the abundant meats and generous wines. And when the sun went down -and darkness came, the crew lay down to sleep beside the moorings of the -ship, and Circè, taking the hand of Odysseus, led him apart, made him sit -down, and sitting before him made him tell all that he had seen. - -Then she addressed him, saying, “Thus far all is well; now needfully -attend to what I say, and may some deity help you to remember it.” She -told him first about the Sirens’ haunt, which it would be difficult for -him to pass, and then about the horrible rocks where Scylla and Charybdis -dwelt, giving him instructions how to meet these dangers; then continuing -she said, “In your voyage you will reach the Isle Trinacria, where in -pastures belonging to the Sun many beeves and fatling sheep of his are -fed—seven herds of oxen, and as many flocks of sheep, and fifty in each -flock and herd. They never increase and they never die, and they are -tended by two shepherdesses, goddesses with redundant locks. One is named -Lampetia, the other Phaëthusa. If your desire be to return to Ithaca, -your home, only leave these flocks and herds unharmed, and you and all -your men will return, though after many toils. But if you rashly harm -them, I foretell destruction to your ship and all its crew; and if you -should escape, yet your return will be late and in sorrow, with all your -comrades lost.” - -As she finished speaking, the Morning on her golden throne looked forth; -the glorious goddess went her way into the isle, and Odysseus went to his -ship and bade the men embark and cast the hawsers loose. Straightway they -all went on board, and duly manned the benches, smiting the hoary waters -with their oars. Then Circè, amber-haired, the mighty goddess of the -musical voice, sent a fair wind behind the dark-prowed ship, which gayly -bore them company and filled the sails. - -Odysseus then told the crew all that Circè, the amber-haired, had said to -him. He warns them of the dangers to come, and how they may be escaped, -first the Sirens, and the rocks where Scylla and Charybdis dwelt. They -escaped these dangers, and approached the pleasant island of the Sun, -where the oxen with broad, beautiful foreheads were grazing, and flocks -of sheep, the fatlings of the god who makes the round of heaven. While -yet at sea, Odysseus heard from his ship the lowing of the herds in -the stables and the bleating of the flocks, and when he heard them he -immediately thought of the words the blind seer, Tiresias of Thebes, had -said to him, and those of Circè, by whom he had often been warned to shun -the island of the god whose light is sweet to all. Then with a sorrowing -heart he said to his companions, “My comrades, sufferers as you are, -listen to me, and I shall disclose the oracles which lately Tiresias and -Circè gave me. The goddess earnestly admonished me not to approach the -island of the Sun, whose light is sweet to all, for there she said some -great misfortune lay in wait for us. Now let us speed the ship and pass -the isle.” - -The hearts of the men were broken by this speech, and one of them, -Eurylochus, bitterly replied, “How austere you are, Odysseus. You are -exceedingly strong and no labor tires your limbs; they must be made -of iron, since by your will you deny to us, overcome with toil and -sleeplessness, the chance to tread the land again, and make a generous -banquet in that island amid the waters. You would have us sail into the -swiftly coming night, and stray far from the island, through the misty -sea. By night the mighty winds spring up that make a wreck of ships; and -how can one escape destruction, should a sudden hurricane rise from the -south or the hard-blowing west, causing a ship to founder in the dark in -spite of all the sovereign gods? Let us obey the dark-browed Night, and -take our evening meal, remaining close beside our gallant bark, and go -on board again when morning breaks, and enter the wide sea.” The others -all approved, and Odysseus knew at once that some god was meditating -evil against them, and he replied, “Eurylochus, you force me to your will -since I am only one. Now all of you, bind yourselves to me firmly, by an -oath, that if you here shall meet a herd of beeves or flock of sheep, -you will not dare to slay a single ox or sheep, but feed contented on -the stores that Circè gave.” The crew swore as Odysseus asked, and when -the solemn oath was taken they brought the galley to land and moored it -in a winding creek, beside a fountain of sweet water. They then stepped -from the deck and made ready their evening meal. They ate and drank until -their thirst and hunger were appeased, and then they thought of those -whom Scylla had snatched from the galley’s deck and devoured, and wept -until sleep stole softly over them amid their tears. Now came the third -part of the night; the stars were sinking, when the cloud-compeller, -Jove, sent forth a violent wind with eddying gusts, and covered both -the earth and the sky with clouds, and darkness fell from heaven. When -morning came, the rosy-fingered daughter of the Dawn, they drew the ship -into a spacious bay. The home of the nymphs was there, and there they saw -the smooth fair places where they danced. Then Odysseus called a council -of his men and said to them, “My friends, in our good ship are food and -drink; we must abstain from these beeves, lest we be made to suffer, -for these herds and these fair flocks are sacred to a dreaded god, the -Sun—the all-beholding and all-hearing Sun.” All were swayed full easily -by what he said. Now for an entire month the gales blew from the south, -and after that no wind save east and south. As long as they had the bread -and wine Circè had given them, the men spared the beeves, moved by the -love of life. But when the stores on board the galley were consumed, they -roamed the island in their need, and sought for prey. They snared with -baited hooks the fish and birds—whatever came to hand—till they were -gaunt with famine. - -Meanwhile, Odysseus withdrew apart within the isle to supplicate the -gods, hoping one of them might reveal the way of his return. As he -strayed into the land apart from all the rest, he found a sheltered nook -where no wind came, and prayed with washed hands to all the gods who -dwelt in heaven. At last he fell into a soft slumber. But Eurylochus, in -the meantime, was beguiling the men with fatal counsels. - -“Hear, my companions, sufferers as you are, the words that I shall speak. -All modes of death are hateful to the wretched race of men; but this of -hunger, thus to meet our fate, is the most fearful. Let us drive apart -the best of all the oxen of the Sun, and sacrifice them to the immortal -ones, who dwell in the broad heaven. And if we come to Ithaca, our -country, we will there build to the Sun, whose path is o’er our heads, -a sumptuous temple, and endow its shrine with many gifts and rare. But -if it be his will, approved by all the other gods, to sink our bark in -anger, for the sake of these high-horned oxen, I should choose sooner -to gasp my life away amid the billows of the deep, than pine to death by -famine in this melancholy isle.” - -The crew approved of this, and now from the neighboring herd they drove -the best of all the beeves; for near the dark-prowed ship the fair -broad-fronted herd with crooked horns was feeding. The crew stood round -the victims and, offering their petitions to the gods, held tender oak -leaves in their hands, just plucked from a tall tree, for in the good -ship’s hold there was left no more white barley. When they had prayed, -and slain and dressed the beeves, they hewed away the thighs and covered -them with double folds of skin, and laid raw slices over these. They -had no wine to pour in sacrifice upon the burning flesh, so they poured -water instead, and roasted all the entrails thus. When the thighs were -thoroughly consumed, the entrails tasted, all the rest was carved into -small portions, and transfixed with spits. - -Just at this moment Odysseus awoke, and hurrying to the shore and his -good ship, he perceived the savory steam from the burnt offering, and -sorrowfully, then, he called upon the ever-living gods:—“O Father Jove, -and all ye blessed gods, who live forever, ’twas a cruel sleep in which -ye lulled me to my grievous harm. My comrades here have done a fearful -wrong.” - -Then Lampetia, of the trailing robes, flew in haste to the Sun, who -journeys round the earth, to tell him that the men had slain his beeves. - -In anger then he thus addressed the gods: - -“O Father Jove, and all ye blessed gods who never die, avenge the wrong -I bear upon the comrades of Laertes’ son, Odysseus, who have foully -slain my beeves, in which I took delight whene’er I rose into the starry -heaven, and when again I sank from heaven to earth. If they make not -large amends for this great wrong, I shall go down to Hades, there to -shine among the dead.” - -And cloud-compelling Zeus replied: “Still shine, O Sun! among the -deathless gods and mortal men, upon the nourishing earth. Soon will I -cleave with a white thunder-bolt their galley in the midst of a black -sea.” - -When Odysseus came to the ship beside the sea, he spoke to them all -sternly, man after man, yet he could think of no redress. The beeves were -dead, and now the gods amazed them with prodigies. The skins moved and -crawled, the flesh, both raw and roasted on the spits, lowed with the -voice of oxen. Six whole days the men feasted, taking from the herd the -Sun’s best oxen. When Jove brought the seventh day, the tempest ceased; -the wind fell, and they straightway went on board. They set the mast -upright, and, spreading the white sails, they ventured on the great wide -sea again. - -When they had left the isle and there appeared no other land, but only -sea and sky, the son of Saturn (Jove) caused a lurid cloud to gather o’er -the galley, and to cast its darkness on the ship. Not long the ship ran -onward, ere the furious west wind rose and blew a hurricane. A strong -blast snapped both ropes that held the mast; the mast fell back; the -tackle dropped entangled to the hold; the mast in falling on the galley’s -stem, dashed on the pilot’s head and crushed the bones, and from the deck -he plunged like one who dives into the deep. His gallant spirit left the -limbs at once. Jove thundered from on high, and sent a thunder-bolt into -the ship, that, quaking with the fearful blow, and filled with stifling -sulphur, shook the men off into the deep. They floated round the ship -like sea mews; Jupiter had cut them off from their return. - -Odysseus moved from place to place, still in the ship, until the -tempest’s force parted the sides and keel. The naked keel was swept -before the waves. The mast had snapped just at the base, but round it was -a thong made of a bullock’s hide. With this Odysseus bound the mast and -keel together. He took his seat upon them and the wild winds bore him on. - - -STORY OF ARACHNE AND ATHĒNE - -(_Greek: After Ovid_) - -There was once a beautiful maiden, named Arachne, who was so accomplished -in the arts of carding and spinning, of weaving and embroidery, that the -nymphs themselves would leave their groves and fountains to come and gaze -upon her work. It was not only beautiful when it was done, but beautiful -also in the doing. To watch her one would have said that Athēne herself -had taught her. But this she denied, and could not bear to be thought -even a pupil of a goddess. “Let Athēne try her skill with mine,” she -said; “if beaten I will pay the penalty.” - -Athēne heard this and was much displeased. Assuming the form of an old -woman, she appeared to Arachne, and kindly advised her to challenge -her fellow mortals if she would, but at once to ask forgiveness of the -goddess. Arachne bade the old dame to keep her counsel for others. “I am -not afraid of the goddess. Let her try her skill if she dare venture.” -“She comes,” said Athēne, and dropping her disguise stood confessed. The -nymphs bent low in homage, and all the bystanders paid reverence. Arachne -alone was unterrified. A sudden color dyed her cheeks, and then she grew -pale; but she stood to her resolve, and rushed on her fate. They proceed -to the contest. Each takes her station and attaches the web to the beam. -Then the slender shuttle is passed in and out among the threads. The reed -with its fine teeth strikes up the woof into its place, and compacts the -web. Wool of Tyrian dye is contrasted with that of other colors, shaded -off into one another so adroitly that the joining deceives the eye. And -the effect is like the bow whose long arch tinges the heavens, formed -by sunbeams reflected from the shower, in which, when the colors meet, -they seem as one, but at a little distance from the point of contact are -wholly different. - -[Illustration: Athēne. _Glyptothek, Munich._] - -Athēne wrought on her web the scene of her contest with Posidon. Twelve -of the heavenly powers were represented, Zeus with august gravity sitting -in the midst. Posidon, the ruler of the sea, held his trident, and -appeared to have just smitten the earth, from which a horse had leaped -forth. The bright-eyed goddess depicted herself with helmeted head, her -ægis covering her breast, as when she had created the olive tree, with -its berries and its dark green leaves. But the most astonishing example -of her skill appeared in a butterfly, so beautiful that only a poet can -describe it properly. Listen to the charming description of the poet -Spenser: - - Amongst these leaves she made a Butterfly, - With excellent device and wondrous slight; - Fluttering among the olives wantonly, - That seemed to live, so like it was in sight; - The velvet nap which on his wings doth lie, - The silken down with which his back is dight; - His broad outstretchèd horns, his hairy thighs, - His glorious colors, and his glistening eyes. - Which when Arachne saw, as overlaid - And masterèd with workmanship so rare, - She stood astonished long, ne aught gainsaid; - And with fast fixèd eyes on her did stare. - -Such was the central circle of Athēne’s web; and in the four corners were -represented incidents illustrating the displeasure of the gods at such -presumptuous mortals as had dared to contend with them. These were meant -as warnings from Athēne to her rival to give up the contest before it was -too late. - -But Arachne did not yield. She filled her web with subjects designedly -chosen to exhibit the failings and errors of the gods, wonderfully well -done, but strongly marking her presumption and impiety. Athēne could -not forbear to admire, yet was indignant at the insult. She struck the -web with her shuttle, and rent it in pieces; then, touching the forehead -of Arachne, she made her realize her guilt. It was more than mortal -could bear; and forthwith Arachne hanged herself. “Live, guilty woman,” -said Athēne, “but that thou mayest preserve the memory of this lesson, -continue to hang, both thou and thy descendants, to all future times.” -Then sprinkling her with the juices of aconite, the goddess transformed -her into a spider, forever spinning the thread by which she is suspended. - - - - -CHAPTER IV - -TREE AND PLANT MYTHS - - -To primitive man, trees and plants seemed as mysterious as animals, and -there are many myths which tell of the descent of mankind from trees, and -many cases in which plants were totems instead of animals. Among various -Indian tribes who had such a belief may be mentioned the Miztecs, who -declared they were descended from two majestic trees that stood in the -gorge of the mountain of Apiola. The Chiapanecas thought they sprang -from the roots of a silk cotton tree. The Tamaraquas of South America -have a tradition that the human race sprang from the fruits of the date -palm after the Mexican age of water. Passing half way round the world -to the Damaras of South Africa we find still more remarkable qualities -attributed to the first tree. “In the beginning,” they say, “there was a -tree, and out of this tree came Damaras, Bushmen (the wildest of South -African tribes), oxen and zebras. The Damaras lit a fire which frightened -away the Bushmen and the zebras, but the oxen remained. Hence it is -that Bushmen and wild beasts live together in all sorts of inaccessible -places, but the Damaras and oxen possess the land.” - -Even in Greek mythology, the idea of descent from trees had not quite -died out, for we read in the “Odyssey” that Penelope says to Odysseus, -while still in the disguise of a beggar, so that she does not recognize -him, “Now, I pray, declare thy lineage, for thou surely art not sprung -from the old fabulous oak nor from the rock.” - -The oak was regarded with very great reverence by the Greeks. They -declared it to be the first tree that grew upon the earth, its acorns -being the earliest food of man. There is an interesting story to the -effect that the Deluge was due to quarrels between Zeus (Jupiter) and -Hera (Juno), and when the waters subsided an oaken statue emerged -supposed to be a symbol of peace between the king of gods and his consort. - -When the imagination begins to sprout a little more the savage invents -a story telling how the first men and animals were made out of trees by -some divinity. Thus Glooskap, the Algonquin divinity, made man in this -way: “He took his bow and arrows and shot at trees, the basket tree, -the ash. Then Indians came out of the bark of the ash trees.” In Norse -mythology there is a similar legend, according to which there were no -intelligent men on earth until there came three mighty and benevolent -gods to the world. Men had no sense, nor blood, nor motive powers, nor -goodly color. Odin gave spirit, Haemir gave sense, and Lodur gave blood -by bestowing it upon the senseless ashes and elms. - -The worship of trees is told of in stories from one end of the world to -the other. - -The Ainos of Japan have a story that “at the beginning of the world the -ground was so hot that the creatures called men even got their feet -burnt. For this reason no tree or herb could grow. The only herb that -grew at that time was the mugwort. Of trees the only ones were the oak -and pine. For this reason these two trees are the oldest among trees. -This being so, these two trees are divine; they are trees which human -beings worship.” - -They also believe in a mystic pine tree made of metal which grew at the -head of the world, against which the swords of the gods broke and bent -where they attacked it. The Japanese god, Izanagi, repels the eight -thunder gods in the infernal regions by throwing at them the three fruits -of the peach tree that grew at the entrance of the level pass of the dark -world. - -There is also a Chinese peach tree of the gods which grows near the -palace of Si Wang Mu, the West Queen Mother. Its fruit of immortality -ripens once in thirteen thousand years and gives three thousand years of -life to the eater. Tung Fang So stole three and lived nine thousand years. - -The Hindoos have more than one marvellous mythical tree. According to -the “Rig Veda,” the god Brahma himself was a tree and all the other -gods are considered branches of the divine parent stem. There is also -a supernatural tree sacred to Buddha. This cloud tree is the tree of -knowledge and wisdom and is covered with divine flowers. It glows and -sparkles with the brilliance of all manner of precious stones. The root, -the trunk, the branches, and the leaves are formed of gems of the most -glorious description. It grows in soil pure and delightfully even to -which the rich verdure of grass imparts the tints of a peacock’s neck. -This tree receives the homage of the gods. The arm of Maya, the mother of -Buddha, when she stretches it forth to grasp the bough which bends toward -her shines as the lightning illumines the sky. Beneath this tree Buddha, -at whose birth a flash of light pierced through all the world, sat down -with the firm resolve not to rise until he had attained the knowledge -which maketh free. Then the tempter Mara advanced with his demoniacal -forces. Encircling the sacred tree, hosts of demons assailed Buddha with -fiery darts, amid the whirl of hurricanes, darkness and the downpour of -floods of water, to drive him from the tree. - -Buddha, however, maintained his position unmoved and at length the demons -were compelled to fly. - -Still another marvellous tree is that of the Persians. It is called the -Haoma. It is the sacred vine of the Zoroastrians, which produces the -primal drink of immortality, after which it is named. It is the first -of all trees, planted in heaven by Ormuzd in the fountain of life. Near -this tree grows another, called the “impassive” or “inviolable,” which -bears the seeds of every kind of vegetable life. Both these trees are -situated in a lake and guarded by ten fish, who keep a ceaseless watch -upon a lizard sent by the evil power, Ahriman, to destroy the sacred -Haoma. The inviolable tree is also known both as the eagle’s and the -owl’s tree. Either one or the other of these birds sits perched upon the -top. The moment he rises from the tree a thousand branches shoot forth; -when he settles again, he breaks a thousand branches, and causes their -seed to fall. Another bird, his constant companion, picks up these seeds -and carries them to where the god Tistar draws water, which he then rains -down upon the earth with the seeds it contains. - - -YGDRASIL: THE NORSE WORLD TREE - -The chief of all the great mythical trees is the Norse World Tree, an ash -tree called “Ygdrasil.” One of the stems of this tree springs from the -central primordial abyss, from the subterranean source of matter, runs -up through the earth which it supports, and issuing out of the celestial -mountain in the world’s center, called Asgard, spreads its branches -over the entire universe. These widespread branches are the ethereal or -celestial regions, their leaves the clouds, their buds or fruits the -stars. Four harts run across the branches of the tree and bite the buds. -These are the four cardinal winds. Perched upon the top branches is an -eagle and between his eyes sits a hawk. The eagle symbolizes the air and -the hawk the wind-still ether. A squirrel runs up and down the ash, and -seeks to cause strife between the eagle and Nidhögg, a monster which is -constantly gnawing the roots. The squirrel signifies hail and other -atmospheric phenomena. Nidhögg and serpents which gnaw the roots of the -tree are the volcanic agencies which are constantly seeking to destroy -the earth’s foundation. Another stem springs from the holy Urdan-fountain -where the gods sit in judgment. In this fountain swim two swans, the -progenitors of all the species. These are by some thought to typify the -sun and the moon. Near the fountain dwell three maidens who fix the -lifetime of all men, called Norns. Every day they draw water from the -spring and with it sprinkle the ash Ygdrasil in order that its branches -may not rot and wither away. This water is so holy that everything placed -in the spring becomes as white as the film within an egg-shell. The dew -that falls from the tree upon the earth men call honey-dew, and it is the -food of the bees. The third stem of the Ygdrasil takes its rise in the -cold and cheerless regions of the North (the land of the Frost Giants), -over the source of the ocean, which is typified by a spring called -Mirmir’s Well, in which wisdom and wit lie hidden. Mirmir, the owner of -this spring, is full of wisdom because he drinks of the waters. - - * * * * * - -In this myth the whole universe is symbolized as a tree, and so we see -how the simple thoughts of the early savage about trees grow and expand -until a great poet comes upon the earth and with his larger powers of -imagination throws into a myth so much wonder and beauty that we can -scarcely realize what a humble little beginning it had in the groping -mind of a primitive savage. - -In Greek mythology the woods are peopled with fauns and satyrs, dryads -and hamadryads. The first were spirits or gods of the wood and were -represented as goats with the heads of men. The principal of these was -Pan, already mentioned as an example of an animal myth. Since, however, -he is a personification of nature as a whole he partakes of the qualities -of a plant myth, as do all the other gods of the wood. - -The dryads and hamadryads sometimes appeared in the form of peasant -girls, or shepherdesses, or followers of the hunt, but it was thought -that they perished when certain trees which had been their abode died -or were felled, and upon whose existence theirs depended. The Romans, -whose mythology is based for the most part upon the Greek mythology, -except that their names for the gods were different, have some special -plant gods of their own. Faunus was worshipped as a god of fields and -shepherds, and the god Sylvanus presided over forest glades and ploughed -fields. Then there was Flora, the goddess of flowers, and Pomona, the -goddess of fruit trees, and Vertumnus, the husband of Pomona, the -guardian of fruit trees, gardens and vegetables. - -Many lovely stories are based upon this idea that the plant world is -also a living world, some of which you may read for yourselves in this -chapter. - - -STORY OF THE AINO WHO FELL ASLEEP AT THE FOOT OF A PINE TREE - -(_Japanese_) - -There was once a young Aino who fell asleep at the foot of a pine of -extraordinary height. While asleep there appeared to him in a dream the -goddess of the tree. This pine was near the entrance of an immense cavern -at the far end of which is a gleam of light, where there is an issue to -another world. He found this cavern by pursuing a bear, who turned out to -be a god, up a mountain of the underworld, until it took refuge in a hole -in the ground which led into the cavern. When he awoke, he offered up -thanks to the tree and set up divine symbols in its honor. - - -WUNZH, THE FATHER OF INDIAN CORN - -(_North American Indian_) - -In time past—we cannot tell exactly how many, many years ago—a poor -Indian was living, with his wife and children, in a beautiful part of the -country. He was not only poor, but he had the misfortune to be inexpert -in procuring food for his family, and his children were all too young to -give him assistance. - -Although of a lowly condition and straitened in his circumstances, he -was a man of kind and contented disposition. He was always thankful to -the Great Spirit for everything he received. He even stood in the door -of his lodge to bless the birds that flew past in the summer evenings; -although, if he had been of a complaining temper, he might have repined -that they were not rather spread upon the table for his evening meal. - -The same gracious and sweet disposition was inherited by his eldest son, -who had now arrived at the proper age to undertake the ceremony of the -fast, to learn what kind of a spirit would be his guide and guardian -through life. - -Wunzh, for that was his name, had been an obedient boy from his -infancy—pensive, thoughtful, and gentle—so that he was beloved by the -whole family. - -As soon as the first buds of spring appeared, and the delicious fragrance -of the young year began to sweeten the air, his father, with the help -of his younger brothers, built for Wunzh the customary little lodge, at -a retired spot at some distance from their own, where he would not be -disturbed during the solemn rite. - -To prepare himself, Wunzh sought to clear his heart of every evil -thought, and to think of nothing that was not good and beautiful and -kindly. - -That he might store his mind with pleasant ideas for his dreams, for the -first few days he amused himself by walking in the woods and over the -mountains, examining the early plants and flowers. - -As he rambled far and wide, through the wild country, he felt a strong -desire to know how the plants and herbs and berries grew, without any -aid from man, and why it was that some kinds were good to eat, and that -others were possessed of medicinal or poisonous power. - -After he had become too languid to walk about, and confined himself -strictly to the lodge, he recalled these thoughts, and turning -them in his mind, he wished he could dream of something that would -prove a benefit to his father and family, and to all others of his -fellow-creatures. - -“True,” thought Wunzh, “the Great Spirit made all things, and it is to -him that we owe our lives. Could he not make it easier for us to get our -food than by hunting animals and taking fish? I must try to find this out -in my visions.” - -On the third day Wunzh became weak and faint, and kept his bed. Suddenly -he fancied, as he lay thus, that a bright light came in at the lodge -door, and ere he was aware he saw a handsome young man, with a complexion -of the softest and purest white, coming down from the sky, and advancing -toward him. - -The beautiful stranger was richly and gayly dressed, having on a great -many garments of green and yellow colors, but differing in their deeper -or lighter shades. He had a plume of waving feathers on his head, and -all his motions were graceful, and reminded Wunzh of the deep green of -the summer grass, and the clear amber of the summer sky, and the gentle -blowing of the summer wind. Beautiful as the stranger was, he paused on a -little mound of earth, just before the door of the lodge. - -“I am sent to you, my friend,” said this celestial visitor, in a voice -most soft and musical to listen to, “I am sent to you by that Great -Spirit who made all things in the sky and on the earth. He has seen -and knows your motives in fasting. He sees that it is from a kind and -benevolent wish to do good to your people and to procure a benefit for -them; that you do not seek for strength in war, or the praise of the men -of the bloody hand. I am sent to instruct you and to show you how you can -do your kindred good.” - -He then told the young man to arise, and to prepare to wrestle with him, -as it was only by this means that he could hope to succeed in his wishes. - -Wunzh knew how weak he was from fasting, but the voice of the stranger -was cheery, and put such a courage in his heart, that he promptly -sprang up, determined to die rather than fail. Brave Wunzh! if you ever -accomplish anything, it will be through the power of the resolve that -spake within you at that moment. - -He began the trial, and after a long-sustained struggle he was almost -overpowered, when the beautiful stranger said: - -“My friend, it is enough for once, I will come again to try you;” and -smiling on him, he returned through the air in the same direction in -which he had come. - -The next day, although he saw how sweetly the wild flowers bloomed upon -the slopes, and the birds warbled from the woodland, he longed to see the -celestial visitor, and to hear his voice. - -To his great joy he reappeared at the same hour, toward the going down -of the sun, and rechallenged Wunzh to a trial of strength. - -The brave Wunzh felt that his strength of body was even less than on the -day before, but the courage of his mind seemed to grow. Observing this, -and how Wunzh put his whole heart in the struggle, the stranger again -spoke to him in the words he used before, adding: - -“To-morrow will be your last trial. Be strong, my friend, for this is the -only way in which you can overcome me and obtain the boon you seek.” - -The light which shone after him as he left Wunzh was brighter than before. - -On the third day he came again and renewed the struggle. Very faint -in body was poor Wunzh, but he was stronger at heart than ever, and -determined to prevail now or perish. He put forth his utmost powers, -and after a contest more severe than either of the others, the stranger -ceased his efforts, and declared himself conquered. - -For the first time he entered Wunzh’s little fasting-lodge, and sitting -down beside the youth, he began to deliver his instructions to him and -to inform him in what manner he should proceed to take advantage of his -victory. - -“You have won your desire of the Great Spirit,” said the beautiful -stranger. “You have wrestled manfully. To-morrow will be the seventh day -of your fasting. Your father will give you food to strengthen you, and as -it is the last day of trial you will prevail. I know this, and now tell -you what you must do to benefit your family and your people. To-morrow,” -he repeated, “I shall meet you and wrestle with you for the last time. As -soon as you have prevailed against me, you will strip off my garments and -throw me down, clean the earth of roots and weeds, make it soft, and bury -me in the spot. When you have done this, leave my body in the earth, and -do not disturb it, but come at times to visit the place, to see whether -I have come to life, and above all be careful never to let the grass or -weeds grow upon my grave. Once a month cover me with fresh earth. If you -follow these my instructions you will accomplish your object of doing -good to your fellow-creatures by teaching them the knowledge I now teach -you.” - -He then shook Wunzh by the hand and disappeared, but he was gone so soon -that Wunzh could not tell what direction he took. - -In the morning, Wunzh’s father came to his lodge with some slight -refreshments, saying: - -“My son, you have fasted long enough. If the Great Spirit will favor you, -he will do it now. It is seven days since you have tasted food, and you -must not sacrifice your life. The Master of Life does not require that.” - -“My father,” replied Wunzh, “wait till the sun goes down. I have a -particular reason for extending my fast to that hour.” - -“Very well,” said the old man, “I shall wait till the hour arrives, and -you shall be inclined to eat.” - -At his usual hour of appearing, the beautiful sky-visitor returned, and -the trial of strength was renewed. Although he had not availed himself -of his father’s offer of food, Wunzh felt that new strength had been -given him. His heart was mighty within him to achieve some great purpose. -Courage within the bosom of the brave Wunzh was like the eagle that -spreads his wings within the treetop for a great flight. - -He grasped his angel challenger with supernatural strength, threw him -down, and, mindful of his own instructions, tore from him his beautiful -garments and plume, and finding him dead, he immediately buried him -on the spot, using all the precautions he had been told of, and very -confident was Wunzh, all the time, that his friend would again come to -life. - -Wunzh now returned to his father’s lodge, where he was warmly welcomed, -for as it had been appointed to him during the days of his fasting to -walk apart with Heaven, he was not permitted to see any human face save -that of his father, the representative to the little household upon earth -of the Good Father who is in Heaven. - -Wunzh partook sparingly of the meal that had been prepared for him, and -once more mingled in the cares and sports of the family. But he never -for a moment forgot the grave of his friend. He carefully visited it -throughout the spring, and weeded out the grass, and kept the ground in -a soft and pliant state; and sometimes, when the brave Wunzh thought of -his friend that was gone from his sight, he dropped a tear upon the earth -where he lay. - -Watching and tending, and moistening the earth with his tears, it was -not long before Wunzh saw the tops of green plumes coming through the -ground; and the more faithful he was in obeying his instructions in -keeping the ground in order, and in cherishing the memory of his departed -friend, the faster they grew. He was, however, careful to conceal the -charge of the earth which he had from his father. - -Days and weeks had passed in this way; the summer was drawing toward a -close, when one day, after a long absence in hunting, Wunzh invited his -father to follow him to the quiet and lonesome spot of his former fast. - -The little fasting-lodge had been removed, and the weeds kept from -growing on the circle where it had stood; but in its place rose a tall -and graceful plant, surmounted with nodding plumes and stately leaves -and golden clusters. There was in its aspect and bearing the deep green -of the summer grass, the clear amber of the summer sky, and the gentle -blowing of the summer wind. - -“It is my friend!” shouted Wunzh, “it is the friend of all mankind. It -is Mondawmin: it is our Indian Corn! We need no longer rely on hunting -alone, for as long as this gift is cherished and taken care of, the -ground itself will give us a living.” - -He then pulled an ear. - -“See, my father,” said he, “this is what I fasted for. The Great Spirit -has listened to my voice, and sent us something new, and henceforth our -people will not alone depend upon the chase or upon the waters.” - -Wunzh then communicated to his father the instructions given to him by -the stranger. He told him that the broad husks must be torn away, as he -had pulled off the garments in his wrestling, and having done this, he -directed him how the ear must be held before the fire till the outer skin -became brown—as the complexion of his angel friend had been tinted by the -sun—while all the milk was retained in the grain. - -The whole family, in high spirits, and deeply grateful to the Merciful -Master who gave it, assisted in a feast on the newly grown ears of corn. - -So came that mighty blessing into the world, and we owe all of those -beautiful fields of healthful grain to the dream of the brave boy Wunzh. - - -LEELINAU, THE LOST DAUGHTER - -(_North American Indian_) - -Leelinau was the favorite daughter of a hunter who lived on the lake -shore, near the base of the lofty highlands, called Kang Wudjoo. - -From her earliest youth she was observed to be thoughtful and retiring. -She passed much of her time in solitude, and seemed ever to prefer the -companionship of her own shadow to the society of the lodge circle. - -Whenever she could leave her father’s lodge she would fly to remote -haunts and recesses in the woods, or sit in lonely revery upon some high -promontory of rock overlooking the lake. In such places she would often, -with her face turned upward, linger long in contemplation of the air, as -if she were invoking her guardian spirit, and beseeching him to lighten -her sadness. - -But amid all the leafy haunts, none drew her steps toward it so often -as a forest of pines on the open shore, called Manitowok, or the Sacred -Wood. It was one of those hallowed places which is the resort of the -little wild men of the woods, and of the turtle spirits or fairies -which delight in romantic scenes. Owing to this circumstance, its green -retirement was seldom visited by Indians, who feared to fall under the -influence of its mischievous inhabitants. - -And whenever they were compelled by stress of weather to make a landing -on this part of the coast, they never failed to leave an offering of -tobacco, or some other token, to show that they desired to stand well -with the proprietors of the fairy ground. - -To this sacred spot Leelinau had made her way at an early age, gathering -strange flowers and plants, which she would bring home to her parents, -and relate to them all the haps and mishaps that had occurred in her -rambles. - -Although they discountenanced her frequent visits to the place, they were -not able to restrain them, for she was of so gentle and delicate a temper -that they feared to thwart her. - -Her attachment to the fairy wood, therefore, grew with her years. If she -wished to solicit her spirits to procure pleasant dreams, or any other -maiden favor, Leelinau repaired to the Manitowok. If her father remained -abroad in the hunt later than usual, and it was feared that he had -been overwhelmed by the tempest, or had met with some other mischance, -Leelinau offered up her prayers for safety at the Manitowok. It was there -that she fasted, mused, and strolled. - -She at length became so engrossed by the fairy pines that her parents -began to suspect that some evil spirit had enticed her to its haunts, and -had cast upon her a charm which she had not the power to resist. - -This belief was confirmed when, one day, her mother, who had secretly -followed her, overheard her murmuring to some unknown and invisible -companion appeals like these: - -“Spirit of the dancing leaves!” whispered Leelinau, “hear a throbbing -heart in its sadness. Spirit of the foaming stream! visit thou my nightly -pillow, shedding over it silver dreams of mountain brook and pebbly -rivulet. Spirit of the starry night! lead my footprints to the blushing -mis-kodeed, or where the burning passion-flower shines with carmine hue. -Spirit of the greenwood plume!” she concluded, turning with passionate -gaze to the beautiful young pines which stood waving their green beauty -over her head, “shed on me, on Leelinau the sad, thy leafy fragrance, -such as spring unfolds from sweetest flowers, or hearts that to each -other show their inmost grief. Spirits! hear, O hear a maiden’s prayer!” - -Day by day these strange communings with unseen beings drew away the -heart of Leelinau more and more from the simple duties of the lodge, and -she walked among her people, melancholy and silent, like a spirit who had -visited them from another land. - -The pastimes which engaged the frolic moments of her young companions, -passed by her as little trivial pageants in which she had no concern. - -When the girls of the neighboring lodges assembled to play at the -favorite female game of pappus-e-ko-waun, or the block and string, before -the lodge-door, Leelinau would sit vacantly by, or enter so feebly into -the spirit of the play as to show that it was irksome to her. - -Again, in the evening, when the young people formed a ring around the -lodge, and the piepeend-jigun, or leather and bone, passed rapidly from -one to the other, she either handed it along without attempting to play, -or if she took a part, it was with no effort to succeed. - -The time of the corn gathering had come, and the young people of the -tribe were assembled in the field, busy in plucking the ripened maize. -One of the girls, noted for her beauty, had found a red ear, and every -one congratulated her that a brave admirer was on his way to her father’s -lodge. She blushed, and hiding the trophy in her bosom, she thanked the -Good Spirit that it was a red ear, and not a crooked, that she had found. - -Presently it chanced that one who was there among the young men espied -in the hands of Leelinau, who had plucked it indifferently, one of the -crooked kind, and at once the word “Wa-ge-min!” was shouted aloud -through the field, and the whole circle was set in a roar. - -“The thief is in the corn-field!” exclaimed the young man, Iagoo by name, -and famous in the tribe for his mirthful powers of story-telling; “see -you not the old man stooping as he enters the field? See you not signs -that he crouched as he crept in the dark? Is it not plain by this mark on -the stalk that he was heavily bent in his back? Old man, be nimble, or -some one will take thee while thou art taking the ear.” - -These questions Iagoo accompanied with the action of one bowed with age -stealthily entering the corn-field. He went on: - -“See how he stoops as he breaks off the ear. Nushka! He seems for a -moment to tremble. Walker, be nimble! Hooh! It is plain the old man is -the thief.” - -He turned suddenly where she sat in the circle, pensively regarding the -crooked ear which she held in her hand, and exclaimed: - -“Leelinau, the old man is thine!” - -Laughter rang merrily through the corn-field, but Leelinau, casting down -upon the ground the crooked ear of maize, walked pensively away. - -The next morning the eldest son of a neighboring chief called at her -father’s lodge. He was quite advanced in years; but he enjoyed such -renown in battle, and his name was so famous in the hunt, that the -parents accepted him as a suitor for their daughter. They hoped that -his shining qualities would draw back the thoughts of Leelinau from that -spirit-land whither she seemed to have wholly directed her affections. - -It was this chief’s son whom Iagoo had pictured as the corn-taker, but, -without objecting to his age, or giving any other reason, Leelinau -firmly declined his proposals. The parents ascribed the young daughter’s -hesitancy to maiden fear, and paying no further heed to her refusal, a -day was fixed for the marriage-visit to the lodge. - -The warrior came to the lodge-door, and Leelinau refused to see him, -informing her parents, at the same time, that she would never consent to -the match. - -It had been her custom to pass many of her hours in her favorite place of -retirement, under a broad-topped young pine, whose leaves whispered in -every wind that blew; but most of all in that gentle murmur of the air at -the evening hour, dear to lovers, when the twilight steals on. - -Thither she now repaired, and, while reclining pensively against the -young pine tree, she fancied that she heard a voice addressing her. At -first it was scarcely more than a sigh; presently it grew more clear, and -she heard it distinctly whisper: - -“Maiden, think me not a tree, but thine own dear lover, glad to be with -thee in my tall and blooming strength, with the bright green nodding -plume that waves above thee. Thou art leaning on my breast, Leelinau; -lean forever there and be at peace. Fly from men who are false and -cruel, and quit the tumult of their dusty strife, for this quiet, lonely -shade. Over thee I my arms will fling, fairer than the lodge’s roof. I -will breathe a perfume like that of flowers over thy happy evening rest. -In my bark canoe I’ll waft thee o’er the waters of the sky-blue lake. I -will deck the folds of thy mantle with the sun’s last rays. Come, and on -the mountain free rove a fairy bright with me!” - -Leelinau drank in with eager ear these magical words. Her heart was -fixed. No warrior’s son should clasp her hand. She listened in the hope -to hear the airy voice speak more; but it only repeated, “Again! again!” -and entirely ceased. - -On the eve of the day fixed for her marriage, Leelinau decked herself in -her best garments. She arranged her hair according to the fashion of her -tribe, and put on all of her maiden ornaments in beautiful array. With a -smile, she presented herself before her parents. - -“I am going,” she said, “to meet my little lover, the chieftain of the -Green Plume, who is waiting for me at the Spirit Grove.” - -Her face was radiant with joy, and the parents, taking what she had said -as her own fanciful way of expressing acquiescence in their plans, wished -her good fortune in the happy meeting. - -“I am going,” she continued, addressing her mother as they left the -lodge, “I am going from one who has watched my infancy and guarded my -youth; who has given me medicine when I was sick, and prepared my food -when I was well. I am going from a father who has ranged the forest to -procure the choicest skins for my dress, and kept his lodge supplied -with the best spoil of the chase. I am going from a lodge which has been -my shelter from the storms of winter, and my shield from the heats of -summer. Farewell, my parents, farewell!” - -So saying, she sped faster than any could follow her to the margin of the -fairy wood, and in a moment was lost to sight. - -As she had often thus withdrawn herself from the lodge, the parents were -not in fear, but confidently awaited her return. Hour chased hour, as -the clouds of evening rolled up in the west; darkness came on, but no -daughter returned. With torches they hastened to the wood, and although -they lit up every dark recess and leafy gloom, their search was in vain. -Leelinau was nowhere to be seen. They called aloud, in lament, upon her -name, but she answered not. - -Suns rose and set, but nevermore in their light did the bereaved parents’ -eyes behold the lost form of their beloved child. Their daughter was lost -indeed. Whither she had vanished no mortal tongue could tell; although -it chanced that a company of fishermen, who were spearing fish near the -Spirit Grove, descried something that seemed to resemble a female figure -standing on the shore. As the evening was mild and the waters calm, they -cautiously pulled their canoe toward land, but the slight ripple of their -oars excited alarm. The figure fled in haste, but they could recognize -in the shape and dress as she ascended the bank, the lost daughter, and -they saw the green plumes of her fairy-lover waving over his forehead as -he glided lightly through the forest of young pines. - - -BIRTH OF THE ARBUTUS - -(_Iroquois_) - -Many, many moons ago there lived an old man alone in his lodge beside a -frozen stream in the great forest beyond the wide waters of the northern -lakes. His locks were long and white with age and frost. The fur of -the bear and cunning beaver covered his body, but none too warmly, for -snow and ice were everywhere. Over all the earth there was winter. The -winds came down the bleak mountain sides and wildly hurried through the -branches of the trees and bushes, looking for song birds that they might -chill to the heart. Even the evil spirits shivered in the desolation and -sought to dig for themselves sheltering caves in the deep snow and ice. -Lonely and halting, the old man went abroad in the forest, looking for -the broken branches that had fallen from the trees that he might keep -alive the fire in his lodge. Few fagots could he find, and in despair he -again sought his lodge, where, hovering over the fading embers on his -hearth, he cried in anguish to the Great Spirit that he might not perish. - -Then the wind moaned in the tree-tops, and circling through the forests -came back and blew aside the skin of the great bear hanging over his -lodge-door, and, lo! a beautiful maiden entered. Her cheeks were red -like the leaves of wild roses; her eyes were large and glowed like the -eyes of the fawn at night; her hair was black as the wing of the crow, -and so long that it brushed the ground as she walked; her hands were clad -in willow buds; over her head was a crown of flowers; her mantle was -woven with sweet grasses and ferns, and her moccasins were white lilies, -laced and embroidered with the petals of honeysuckle. When she breathed, -the air of the lodge became warm, and the cold winds rushed back in -affright. - -The old man looked in wonder at his strange visitor, and then opened -his lips and said: “My daughter, thou art welcome to the poor shelter -of my cheerless lodge. It is lonely and desolate, and the Great Spirit -has covered the fallen branches of the trees with his death-cloth that -I may not find them and light again the fire of my lodge. Come sit thou -here and tell me who thou art that thou dost wander like the deer in -the forest. Tell me also of thy country and what people gave thee such -beauty and grace, and then I, the desolate Manito, will tell thee of my -victories till thou dost weary of my greatness.” - -The maiden smiled, and the sunlight streamed forth and shot its warmth -through the roof of the lodge. The desolate Manito filled his pipe of -friendship, and when he had drawn of the fragrant tobacco, he said: “When -I, the Manito, blow the breath from my nostrils the waters of the river -stand still, the great waves on the lakes rest, and the murmurings of the -streams die away in silence.” - -Then the maiden said: “The Manito is great and strong and the waters -know the touch of his breath; but when I, the loved of the birds, smile, -the flowers spring up over all the forest and the plains are covered with -a carpet of green.” - -Then said the Manito: “I shake my locks, and lo! the earth is wrapped in -the death-cloth of snow.” - -Then the maiden replied: “I breathe into the air and the warm rains -come and the death-cloth vanishes like the darkness when the great fire -awakens from its bed in the morning.” - -Then the Manito said: “When I walk about, the leaves die on the trees and -fall to the ground; the birds desert their nests and fly away beyond the -lakes; the animals bury themselves in holes in the earth or in caves in -the mountain side, and the winds wail the death-chant over all the land.” - -“Ah, great is the Manito,” said the maiden, “and his mighty name is -feared by all living things in the land. ‘Great is the Manito,’ says all -the world, and his fame has spread among the children of the Great Spirit -till they crouch with fear and say: ‘Mighty and cruel is the Manito! -Terrible is the Manito, and more cruel and cunning in his tortures than -the red men. His strength is greater than the strength of the giant trees -of the forest, for does he not rend them with his mighty hands?’ But when -I, the gentle maiden, walk forth, the trees cover with many leaves the -nakedness which thou, the great Manito, hath caused; the birds sing in -the branches and build again the nests from which thou drivest them; the -animals seek their mates and rear their young; the wind sings soft and -pleasant music to the ears of the red man, while his wives and pappooses -sport in the warm sunshine near his wigwam.” - -As the maiden spoke the lodge grew warm and bright, but the boasting -Manito heeded it not, for his head drooped forward on his breast, and he -slept. - -Then the maiden passed her hands above the Manito’s head and he began to -grow small. The bluebirds came and filled the trees about the lodge, and -sang, while the rivers lifted up their waters and boiled with freedom. -Streams of water poured from the Manito’s mouth, and the garments that -covered his shrunken and vanishing form turned into bright and glistening -leaves. - -Then the maiden knelt upon the ground and took from her bosom most -precious and beautiful rose-white flowers. She hid them under the leaves -all about her, and as she breathed with love upon them, said: - -“I give to you, oh, precious jewels, all my virtues and my sweetest -breath, and men shall pluck thee with bowed head on bended knee.” - -Then the maiden moved over the plains, the hills and the mountains. The -birds and the winds sang together in joyous chorus, while the flowers -lifted up their heads and greeted her with fragrance. - -Wherever she stepped, and nowhere else, grows the arbutus. - - * * * * * - -In the two little poems following, by an ancient Mexican Indian, the poet -calls the songs he sings “flowers,” which he seems to think he gathers -in some mysterious land of the spirit. The idea is a very beautiful one, -worthy of any poet, and certainly shows that some, at least, of the -Indians had reached a high plane of poetic fancy. - - -SONG AT THE BEGINNING - -(_Ancient Mexican Indian_) - -1. I am wondering where I may gather some pretty, sweet flowers. Whom -shall I ask? Suppose that I ask the brilliant humming-bird, the emerald -trembler; suppose that I ask the yellow butterfly; they will tell me they -know where bloom the pretty, sweet flowers, whether I may get them here -in the laurel woods where dwell the tzinitzcan birds, or whether I may -gather them in the flowery forests where the thanquehol lives. There they -may be plucked sparkling with dew, there they come forth in perfection. -Perhaps there I shall see them if they have appeared; I shall place them -in the folds of my garment, and with them I shall greet the children, I -shall make glad the nobles. - -2. Truly as I walk along I hear the rocks as it were replying to the -sweet songs of the flowers; truly the glittering, chattering water -answers; the bird-green fountain, there it sings, it dashes forth, it -sings again; the mocking-bird answers; perhaps the coyol bird answers; -and many sweet singing birds scatter their songs around like music. They -bless the earth, pouring out their sweet voices. - -3. I said, I cried aloud: May I not cause you pain, ye beloved ones, who -are seated to listen; may the brilliant humming-birds come soon. Whom -do we seek, O noble poet? I ask, I say: Where are the pretty, fragrant -flowers with which I may make glad you, my noble compeers? Soon they will -sing to me: “Here we will make thee to see, thou singer, truly wherewith -thou shalt make glad the nobles, thy companions.” - -4. They led me within a valley to a fertile spot, a flowery spot, where -the dew spread out in glittering splendor, where I saw various lovely -fragrant flowers, lovely odorous flowers, clothed with the dew, scattered -around in rainbow glory. There they said to me: “Pluck the flowers, -whichever thou wishest, mayest thou the singer be glad, and give them to -thy friends, to the nobles, that they may rejoice on the earth.” - -5. So I gathered in the folds of my garment the various fragrant flowers, -delicate scented, delicious, and I said: May some of our people enter -here, may very many of us be here; and I thought I should go forth -to announce to our friends that here all of us should rejoice in the -different lovely, odorous flowers, and that we should cull the various -sweet songs with which we might rejoice our friends here on earth, and -the nobles in their grandeur and dignity. - -6. So I, the singer, gathered all the flowers to place them upon the -nobles, to clothe them and put them in their hands, and soon I lifted -my voice in a worthy song glorifying the nobles before the face of the -Cause of All, where there is no servitude. - -7. Where shall one pluck them? Where gather the sweet flowers? And how -shall I attain the flowery land, that fertile land, where there is no -servitude nor affliction? If one purchases it here on earth, it is only -through submission to the Cause of All; here on earth grief fills my soul -as I recall where I, the singer, saw the flowery spot. - -8. And I said: Truly there is no good spot here on earth, truly in some -other bourne there is gladness; for what good is this earth? Truly there -is another life in the hereafter. There may I go, there the sweet birds -sing, there may I learn to know those good flowers, those sweet flowers, -those delicious ones, which alone pleasurably, sweetly intoxicate, which -alone pleasurably, sweetly intoxicate. - - -FLOWER SONG - -(_Ancient Mexican Indian_) - -1. In the place of tears, I, the singer, watch my flowers; they are in -my hand; they intoxicate my soul and my song, as I walk alone with them, -with my sad soul among them. - -2. In this spot, where the herbage is like sweet ointment and green as -the turquoise and emerald, I think upon my song, holding the beauteous -flowers in my hand, as I walk alone with them, with my sad soul among -them. - -3. In this spot of turquoise and emerald, I think upon beauteous songs, -beauteous flowers; let us rejoice now, dear friends and children, for -life is not long upon earth. - -4. I shall hasten forth, I shall go to the sweet songs, the sweet -flowers, dear friends and children. - -5. O he! I cried aloud; O he! I rained down flowers as I left. - -6. Let us go forth anywhere; I, the singer, shall find and bring forth -the flowers; let us be glad while we live; listen to my song. - -7. I, the poet, cry out a song for a place of joy, a glorious song which -descends to Mictlan, and there turns about and comes forth again. - -8. I seek neither vestment nor riches, O children, but a song for a place -of joy. - - -THE STORY OF ERISICHTHON - -(_Greek_) - -Erisichthon was a profane person and a despiser of the gods. On one -occasion he presumed to violate with the axe a grove sacred to Ceres -(Demeter). There stood in this grove a venerable oak, so large that it -seemed a wood in itself, its ancient trunk towering aloft, whereon votive -garlands were often hung and inscriptions carved expressing the gratitude -of suppliants to the nymph of the tree. Often had the dryads danced -round it hand in hand. Its trunk measured fifteen cubits round, and it -overtopped the other trees as they overtopped the shrubbery. But for all -that, Erisichthon saw no reason why he should spare it, and he ordered -his servants to cut it down. When he saw them hesitate he snatched an -axe from one, and thus impiously exclaimed, “I care not whether it be a -tree beloved of the goddess or not. Were it the goddess herself it should -come down, if it stood in my way.” So saying, he lifted the axe, and -the oak seemed to shudder and utter a groan. When the first blow fell -upon the trunk, blood flowed from the wound. All the bystanders were -horror-struck, and one of them ventured to remonstrate and hold back -the fatal axe. Erisichthon, with a scornful look, said to him, “Receive -the reward of your piety,” and turned against him the weapon which he -had held aside from the tree, gashed his body with many wounds, and cut -off his head. Then from the midst of the oak came a voice: “I who dwell -in this tree am a nymph, beloved by Ceres, and, dying by your hands, -forewarn you that punishment awaits you.” He desisted not from his crime; -and at last the tree, sundered by repeated blows and drawn by ropes, fell -with a crash, and prostrated a great part of the grove in its fall. - -The dryads, in dismay at the loss of their companion, and at seeing -the pride of the forest laid low, went in a body to Ceres, all clad in -garments of mourning, and invoked punishment upon Erisichthon. She nodded -her assent, and as she bowed her head, the grain ripe for harvest in the -laden fields bowed also. She planned a punishment so dire that one would -pity him, if such a culprit as he could be pitied—to deliver him over -to Famine. As Ceres herself could not approach Famine, for the Fates -have ordained that these two goddesses shall never come together, she -called on Oread from her mountain and spoke to her in these words: “There -is a place in the farthest part of ice-clad Scythia, a sad and sterile -region without trees and without crops. Cold dwells there, and Fear, -and Shuddering, and Famine. Go and tell the last to take possession of -the bowels of Erisichthon. Let not Abundance subdue her, nor the power -of my gifts drive her away. Be not alarmed at the distance, for Famine -dwells very far from Ceres, but take my chariot. The dragons are fleet -and obey the rein, and will take you through the air in a short time.” -So she gave her the reins, and she drove away and soon reached Scythia. -On arriving at Mount Caucasus she stopped the dragons and found Famine -in a stony field, pulling up with teeth and claws the scanty herbage. -Her hair was rough, her eyes sunk, her face pale, her lips blanched, her -jaws covered with dust, and her skin drawn tight, so as to show all her -bones. As Oread saw her afar off (for she did not dare to come near), she -delivered the commands of Ceres; and though she stopped as short a time -as possible, and kept her distance as well as she could, yet she began to -feel hungry, and turned the dragons’ heads and drove back to Thessaly. - -Famine obeyed the commands of Ceres and sped through the air to the -dwelling of Erisichthon, entered the bed-chamber of the guilty man, and -found him asleep. She enfolded him with her wings and breathed herself -into him, infusing her poison into his veins. Having discharged her task, -she hastened to leave the land of plenty and returned to her accustomed -haunts. Erisichthon still slept, and in his dreams craved food, and moved -his jaws as if eating. When he awoke his hunger was raging. Without a -moment’s delay he would have food set before him, of whatever kind earth, -sea, or air produces, and complained of hunger even while he ate. What -would have sufficed for a city or a nation was not enough for him. The -more he ate the more he craved. - -His property rapidly diminished under the unceasing demands of his -appetite, but his hunger continued unabated. At length he had spent all, -and had only his daughter left, a daughter worthy of a better parent. -Her, too, he sold. She scorned to be the slave of a purchaser, and, as -she stood by the sea-side, raised her hands in prayer to Neptune. He -heard her prayer, and, though her new master was not far off, and had -his eyes on her a moment before, Neptune changed her form, and made her -assume that of a fisherman busy at his occupation. Her master, looking -for her and seeing her in her altered form, addressed her and said: -“Good fisherman, whither went the maiden whom I saw just now, with hair -dishevelled and in humble garb, standing about where you stand? Tell -me truly, so may your luck be good, and not a fish nibble at your hook -and get away.” She perceived that her prayer was answered, and rejoiced -inwardly at hearing herself inquired of about herself. She replied: -“Pardon me, stranger, but I have been so intent upon my line that I have -seen nothing else; but I wish I may never catch another fish if I believe -any woman or other person except myself to have been hereabouts for some -time.” He was deceived and went his way, thinking his slave had escaped. -Then she resumed her own form. Her father was well pleased to find her -still with him, and the money, too, that he got by the sale of her; so he -sold her again. But she was changed by the favor of Neptune as often as -she was sold—now into a horse, now a bird, now an ox, and now a stag—got -away from her purchasers, and came home. - - -PAN AND SYRINX - -(_Greek_) - -Once there was a beautiful nymph of the woods whose name was Syrinx. She -was much admired by all the satyrs and spirits of the wood, but she was a -faithful worshipper of Artemis and did not respond to the attentions of -any of her admirers. One day, however, Pan met her, and was so delighted -with her that he persistently wooed her with many compliments. Away she -ran from him without stopping to hear what he had to say, but on the -bank of the river he overtook her. Then she called on her friends the -water-nymphs to help her. They heard her, and just as Pan was about to -throw his arms around her they changed her into a tuft of reeds. As -he breathed a sigh, the air sounded through the reeds and produced a -plaintive melody. Pan, delighted with the music and with the novelty of -the experience, exclaimed, “Thus, then, at least, you shall be mine.” So -he took some of the reeds, of unequal lengths, and placing them together -side by side, he made an instrument and called it Syrinx, in honor of the -nymph. - - -POMONA AND VERTUMNUS - -(_Roman_) - -Pomona was a hamadryad who presided over fruit trees and especially -over apple orchards. She had scorned the offers of love made her by Pan -and other spirits of the woods, and also those of Vertumnus, the god of -gardens and of the changing seasons. But, unwearied, he wooed her in as -many guises as his seasons themselves could assume. Now as a reaper, now -as haymaker, now as ploughman, now as vine-dresser, now as apple picker, -now as fisherman, now as soldier, all to no avail. - -At last he disguised himself as an old woman and came to her. He admired -her fruit, especially the luxuriance of her grapes, and enlarged upon -the dependence of the luxuriant vine, close by, upon the elm to which -it was clinging; advised Pomona, likewise, to choose some youth—say, -for instance, the young Vertumnus—about whom to twine her arms. Then he -told the melancholy tale of how the worthy Iphio, spurned by Anaxarete, -had hanged himself to her gate-post; and how the gods had turned the -hard-hearted virgin to stone even as she gazed on her lover’s funeral. -“Consider these things, dearest child,” said the seeming old woman, “lay -aside thy scorn and thy delays, and accept a lover. So may neither the -vernal frosts blight thy young fruits, nor furious winds scatter thy -blossoms!” - -When Vertumnus had thus spoken he dropped his disguise, and stood before -Pomona in his proper person, a comely youth. Pleased with such ardent -wooing, Pomona consented and became his wife. - - * * * * * - -Although the god Osiris in Egyptian Mythology has been frequently -identified with the sun, there is no doubt that he was also regarded as a -god of vegetation. There is a representation of him in one of the great -temples in Egypt in which the dead body of Osiris is shown with stalks -of corn springing from it, and a priest is watering the stalks from a -pitcher which he holds in his hands. The inscription which accompanies -this representation sets forth, “This is the form of him one may not -name, Osiris of the Mysteries, who springs from the returning waters.” -He is often spoken of, also, as “The one in the tree,” “The solitary -one in the Acacia.” The myth here related seems to be one of the death -of vegetation, slain by the evil Typhon. This was caused in Egypt by -drought, while the springing up of vegetation was caused by the annual -overflow of the Nile. - -A similar myth exists in Greece in which the god of vegetation, Adonis, -is mourned by Aphrodite, also called Cypris and Cytherea (Roman Venus), -who loved him. - - -MYTH OF OSIRIS AND ISIS - -(_Egyptian_) - -Osiris and Isis were at one time induced to descend to the earth to -bestow gifts and blessings on its inhabitants. Isis showed them first the -use of wheat and barley, and Osiris made the instruments of agriculture -and taught men the use of them, as well as how to harness the ox to the -plough. He then gave men laws, the institution of marriage, a civil -organization, and taught them how to worship the gods. After he had -thus made the valley of the Nile a happy country, he assembled a host -with which he went to bestow his blessings upon the rest of the world. -He conquered the nations everywhere but only with music and eloquence. -His brother Typhon saw this, and sought during his absence to usurp -his throne. But Isis, who held the reins of government, frustrated his -plans. Still more imbittered, he now resolved to kill his brother. -Having organized a conspiracy of seventy-two members, he went with them -to the feast which was celebrated in honor of the king’s return. He -then caused a box or chest to be brought in, which had been made to fit -exactly the size of Osiris, and declared that he would give that chest -of precious wood to whosoever could get into it. The rest tried in vain, -but no sooner was Osiris in it than Typhon and his companions closed -the lid and flung the chest into the Nile. When Isis heard of the cruel -murder she wept and mourned; and then, with her hair shorn, clothed in -black, and beating her breast, she sought diligently for the body of her -husband. In the search she was assisted by Anubis. They sought in vain -for some time; for when the chest, carried by the waves to the shores of -Byblos, had become entangled in the reeds that grew at the edge of the -water, the divine power that dwelt in the body of Osiris imparted such -strength to the shrub that it grew into a mighty tree, enclosing in its -trunk the coffin of the god. This tree, with its sacred deposit, was -shortly after felled, and erected as a column in the palace of the King -of Phœnicia. But at length, by the aid of Anubis and the sacred birds, -Isis ascertained these facts, and then went to the royal city. There she -offered herself at the palace as a servant, and, being admitted, threw -off her disguise, and appeared as the goddess, surrounded with thunder -and lightning. Striking the column with her wand, she caused it to split -open and give up the sacred coffin. This she seized, and returned with -it, and concealed it in the depth of a forest; but Typhon discovered it, -and cutting the body into fourteen pieces, scattered them hither and -thither. After a tedious search, Isis found thirteen pieces, the fishes -of the Nile having eaten the other. This she replaced by an imitation -of sycamore wood, and buried the body at Philæ, which became ever after -the burying place of the nation, and the spot to which pilgrimages were -made from all parts of the country. A temple of surpassing magnificence -was also erected there in honor of the god, and at every place where -one of his limbs had been found minor temples and tombs were built in -commemoration of the event. - - -THE DEATH OF ADONIS[4] - -(_From Bion’s Lament for Adonis_) - -Low on the hills is lying the lovely Adonis, and his thigh with the -boar’s tusk, his white thigh with the boar’s tusk, is wounded, and sorrow -on Cypris he brings, as softly he breathes his life away. - -To Cypris his kiss is dear, though he lives no longer, but Adonis knew -not that she kissed him whenas he died. - -_Woe, woe for Adonis, the Loves join in the lament!_ - -A cruel, cruel wound on his thigh hath Adonis, but a deeper wound in her -heart Cytherea bears. About him his dear hounds are loudly baying, and -the nymphs of the wild wood wail him; but Aphrodite with unbound locks -through the glades goes wandering—wretched, with hair unbraided, with -feet unsandalled, and the thorns as she passes wound her and pluck the -blossom of her sacred blood. Shrill she wails as down the long woodlands -she is borne, lamenting her Assyrian lord, and again calling him and -again. - -_Woe, woe for Cytherea, the Loves join in the lament!_ - -... - -No more in the oak woods, Cypris, lament thy lord. It is no fair couch -for Adonis, the lonely bed of reeds! - -Now lay him down to sleep in his own soft coverlets, in a couch all of -gold, that yearns for Adonis, though sad is he to look upon. Cast on him -garlands and blossoms: all things have perished in his death, yea, all -the flowers are faded. Sprinkle him with ointments of Syria, sprinkle him -with unguents of myrrh. Nay, perish all perfumes, for Adonis, who was thy -perfume, hath perished. - -He reclines, the delicate Adonis, in his raiment of purple, and around -him the Loves are weeping, and groaning aloud, clipping their locks for -Adonis. And one upon his shafts, another on his bow is treading, and -one hath loosed the sandals of Adonis, and another hath broken his own -feathered quiver, and one in a golden vessel bears water, and another -laves the wound, and another from behind him with his wings is fanning -Adonis. - -_Woe, woe for Cytherea, the Loves join in the lament!_ - -... - -And woe, woe for Adonis, shrilly cry the Muses, neglecting Pæan (Apollo), -and they lament Adonis aloud, and songs they chant to him, but he does -not heed them, not that he is loath to hear, but that the Maiden of -Hades doth not let him go. - -Cease, Cytherea, from thy lamentations, to-day refrain from thy dirges. -Thou must again bewail him, again must weep for him another year. - - - - -CHAPTER V - -MYTHS OF THE SUN, MOON, AND STARS - - -We come now to myths in which the Sun and the Moon, and other objects of -nature, play the most important part. We find myths of this sort all over -the globe, some of them crude and simple, and some of them in the form of -very beautiful stories. - -The Incas of Peru believed they were descended from the Sun, so with them -the Sun was their totem instead of an animal or a plant. But there came a -time when the Incas established a higher god than the Sun. They deposed -the Sun because it could move only in one part of the heavens and so must -have a ruler over it. So then to the question: “What are the Sun, the -Moon, and the Stars,” they answered: “They are men and women. At evening -they swim in the waters, they go down from sight in the west. In the -morning the Sun cometh forth at Wau-bunong, the Place of Breaking Light.” - -According to the Cherokee Indians, a number of beings were employed in -constructing the Sun, the first planet made. “It was the intention of -the Creator that men should live always, but the Sun, having surveyed -the land, and, finding an insufficiency for their support, changed this -design, and arranged that they should die. The daughter of the Sun was -the first to suffer under this law. She was bitten by a serpent, and -died. Thereupon the Sun decreed that men should live always. At the same -time, he commissioned a few persons to take a box, and seek the spirit of -his daughter, and return with it encased therein. In no wise must the box -be opened. But the box was opened. Immortality fled. Men must die.” - -The Sun-God was not always able to carry everything before him, as the -story of his battle with the Hare-God shows, as well as the various -stories about his being ensnared and his course regulated. In some -countries, the Sun is the husband of the Moon, in others the Moon is the -husband of the Sun. Again the Moon will be the sister of the Sun or the -Sun the sister of the Moon. - - -THE NAVAJO STORY OF THE MAKING OF THE SUN, MOON, AND STARS - -At the beginning, when the people had all crept out of the aperture in -the cave in which they had previously lived, a council of wise men was -held to discuss the propriety of introducing more light upon the earth, -which at that time was very small, being lit only by a twilight, like -that seen just at the breaking of dawn. Having deliberated some time, the -wise men concluded to have a sun and moon, and a variety of stars placed -above the earth. They first made the heavens for them to be placed in; -then the old men of the Navajos commenced building a sun, which was done -in a large house constructed for the purpose. - -To the other tribes was confided the making of the moon and stars, -which they soon accomplished; when it was decided to give the sun and -moon to the guidance of the two dumb Fluters, who had figured with -some importance as musicians in their former place of residence in the -cave, and one of whom had accidentally conceived the plan of leaving -that place for their present more agreeable quarters. These two men, -who have carried the two heavenly bodies ever since, staggered at first -with their weight; and the one who carried the sun came near burning the -earth by bearing it too near, before he had reached the aperture in the -mountain through which he was to pass during the night. This misfortune, -however, was prevented by the old men, who puffed the smoke of their -pipes toward it, which caused it to retire to a greater distance in the -heavens. These men have been obliged to do this four times since the -dumb man—the Fluter—has carried the sun in the heavens; for the earth -has grown very much larger than at the beginning, and consequently the -sun would have to be removed, or the earth and all therein would perish -in its heat. Now, after the sun and moon had taken their places, the -people commenced embroidering the stars upon the heavens the wise men had -made, in beautiful and varied patterns and images. Bears and fishes and -all varieties of animals were being skilfully drawn, when in rushed a -prairie wolf, roughly exclaiming: “What folly is this? Why are you making -all this fuss to make a bit of embroidery? Just stick the stars about -the sky anywhere;” and, suiting the action to the word, the villainous -wolf scattered a large pile all over the heavens. Thus it is that there -is such confusion among the few images which the tasteful Navajos had so -carefully elaborated. - - -THE STORY OF THE CONQUERING OF THE SUN - -(_North American Indian_) - -Once upon a time Tä-vwotz, the Hare-God, was sitting with his family by -the camp-fire in the solemn woods, anxiously waiting for the return of -Tä-vi, the wayward Sun-God. Weary with long watching, the Hare-God fell -asleep, and the Sun-God came so near that he scorched the shoulders of -Tä-vwotz. Foreseeing the vengeance which would be thus provoked, he fled -back to his cave beneath the earth. Tä-vwotz awoke in great wrath and -speedily determined to go and fight the Sun-God. - -After a long journey of many adventures the Hare-God came to the brink -of the earth, and there watched long and patiently, till at last, the -Sun-God coming out, he shot an arrow in his face; but the fierce heat -consumed the arrow ere it had finished its course. Then other arrows were -sped, till only one remained in his quiver; but this was the magical -arrow that never failed its mark. Tä-vwotz, holding it in his hand, -lifted the barb to his eye and baptized it in a divine tear; then the -arrow was sped and struck the Sun-God full in the face, and the sun was -shivered into a thousand fragments, which fell to the earth and caused -a general conflagration. Then Tä-vwotz, the Hare-God, fled before the -destruction he had wrought; and as he fled, the burning earth consumed -his feet, consumed his legs, consumed his body, his hands and arms. All -were consumed but the head alone, which rolled across valleys and over -mountains, fleeing destruction from the burning earth, until at last, -swollen with heat, the eyes of the god burst, and the tears gushed forth -in a flood which spread over the earth and extinguished the fire. The -Sun-God was now conquered; and he appeared before a council of the gods -to await sentence. - -In that long council were established the days and nights, the seasons -and years, with the length thereof, and the Sun-God was condemned to -travel across the firmament by the same trail every day. - - * * * * * - -Another view of the religion of the sun is shown in the Indian hymns to -the sun, as it is rising, at mid-day, and at sunset. After the Indian -hymn, we shall find it interesting to go to the opposite side of the -earth and see what a Hindoo hymn to the sun is like. It is less a prayer -than the Indian hymn, and, like the other Hindoo hymns, a song of praise. - - -HYMN TO THE SUN - -(_North American Indian_) - -Great Spirit! Master of our lives. Great Spirit! Master of things visible -and invisible, and who daily makes them visible and invisible. Great -Spirit! Master of every other spirit, good or bad, command the good to be -favorable unto us, and deter the bad from the commission of evil. - -O Grand Spirit! preserve the strength and courage of our warriors, and -augment their numbers, that they may resist oppression from our enemies, -and recover our country and the rights of our fathers. - -O Grand Spirit! preserve the lives of such of our old men as are inclined -to give counsel to the young. Preserve our children and multiply their -number, and let them be the comfort and support of declining age. -Preserve our corn and our animals, and let no famine desolate the land. -Protect our villages, guard our lives! - -O Great Spirit! when hidden in the west protect us from our enemies, who -violate the night and do evil when thou art not present. Good Spirit! -make known to us your pleasure by sending to us the Spirit of Dreams. Let -the Spirit of Dreams proclaim thy will in the night, and we will perform -it in the day; and if it say the time of some be closed, send them, -Master of Life, to the great country of souls, where they may meet their -friends, and where thou art pleased to shine upon them with a bright, -warm and perpetual blaze! - -O Grand, O Great Spirit! hearken to the voice of the nations, hearken to -all thy children, and remember us always, for we are descended from thee. - -Courage, nations, courage! the Great Spirit, now above our heads, will -make us vanquish our enemies; he will cover our fields with corn, and -increase the animals of our woods. He will see that the old be made -happy, and that the young augment. He will make the nations prosper, make -them rejoice, and make them put up their voice to him, while he rises -and sets in their land, and while his heat and light can thus gloriously -shine out. - -The nations must prosper; they have been looked upon by the Great Spirit. -What more can they wish? Is not that happiness enough? See, he retires, -great and content, after having visited his children with light and -universal good. - -O Grand Spirit! sleep not longer in the gloomy west, but return and call -your people to light and life—to light and life—to light and life. - - -HYMN TO SÛRYA, THE SUN - -(_From the “Rig Veda”_) - - His heralds bear him up aloft, the god who knoweth all that lives, - Sûrya, that all may look on him. - The constellations pass away, like thieves, together with their beams, - Before the all-beholding Sun. - - His herald rays are seen afar refulgent o’er the world of men, - Like flames of fire that hum and blaze. - Swift and all beautiful art thou, O Sûrya, maker of the light, - Illuming all the radiant realm - Thou goest to the hosts of the gods, thou comest hither to mankind, - Hither all light to be beheld. - - Traversing sky and wide mid-air, thou makest with thy beams our days, - Sun, seeing all things that have birth. - Seven bay steeds harnessed to thy car bear thee, O thou far-seeing one, - God, Sûrya, with the radiant hair. - Sûrya hath yoked the pure bright seven, the daughters of the chariot; - With these, self-yoked, he goeth forth. - Looking upon the loftier light above the darkness we have come - To Sûrya, god among the gods, the light that is most excellent. - - -THE WORSHIP OF THE SUN, AND THE DREAM OF ONAWUTAQUTO - -(_North American Indian_) - -On the shores of Lake Huron there lived, a long time ago, an aged Odjibwa -and his wife, who had an only son—a very beautiful boy—whose name was -Onawutaquto, or He that catches Clouds. These parents were proud of their -son, and anticipated the time when they should see him a celebrated -warrior. But when Onawutaquto arrived at the proper age, he was unwilling -to submit to the fast prescribed to youths entering manhood, which -very much disturbed his parents, who denied him food at their lodge, -giving him only charcoal with which to blacken his face, according to -the custom. Finally he consented to their wishes, and left the lodge -for a place of solitude. The night came on and the youth slept. In his -dream a beautiful woman came down from the clouds and stood by his side. -“Onawutaquto,” said she, “I am come for you; follow in my footsteps.” The -young man obeyed, and presently found himself ascending gradually above -the trees, where, passing through an orifice in the clouds, he perceived -that he had arrived upon a beautiful plain. Following his guide, he -entered a splendidly furnished lodge, on one side of which there were -bows and arrows, clubs and spears, and various warlike implements, tipped -with silver. On the other side were articles exclusively belonging to -women, which were of the most elegant description. - -This, the young man found, was the home of his fair guide, who, -exhibiting to him a broad rich belt that she was embroidering with many -colors, said: “Let me conceal you beneath this belt, for my brother is -coming, and I must hide you from him.” Then, placing him in one corner -of the lodge, she concealed him entirely with the belt. Presently her -brother came in. He was very richly dressed, and his whole person shone -as if he had bright points of silver glittering all over his garments. -Without speaking, the brother took down from the wall a very richly -carved pipe, within which he placed a fragrant smoking mixture, and -regaled himself. When he had finished he turned to his sister, saying: -“Nemissa, my elder sister, when will you quit these practices? Do you -forget that the Great Spirit has commanded that you should not take away -the children from below? Perhaps you suppose that you have effectually -concealed Onawutaquto, and I do not know of his presence. If you would -not offend me, send him immediately down to his parents.” But Nemissa -was resolved to retain the young man, and the brother desisted from -urging his request. Addressing the youth, he said: “Come forth from your -concealment, and walk about and amuse yourself! You will become hungry -if you remain there.” He then presented him with a bow and arrow, and -a pipe of red stone elaborately ornamented. This was a signal that he -consented to the marriage of Nemissa to Onawutaquto, which immediately -took place. The young man found that the lodge, which was now his home, -was situated in the most delightful part of the plain; and all things—the -flowers and trees and birds—were more beautiful than any on earth. The -streams ran more swiftly, and gleamed like silver. The animals were -full of enjoyment, while the birds wore feathers of gorgeous colors. -Onawutaquto observed that the brother regularly left in the morning, -returning in the evening, when his sister would depart, remaining away a -portion of the night. This aroused his curiosity, and, wishing to solve -the mystery of this singular habit, he sought and obtained consent to -accompany the brother in one of his daily journeys. They travelled over -a smooth plain without boundaries, until Onawutaquto felt exceedingly -fatigued and very much in need of food, and he asked his companion if -there were no game in that region. “Patience, my brother,” answered -he, “we shall soon reach the spot where I eat my dinner, and you will -then see in what way I am provided.” After walking on a long time, they -came to a place which was spread over with very fine mats, where they -sat down to rest. There was at this place a round aperture in the sky, -looking through which Onawutaquto discovered the earth, with its gleaming -lakes and thick forests. In some places he could see the villages of the -Indians, and in others he saw a war party stealing upon the camp of its -enemy. In another place he saw feasting and dancing, where, on the green -plain, young men were engaged at ball. Along the stream the women were -employed in gathering apukwa for mats. “Do you see,” said the brother, -“that group of children playing beside a lodge? Observe that beautiful -and active boy,” said he, at the same time darting something at him from -his hand. The child immediately fell upon the ground, and was carried -into a lodge where the people gathered in crowds; when Onawutaquto heard -the Jossakeed, or priest, asking the child’s life in the sheshegwam, or -“song of entreaty.” To this entreaty the companion of Onawutaquto made -answer: “Send me up the sacrifice of a white dog.” Immediately a feast -was ordered by the parents of the child; the white dog was killed, his -carcass was roasted, and all the wise men and the Jossakeed of the -village assembled to witness the ceremony. “There are many below,” said -the brother to Onawutaquto, “whom you call Jossakeed, because of their -great success in the medical science, but it is to me they owe their -skill. When I have struck one of the people with sickness, the Jossakeed -directs them to look to me; and when they send me the offering I ask, I -remove my hand from off them and they recover.” The sacrifice was now -parcelled out in dishes, when the master of the feast said: “We send this -to thee, great Manito, thou that dwellest in the sun.” And immediately -the roasted animal came up to the two residents of the sky. After -partaking of this repast, they returned to the lodge by another way. It -was in this manner Onawutaquto lived for some time; but at last he became -wearied of such a life, and, thinking of his friends he had left, one -day he asked permission of his wife to return to the earth, to which, -with great reluctance and with many delays, she consented. “Since you are -better pleased,” she said, “with the cares and the ills and the poverty -of your earthly life than with the peaceful delights of the sky, go! I -give you permission, and I will guide your return; but remember, you -are still my husband. I hold a chain in my hand by which I can draw you -back whenever I will. Beware, therefore, how you venture to take a wife -among the people below. Should you ever do so, it is then you shall feel -the full force of my displeasure.” As she said this her eyes flashed and -she straightened herself up with a majestic air, and—Onawutaquto awoke -from his dream. He found himself where he had lain down to fast, and his -mother told him he had been absent a year. The change from the beautiful -realms in which he had been living to the scenes of earthly existence -was at first distasteful. He became moody and abstracted. By degrees, -however, these impressions wore away, and he regained his interest in -terrestrial pursuits. Now, forgetting the admonition of his heavenly -spouse, he married a beautiful woman of his tribe, but his bride died in -four days after their marriage. Although thus reminded, Onawutaquto soon -married again; when one day he left his lodge for the purpose of hunting, -and from that time never was seen by mortal eyes. - - -THE WITCH AND THE SUN’S SISTER - -(_Russian_) - -In a certain far-off country there once lived a king and queen. And they -had an only son, Prince Ivan, who was dumb from his birth. One day, when -he was twelve years old, he went into the stable to see a groom who was a -great friend of his. - -That groom always used to tell him tales (_skazki_), and on this occasion -Prince Ivan went to him expecting to hear some stories (_skazochki_), but -that wasn’t what he heard. - -“Prince Ivan!” said the groom, “your mother will soon have a daughter, -and you a sister. She will be a terrible witch, and she will eat up her -father and her mother, and all their subjects. So go and ask your father -for the best horse he has—as if you wanted a gallop—and then, if you want -to be out of harm’s way, ride away whithersoever your eyes guide you.” - -Prince Ivan ran off to his father and, for the first time in his life, -began speaking to him. - -At that the king was so delighted that he never thought of asking what he -wanted a good steed for, but immediately ordered the very best horse he -had in his stud to be saddled for the prince. - -Prince Ivan mounted, and rode off without caring where he went. Long, -long did he ride. - -At length he came to where two old women were sewing, and he begged them -to let him live with them. But they said: - -“Gladly would we do so, Prince Ivan, only we have now but a short time -to live. As soon as we have broken that trunkful of needles, and used up -that trunkful of thread, that instant will death arrive!” - -Prince Ivan burst into tears and rode on. Long, long did he ride. At -length he came to where the giant Vertodub was, and he besought him, -saying: “Take me to live with you.” - -“Gladly would I have taken you, Prince Ivan,” replied the giant, “but now -I have very little longer to live. As soon as I have pulled up all these -trees by the roots, instantly will come my death!” - -More bitterly still did the prince weep as he rode farther and farther -on. By and by he came to where the giant Vertogor was, and made the same -request to him, but he replied: - -“Gladly would I have taken you, Prince Ivan, but I myself have very -little longer to live. I am set here, you know, to level mountains. The -moment I have settled matters with these you see remaining, then will my -death come!” - -Prince Ivan burst into a flood of bitter tears, and rode on still -farther. Long, long did he ride. At last he came to the dwelling of the -Sun’s Sister. She received him into her house, gave him food and drink, -and treated him just as if he had been her own son. - -The prince now led an easy life. But it was all no use; he couldn’t help -being miserable. He longed so to know what was going on at home. - -He often went to the top of a high mountain, and thence gazed at the -palace in which he used to live, and he could see that it was all eaten -away; nothing but the bare walls remained! Then he would sigh and weep. -Once when he returned after he had been thus looking and crying, the -Sun’s Sister asked him: - -“What makes your eyes so red to-day, Prince Ivan?” - -“The wind has been blowing in them,” said he. - -The same thing happened the second time. Then the Sun’s Sister ordered -the wind to stop blowing. Again, a third time did Prince Ivan come back -with a blubbered face. This time there was no help for it; he had to -confess everything, and then he took to entreating the Sun’s Sister to -let him go, that he might satisfy himself about his old home. She would -not let him go, but he went on urgently entreating. - -So at last he persuaded her, and she let him go away to find out about -his home. But first she provided him for the journey with a brush, a -comb, and two youth-giving apples. However old anyone might be, let him -eat one of these apples, he would grow young again in an instant. - -Well, Prince Ivan came to where Vertogor was. There was only just one -mountain left! He took his brush and cast it down on the open plain. -Immediately there rose out of the earth, goodness knows whence, high, -ever so high mountains, their peaks touching the sky. And the number -of them was such that there were more than the eye could see! Vertogor -rejoiced greatly and blithely recommenced his work. - -After a time Prince Ivan came to where Vertodub was, and found that there -were only three trees remaining there. So he took the comb and flung it -on the open plain. Immediately from somewhere or other there came a sound -of trees, and forth from the ground arose dense oak forests, each stem -more huge than the others! Vertodub was delighted, thanked the prince, -and set to work uprooting the ancient oaks. - -By and by Prince Ivan reached the old women, and gave each of them an -apple. They ate them, and straightway became young again. So they gave -him a handkerchief; you only had to wave it, and behind you lay a whole -lake! At last Prince Ivan arrived at home. Out came running his sister to -meet him, and caressed him fondly. - -“Sit thee down, my brother!” she said. “Play a tune on the lute while I -go and get dinner ready.” - -The prince sat down and strummed away on the lute (_gusli_). - -Then there crept a mouse out of a hole, and said to him in a human voice: - -“Save yourself, Prince. Run away quick! your sister has gone to sharpen -her teeth.” - -Prince Ivan fled from the room, jumped upon his horse, and galloped away -back. Meantime the mouse kept running over the strings of the lute. They -twanged, and the sister never guessed that her brother was off. When she -had sharpened her teeth she burst into the room. Lo and behold! not a -soul was there; nothing but the mouse bolting into his hole. The witch -waxed wroth, ground her teeth like anything, and set off in pursuit. - -Prince Ivan heard a loud noise and looked back. There was his sister -chasing him. So he waved his handkerchief, and a deep lake lay behind -him. While the witch was swimming across the water, Prince Ivan got a -long way ahead. But on she came faster than ever; and now she was close -at hand! Vertodub guessed that the prince was trying to escape from his -sister. So he began tearing up oaks and strewing them across the road. A -regular mountain did he pile up! there was no passing by for the witch! -So she set to work to clear the way. She gnawed, and gnawed, and at -length contrived by hard work to bore her way through; but by this time -Prince Ivan was far ahead. - -On she dashed in pursuit, chased and chased. Just a little more, and it -would be impossible for him to escape! But Vertogor spied the witch, -laid hold of the very highest of all the mountains, pitched it down all -of a heap on the road, and flung another mountain right on top of it. -While the witch was climbing and clambering, Prince Ivan rode and rode, -and found himself a long way ahead. At last the witch got across the -mountain, and once more set off in pursuit of her brother. By and by she -caught sight of him and exclaimed: - -“You sha’n’t get away from me this time!” And now she is close, now she -is just going to catch him! - -At that very moment Prince Ivan dashed up to the abode of the Sun’s -Sister and cried. - -“Sun, Sun! open the window!” - -The Sun’s Sister opened the window, and the prince bounded through it, -horse and all. - -Then the witch began to ask that her brother might be given up to her for -punishment. The Sun’s Sister would not listen to her, nor would she give -him up. Then the witch said: - -“Let Prince Ivan be weighed against me, to see which is the heavier. If I -am, then I will eat him; but if he is, then let him kill me!” - -This was done. Prince Ivan was the first to get into one of the scales; -then the witch began to get into the other. But no sooner had she set -foot in it than up shot Prince Ivan in the air, and that with such force -that he flew right up into the sky, and into the house of the Sun’s -Sister. - -But as for the Witch-Snake, she remained down below on earth. - - -THE MAKING OF THE MIRROR - -(_Japanese_) - -Now, when Amaterasu, the Sun-Goddess, ascended into her kingdom, she -reigned there peacefully in great glory; and the fair light of her beauty -flooded the earth and the heavens. - -Her brother Susa-wo, at the time of his banishment to the under-world, -beheld her shining and said: - -“I will go and bid farewell to my sister the Sun-Goddess, ere I depart!” - -So he mounted to heaven with such sudden violence that the rivers and -mountains shook and groaned aloud, and every land and country quaked. - -Amaterasu was greatly alarmed and said: “I know my brother desires to -take my kingdom from me!” So she girt on her ten-span sword and her -nine-span sword, and her necklace of five hundred jewels which she -twisted round her hair and arms, and she slung on her thousand-arrow -quiver, and great high-sounding elbow-shield. Then she brandished her bow -and stamped her feet into the hard ground till it fell away from her like -rotten snow, and she stood valiantly, uttering a mighty cry of defiance. - -Then Susa-wo stood on the farther side of the Tranquil River of Heaven, -which is the Milky Way, and answered her softly with fair words: - -“O my sister! I am come hither with a pure heart to bid thee farewell. -Why dost thou put on a stern countenance? Let me but see thee once and -speak with thee, face to face, ere I depart.” Then the heart of the -Sun-Goddess was softened, and she let him enter and cross the River of -Heaven. But even here Susa-wo could not rest from his turbulent ways. - -Now, in her wisdom, Amaterasu would wonder how best to help and comfort -mankind, and on a certain day she sent Susa-wo on a journey to find her -sister, the Food-Goddess, as she had many things to inquire of her. -When the Food-Goddess looked and saw Susa-wo descending toward her, she -quickly prepared a great banquet in his honor, and by her miraculous -power she produced from her mouth boiled rice and every kind of fish and -game. But Susa-wo, watching her, flew into a rage and cried out: “Thou -art unclean! Dost thou offer me what comes from thy mouth?” And he took -out his sword and slew her. - -When Amaterasu heard this, she was very wroth with her brother, and sent -a second messenger to see if the Food-Goddess were really dead. And when -he found her, behold, a miracle! All things good for man were growing -from her head and body. Millet and grass, mulberry trees with silkworms -on them, rice and wheat and large and small beans. The messenger took -them all and presented them to the Sun-Goddess, who rejoiced greatly and -gave them to mankind, rice for the wet fields and other grains for the -dry. - -And she planted the mulberry trees on the fragrant hills of heaven, -and chewed the cocoons of the silkworms, and spun thread to weave silk -garments for the gods. - -Now, one day, while she was weaving with her maidens in the sacred hall, -word was brought to her that her brother had trampled the rice fields and -polluted her storehouses. And when she sought to excuse him he angered -her yet more by his folly and violence. So Amaterasu covered her face, -and in her grief and anger she hid herself from the sight of all men in a -rocky cave, and closed the door. - -When her radiance was hidden, all the world was left in deep darkness and -confusion, the whole plain of heaven was obscured, and the Land of the -Reed-Plains darkened. Night and day were unknown, and neither in heaven -nor earth was there any light at all. The sound of many voices rose and -fell, like the swarming of bees, and everywhere was trouble and dismay. - -In the midst of the gloom the eighty myriads of gods met together in -council, and their meeting-place was on the banks of the Milky Way of -Heaven. And the Great Wise God, wiser than his fellows, who held in -his mind the thoughts and imaginings of all men, said softly: “She is -a woman, and surely will be curious. Let us show her something more -beautiful than herself!” But as in all High Heaven nothing fairer could -be found, they made a mighty mirror, forged by the Blacksmith God from -the metals of heaven. Yet the gods were not satisfied, and commanded -him to make another. So with his anvil from the Milky Way, and bellows, -fashioned from a single deer-skin, he forged a second and yet a third, -and this last was perfect and flawless, in shape like the Sun. - -And they lit great fires outside the cave and hung the mirror there -on the branches of the sacred Sakaki tree, above it a necklace of -ever-bright and glittering jewels, and below it some strips of fine-woven -cloth. Then the Wise God took from his fellows six long bows and bound -them together, and placed them upright in the ground and gently brushed -the strings. - -And the fair Goddess Amé-no-Uzumé was led forth to dance, her flowing -sleeves bound up with the creeping plant Masaki, and her head-dress of -trailing Kadsura vine, gathered from the mountains of Heavenly Fragrance, -and in her hands the branches of young bamboos hung with tiny bells. -These she waved rhythmically to and fro to the sound of her stepping, and -as the humming of the bow-strings rose and fell, the eighty Myriad Gods -sat around her and joyfully beat the measure. - -She sang of the beauty of an unknown goddess, and as her body swayed in -cadence, the great assembly of gods laughed aloud till the vault of -heaven shook. - -The Sun-Goddess wondered greatly at all this mirth and music, and said: -“How is it that while the whole Plain of Heaven and the Land of the -Reed-Plains is darkened, Uzumé sings and frolics, and the eighty Myriad -Gods do laugh?” She peeped inquisitive out of the cave. - -Uzumé still sang of the beauty of the Unknown Goddess, and the words of -the first song were these: - - Gods! from the cavern’s gloom - Comes she majestical. - Shall not our hearts rejoice? - Mine is the victory! - Who can resist my charms? - Hail, Ever-Shining One! - -And wondering—longing—yet unwilling to venture forth, Amaterasu looked -from the depths of the cave and listened to the strains, and heard -the gods make merry; till, opening wider the door, she stood upon the -threshold. - -Two gods hastily held forward the mirror, and she saw, amazed, the vision -of her own exceeding loveliness. Then the first flush of dawn appeared -suddenly in the east, there was a stir as of awakening birds, the -mountain-tops blushed pink, and all the gods held their breath. - -She stepped forward softly, still gazing entranced, while broad shafts -of light shot upward in the sky, and her glory filled the air with rosy -radiance. As she looked on her ineffable beauty, the Wise God, twisting -a rice-straw rope, stretched it across the mouth of the cave—for never -more could she desire to hide her face from a sorrowing world. - -And thus with the sunshine came music and dancing, for the delight of men. - - * * * * * - -In Norse mythology, the story is told that the heavenly bodies were -formed of the sparks from Muspelheim. The gods did not create them, but -they placed them in the heavens to give light to the world, and assigned -them a prescribed locality and motion. Mundilfare was the father of the -sun and moon. He had two children, a son and a daughter, so lovely and -graceful that he called the boy Maane (Moon), and the girl Sol (Sun), and -Sol he gave in marriage to Glener (the Shining One). - -The gods, however, were much incensed at the presumption of Mundilfare, -so they took his two children and placed them in the heavens, where they -let Sol drive the horses of the Sun, while Maane guides the Moon and -regulates its increasing and waning aspect. - -Very closely akin to a god of the Sun in Norse mythology is Balder the -Good. He is the favorite of all the gods and of all men and nature. So -fair and dazzling is he in form and features that rays of light seem to -issue from him. Some idea of the beauty of his hair may be formed from -the fact that the whitest of all plants is called Balder’s brow. Balder -is described as the mildest, the wisest and the most eloquent of all the -gods, yet such is his nature that the judgment he has pronounced can -never be altered. He dwells in the heavenly mansion called Breidablik, -meaning the broad-shining splendor, into which nothing unclean can enter. -He is, in fact, the God of Light. Some one says of him,[5] “Light is -the best thing we have in the world; it is white and pure; it cannot -be wounded; no shock can disturb it; nothing in the world can kill it -excepting its own negative, darkness (Höder). Loke (Fire) is jealous -of it; the pure light of heaven and the blaze of fire are each other’s -enemies. Balder does not fight, the mythology gives no exploits by him; -he only shines and dazzles, conferring blessings upon all, and this he -continues to do steadfast and unchangeable, until darkness steals upon -him—darkness that does not itself know what harm it is doing; and when -Balder is dead, cries of lamentation are heard throughout all nature.” -How his death occurred will be related in the story of him in this -chapter. - -The God of the Sun in Egypt was Ra, though Osiris is often called the God -of the Sun; and probably was identified with the sun in some stage of the -long development of this myth, as already mentioned. - -Like Balder and other sun gods, Ra has his fight with the demon of -darkness in the under world, as described in an ancient Egyptian papyrus, -a translation of which is given in this chapter. - -In Greek mythology there are two gods of the sun and two goddesses of -the moon.[6] The older ones were Helios and Selene, but they became -identified with the later celebrated pair, Phœbus Apollo and Artemis -or Diana, as the Romans called her, the children of Zeus, the God of -the Sky, and Latona. Apollo was not only a god of the sun, who brought -the warm sun and the spring, but he was the healer, who warded off the -dangers and diseases of summer and autumn. He had a temple at Delphi, -where a priestess was wont to give forth oracles in regard to the future, -supposed to be revealed by Apollo. He was a founder of cities, a promoter -of colonization, a giver of good laws, and, finally, he was the patron of -music and poetry. To him were sacred the wolf, the roe, the mouse, the -he-goat, the ram, the dolphin, and the swan. - -[Illustration: Apollo with the Lyre. _Glyptothek, Munich._] - -An ancient hymn by Callimachus (240 B.C.) describes him as follows: - - “How hath the laurel shoot of Apollo heaved! How the whole of - the shrine! Afar, afar be ye, sinners. Now verily doth Phœbus - knock at the doors with beauteous foot. See you not? The Delian - palm has nodded in a pleasant fashion on a sudden, and the swan - sings sweetly on the air. Now of your own accord fall back, ye - bolts of the doors, and of yourselves, ye bars. For no longer - is the god afar off. Make ready, ye young men, for the song and - the choir. Not to every one doth Apollo manifest himself, but - to only the good. Whoso shall have seen him, great is he; small - that man who hath not seen him. - - “We shall behold thee, O Fardarter! and shall be no more of - small account. Nor silent lyre, nor noiseless tread should the - servants of Phœbus have, when he sojourns among them. Listen - and keep holy silence at the song in honor of Apollo. - - ... - - “Golden are both the garment and the clasp of Apollo, his lyre, - his Lyctian bow, and his quiver: golden, too, his sandals; for - Apollo is rich in gold, and has also many possessions. - - ... - - “And indeed he is ever beauteous, ever young. - - ... - - “Great, too, in art is no one so much as Apollo. - - “To Phœbus the care of the bow as well as of song is intrusted. - - “To him, likewise, belong divinations and diviners: and from - Phœbus physicians have learned the art of delaying death. - - ... - - “And following Phœbus men are wont to measure out cities. For - Phœbus ever delights in founding cities and Phœbus himself lays - their foundations.” - -The twin sister of Apollo, Artemis, is first of all the Goddess of the -Moon. Its slender arc is her bow; its beams are her arrows, with which -she sends upon womenkind a painless death. She determined herself never -to fall in love or marry, and so she imposed upon the nymphs she gathered -about her vows of perpetual maidenhood, and if any of them broke these -vows she punished them severely and swiftly. Graceful in form and free -of movement, equipped for the chase, and surrounded by a bevy of fair -companions, the swift-rushing goddess was wont to scour hill, valley, -forest, and plain. She was, however, not only huntress, but guardian -of wild beasts, mistress of horses and kine and other domestic brutes. -She ruled marsh and mountain; her gleaming arrows smote sea as well as -land. Springs and woodland brooks she favored, for in them she and her -attendants were accustomed to bathe. She blessed with verdure the meadows -and arable lands, and from them obtained a meed of thanks. When weary -of the chase, she turned to music and dancing, for the lyre and flute -and song were dear to her. Muses, graces, nymphs, and the fair goddesses -themselves thronged the rites of the chorus-leading queen. But ordinarily -a woodland chapel or a rustic altar sufficed for her worship. There the -hunter laid his offering—antlers, skin, or edible portions of the deer -that Artemis of the golden arrows had herself vouchsafed him. - -She was mistress of the brute creation, protectress of youth, patron of -temperance in all things, guardian of civil right. The cypress tree was -sacred to her; and her favorites were the bear, the boar, the dog, the -goat, and especially the hind. - -A pretty picture is given of Artemis in a hymn by Callimachus which -describes how, when sitting yet a blooming child on the knees of her -sire, she thus addressed him: - - “‘Grant me, kind father, to preserve eternal maidenhood, and - many names, that so Phœbus may not vie with me. And give me - arrows and bow. Grant it, sire! I ask not a quiver of thee, nor - a large bow: the cyclopes will forthwith forge me arrows, and - fashion a flexible bow. And I ask to be girt as far as the knee - with a tunic of colored border, that I may slay wild beasts. - And give me sixty ocean nymphs to form my chorus, all young and - of the same age. Give me likewise as attendants twenty Amnisian - nymphs, who may duly take care of my buskins, and, when I no - longer am shooting lynxes and stags, may tend my fleet dogs. - Give me all mountains, and assign to me any city, whichsoever - thou choosest. For ’twill be rare, when Artemis shall go down - into a city. On mountains will I dwell.’ - - “Thus having spoken, the maiden wished to touch the beard of - her sire, and oft outstretched her hands to no purpose, until - at last she might touch it. Then her father assented with a - smile, and said as he fondled her: ‘Have, child, whatever you - ask of your own choice; but other yet greater gifts will your - sire bestow. Thrice ten cities will I present to you, which - shall not learn to honor any other god, but thee alone, and - shall be called the cities of Artemis. And I will give thee - many cities to measure out in common with other gods, on the - continent and islands; in all shall be altars and sacred groves - of Artemis, and thou shalt be guardian over ways and harbors.’” - - -THE DEATH OF BALDER THE GOOD - -(_From the Norse Eddas_) - -This was an event which the asas deemed of great importance. Balder -the Good having been tormented by terrible dreams, indicating that his -life was in great peril, communicated them to the assembled gods, who, -sorrow-stricken, resolved to conjure all things to avert from him the -threatened danger. Then Frigg exacted an oath from fire and water, from -iron and all other metals, as well as from stones, earths, diseases, -beasts, birds, poisons, and creeping things, that none of them would do -any harm to Balder. Still Odin feared that the prosperity of the gods -had vanished. He saddled his steed Sleipner and rode down to Niflheim, -where the dog from Hel met him; it was bloody on the breast and barked -a long time at Odin. Odin advanced; the earth trembled beneath him, and -he came to the high dwelling of Hel. East of the door he knew the grave -of the vala was situated; thither he rode and sang magic songs (_kvao -galdra_), until she unwillingly stood up and asked who disturbed her -peace, after she had been lying so long covered with snow and wet with -dew. Odin called himself Vegtam, a son of Valtam, and asked for whom -the benches were strewn with rings and the couches were swimming in -gold. She replied that the mead was brewed for Balder, but all the gods -would despair. When Odin asked further who should be Balder’s bane, she -answered that Höder would hurl the famous branch and become the bane of -Odin’s son; but Rind should give birth to a son who, only one night old, -should wield a sword, and would neither wash his hands nor comb his hair -before he had avenged his brother. But recognizing Odin by an enigmatical -question, she said: “You are not Vegtam, as I believed, but you are Odin, -the old ruler.” Odin replied: “You are no vala, but the mother of three -giants.” Then the vala told Odin to ride home and boast of his journey, -but assured him that no one should again visit her thus before Loke -should be loosed from his chains and the ruin of the gods had come. - -When it had been made known that nothing in the world would harm Balder, -it became a favorite pastime of the gods at their meetings to get Balder -to stand up and serve them as a mark, some hurling darts at him, some -stones, while others hewed at him with their swords and battle-axes; for -whatever they did none of them could harm him, and this was regarded -by all as a great honor shown to Balder. But when Loke Laufeyarson -beheld the scene he was sorely vexed that Balder was not hurt. Assuming, -therefore, the guise of a woman he went to Fensal, the mansion of Frigg. -That goddess, seeing the pretended woman, inquired of her whether she -knew what the gods were doing at their meetings. The woman (Loke) -replied that they were throwing darts and stones at Balder without being -able to hurt him. - -“Ay,” said Frigg, “neither metal nor wood can hurt Balder, for I have -exacted an oath from all of them.” - -“What!” exclaimed the woman, “have all things sworn to spare Balder?” - -“All things,” replied Frigg, “except one little shrub that grows on the -eastern side of Valhal, and is called mistletoe, and which I thought too -young and feeble to crave an oath from.” - -As soon as Loke heard this he went away, and, resuming his natural form, -pulled up the mistletoe and repaired to the place where the gods were -assembled. There he found Höder standing far to one side without engaging -in the sport on account of his blindness. Loke, going up to him, said: -“Why do not you also throw something at Balder?” - -“Because I am blind,” answered Höder, “and cannot see where Balder is, -and besides I have nothing to throw at him.” - -“Come, then,” said Loke, “do like the rest, and show honor to Balder by -throwing this twig at him, and I will direct your arm toward the place -where he stands.” - -Höder then took the mistletoe, and under the guidance of Loke darted it -at Balder, who, pierced through and through, fell down lifeless. Surely -never was there witnessed, either among gods or men, a more atrocious -deed than this! When Balder fell the gods were struck speechless with -horror, and then they looked at each other; and all were of one mind to -lay hands on him who had done the deed, but they were obliged to delay -their vengeance out of respect for the sacred place (place of peace) -where they were assembled. They at length gave vent to their grief by -such loud lamentations that they were not able to express their grief to -one another. Odin, however, felt this misfortune most severely, because -he knew best how great was the mischief and the loss which the gods had -sustained by the death of Balder. When the gods were a little composed, -Frigg asked who among them wished to gain all her love and favor by -riding to the lower world to try and find Balder, and offer a ransom to -Hel if she would permit Balder to return to Asgard; whereupon Hermod, -surnamed the Nimble, offered to undertake the journey. Odin’s horse -Sleipner was then led forth and prepared for the journey; Hermod mounted -him and galloped hastily away. - -The gods then took the dead body of Balder and carried it to the sea, -where lay Balder’s ship, _Ringhorn_, which was the largest of all ships. -But when they wanted to launch this ship, in order to make Balder’s -funeral pile on it, they were unable to move it from the place. In this -predicament they sent a messenger to Jotunheim for a certain giantess -named Hyrroken (the smoking fire), who came riding on a wolf and had -twisted serpents for her reins. As soon as she alighted Odin ordered -four berserks to hold her steed, but they were obliged to throw the -animal down on the ground before they could manage it. Hyrroken then went -to the prow of the ship, and with a single push set it afloat; but the -motion was so violent that fire sparkled from the underlaid rollers and -the whole world shook. Thor, enraged at the sight, grasped his mallet -and would have broken the woman’s skull had not the gods interceded for -her. Balder’s body was then carried to the funeral pile on board the -ship, and this ceremony had such an effect upon Balder’s wife Nanna, -daughter of Nep, that her heart broke with grief, and her body was laid -upon the same pile and burned with that of her husband. Thor stood beside -the pile and consecrated it with his hammer Mjolner. Before his feet -sprang up a dwarf called Lit. Thor kicked him with his foot into the -fire, so that he also was burned. There was a vast concourse of various -kinds of people at Balder’s funeral procession. First of all came Odin, -accompanied by Frigg, the valkyries, and his ravens. Then came Frey in -his chariot, drawn by the boar Gullinburste (gold-brush), or Slidrugtanne -(the sharp-toothed). Heimdal rode his horse Goldtop, and Freyja drove in -her chariot drawn by cats. There were also a great number of frost giants -and mountain giants present. Odin cast upon the funeral pile the famous -ring Draupner, which had been made for him by the dwarfs, and possessed -the property of producing every ninth night eight rings of equal weight. -Balder’s horse, fully caparisoned, was also laid upon the pile, and -consumed in the same flames with the body of his master. - -[Illustration: Diana or Artemis the Huntress. _Versailles._] - -Meanwhile Hermod was proceeding on his mission. Of him it is to be -related that he rode nine days and as many nights through dark and deep -valleys—so dark that he could not discern anything until he came to the -river Gjol and passed over the Gjallar bridge (bridge over the river -Gjol), which is covered with glittering gold. Modgud, the maiden who -kept the bridge, asked him his name and parentage, and added that the -day before five fylkes (kingdoms, bands) of dead men had ridden over the -bridge; “but,” she said, “it did not shake as much beneath all of them -together as it does under you alone, and you have not the complexion -of the dead; why, then, do you ride here on your way to Hel?” “I ride -to Hel,” answered Hermod, “to seek for Balder; have you perchance seen -him pass this way?” She replied that Balder had ridden over the Gjallar -bridge, and that the road to the abodes of death (to Hel) lay downward -and toward the north. - -Hermod then continued his journey until he came to the barred gates of -Hel. Then he alighted from his horse, drew the girths tighter, remounted -him, and clapped both spurs into him. The horse cleared the gate with -a tremendous leap without touching it. Hermod then rode forward to the -palace, alighted and went in, where he found his brother Balder occupying -the most distinguished seat in the hall, and spent the night in his -company. The next morning he entreated Hel (death) to let Balder ride -home with him, representing to her the sorrow which prevailed among the -gods. Hel replied that it should now be tried whether Balder was so -universally beloved as he was said to be; if, therefore, she added, all -things in the world, the living as well as the lifeless, will weep for -him, then he shall return to the gods, but if anything speak against him -or refuse to weep, then Hel will keep him. - -After this Hermod rose up; Balder went with him out of the hall and gave -him the ring Draupner, to present as a keepsake to Odin. Nanna sent Frigg -a carpet, together with several other gifts, and to Fulla she sent a gold -finger-ring. Hermod then rode back to Asgard and related everything that -he had heard and witnessed. - -The gods upon this dispatched messengers throughout all the world to -beseech everything to weep, in order that Balder might be delivered -from the power of Hel. All things very willingly complied with the -request—man, animals, the earth, stones, trees, and all metals—just as we -see things weep when they come out of the frost into the warm air. When -the messengers were returning, with the conviction that their mission had -been quite successful, they found on their way home a giantess (ogress, -_gygr_), who called herself Thok. They bade her also weep Balder out of -the dominion of Hel. But she answered: - - Thok will weep - With dry tears - For Balder’s death; - Neither in life nor in death - Gave he me gladness; - Let Hel keep what she has. - - -BATTLE BETWEEN RA AND ANAPEF OR APEP IN THE UNDERWORLD - -(_Egyptian_) - -Get thee back, depart, retreat from me, O Anapef; withdraw, or thou -shalt be drowned at the pool of Nu, at the place where thy father hath -ordered that thy slaughter be performed. Depart thou from the divine -place of birth of Ra, wherein is thy terror. I am Ra who dwelleth in his -terror. Get thee back, Fiend, before the darts of his beams. Ra hath -overthrown thy words, the gods have turned thy face backward, the Lynx -hath torn open thy breast, the Scorpion hath cast fetters upon thee, and -Maat hath sent forth thy destruction. Those who are in the ways have -overthrown thee; fall down and depart, O Apep, thou Enemy of Ra! O thou -that passest over the region in the eastern part of heaven with the -sound of the roaring thunder-cloud, O Ra, who openest the gates of the -horizon straightway on thy appearance, Apep hath sunk helpless under thy -gashings. I have performed thy will, O Ra, I have performed thy will, -I have done that which is fair, I have done that which is fair, I have -labored for the peace of Ra. I have made to advance thy fetters, O Ra, -and Apep hath fallen through thy drawing them tight. The gods of the -south and of the north, of the west and of the east, have fastened chains -upon him, and they have fettered him with fetters; the god Rekes hath -overthrown him and the god Hertit hath put him in chains. Ra setteth, Ra -setteth, Ra is strong at his setting. Apep hath fallen; Apep, the enemy -of Ra, departeth. Greater is the punishment which hath been inflicted -on thee than the sting which is the Scorpion goddess, and mightily hath -she, whose course is everlasting, worked in upon thee, and with deadly -effect. Thou shalt never enjoy the delights of love, thou shalt never -fulfil thy desire, O Apep, thou Enemy of Ra! He maketh thee to go back, -O thou who art hateful to Ra; he looketh upon thee, get thee back! He -pierceth thy head, he cutteth through thy face, he divideth thy head at -the two sides of the ways, and it is crushed in his land; thy bones are -smashed in pieces, thy members are hacked off thee, and the god Aker hath -condemned thee, O Apep, thou Enemy of Ra! Thy mariners are those who -keep the reckoning for thee, O Ra; as thou advancest and thou resteth -there within are the offerings made to thee. As thou advancest, as thou -advancest toward the House. Let not any baleful obstacle proceed from thy -mouth against me when thou workest on my behalf. I am Set, who let loose -the storm-clouds and the thunder in the horizon of heaven. - - -THE STORY OF PHŒBUS APOLLO - -(_Greek_) - -Soon after his birth the Sun God spent a year among the Hyperboreans, -where for six continuous months of the year there is sunshine and spring, -soft climate, profusion of herbs and flowers, and the very ecstasy of -life. During this delay the Delphians sang pæans—hymns of praise—to -Apollo, and danced in chorus about the tripod, or three-legged stool, -where the expectant priestess of Apollo had taken her seat. At last, when -the year was warm, came the god in his chariot drawn by swans—heralded -by songs of springtide, of nightingales and swallows and crickets. Then -the crystal fount of Castalia and the stream Cephissus overflowed their -bounds, and mankind made grateful offerings to the god. But his advent -was not altogether peaceful. An enormous serpent (Python) had crept forth -from the slime with which, after the flood, the earth was covered; and in -the caves of Mount Parnassus this terror of the people lurked. Him Apollo -encountered, and after fearful combat slew with arrows, weapons which the -god of the silver bow had not before used against any but feeble animals. -In commemoration of this conquest, he instituted the Pythian games, in -which the victor, in feats of strength, swiftness of foot, or in the -chariot race, should be crowned with a wreath of beach leaves. - -In his conflict with another monster of darkness, Apollo had the -assistance of his sister Artemis (Diana). By their unerring, fiery darts -they subdued the giant Tityus, who not only had obstructed the peaceful -ways to the oracle of Delphi, but had ventured to insult the mother of -the twin deities. - -Another event in the life of Apollo shows the fatal effect of his fiery -darts upon a young friend, Hyacinthus. The god of the silver bow was in -the habit of going with Hyacinthus when he went forth on his hunting -and fishing expeditions, or upon tramps in the mountains. One day -they decided to play a game of quoits together. Apollo, heaving aloft -the discus with strength mingled with skill, sent it high and far. -Hyacinthus, excited with the sport and eager to make his throw, ran -forward to seize the missile; but it bounded from the earth and struck -him in the forehead. He fainted and fell. The god, as pale as himself, -raised him and tried all his art to staunch the wound and retain the -flitting life, but in vain. As when one has broken the stem of a lily in -the garden it hangs its head and turns its flowers to the earth, so the -head of the dying boy, as if too heavy for his neck, fell over on his -shoulder. “Thou diest, Hyacinth,” said Phœbus, “robbed of thy life by -me. Would that I could die for thee! But since that may not be, my lyre -shall celebrate thee, my song shall tell thy fate, and thou shalt become -a flower inscribed with my regret.” While the golden god spoke, the blood -which had flowed on the ground and stained the herbage ceased to be -blood, and a flower of hue more beautiful than Tyrian purple sprang up, -resembling in shape the lily. Phœbus then, to confer still greater honor, -marked the petals with his sorrow, inscribing “Ai! ai!” upon them. The -flower bears the name of Hyacinthus, and with returning spring revives -the memory of his fate. - -Apollo was also a perfect magician in music. He helped Neptune, the God -of the Sea, to build the walls of the ancient and far-famed city of Troy -simply by playing on his lyre. - -It is said that upon one occasion Pan had the temerity to compare his -music with that of Apollo, and to challenge the God of the Lyre to a -trial of skill. The challenge was accepted, and Tmolus, the Mountain -God, was chosen umpire. The Senior took his seat, and cleared away the -trees from his ears to listen. At a given signal, Pan blew on his pipes, -and with his rustic melody gave great satisfaction to himself and his -faithful follower Midas, who happened to be present. Then Tmolus turned -his head toward the Sun God, and all his trees turned with him. Apollo -rose, his brow wreathed with Parnassian laurel, while his robe of Tyrian -purple swept the ground. In his left hand he held the lyre, and with his -right hand struck the strings. Tmolus at once awarded the victory to the -lyric god, and all but Midas acquiesced in the judgment. He dissented, -and questioned the justice of the award, and Apollo promptly transformed -his depraved pair of ears into those of an ass. - - -THE STORY OF ARTEMIS AND ORION - -(_Greek_) - -Orion, the son of Neptune, was a giant and a mighty hunter, whose prowess -and manly favor gained for him the rare good-will of Artemis. It is -related that he loved Merope, the daughter of Œnopion, king of Chios, and -sought her in marriage. He cleared the island of wild beasts, and brought -the spoils of the chase as presents to his beloved; but as Œnopion -constantly deferred his consent, Orion attempted to gain possession of -the maiden by violence. Her father, incensed at this conduct, made Orion -drunk, deprived him of his sight, and cast him out on the seashore. -The blinded hero, instructed by an oracle to seek the rays of morning, -followed the sound of a Cyclop’s hammer till he reached Lemnos, where -Vulcan, taking pity on him, gave him Cedalion, one of his men, to be his -guide to the abode of the sun. Placing Cedalion on his shoulders, Orion -proceeded to the east, and there meeting the Sun God, was restored to -sight by his beam. - -[Illustration: Diana or Artemis. _Correggio._] - -After this he used to go hunting with Artemis, much to the displeasure of -Apollo, who did not like his sister to make such a friend of Orion. One -day, therefore, observing Orion as he walked through the sea, with his -head just above water, Apollo pointed out the black object to his sister, -and maintained that she could not hit it. The archer goddess discharged -a shaft with fatal aim; the waves rolled the dead body of Orion to the -land. Then, bewailing with many tears the death of her friend, Artemis -placed him among the stars, where he appears as a giant, with a girdle, -sword, lion’s skin, and club. Sirius, his dog, follows him, and the -Pleiades fly before him. In the beginning of winter, all through the -night, Orion follows the chase across the heavens, but with dawn he sinks -toward the waters of his father, Neptune. In the beginning of summer he -may be seen, with daybreak, in the eastern sky, till Artemis draws again -her darts and slays him. - - * * * * * - -The myths of the stars are almost as numerous as those of the sun and -moon, and exist everywhere. A very prevalent idea in regard to them is -that human beings are transformed into stars; for example, in Australia -they say that the god Pundjel made stars of all the good men and women -after the Deluge. In Greek mythology, the gods very frequently turned men -and women into stars. Both in Australia and Greece the stars the Greeks -called, and we know now as, Castor and Pollux were two young men. In -the first case they are said to be two hunters, in the second they were -two brothers so famous for their brotherly love that Zeus, desiring to -make their memory immortal, placed them both among the stars. Sometimes -a human being or an animal is transformed into a whole constellation or -group of stars. The story told about the constellations of the Great -Bear and the Little Bear in Greece is that once a nymph, Callisto, -of the train of Artemis, who fell in love, was changed into a bear by -Juno. One day long after she saw a youth hunting, and recognized him as -her own son. She stopped and wanted to embrace him, but her son, not -recognizing her in her bear form, was on the point of transfixing her -when Zeus arrested the crime, and, snatching away both of them, placed -them in the heavens as the Great Bear and the Little Bear. The story of -Orion’s translation into a constellation has already been given. Around -the group of stars called the Pleiades cluster many legends. Of this -group of seven stars one is so dim that it seems entirely to disappear. A -South Australian legend tells that the Pleiades were a queen and her six -attendants. The Crow fell in love with the queen, who refused to be his -wife. The Crow, however, found that the queen and her six maidens were -in the habit of hunting for white, edible grubs in the bark of trees. -The Crow at once changed himself into a grub and hid in the bark of a -tree. The six maidens sought to pick him out with their wooden hooks, -but he broke the points of all the hooks. Then came the queen with her -pretty bone hook; he let himself be drawn out, took the shape of a giant, -and ran away with her. Ever since there have only been six stars and -six maidens in the Pleiades. According to a Greek myth, the Pleiades, -who still fly before Orion in the heavens, were daughters of Atlas and -nymphs of the train of Artemis. One day they were pursued by the giant -hunter Orion, and, being very much frightened, they prayed to the gods to -change their form. Zeus heard their prayers, changed them into pigeons, -and placed them among the stars. Though their number was seven, only six -stars are now visible, for it is said Electra left her place that she -might not behold the ruin of Troy, which had been founded by her son -Dardanus. The sight had such an effect on her sisters that they blanched, -and have been pale ever since. But Electra became a comet. Her hair -floating wildly, she still ranges inconsolably the expanse of heaven. - -The prettiest notion in regard to the stars is that they are the souls of -the dead. In Germany, for example, they thought that when a child died, -God made a new star. - -The North American Indians are particularly fond of star myths, and they -have invented some charming star stories. According to them, stars might -come down and talk to men, after the manner of one whose story is given -below. It came down and told a hunter where to find game. - -Some of the animal constellations among the stars are evidently -metamorphosed totems, for there is a widespread belief that these star -animals or men were the ancestors of the people, and that ages ago they -had been lifted up to heaven. The Milky Way is described by the Indians -sometimes as the “path of spirits and the road of souls,” sometimes as -the “road of birds along which the souls of the good go flitting like -birds, to dwell at last in heaven in peace.” - - -STORY OF THE CHILD AND THE STAR - -(_Iowa Indian_) - -Many years ago a child, when very young, observed a star in the heavens -that attracted him more than any others. As the child grew to manhood his -attachment increased. His thoughts dwelt continually on this beauty of -the night. One day, while hunting, as he sat down, travel-worn and weary -with his ill-success, his beloved star appeared to him and comforted him -with encouraging words, and then conducted him to a place where he found -a great plenty and variety of game. From this time the young man showed a -wonderful improvement in the art of hunting, and soon became celebrated -in this pursuit. - - -OSSEO, THE SON OF THE EVENING STAR - -(_North American Indian_) - -There once lived an Indian in the north who had ten daughters, all of -whom grew up to womanhood. They were noted for their beauty, especially -Oweenee, the youngest, who was very independent in her way of thinking. -She was a great admirer of romantic places, and spent much of her time -with the flowers and winds and clouds in the open air. Though the flower -were homely, if it was fragrant—though the wind were rough, if it was -healthful—and though the cloud were dark, if it embosomed the fruitful -rain, she knew how, in spite of appearances, to acknowledge the good -qualities concealed from the eye. She paid very little attention to the -many handsome young men who came to her father’s lodge for the purpose of -seeing her. - -Her elder sisters were all sought in marriage, and one after the other -they went off to dwell in the lodges of their husbands; but Oweenee -was deaf to all proposals of the kind. At last she married an old man -called Osseo, who was scarcely able to walk, and who was too poor to -have things like others. The only property he owned in the world was the -walking-staff which he carried in his hand. Though thus poor and homely, -Osseo was a devout and good man; faithful in all his duties, and obedient -in all things to the Good Spirit. Of course they jeered and laughed at -Oweenee on all sides, but she seemed to be quite happy, and said to them, -“It is my choice and you will see in the end who has acted the wisest.” - -They made a special mock of the walking-staff, and scarcely an hour in -the day passed that they did not make some disparaging reference to it. -Among themselves they spoke of Osseo of the walking-staff, in derision, -as the owner of the big woods, or the great timber-man. - -“True,” said Oweenee, “it is but a simple stick; but as it supports the -steps of my husband, it is more precious to me than all the forests of -the north.” - -A time came when the sisters, and their husbands, and their parents -were all invited to a feast. As the distance was considerable, they -doubted whether Osseo, so aged and feeble, would be able to undertake the -journey; but in spite of their friendly doubts, he joined them, and set -out with a good heart. - -As they walked along the path they could not help pitying their young and -handsome sister who had such an unsuitable mate. She, however, smiled -upon Osseo, and kept with him by the way the same as if he had been the -comeliest bridegroom in all the company. Osseo often stopped and gazed -upward; but they could perceive nothing in the direction in which he -looked, unless it was the faint glimmering of the evening star. They -heard him muttering to himself as they went along, and one of the elder -sisters caught the words, “Pity me, my father!” - -“Poor old man,” said she; “he is talking to his father. What a pity it is -that he would not fall and break his neck, that our sister might have a -young husband.” - -Presently, as they came to a great rock where Osseo had been used to -breathe his morning and his evening prayer, the star emitted a brighter -ray, which shone directly in his face. Osseo, with a sharp cry, fell -trembling to the earth, where the others would have left him; but his -good wife raised him up, and he sprang forward on the path, and with -steps light as the reindeer he led the party, no longer decrepit and -infirm, but a beautiful young man. On turning around to look for his -wife, behold! she had become changed, at the same moment, into an aged -and feeble woman, bent almost double, and walking with the staff which he -had cast aside. - -Osseo immediately joined her, and with looks of fondness and the -tenderest regard, bestowed on her every endearing attention, and -constantly addressed her by the term of ne-ne-moosh-a, or my sweetheart. - -As they walked along, whenever they were not gazing fondly in each -other’s face, they bent their looks on heaven, and a light, as if of -far-off stars, was in their eyes. - -On arriving at the lodge of the hunter with whom they were to feast, they -found the banquet ready, and as soon as their entertainer had finished -his harangue—in which he told them his feasting was in honor of the -Evening or Woman’s Star—they began to partake of the portion dealt out, -according to age and character, to each one of the guests. The food was -very delicious, and they were all happy but Osseo, who looked at his -wife, and then gazed upward, as if he was looking into the substance of -the sky. Sounds were soon heard, as if from far-off voices in the air, -and they became plainer and plainer, till he could clearly distinguish -some of the words. - -“My son, my son,” said the voice, “I have seen your afflictions, and -pity your wants. I come to call you away from a scene that is stained -with blood and tears. The earth is full of sorrows. Wicked spirits, the -enemies of mankind, walk abroad, and lie in wait to ensnare the children -of the sky. Every night they are lifting their voices to the Power of -Evil, and every day they make themselves busy in casting mischief in the -hunter’s path. You have long been their victim, but you shall be their -victim no more. The spell you were under is broken. Your evil genius is -overcome. I have cast him down by my superior strength, and it is this -strength I now exert for your happiness. Ascend, my son; ascend into the -skies, and partake of the feast I have prepared for you in the stars, and -bring with you those you love. - -“The food set before you is enchanted and blessed. Fear not to partake -of it. It is endowed with magic power to give immortality to mortals, -and to change men to spirits. Your bowls and kettles shall no longer be -wood and earth. The one shall become silver and the other pure gold. They -shall shine like fire, and glisten like the most beautiful scarlet. Every -female shall also change her state and looks, and no longer be doomed to -laborious tasks. She shall put on the beauty of the starlight, and become -a shining bird of the air. She shall dance, and not work. She shall sing, -and not cry. - -“My beams,” continued the voice, “shine faintly on your lodge, but they -have power to transform it into the lightness of the skies, and decorate -it with the colors of the clouds. Come, Osseo, my son, and dwell no -longer on earth. Think strongly on my words, and look steadfastly at my -beams. My power is now at its height. Doubt not, delay not. It is the -voice of the Spirit of the Stars that calls you away to happiness and -celestial rest.” - -The words were intelligible to Osseo, but his companions thought them -some far-off sounds of music, or birds singing in the woods. Very soon -the lodge began to shake and tremble, and they felt it rising into the -air. It was too late to run out, for they were already as high as the -tops of the trees. Osseo looked around him as the lodge passed through -the topmost boughs, and behold! their wooden dishes were changed into -shells of a scarlet color, the poles of the lodge to glittering rods of -silver, and the bark that covered them into the gorgeous wings of insects. - -A moment more and his brothers and sisters, and their parents and -friends, were transformed into birds of various plumage. Some were jays, -some partridges and pigeons, and others gay singing birds, who hopped -about, displaying their many-colored feathers, and singing songs of -cheerful note. - -But his wife, Oweenee, still kept her earthly garb, and exhibited all -the indications of extreme old age. He again cast his eyes in the -direction of the clouds, and uttered the peculiar cry which had given him -the victory at the rock. In a moment the youth and beauty of his wife -returned; her dingy garments assumed the shining appearance of green -silk, and her staff was changed into a silver feather. - -The lodge again shook and trembled, for they were now passing through -the uppermost clouds, and they immediately after found themselves in the -Evening Star, the residence of Osseo’s father. - -“My son,” said the old man, “hang that cage of birds which you have -brought along in your hand at the door, and I will inform you why you and -your wife have been sent for.” - -Osseo obeyed, and then took his seat in the lodge. - -“Pity was shown to you,” resumed the King of the Star, “on account of -the contempt of your wife’s sisters, who laughed at her ill fortune, and -ridiculed you while you were under the power of that wicked spirit whom -you overcame at the rock. That spirit lives in the next lodge, being the -small star you see on the left of mine, and he has always felt envious -of my family because we had greater power, and especially because we had -committed to us the care of the female world. He failed in many attempts -to destroy your brothers and sisters-in-law, but succeeded at last in -transforming yourself and your wife into decrepit old persons. You must -be careful and not let the light of his beams fall on you while you are -here, for therein lies the power of his enchantment. A ray of light is -the bow and arrow he uses.” - -Osseo lived happy and contented in the parental lodge, and in due time -his wife presented him with a son, who grew up rapidly, and in the very -likeness of Osseo himself. He was very quick and ready in learning -everything that was done in his grandfather’s dominions, but he wished -also to learn the art of hunting, for he had heard that this was a -favorite pursuit below. To gratify him, his father made him a bow and -arrows, and he then let the birds out of the cage that he might practise -in shooting. In this pastime he soon became expert, and the very first -day he brought down a bird; but when he went to pick it up, to his -amazement it was a beautiful young woman, with the arrow sticking in her -breast. It was one of his younger aunts. - -The moment her blood fell upon the surface of that pure and spotless -planet, the charm was dissolved. The boy immediately found himself -sinking, although he was partly upheld by something like wings until he -passed through the lower clouds, and he then suddenly dropped upon a -high, breezy island in a large lake. He was pleased, on looking up, to -see all his aunts and uncles following him in the form of birds, and he -soon discovered the silver lodge, with his father and mother, descending, -with its waving tassels fluttering like so many insects’ gilded wings. -It rested on the loftiest cliffs of the island, and there they fixed -their residence. They all resumed their natural shapes, but they were -diminished to the size of fairies; and as a mark of homage to the King of -the Evening Star, they never failed on every pleasant evening during the -summer season to join hands and dance upon the top of the rocks. These -rocks were quickly observed by the Indians to be covered, in moonlight -evenings, with a larger sort of Ininees, or little men, and were called -Mish-in-e-mok-in-ok-ong, or Little Spirits, and the island is named from -them to this day. - -Their shining lodge can be seen in the summer evenings, when the moon -beams strongly on the pinnacles of the rocks; and the fishermen who go -near those high cliffs at night have even heard the voices of the happy -little dancers. And Osseo and his wife, as fondly attached to each other -as ever, always lead the dance. - - -THE WANDERING STAR - -(_A Chippewa Legend_) - -A quarrel arose among the stars, when one of them was driven from its -home in the heavens, and descended to the earth. It wandered from one -path to another, and was seen hovering over the campfires when the people -were preparing to sleep. Among all the people in the world, only one -could be found who was not afraid of this star, and this was a daughter -of a Chippewa. She was not afraid of the star, but admired and loved it. -When she awoke in the night she always beheld it, for the star loved the -maiden. In midsummer the young girl, on going into the woods for berries, -lost her way, when a storm arose. Her cries for rescue were answered only -by the frogs. A lonely night came, when she looked for her star in vain; -the storm overcast the sky, and at length caught her in its fury and bore -her away. Many seasons passed, during which the star was seen, dimmed -and wandering, in the sky. At length, one autumn, it disappeared. Then a -hunter saw a small light hanging over the water within the marshland in -which he was hunting. He returned to announce the strange sight. “That,” -said the old wise man, “was the star driven from heaven, now wandering in -search of our lost maiden, our beautiful child of the Chippewas.” - - -THE DAUGHTERS OF THE STARS - -(_North American Indian_) - -Waupee, or the White Hawk, lived in a remote part of the forest, where -animals abounded. Every day he returned from the chase with a large -spoil, for he was one of the most skilful and lucky hunters of his tribe. -His form was like the cedar; the fire of youth beamed from his eye; there -was no forest too gloomy for him to penetrate, and no track made by bird -or beast of any kind which he could not readily follow. - -One day he had gone beyond any point which he had ever before visited. -He travelled through an open wood, which enabled him to see a great -distance. At length he beheld a light breaking through the foliage of -the distant trees, which made him sure that he was on the borders of a -prairie. It was a wide plain, covered with long blue grass, and enamelled -with flowers of a thousand lovely tints. - -After walking for some time without a path, musing upon the open country, -and enjoying the fragrant breeze, he suddenly came to a ring worn among -the grass and the flowers, as if it had been made by footsteps moving -lightly round and round. But it was strange—so strange as to cause the -White Hawk to pause and gaze long and fixedly upon the ground—there was -no path which led to this flowery circle. There was not even a crushed -leaf nor a broken twig, nor the least trace of a footstep, approaching or -retiring, to be found. He thought he would hide himself and lie in wait -to discover, if he could, what this strange circle meant. - -Presently he heard the faint sounds of music in the air. He looked up in -the direction they came from, and as the magic notes died away he saw -a small object, like a little summer cloud that approaches the earth, -floating down from above. At first it was very small, and seemed as if it -could have been blown away by the first breeze that came along; but it -rapidly grew as he gazed upon it, and the music every moment came clearer -and more sweetly to his ear. As it neared the earth it appeared as a -basket, and it was filled with twelve sisters, of the most lovely forms -and enchanting beauty. - -As soon as the basket touched the ground they leaped out, and began -straightway to dance, in the most joyous manner, around the magic -ring, striking, as they did so, a shining ball, which uttered the most -ravishing melodies, and kept time as they danced. - -The White Hawk, from his concealment, entranced, gazed upon their -graceful forms and movements. He admired them all, but he was most -pleased with the youngest. He longed to be at her side, to embrace her, -to call her his own; and unable to remain longer a silent admirer, he -rushed out and endeavored to seize this twelfth beauty who so enchanted -him. But the sisters, with the quickness of birds, the moment they -descried the form of a man, leaped back into the basket, and were drawn -up into the sky. - -Lamenting his ill-luck, Waupee gazed longingly upon the fairy basket as -it ascended and bore the lovely sisters from his view. “They are gone,” -he said, “and I shall see them no more.” - -He returned to his solitary lodge, but he found no relief to his mind. He -walked abroad, but to look at the sky, which had withdrawn from his sight -the only being he had ever loved, was painful to him now. - -The next day, selecting the same hour, the White Hawk went back to the -prairie, and took his station near the ring; in order to deceive the -sisters, he assumed the form of an opossum, and sat among the grass as -if he were there engaged in chewing the cud. He had not waited long when -he saw the cloudy basket descend, and heard the same sweet music falling -as before. He crept slowly toward the ring; but the instant the sisters -caught sight of him they were startled, and sprang into their car. It -rose a short distance when one of the elder sisters spoke. - -“Perhaps,” she said, “it has come to show us how the game is played by -mortals.” - -“Oh, no!” the youngest replied. “Quick, let us ascend.” - -And all joining in a chant, they rose out of sight. - -Waupee, casting off his disguise, walked sorrowfully back to his -lodge—but, ah! the night seemed very long to lonely White Hawk. His whole -soul was filled with the thought of the beautiful sister. - -Betimes, the next day, he returned to the haunted spot, hoping and -fearing, and sighing as though his very soul would leave his body in its -anguish. He reflected upon the plan he should follow to secure success. -He had already failed twice; to fail a third time would be fatal. Near by -he found an old stump, much covered with moss, and just then in use as -the residence of a number of mice, who had stopped there on a pilgrimage -to some relatives on the other side of the prairie. The White Hawk was so -pleased with their tidy little forms that he thought he, too, would be -a mouse, especially as they were by no means formidable to look at, and -would not be at all likely to create alarm. - -He accordingly, having first brought the stump and set it near the ring, -without further notice became a mouse, and peeped and sported about, and -kept his sharp little eyes busy with the others; but he did not forget -to keep one eye up toward the sky, and one ear wide open in the same -direction. - -It was not long before the sisters, at their customary hour, came down -and resumed their sport. - -“But see,” cried the younger sister, “that stump was not there before.” - -She ran off, frightened, toward the basket. Her sisters only smiled, and -gathering round the old tree stump, they struck it, in jest, when out -ran the mice, and among them Waupee. They killed them all but one, which -was pursued by the younger sister. Just as she had raised a silver stick -which she held in her hand to put an end to it, too, the form of the -White Hawk arose, and he clasped his prize in his arms. The other eleven -sprang to their basket, and were drawn up to the skies. - -Waupee exerted all his skill to please his bride and win her affections. -He wiped the tears from her eyes; he related his adventures in the -chase; he dwelt upon the charms of life on the earth. He was constant -in his attentions, keeping fondly by her side, and picking out the way -for her to walk as he led her gently toward his lodge. He felt his heart -glow with joy as he entered it, and from that moment he was one of the -happiest of men. - -Winter and summer passed rapidly away, and as the spring drew near -with its balmy gales and its many-colored flowers, their happiness was -increased by the presence of a beautiful boy in their lodge. What more of -earthly blessing was there for them to enjoy? - -Waupee’s wife was a daughter of one of the stars, and as the scenes of -earth began to pall upon her sight, she sighed to revisit her father. But -she was obliged to hide these feelings from her husband. She remembered -the charm that would carry her up, and while White Hawk was engaged in -the chase, she took occasion to construct a wicker basket, which she -kept concealed. In the meantime she collected such rarities from the -earth as she thought would please her father, as well as the most dainty -kinds of food. - -One day when Waupee was absent, and all was in readiness, she went out -to the charmed ring, taking with her her little son. As they entered the -car she commenced her magical song, and the basket rose. The song was -sad, and of a lowly and mournful cadence, and as it was wafted far away -by the wind, it caught her husband’s ear. It was a voice which he well -knew, and he instantly ran to the prairie. Though he made breathless -speed, he could not reach the ring before his wife and child had ascended -beyond his reach. He lifted up his voice in loud appeals, but they were -unavailing. The basket still went up. He watched it till it became a -small speck, and finally it vanished in the sky. He then bent his head -down to the ground, and was miserable. - -Through a long winter and a long summer Waupee bewailed his loss, but he -found no relief. The beautiful spirit had come and gone, and he should -see it no more! - -He mourned his wife’s loss sorely, but his son’s still more; for the boy -had both the mother’s beauty and the father’s strength. - -In the meantime his wife had reached her home in the stars, and in the -blissful employments of her father’s house she had almost forgotten that -she had left a husband upon the earth. But her son, as he grew up, -resembled more and more his father, and every day he was restless and -anxious to visit the scene of his birth. His grandfather said to his -daughter, one day: - -“Go, my child, and take your son down to his father, and ask him to come -up and live with us. But tell him to bring along a specimen of each kind -of bird and animal he kills in the chase.” - -She accordingly took the boy and descended. The White Hawk, who was ever -near the enchanted spot, heard her voice as she came down the sky. His -heart beat with impatience as he saw her form and that of his son, and -they were soon clasped in his arms. - -He heard the message of the Star, and he began to hunt with the greatest -activity, that he might collect the presents with all dispatch. He -spent whole nights, as well as days, in searching for every curious and -beautiful animal and bird. He only preserved a foot, a wing, or a tail of -each. - -When all was ready, Waupee visited once more each favorite spot—the -hill-top whence he had been used to see the rising sun; the stream where -he had sported as a boy; the old lodge, now looking sad and solemn, which -he was to sit in no more; and, last of all, coming to the magic circle, -he gazed widely around him with tearful eyes, and, taking his wife and -child by the hand, they entered the car and were drawn up—into a country -far beyond the flight of birds, or the power of mortal eye to pierce. - -Great joy was manifested upon their arrival at the starry plains. -The Star Chief invited all his people to a feast; and when they had -assembled, he proclaimed aloud that each one might continue as he was, an -inhabitant of his own dominions, or select of the earthly gifts such as -he liked best. A very strange confusion immediately arose; not one but -sprang forward. Some chose a foot, some a wing, some a tail, and some a -claw. Those who selected tails or claws were changed into animals, and -ran off; the others assumed the form of birds, and flew away. Waupee -chose a white hawk’s feather. His wife and son followed his example, and -each one became a white hawk. He spread his wings, and, followed by his -wife and son, descended with the other birds to the earth, where he is -still to be found, with the brightness of the starry plains in his eye -and the freedom of the heavenly breezes in his wings. - - - - -CHAPTER VI - -MYTHS OF THE SKY AND AIR - - -The sky and the air are identified with the highest conceptions of -divinity reached in the myths either of savage or more cultured races. -The Great Spirit of the North American Indians was the god of the sky. -Varuna, the all-seeing, merciful god of the Hindoos, was the god of the -vault of heaven. Zeus, the supreme god of the Greeks, was the sky god; -also Odin, the great god in Norse mythology (although above him was -a mysterious, unnameable god), Ormuzd in Persian mythology, Rangi in -Polynesian, in Japan the Invisible Lord of the Middle Heaven. Closely -related in power to the gods of the sky are the gods of wind or storm. -Sometimes the god of the sky is himself the wielder of the thunder, as -in the case of Zeus, and sometimes there is a special god of storm or -thunder, as the Indra of the Hindoos or the Thor of the Norsemen. In -Indian myths, Manabozho often wielded the thunder and lightning, and he -has contests with another god of the air, Paup-puk-keewiss, the wind, a -personage full of mischief, as wind gods are apt to be, like the Greek -Hermes. The personification of wind and thunder as birds is very common, -and many a quaint tale results from this mythical idea. The Sioux -Indians believed in a god, Wah-keen-yan, in the form of a large bird, -whose flapping wings made the thunder. He lived in the far, far west, on -a mound rising from a mountain top. To his tent there are four openings, -in which there are sentinels clothed in red down. At the east is a -butterfly, at the west a bear; a fawn is at the south, and a reindeer is -at the north. He fashioned the first spear and tomahawk, and attempted -to kill the offspring of Oan-tay-hee, his bitter enemy. If Oan-tay-hee -came near the surface of the earth, then Wah-keen-yan would fire a hot -thunderbolt at him. Another of his enemies was Chaho-ter’dah, the god of -the forest. It was said that the god of thunder often came racing along, -hurling lightning at a tree, to kill the forest god, who, having been -warned, had taken refuge in the water. Then Chaho-ter’dah would ascend -a tree and hurl his lightning at his adversary to bring him down to -submission. - -[Illustration: Aurora. _Guido Reni._] - -Another thunder bird is Sootooch, believed in by the natives of -Vancouver’s Island. He is a mighty bird, dwelling aloft and far away, -the flap of whose wings makes the thunder, and his tongue is the forked -lightning. There were once four of these birds in the land, and they fed -on whales. But the great deity Quawteaht, entering into a whale, enticed -one thunder bird after another to swoop down and seize him with its -talons. Then he would plunge to the bottom of the sea and drown it. Thus -three of them perished, but the last one spread his wings and flew to -the distant height, where he has since remained. - -The Dakotahs say that thunder is a large bird flying through the air. Its -bright tracks are seen in the air before you hear the clapping of its -wings. The old bird begins the thunder, but its rumbling noise is caused -by an immense quantity of young birds or thunders that do the mischief. -They are like the young, mischievous men that will not listen to good -counsel. The old Thunder is wise and good, and does not kill anybody nor -do any kind of mischief. - -The chief god of the Brazilians is a large bird who sweeps over the -heavens, watching his children and watering their crops. He warns them of -his presence by the mighty sound of his voice, the rushing of his wings, -and the flash of his eye. This interesting bird is worshipped in a way -befitting his nature. A dry gourd is filled with pebbles and decked with -feathers and arrows, which is rattled vigorously to symbolize the drama -of the storm. This curious implement has another element of interest in -the fact that it is one of the earliest forms of musical instrument. - -An equally remarkable variety of bird is the wind bird, who wings his -way through all mythologies in one form or another. Although the wind -in Greece had risen to man’s estate, it was still represented as having -wings. Even the wind god Hermes, far removed as he is from the savage -idea of the wind, could not get along without wings for his feet and -head. Zeus, also, has a raven for his messenger, and Odin has the ravens -Hugin and Munin, who fly every day over the whole world and report to him -on their return what they have seen. Besides, there is a Norse god of -the winds—a giant who sits in the northern extremity of heaven, clad in -eagle’s plumes. When he spreads out his wings for flight the winds arise -from under them. - -The thunder, however, like the wind, even among savages, is sometimes -personified as men, as in the following Algonquin stories: - - -HOW A HUNTER VISITED THE THUNDER SPIRITS WHO DWELL IN MOUNT KATAHDIN - -(_Passamaquoddy_) - -_N’karnayoo._ Of old times. Once an Indian went forth to hunt. And he -departed from the east branch of the Penobscot, and came to the head of -another branch that leads into the east branch, and this he followed -even to the foot of Mount Katahdin. And there he hunted many a day -alone, and met none, till one morning in midwinter he found the track of -snowshoes. So he returned to his camp; but the next day he met with it -again in a far-distant place. And thus it was that, wherever he went, -this track came to him every day. Then noting this, as a sign to be -observed, he followed it, and it went up the mountain Katahdin, which, -being interpreted, means “the great mountain,” until at last it was lost -in a hard snowshoe road made by many travellers. And since it was hard -and even, he took off his _agahmook_ (P.), or snowshoes, and went ever -on and up with the road; and it was a strange path and strange was its -ending, for it stopped just before a high ledge, like an immense wall, -on a platform at its foot. And there were many signs there, as of many -people, yet he saw no one. And as he stayed it seemed to grow stranger -and stranger. At last he heard a sound as of footsteps coming, yet within -the wall, when lo! a girl stepped directly out of the precipice upon the -platform. But though she was beautiful beyond belief, he was afraid. -And to his every thought she answered in words, and that so sweetly -and kindly and cleverly that he was soon without fear, though he saw -that she had powerful _m’téoulin_, or great magic power. And they being -soon pleased one with the other, and wanting each other, she bade him -accompany her, and that by walking directly through the rock. “Have no -fear,” said she, “but advance boldly!” So he obeyed, and lo! the rock -was as the air, and it gave way as he went on. And ever as they went the -maiden talked to him, answering his thoughts, so that he spoke not aloud. - -And anon they came to a great cavern far within, and there was an old man -seated by a fire, and the old man welcomed him. And he was very kindly -treated by the strange pair all day: in all his life he had never been -so happy. Now as the night drew near, the old man said to his daughter, -“Can you hear aught of your brothers?” Then she went out to the terrace, -and, returning, said, “No.” Then anon he asked her again, and she, going -and returning as before, replied, “Now I hear them coming.” Then they -listened, when lo! there came, as at the door without, a crash of thunder -with a flash of lightning, and out of the light stepped two young men of -great beauty, but like giants, stupendous and of awful mien. And, like -their father, their eyebrows were of stone, while their cheeks were as -rocks. - -And the hunter was told by their sister that when they went forth, which -was every few days, their father said to them: “Sons, arise! it is time -now for you to go forth over the world and save our friends. Go not too -near the trees, but if you see aught that is harmful to those whom we -love, strike, and spare not!” Then when they went forth they flew on -high, among the clouds: and thus it is that the Thunder and Lightning, -whose home is in the mighty Katahdin, are made. And when the thunder -strikes, the brothers are shooting at the enemies of their friends. - -Now when the day was done the hunter returned to his home, and when there -found he had been gone seven years. All this I have heard from the old -people who are dead and gone. - - -THE THUNDER AND LIGHTNING MEN - -(_Passamaquoddy_) - -This is truly an old Indian story of old time. Once an Indian was whirled -up by the roaring wind: he was taken up in a thunder-storm, and set down -again in the village of the Thunders. In after times he described them as -very like human beings: they used bows and arrows (_tah-bokque_), and had -wings. - -But these wings can be laid aside, and kept for use. And from time to -time their chief gives these Thunders orders to put them on, and tells -them where to go. He also tells them how long they are to be gone, and -warns them not to go too low, for it is sure death for them to be caught -in the crotch of a tree. - -The great chief of the Thunders, hearing of the stranger’s arrival, -sent for him, and received him very kindly, and told him that he would -do well to become one of them. To which the man being willing, the -chief soon after called all his people together to see the ceremony of -_thunderifying_ the Indian. - -Then they bade him go into a square thing, or box, and while in it he -lost his senses and became a Thunder. Then they brought him a pair -of wings, and he put them on. So he flew about like the rest of the -Thunders; he became quite like them, and followed all their ways. And he -said that they always flew toward the _sou’ n’ snook_, or south, and that -the roar and crash of the thunder was the sound of their wings. Their -great amusement is to play at ball across the sky. When they return they -carefully put away their wings for their next flight. There is a big bird -in the south, and this they are always trying to kill, but never succeed -in doing so. - -They made long journeys, and always took him with them. So it went on -for a long time, but it came to pass that the Indian began to tire of -his strange friends. Then he told the chief that he wished to see his -family on earth, and the sagamore listened to him and was very kind. Then -he called all his people together, and said that their brother from the -other world was very lonesome, and wished to return. They were all very -sorry indeed to lose him, but because they loved him they let him have -his own way, and decided to carry him back again. So bidding him close -his eyes till he should be on earth, they carried him down. - -The Indians saw a great thunder-storm drawing near; they heard such -thunder as they never knew before, and then something in the shape of a -human being coming down with lightning; then they ran to the spot where -he sat, and it was their long-lost brother, who had been gone seven years. - -He had been in the Thunder-world. He told them how he had been playing -ball with the Thunder-boys; yes, how he had been turned into a real -Thunder himself. - - -HOW GLOOSKAP BOUND WUCHOWSEN, THE GREAT WIND-BIRD, AND MADE ALL THE -WATERS IN ALL THE WORLD STAGNANT - -(_Passamaquoddy_) - -The Indians believe in a great bird called by them _Wochowsen_ or -_Wuchowsen_, meaning Wind-Blow or the Wind-Blower, who lives far to the -North, and sits upon a great rock at the end of the sky. And it is -because whenever he moves his wings the wind blows they of old times -called him that. - -When Glooskap was among men he often went out in his canoe with bow and -arrows to kill sea-fowl. At one time it was every day very windy; it grew -worse; at last it blew a tempest, and he could not go out at all. Then he -said: “Wuchowsen, the Great Bird, has done this!” - -He went to find him; it was long ere he reached his abode. He found -sitting on a high rock a large white Bird. - -“Grandfather,” said Glooskap, “you take no compassion on your _Koosesek_, -your grandchildren. You have caused this wind and storm; it is too much. -Be easier with your wings!” - -The Giant Bird replied: “I have been here since ancient times; in the -earliest days, ere aught else spoke, I first moved my wings; mine was the -first voice—and I will ever move my wings as I will.” - -Then Glooskap rose in his might; he rose to the clouds; he took the Great -Bird-giant Wuchowsen as though he were a duck, and tied both his wings, -and threw him down into a chasm between deep rocks, and left him lying -there. - -The Indians could now go out in their canoes all day long, for there -was a dead calm for many weeks and months. And with that all the waters -became stagnant. They were so thick that Glooskap could not paddle his -canoe. Then he thought of the Great Bird, and went to see him. - -As he had left him he found him, for Wuchowsen is immortal. So, raising -him, he put him on his rock again, and untied one of his wings. Since -then the winds have never been so terrible as in the old time. - - -THE WONDERFUL EXPLOITS OF PAUP-PUK-KEEWISS - -A man of large stature found himself standing alone on a prairie. He -thought to himself: “How came I here? Are there no beings on this earth -but myself? I must travel and see. I must walk till I find the abodes of -men.” - -So soon as his mind was made up he set out, he knew not whither, in -search of habitations. He was a resolute fellow, and no difficulties -could turn him from his purpose: neither prairies, rivers, woods, nor -storms had the effect to daunt his courage or turn him back. After -travelling a long time he came to a wood, in which he saw decayed stumps -of trees, as if they had been cut in ancient times, but no other trace -of men. Pursuing his journey, he found more recent marks of the same -kind; after this he came upon fresh traces of human beings; first their -footsteps, and then the wood they had felled, lying in heaps. Pushing on, -he emerged toward dusk from the forest, and beheld at a distance a large -village of high lodges standing on rising ground. - -“I am tired of this dog-trot,” he said to himself. “I will arrive there -on a run.” - -He started off with all his speed. On coming to the first lodge, without -any especial exertion, he jumped over it, and found himself standing by -the door on the other side. Those within saw something pass over the -opening in the roof, and then they heard a thump upon the ground. “What -is that?” they all said, and one ran out to see and invited him in. He -found himself in company with an old chief and several men who were -seated in the lodge. Meat was set before him, after which the old chief -asked him whither he was going, and what was his name. He answered that -he was in search of adventures, and that his name was “Paup-puk-keewiss.” - -They all opened their eyes upon the stranger with a broad stare. - -“Paup-puk-keewiss!” whispered one to another, and a general titter went -round. - -They invited him to stay with them, which he was inclined to do, for -it was a pleasant village, but so small as constantly to embarrass -Paup-puk-keewiss. He was in perpetual trouble; whenever he shook hands -with a stranger to whom he might be introduced, such was the abundance of -his strength, without meaning it, he wrung his arm off at the shoulder. -Once or twice, in mere sport, he cuffed the boys about the lodge by the -side of the head, and they flew out of sight as though they had been shot -from a bow; nor could they ever be found again, though they were searched -for in all the country round, far and wide. If Paup-puk-keewiss proposed -to himself a short stroll in the morning, he was at once miles out of -town. When he entered a lodge, if he happened for a moment to forget -himself, he walked straight through the leathern, or wooden, or earthen -walls as if he had been merely passing through a bush. At his meals he -broke in pieces all the dishes, set them down as lightly as he would; -and, putting a leg out of bed when he rose, it was a common thing for him -to push off the top of the lodge. - -He wanted more elbow-room, and after a short stay, in which, by the -accidental letting go of his strength, he had nearly laid waste the -whole place, and filled it with demolished lodges and broken pottery -and one-armed men, he made up his mind to go farther, taking with him -a young man who had formed a strong attachment for him, and who might -serve him as his pipe-bearer; for Paup-puk-keewiss was a huge smoker, -and vast clouds followed him wherever he went, so that people could say, -“Paup-puk-keewiss is coming!” by the mighty smoke he raised. - -They set out together, and when his companion was fatigued with walking, -Paup-puk-keewiss would put him forward on his journey a mile or two by -giving him a cast in the air and lighting him in a soft place among -the trees, or in a cool spot in a water-pond, among the sedges and -water-lilies. At other times he would lighten the way by showing off -a few tricks, such as leaping over trees, and turning round on one -leg till he made the dust fly; at which the pipe-bearer was mightily -pleased, although it sometimes happened that the character of these -gambols frightened him. For Paup-puk-keewiss would, without the least -hint of such an intention, jump into the air far ahead, and it would -cost the little pipe-bearer half a day’s hard travel to come up with -him; and then the dust Paup-puk-keewiss raised was often so thick and -heavy as completely to bury the poor little pipe-bearer, and compel -Paup-puk-keewiss to dig diligently and with might and main to get him out -alive. - -One day they came to a very large village, where they were well received. -After staying in it some time (in the course of which Paup-puk-keewiss, -in a fit of abstraction, walked straight through the sides of three -lodges without stopping to look for the door), they were informed of a -number of wicked spirits, who lived at a distance, and who made it a -practice to kill all who came to their lodge. Attempts had been made to -destroy them, but they had always proved more than a match for such as -had come out against them. - -Paup-puk-keewiss determined to pay them a visit, although he was strongly -advised not to do so. The chief of the village warned him of the great -danger he would incur, but finding Paup-puk-keewiss resolved, he said: - -“Well, if you will go, being my guest I will send twenty warriors to -serve you.” - -Paup-puk-keewiss thanked him for the offer, although he suggested that he -thought he could get along without them, at which the little pipe-bearer -grinned, for his master had never shown in that village what he could -do, and the chief thought that he, Paup-puk-keewiss, would be likely to -need twenty warriors, at the least, to encounter the wicked spirits with -any chance of success. Twenty young men made their appearance. They set -forward, and after about a day’s journey they descried the lodge of the -Manitoes. - -Paup-puk-keewiss placed his friend, Pipe-bearer, and the warriors near -enough to see all that passed, while he went alone to the lodge. - -As he entered, Paup-puk-keewiss saw five horrid-looking Manitoes in -the act of eating. It was the father and his four sons. They were -really hideous to look upon. Their eyes were swimming low in their -heads, and they glared about as if they were half starved. They offered -Paup-puk-keewiss something to eat, which he politely refused, for he had -a strong suspicion that it was the thigh-bone of a man. - -“What have you come for?” said the old one. - -“Nothing,” answered Paup-puk-keewiss. - -They all stared at him. - -“Do you not wish to wrestle?” they all asked. - -“Yes,” replied Paup-puk-keewiss, “I don’t mind if I do take a turn.” - -Pipe-bearer, who stood near enough to overhear the conversation, grinned -from ear to ear when he caught this remark. A hideous smile came over the -faces of the Manitoes. - -“You go,” they said to the eldest brother. - -The two got ready—the Manito and Paup-puk-keewiss—and they were soon -clinched in each other’s arms for a deadly throw. Paup-puk-keewiss knew -their object—his death; they wanted a taste of his body, and he was -determined they should have it, perhaps in a different sense from that -they intended. - -“Haw! haw!” they cried, and soon the dust and dry leaves flew about as -if driven by a strong wind. The Manito was strong, but Paup-puk-keewiss -thought he could master him; and all at once, giving him a sly trip as -the wicked spirit was trying to finish his breakfast with a piece out -of his shoulder, he sent the Manito headforemost against a stone, and, -calling aloud to the three others, he bade them come and take the body -away. - -The brothers now stepped forth in quick succession, but Paup-puk-keewiss, -having got his blood up and limbered himself by exercise, soon dispatched -the three—sending one this way, another that, and the third straight up -into the air so high that he never came down again. - -It was time for the old Manito to be frightened, and dreadfully -frightened he got, and ran for his life, which was the very worst thing -he could have done; for Paup-puk-keewiss, of all his gifts of strength, -was most noted for his speed of foot. The old Manito set off, and for -mere sport’s sake Paup-puk-keewiss pursued him. Sometimes he was before -the wicked old spirit, sometimes he was flying over his head, and then -he would keep along at a steady trot just at his heels, till he had blown -all the breath out of the old knave’s body. - -Meantime his friend, Pipe-bearer, and the twenty young warriors cried out: - -“Ha, ha, ah! ha, ha, ah! Paup-puk-keewiss is driving him before him!” - -The Manito only turned his head now and then to look back. At length, -when he was tired of the sport, to be rid of him, Paup-puk-keewiss, with -a gentle application of his foot, sent the wicked old Manito whirling -away through the air, in which he made a great number of the most curious -turnovers in the world, till he came to alight, when it so happened that -he fell astride of an old bull buffalo, grazing in a distant pasture, who -straightway set off with him at a long gallop, and the old Manito has not -been heard of to this day. - -The warriors and Pipe-bearer and Paup-puk-keewiss set to work and burned -down the lodge of the wicked spirits, and then when they came to look -about, they saw that the ground was strewn on all sides with human bones -bleaching in the sun; these were the unhappy victims of the Manitoes. -Paup-puk-keewiss then took three arrows from his girdle, and, after -having performed a ceremony to the Great Spirit, he shot one into the -air, crying: “You are lying down; rise up or you will be hit!” - -The bones all moved to one place. He shot the second arrow, repeating the -same words, when each bone drew toward its fellow-bone; the third arrow -brought forth to life the whole multitude of people who had been killed -by the Manitoes. Paup-puk-keewiss conducted the crowd to the chief of the -village, who had proved his friend, and gave them into his hands. The -chief was there with his counsellors, to whom he spoke apart. - -“Who is more worthy,” said the chief to Paup-puk-keewiss, “to rule than -you? _You_ alone can defend them.” - -Paup-puk-keewiss thanked him, and told him that he was in search of more -adventures. “I have done some things,” said Paup-puk-keewiss, rather -boastfully, “and I think I can do some more.” - -The chief still urged him, but he was eager to go, and, naming -Pipe-bearer to tarry and take his place, he set out again on his travels, -promising that he would some time or other come back and see them. - -“Ho! ho! ho!” they all cried. “Come back again and see us!” He renewed -his promise that he would, and then set out alone. - -After travelling some time he came to a great lake, and on looking about -he discovered a very large otter on an island. He thought to himself: -“His skin will make me a fine pouch.” And he immediately drew up at long -shots and drove an arrow into his side. He waded into the lake, and with -some difficulty dragged him ashore, and up a hill overlooking the lake. - -As soon as Paup-puk-keewiss got the otter into the sunshine where it was -warm, he skinned him, and threw the carcass some distance off, thinking -the war-eagle would come, and that he should have a chance to secure his -feathers as ornaments for the head; for Paup-puk-keewiss began to be -proud, and was disposed to display himself. - -He soon heard a rushing noise as of a loud wind, but could see nothing. -Presently a large eagle dropped, as if from the air, upon the otter’s -carcass. Paup-puk-keewiss drew his bow, and the arrow passed through -under both of his wings. The bird made a convulsive flight upward, with -such force that the cumbrous body was borne up several feet from the -ground; but, with its claws deeply fixed, the heavy otter brought the -eagle back to the earth. Paup-puk-keewiss possessed himself of a handful -of the prime feathers, crowned his head with the trophy, and set off in -high spirits on the lookout for something new. - -After walking awhile, he came to a body of water which flooded the trees -on its banks—it was a lake made by beavers. Taking his station on the -raised dam where the stream escaped, he watched to see whether any of the -beavers would show themselves. A head presently peeped out of the water -to see who it was that disturbed them. - -“My friend,” said Paup-puk-keewiss, in his most persuasive manner, “could -you not oblige me by turning me into a beaver like yourself. Nothing -would please me so much as to make your acquaintance, I can assure you,” -for Paup-puk-keewiss was curious to know how these watery creatures -lived, and what kind of notions they had. - -“I do not know,” replied the beaver, who was rather short-nosed and -surly. “I will go and ask the others. Meanwhile stay where you are, if -you please.” - -“To be sure,” answered Paup-puk-keewiss, stealing down the bank several -paces as soon as the beaver’s back was turned. - -Presently there was a great splashing of the water, and all the beavers -showed their heads and looked warily to where he stood, to see if he was -armed; but he had knowingly left his bow and arrows in a hollow tree at a -short distance. - -After a long conversation, which they conducted in a whisper so that -Paup-puk-keewiss could not catch a word, strain his ears as he would, -they all advanced in a body toward the spot where he stood, the chief -approaching the nearest, and lifting his head highest out of the water. - -“Can you not,” said Paup-puk-keewiss, noticing that they waited for him -to speak first, “turn me into a beaver? I wish to live among you.” - -“Yes,” answered their chief; “lie down.” And Paup-puk-keewiss in a moment -found himself a beaver, and was gliding into the water, when a thought -seemed to strike him, and he paused at the edge of the lake. “I am very -small,” he said to the beaver, in a sorrowful tone. “You must make me -large,” he said; for Paup-puk-keewiss was terribly ambitious, and wanted -always to be the first person in every company. “Larger than any of you; -in my present size it’s hardly worth my while to go into the water.” - -“Yes, yes!” said they. “By and by, when we get into the lodge, it shall -be done.” - -They all dived into the lake, and in passing great heaps of limbs and -logs at the bottom, he asked the use of them. They answered, “It is for -our winter’s provisions.” - -When they all got into the lodge their number was about one hundred. The -lodge was large and warm. - -“Now we will make you large,” said they. “Will _that_ do?” - -“Yes,” he answered; for he found that he was ten times the size of the -largest. - -“You need not go out,” said the others; “we will bring you food into the -lodge, and you will be our chief.” - -“Very well,” Paup-puk-keewiss answered. He thought, “I will stay here and -grow fat at their expense.” But, soon after, one ran into the lodge, out -of breath, crying out, “We are visited by the Indians!” - -All huddled together in great fear. The water began to lower, for the -hunters had broken down the dam, and they soon heard them on the roof of -the lodge, breaking it up. Out jumped all the beavers into the water, and -so escaped. - -Paup-puk-keewiss tried to follow them, but, unfortunately, to gratify his -ambition they had made him so large that he could not creep out at the -hole. He tried to call them back, but either they did not hear or would -not attend to him; he worried himself so much in searching for a door to -let him out that he looked like a great bladder, swollen and blistering -in the sun, and the sweat stood out upon his forehead in knobs and huge -bubbles. - -Although he heard and understood every word that the hunters spoke—and -some of their expressions suggested terrible ideas—he could not turn -himself back into a man. He had chosen to be a beaver, and a beaver -he must be. One of the hunters, a prying little man, with a single -lock dangling over one eye, put his head in at the top of the lodge. -“_Ty-au!_” cried he. “_Tut ty-au!_ Me-shau-mik—king of beavers—is in.” -Whereupon the whole crowd of hunters began upon him with their clubs, -and knocked his skull about until it was no harder than a morass in -the middle of summer. Paup-puk-keewiss thought as well as ever he did, -although he was a beaver; and he felt that he was in a rather foolish -scrape, inhabiting the carcass of a beaver. - -Presently seven or eight of the hunters hoisted his body upon long poles, -and marched away home with him. As they went, he reflected in this -manner: “What will become of me? My ghost or shadow will not die after -they get me to their lodges.” - -Invitations were immediately sent out for a grand feast; but as soon as -his body got cold, his soul, being uncomfortable in a house without -heat, flew off. - -Having reassumed his mortal shape, Paup-puk-keewiss found himself -standing near a prairie. After walking a distance, he saw a herd of -elk feeding. He admired their apparent ease and enjoyment of life, and -thought there could be nothing more pleasant than the liberty of running -about and feeding on the prairies. He had been a water animal, and now -he wished to become a land animal, to learn what passed in an elk’s head -as he roved about. He asked them if they could not turn him into one of -themselves. - -“Yes,” they answered, after a pause. “Get down on your hands and feet.” - -He obeyed their directions, and forthwith found himself to be an elk. - -“I want big horns, big feet,” said he; “I wish to be very large,” for all -the conceit and vainglory had not been knocked out of Paup-puk-keewiss, -even by the sturdy thwacks of the hunters’ clubs. - -“Yes, yes,” they answered. “There,” exerting their power, “are you big -enough?” - -“That will do,” he replied, for, looking into a lake hard by, -Paup-puk-keewiss saw that he was very large. They spent their time in -grazing and running to and fro; but what astonished Paup-puk-keewiss, -although he often lifted up his head and directed his eyes that way, he -could never see the stars, which he had so admired as a human being. - -Being rather cold one day, Paup-puk-keewiss went into a thick wood for -shelter, whither he was followed by most of the herd. They had not been -long there when some elks from behind passed the others like a strong -wind, calling out: - -“The hunters are after us!” - -All took the alarm, and off they ran, Paup-puk-keewiss with the rest. - -“Keep out on the plains,” they said. But it was too late to profit by -this advice, for they had already got entangled in the thick woods. -Paup-puk-keewiss soon scented the hunters, who were closely following his -trail, for they had left all the others and were making after him in full -cry. He jumped furiously, dashed through the underwood, and broke down -whole groves of saplings in his flight. But this only made it the harder -for him to get on, such a huge and lusty elk was he by his own request. - -Presently, as he dashed past an open space, he felt an arrow in his side. -They could not well miss it, he presented so wide a mark to the shot. He -bounded over trees under the smart, but the shafts clattered thicker and -thicker at his ribs, and at last one entered his heart. He fell to the -ground, and heard the whoop of triumph sounded by the hunters. On coming -up, they looked on the carcass with astonishment, and with their hands up -to their mouths, exclaimed: “_Ty-au! ty-au!_” - -There were about sixty in the party, who had come out on a special hunt, -as one of their number had, the day before, observed his large tracks on -the plains. When they had skinned him his flesh grew cold and his spirit -took its flight from the dead body, and Paup-puk-keewiss found himself in -human shape, with a bow and arrows. - -But his passion for adventure was not yet cooled; for, on coming to -a large lake with a sandy beach, he saw a large flock of brant, and -speaking to them in the brant language, he requested them to make a brant -of him. - -“Yes,” they replied at once, for the brant is a bird of a very obliging -disposition. - -“But I want to be very large,” he said. There was no end to the ambition -of Paup-puk-keewiss. - -“Very well,” they answered; and he soon found himself a large brant, all -the others standing gazing in astonishment at his great size. - -“You must fly as leader,” they said. - -“No,” answered Paup-puk-keewiss; “I will fly behind.” - -“Very well,” rejoined the brant. “One thing more we have to say to you -Brother Paup-puk-keewiss” (for he had told them his name); “you must be -careful, in flying, not to look down, for something may happen to you.” - -“Well, it is so,” said he; and soon the flock rose up into the air, for -they were bound north. They flew very fast—he behind. One day, while -going with a strong wind, and as swift as their wings could flap, as they -passed over a large village the Indians raised a great shout on seeing -them, particularly on Paup-puk-keewiss’s account, for his wings were -broader than two large mats. The village people made such a frightful -noise that he forgot what had been told him about looking down. They were -now scudding along as swift as arrows, and as soon as he brought his -neck in and stretched it down to look at the shouters, his huge tail was -caught by the wind, and over and over he was blown. He tried to right -himself, but without success, for he had no sooner got out of one heavy -air-current than he fell into another, which treated him even more rudely -than that he had escaped from. Down, down he went, making more turns than -he wished for, from a height of several miles. - -The first moment he had to look about him, Paup-puk-keewiss, in the shape -of a big brant, was aware that he was jammed into a large, hollow tree. -To get backward or forward was out of the question, and there, in spite -of himself, was Paup-puk-keewiss forced to tarry till his brant life was -ended by starvation, when, his spirit being at liberty, he was once more -a human being. - -As he journeyed on in search of further adventures, Paup-puk-keewiss -came to a lodge in which were two old men, with heads white from extreme -age. They were very fine old men to look at. There was such sweetness -and innocence in their features that Paup-puk-keewiss would have enjoyed -himself very much at their lodge if he had had no other entertainment -than such as the gazing upon the serene and happy faces of the two -innocent old men, with heads white from extreme age, afforded. - -They treated him well, and he made known to them that he was going back -to his village, his friends and people, whereupon the two white-headed -old men very heartily wished him a good journey and abundance of comfort -in seeing his friends once more. They even arose, old and infirm as they -were, and, tottering with exceeding difficulty to the door, were at great -pains to point out to him the exact course he should take; and they -called his attention to the circumstance that it was much shorter and -more direct than he would have taken himself. Ah! what merry deceivers -were these two old men with very white heads. - -Paup-puk-keewiss, with blessings showered on him until he was fairly out -of sight, set forth with good heart. He thought he heard loud laughter -resounding after him in the direction of the lodge of the two old men; -but it could not have been the two old men, for they were certainly too -old to laugh. - -He walked briskly all day, and at night he had the satisfaction of -reaching a lodge in all respects like that which he had left in the -morning. There were two fine old men, and his treatment was in every -particular the same, even down to the parting blessing and the laughter -that followed him as he went his way. - -After walking the third day, and coming to a lodge the same as before, -he was satisfied from the bearings of the course he had taken that he -had been journeying in a circle, and by a notch which he had cut in the -door-post that these were the same two old men all along; and that, -despite their innocent faces and their very white heads, they had been -playing him a sorry trick. - -“Who are you,” said Paup-puk-keewiss, “to treat me so? Come forth, I say!” - -They were compelled to obey his summons lest, in his anger, he should -take their lives, and they appeared on the outside of the lodge. - -“We must have a little trial of speed now,” said Paup-puk-keewiss. - -“A race?” they asked. “We are very old; we cannot run.” - -“We will see,” said Paup-puk-keewiss; whereupon he set them out upon the -road, and then he gave them a gentle push, which put them in motion. Then -he pushed them again—harder—harder—until they got under fine headway, -when he gave each of them an astounding shock with his foot, and off -they flew at a great rate, round and round the course; and such was the -magic virtue of the foot of Paup-puk-keewiss that no object once set -going by it could by any possibility stop; so that, for aught we know to -the contrary, the two innocent, white-headed, merry old men are trotting -with all their might and main around the circle in which they beguiled -Paup-puk-keewiss to this day. - -Continuing his journey, Paup-puk-keewiss, although his head was warm -and buzzing with all sorts of schemes, did not know exactly what to do -until he came to a big lake. He mounted a high hill to try and see to the -other side, but he could not. He then made a canoe, and sailed forth. -The water was very clear—a transparent blue—and he saw that it abounded -with fish of a rare and delicate complexion. This circumstance inspired -him with a wish to return to his village, and to bring his people to live -near this beautiful lake. - -Toward evening, coming to a woody island, he encamped and ate the fish he -had speared, and they proved to be as comforting to the stomach as they -were pleasing to the eye. The next day Paup-puk-keewiss returned to the -mainland, and as he wandered along the shore he espied at a distance the -celebrated giant, Manabozho, who is a bitter enemy of Paup-puk-keewiss, -and loses no opportunity to stop him on his journeyings and to thwart his -plans. - -At first it occurred to Paup-puk-keewiss to have a trial of wits with the -giant, but on second thoughts he said to himself: “I am in a hurry now; I -will see him another time.” - -With no further mischief than raising a great whirlwind of dust, which -caused Manabozho to rub his eyes severely, Paup-puk-keewiss quietly -slipped out of the way; and he made good speed withal, for in much less -time than you could count half the stars in the sky of a winter night, he -had reached home. - -His return was welcomed with a great hubbub of feasting and songs; and he -had scarcely set foot in the village before he had invitations to take -potluck at different lodges, which would have lasted him the rest of his -natural life. Pipe-bearer, who had some time before given up the cares -of a ruler, and fallen back upon his native place, fairly danced with joy -at the sight of Paup-puk-keewiss, who, not to be outdone, dandled him -affectionately in his arms by casting him up and down in the air half a -mile or so, till little Pipe-bearer had no breath left in his body to say -that he was happy to see Paup-puk-keewiss home again. - -Paup-puk-keewiss gave the village folks a lively account of his -adventures, and when he came to the blue lake and the abundant fish, -he dwelt upon their charms with such effect that they agreed, with one -voice, that it must be a glorious place to live in, and if he would show -them the way they would shift camp and settle there at once. - -He not only showed them the way, but, bringing his wonderful strength and -speed of foot to bear, in less than half a day he had transported the -whole village, with its children, women, tents, and implements of war, to -the new water-side. - -Here, for a time, Paup-puk-keewiss appeared to be content, until one -day a message came for him in the shape of a bear, who said that their -king wished to see him immediately at his village. Paup-puk-keewiss was -ready in an instant, and, mounting upon the messenger’s back, off he ran. -Toward evening they climbed a high mountain, and came to a cave where the -bear-king lived. He was a very large person, and, puffing with fat and a -sense of his own importance, he made Paup-puk-keewiss welcome by inviting -him into his lodge. - -As soon as it was proper, he spoke, and said that he had sent for him on -hearing that he was the chief who was moving a large party toward his -hunting-grounds. - -“You must know,” said the bear-king with a terrible growl, “that you have -no right there, and I wish you would leave the country with your party, -or else the strongest force will take possession. Take notice.” - -“Very well,” replied Paup-puk-keewiss, going toward the door, for he -suspected that the king of the bears was preparing to give him a hug, “so -be it.” - -He wished to gain time and to consult his people, for he had seen, as he -came along, that the bears were gathering in great force on the side of -the mountain. He also made known to the bear-king that he would go back -that night, that his people might be put in immediate possession of his -royal behest. - -The bear-king replied that Paup-puk-keewiss might do as he pleased, but -that one of his young men was at his command; and, jumping nimbly on his -back, Paup-puk-keewiss rode home. - -He assembled the people, and ordered the bear’s head off, to be hung -outside of the village, that the bear-spies, who were lurking in the -neighborhood, might see it and carry the news to their chief. - -The next morning, by break of day, Paup-puk-keewiss had all of his young -warriors under arms and ready for a fight. About the middle of the -afternoon the bear war-party came in sight, led on by the pursy king, and -making a tremendous noise. They advanced on their hind-legs, and made a -very imposing display of their teeth and eyeballs. - -The bear-chief himself came forward, and, with a majestic wave of his -right hand, said that he did not wish to shed the blood of the young -warriors, but that if Paup-puk-keewiss, who appeared to be the head of -the war-party, consented, they two would have a race, and the winner -should kill the losing chief, and all his young men should be servants to -the other. - -Paup-puk-keewiss agreed, of course—how little Pipe-bearer, who stood by, -grinned as they came to terms!—and they started to run before the whole -company of warriors, who stood in a circle looking on. - -At first there was a prospect that Paup-puk-keewiss would be badly -beaten; for, although he kept crowding the great fat bear-king till -the sweat trickled from his shaggy ears, he never seemed to be able to -push past him. By and by, Paup-puk-keewiss, going through a number of -the most extraordinary maneuvers in the world, raised about the great -fat bear-king such eddies and whirlwinds with the sand, and so danced -about before and after him, that he at last got fairly bewildered, and -cried out for them to come and take him off. Out of sight before him in -reaching the goal, Paup-puk-keewiss only waited for the bear-king to come -up, when he drove an arrow straight through him and ordered them to take -the body away and make it ready for supper, as he was getting hungry. - -He then directed all of the other bears to fall to and help prepare the -feast, for in fulfilment of the agreement they had become servants. With -many wry faces the bears, although bound to act becomingly in their new -character, according to the forfeit, served up the body of their late -royal master; and in doing this they fell, either by accident or design, -into many curious mistakes. - -When the feast came to be served up and they were summoned to be in -attendance, one of them, a sprightly young fellow of an inquisitive turn -of mind, was found upon the roof of the lodge, with his head half way -down the smoke-hole, with a view to learn what they were to have for -dinner. Another, a middle-aged bear with very long arms, who was put in -charge of the children in the character of nurse, squeezed three or four -of the most promising young pappooses to death, while the mothers were -outside to look after the preparations; and another, when he should have -been waiting at the back of his master, had climbed a shady tree and was -indulging in his afternoon nap. And when, at last, the dinner was ready -to be served, they came tumbling in with the dishes, heels over head, one -after the other, so that one half of the feast was spread upon the ground -and the other half deposited out of doors, on the other side of the lodge. - -After a while, however, by strict discipline and threatening to cut off -their provisions, the bear-servants were brought into tolerable control. - -Yet Paup-puk-keewiss, with his ever-restless disposition, was uneasy; -and, having done so many wonderful things, he resolved upon a strict and -thorough reform in all the affairs of the village. To prevent future -difficulty he determined to adopt new regulations between the bears and -their masters. - -With this view, he issued an edict that henceforward the bears should eat -at the first table, and that the Indians were to wait upon them; that -in all public processions of an honorable character the bears should go -first; and that when any fighting was to be done, the Indians should have -the privilege reserved of receiving the first shots. A special exemption -was made in behalf of Paup-puk-keewiss’s favorite and confidential -adviser, Pipe-bearer (who had been very busy in private recommending the -new order of things), who was to be allowed to sit at the head of the -feast, and to stay at home with the old women in the event of battle. - -Having seen his orders strictly enforced, and the rights of the bears -over the Indians fairly established, Paup-puk-keewiss fixed his mind upon -further adventures. He determined to go abroad for a time, and having -an old score to settle with Manabozho, he set out with a hope of soon -falling in with that famous giant. Paup-puk-keewiss was a blood relation -of Dais Imid, or He of the Little Shell, and had heard of what had passed -between that giant and his kinsman. - -After wandering a long time he came to the lodge of Manabozho, who was -absent. He thought he must play him a trick, and so he turned everything -in the lodge upside down and killed his birds, of which there was an -extraordinary attendance, for Manabozho is master of the fowls of the -air, and this was the appointed morning for them to call and pay their -court to him. Among the number was a raven, accounted the meanest of -birds, which Paup-puk-keewiss killed and hung up by the neck, to insult -him. - -He then went on till he came to a very high point of rocks running out -into the lake, from the top of which he could see the country back as -far as the eye could reach. While sitting there, Manabozho’s mountain -chickens flew round and past him in great numbers. Out of mere spite to -their master, Paup-puk-keewiss shot them by the score, for his arrows -were very sure and the birds very plenty, and he amused himself by -throwing the birds down the rocks. At length a wary bird cried out: - -“Paup-puk-keewiss is killing us; go and tell our father.” - -Away sped a delegation of the birds which were the quickest of wing, and -Manabozho soon made his appearance on the plain below. Paup-puk-keewiss, -who when he is in the wrong is no match for Manabozho, made his escape on -the other side. Manabozho, who had in two or three strides reached the -top of the mountain, cried out: - -“You are a rogue. The earth is not so large but I can get up to you.” - -Off ran Paup-puk-keewiss, and Manabozho after him. The race was sharp, -and such leaps and strides as they made! Over hills and prairies, with -all his speed, went Paup-puk-keewiss, and Manabozho hard upon him. -Paup-puk-keewiss had some mischievous notions still left in his head -which he thought might befriend him. He knew that Manabozho was under a -spell to restore whatever he, Paup-puk-keewiss, destroyed. Forthwith he -stopped and climbed a large pine-tree, stripped off its beautiful green -foliage, threw it to the winds, and then went on. - -When Manabozho reached the spot, the tree addressed him. “Great chief,” -said the tree, “will you give me my life again? Paup-puk-keewiss has -killed me.” - -“Yes,” replied Manabozho, who as quickly as he could gathered the -scattered leaves and branches, renewed its beauty with his breath, and -set off. Although Paup-puk-keewiss in the same way compelled Manabozho to -lose time in repairing the hemlock, the sycamore, cedar, and many other -trees, the giant did not falter, but pushing briskly forward, was fast -overtaking him when Paup-puk-keewiss happened to see an elk. And asking -him, for old acquaintance’ sake, to take him on his back, the elk did so, -and for some time he made good headway; but still Manabozho was in sight. - -He was fast gaining upon him when Paup-puk-keewiss threw himself off the -elk’s back, and, striking a great sandstone rock near the path, he broke -it into pieces, and scattered the grains in a thousand directions; for -this was nearly his last hope of escape. Manabozho was so close upon him -at this place that he had almost caught him; but the foundation of the -rock cried out: - -“Haye! Ne-me-sho, Paup-puk-keewiss has spoiled me. Will you not restore -me to life?” - -“Yes,” replied Manabozho. He re-established the rock in all its strength. - -He then pushed on in pursuit, and had got so near to Paup-puk-keewiss as -to put out his arm to seize him; but Paup-puk-keewiss dodged him and, -as his last chance, he immediately raised such a dust and commotion by -whirlwinds as made the trees break and the sand and leaves dance in the -air. Again and again Manabozho stretched his arm, but he escaped him -at every turn, and kept up such a tumult of dust that he dashed into a -hollow tree which had been blown down, changed himself into a snake, and -crept out at the roots just in time to save his life; for at that moment -Manabozho, who had the power of lightning, struck it, and it was strewn -about in little pieces. - -Again Paup-puk-keewiss was in human shape, and Manabozho was pressing him -hard. At a distance he saw a very high bluff of rocks jutting out into -a lake, and he ran for the foot of the precipice, which was abrupt and -elevated. As he came near, to his surprise and great relief, the Manito -of the rock opened his door and told Paup-puk-keewiss to come in. The -door was no sooner closed than Manabozho knocked. - -“Open it!” he cried, with a loud voice. The Manito was afraid of him, but -he said to Paup-puk-keewiss: “Since I have taken you as my guest, I would -sooner die with you than open the door.” - -“Open it!” Manabozho again cried, in a louder voice than before. - -The Manito kept silent. - -“Very well,” said Manabozho; “I give you till morning to live.” - -Paup-puk-keewiss trembled, for he thought his last hour had come. - -When the night came on the clouds were thick and black, and as they -were torn open by the lightning, such discharges of thunder were never -heard as bellowed forth. The clouds advanced slowly and wrapped the -earth about with their vast shadows as in a huge cloak. All night long -the clouds gathered, and the lightning flashed, and the thunder roared, -and above all could be heard Manabozho muttering vengeance upon poor -Paup-puk-keewiss. - -“You have led a very foolish kind of life, Paup-puk-keewiss,” said his -friend the Manito. - -“I know it—I know it!” Paup-puk-keewiss answered. - -“You had great gifts of strength awarded to you,” said the Manito. - -“I am aware of it,” replied Paup-puk-keewiss. - -“Instead of employing it for useful purposes, and for the good of your -fellow-creatures, you have done nothing since you became a man but raise -whirlwinds on the highways, leap over trees, break whatever you met in -pieces, and perform a thousand idle pranks.” - -Paup-puk-keewiss, with great penitence, confessed that his friend the -Manito spoke but too truly. Then Manabozho as Animiki, the Spirit of -Lightning, in a cloud of heavy blackness, floated over the bluff of rocks -that protected Paup-puk-keewiss. The threatening roar of his voice was -heard rending the air, and Paup-puk-keewiss, with his companion, the -Manito of the Rocks, trembled with fear. Mighty arrows of fire darted -through the air from Manabozho’s bow; the mountains themselves gave -way; the solid rocks were broken, and, tottering apart, fell, crushing -Paup-puk-keewiss and the Manito into fragments. For the first time -Paup-puk-keewiss experienced death, for he was incapable of entering by -his own will a new form, as he was in the human form when crushed between -the rocks of the mountain. - - * * * * * - -The Norse god of the sky,[7] Odin, was depicted in a most picturesque -fashion. He is said to look like an old, tall, one-eyed man, with a long -beard, a broad-brimmed hat, a striped cloak of many colors, and a spear -in his hand. On his arm he wears the gold ring Draupner and carries a -spear called Gungner; two ravens sit on his shoulders, two wolves lie -at his feet, and a huge chariot rolls over his head. He sits upon a -high throne and looks out upon the world, or he rides on the winds upon -his horse Sleipner. There is a deep speculative expression upon his -countenance. Odin’s hat symbolizes the arched vault of heaven, and his -blue or variegated cloak is the blue sky or atmosphere. His horse with -eight legs, as we learned before, symbolizes the eight winds of heaven, -and his ring the fruitfulness of nature. His spear produces violent -trembling or shaking. He is regarded as the all-pervading spirit of the -world, and produces life and spirit, though he did not create the world. -In whatever creative work he does he is helped by others. All knowledge -comes from him—the arts of war and the arts of peace; even poetry was -invented by him. He is the ruler over all things, and, although other -deities may have power, they all serve and obey him as children do their -father. - -He frequently appeared to men. One of the most interesting of these -revelations of himself is told in the Norse epic, the “Volsung Saga.” - - -THE STORY OF ODIN’S SWORD AND SIGMUND - -King Volsung had made preparations for an entertainment. Blazing fires -burned along the hall, and in the middle of the hall stood a large tree, -whose green and fair foliage covered the roof. King Volsung had placed -it there, and it was called Odin’s tree. Now, as the guests sat around -the fire in the evening, a man entered the hall whose countenance they -did not know. He wore a variegated cloak, was barefooted, his breeches -were of linen, and a wide-brimmed hat hung down over his face. He was -very tall, looked old, and was one-eyed. He had a sword in his hand. The -man went to the tree, and struck his sword into it with so powerful a -blow that it sunk into it even to the hilt. No one dared greet this man. -Then said he: “He who draws this sword out of the trunk of the tree shall -have it as a gift from me, and shall find it true that he never wielded -a better sword.” Then went the old man out of the hall again, and no one -knew who he was or whither he went. Now all tried to draw the sword out, -but it would not move before Volsung’s son, Sigmund, came; for him it -seemed to be quite loose. - -When Odin went forth to battle, he was resplendent in armor and a golden -helmet; with him were his messengers, the Valkyries—giant, warlike -maids who, when in Valhalla, the home of Odin, brought in the drink and -waited upon the table, but in time of battle were sent forth by Odin to -every battle-field, carrying the message of death to the brave hero, and -inviting him home to Odin’s hall, a message he received with joy and -gladness. To bear away to heaven the souls of the dead is often an office -of a wind god, and in this case of wind goddesses, for there can be -little doubt that the Valkyries had some of the attributes of the wind. - -The Norse god next in importance to Odin was Thor. He wears a red beard. -He has a fiery nature, is girded with a belt of strength, and swings a -hammer in his hand. He rides in a chariot drawn by two goats, from whose -hoofs and teeth sparks of fire flash, and the scarlet cloud reflects -his fiery eyes. Over his head he wears a crown of stars, under his feet -rests the earth, and it shows the footprints of his mighty steps. He is -enormously strong, and very terrible when angry, which is not supposed -to be often, for he has, on the whole, a good-natured disposition. The -region in which he lives is called Thrudvaug and his mansion Bilskiner, -in which there are five hundred and forty halls. His hammer, his belt, -and his gauntlet are all possessed of remarkable qualities. The first is -called Mjolner, and woe be to the frost or mountain giant against whom -Thor hurls it. His iron gauntlet he wears when he is laying about him -with his hammer, and when he puts on his belt of strength his power is -redoubled. This mighty god has many and wonderful adventures. - -There is no better description of the god Thor to be found than that by -our own poet Longfellow, in his “Tales of a Wayside Inn”: - - “I am the god Thor, - I am the war god, - I am the Thunderer! - Here in my Northland, - My fastness and fortress, - Reign I forever! - - Here amid icebergs - Rule I the nations; - This is my hammer, - Mjolner, the mighty - Giants and sorcerers - Cannot withstand it! - - These are the gauntlets - Wherewith I wield it - And hurl it afar off; - This is my girdle; - Whenever I brace it - Strength is redoubled! - - The light thou beholdest - Stream through the heavens, - In flashes of crimson, - Is but my red beard - Blown by the night wind, - Affrighting the nations. - - Jove is my brother; - Mine eyes are the lightning; - The wheels of my chariot - Roll in the thunder; - The blows of my hammer - Ring in the earthquake!” - - -HOW THOR CONQUERED THE STONE GIANT HRUNGNER - -Thor had once gone eastward to crush trolls, but Odin rode on his horse -Sleipner to Jotunheim, the land of giants, and came to a giant by name -Hrungner. Then he asked Hrungner what man that was, who with a helmet -of gold rode through the air and over the sea, and added that it was -an extraordinarily good horse he had. Odin replied that he would wager -his head that so good a horse could not be found in Jotunheim. Hrungner -said that it was indeed a very excellent horse, but he had one called -Goldfax that could take much longer paces, and he immediately sprang upon -his horse and galloped away after Odin. Odin constantly kept ahead, but -Hrungner’s giant nature had become so excited that before he was himself -aware of it he had come within the gates of Asgard. When he came to the -door of the hall the gods invited him in to drink. They set before him -the bowls out of which Thor was accustomed to drink, and he emptied them -each in one draught, and so he became drunk and began to boast in a most -conceited fashion. He was going to take Valhal, he said, and carry it off -to Jotunheim; he would demolish Asgard and kill the gods, except Freyja -and Lif, whom he would take home with him; and while Freyja was pouring -the celestial beverage into bowls for him he remarked that he was going -to drink up all the ale of the gods. At last the gods grew very tired of -his arrogance. They, therefore, called Thor, who came at once. He was -very much enraged and, swinging his hammer about, he fiercely asked who -was to blame that dogwise giants should be permitted to drink there, or -who had given safety to Hrungner in Valhal, and why Freyja should pour -ale for him as she did at the feasts of the gods. Hrungner, looking at -Thor with anything but a friendly eye, answered that Odin had invited -him and that he was under his protection. Thor said that Hrungner should -come to rue that invitation before he came out; but the giant answered -that it would be but little honor to Thor to kill him, unarmed, as he -was; it would be a better proof of his valor if he dared contend with -him at the boundaries of his territory. “It was foolish, indeed, of me -to leave my weapons at home. Had I my shield and my flint stone with me, -we would now try a duel. But I declare you to be a coward if you kill me -unarmed.” Thor would not excuse himself from such a challenge the like -of which no one had ever offered him before. Hrungner now went his way -and hastened home. This journey of Hrungner was much talked of by the -giants, and especially did his challenge of Thor awaken their interest, -and it was of great importance to them which of the two should come out -from the combat victorious. For if Hrungner, who was the most powerful -among the giants, should be conquered, they might look for nothing but -evil from Thor. They, therefore, made a man of clay, nine miles high -and three miles broad between the shoulders. They could not find a -heart corresponding to his size and therefore took one out of a mare; -but this fluttered and trembled when Thor came. Hrungner had a heart -of hard stone, sharp and three-cornered; his head was also of stone, -and likewise his shield, which was broad and thick, and this shield he -held before him when he stood waiting for Thor. His weapon was a flint -stone, which he swung over his shoulders, so that it was no trifle to -join in combat with him. By his side stood the clay giant, who was so -extremely terrified that the sweat poured from off him. Thor went to the -duel together with Thjalfe, a servant, whom he had got from a peasant -by the sea. Thjalfe ran to the place where Hrungner was standing, and -said to him: “You stand unguarded, giant; you hold the shield before -you, but Thor has seen you; he comes with violence from beneath the -earth and attacks you.” Then Hrungner hastily put the shield beneath -his feet and stood upon it, but he seized his flint stone with both -hands. Presently he saw flashes of lightning and heard loud crashings, -and then he saw Thor in his might rushing forward with impetuous speed, -swinging his hammer and throwing it from the distance against Hrungner. -The latter lifted the flint stone with both his hands and threw it with -all his might against the hammer; the two met in the air and the flint -stone broke into two pieces, one piece of which fell on the ground (and -hence the flint mountains), while the other flew with such force against -the head of Thor that he fell forward to the ground; but the hammer -Mjolner hit Hrungner right in the head and crushed his skull into small -pieces, he himself falling over Thor, so that his foot lay across Thor’s -neck. Thor could only be released from the giant’s foot by his own son -Magne (strength), and to this day the flint stone sticks fast in Thor’s -forehead. - - * * * * * - -Longfellow calls Thor the brother of Zeus. Zeus is, however, only like -Thor in his character of the thunderer. As the All-father of the Greeks -he is like Odin. - -Zeus, or Jupiter,[8] as he was called by the Romans, was regarded as the -supreme ruler of the universe. Sometimes he was pictured as a god of war. -Then he rode in his thunder car, hurling the thunderbolt or lashing his -enemies with a scourge of lightning. He wore a breastplate or shield of -storm-cloud like the skin of a gray goat fearful to behold and made by -the God of Fire. His special messenger was the eagle. - -In his peaceful guise, he sat throned in the high clear heavens. There he -was the gatherer of clouds and snows, the dispenser of gentle rains and -winds, the moderator of light and heat and the seasons. He was worshipped -with various rites in different places, but everywhere the loftiest trees -and the highest mountain peaks were sacred to him. - - -HOW ZEUS CAME TO BE KING OF GODS - -The story told of Zeus is that he had not always been the supreme god. -Before him reigned his father, Cronus, and before Cronus his grandfather, -Uranus. Cronus deposed Uranus, and having heard that he was destined to -be deposed by one of his own children, he indulged in the queer habit -of swallowing them all. His wife, Rhea, however, when Zeus was born -thought of the happy expedient of giving Cronus a stone to swallow, -which he, unsuspecting, did. The little Zeus was hidden in the island -of Crete, where he was tended by nymphs and brought up on goat’s milk. -When he became a full-grown god, he made his father disgorge the brothers -and sisters he had swallowed—namely, Vesta, Ceres, Juno, Pluto, and -Neptune—and then went to war against his cruel father. This war is a -battle of the powers of light against the powers of darkness. Cronus is -helped by his brothers the Titans, and Zeus is helped by the Cyclopes, -one-eyed giants, and the Hecatonchires, hundred-handed monsters who -had been confined for ages in Tartarus. Zeus and his hosts held Mount -Olympus. For ages victory wavered in the balance, until by the advice of -Rhea, Zeus released the Cyclopes and the Hecatonchires. Instantly they -hastened to the battle-field of Thessaly, the Cyclopes to support Zeus -with their thunders and lightnings, the hundred-handed monsters with the -shock of the earthquake. Provided with such artillery, shaking earth -and sea, Zeus issued to the onslaught. With the gleam of the lightning -the Titans were blinded, by the earthquake they were laid low, with the -flames they were well-nigh consumed; overpowered and fettered by the -hands of the Hecatonchires, they were consigned to the yawning cave of -Tartarus. In the council of the gods following this great battle Zeus was -chosen Sovereign of the World. He delegated to his brother Posidon or -Neptune the kingdom of the sea and all the waters, to his brother Hades -or Pluto the government of the underworld, dark, unseen, mysterious, -where the spirits of the dead should dwell, and of Tartarus the prison -of the subdued Titans. For himself Zeus retained heaven and earth. His -dwelling and that of the gods was on the summit of an ideal mountain -called Olympus. The gods all had their separate dwellings, but all when -summoned assembled in the palace of Zeus, there to feast upon ambrosia -and nectar. Their duties consisted in discussing the affairs of heaven -and earth, while for amusement they had the melodies of Apollo’s lyre, -and the songs of the muses. There was a gate of clouds to this heavenly -city kept by goddesses, the Hours or Seasons, and through these gates the -celestials passed when bent upon any errand to earth. - -[Illustration: The Flying Mercury or Hermes. _Giovanni di Bologna._] - -Hermes (Roman name, Mercury) was the personification of the wind and -the messenger of Zeus, and, like the Valkyries, he had the office of -conducting the souls of the dead to Hades. His summoning of the souls -of the dead is beautifully described in this passage from the Odyssey, -translated by the poet Bryant: - - “In his hand he bore - The beautiful golden wand, with which at will - He shuts the eyes of men, or opens them - From sleep. With this he guided on their way - The ghostly rout; they followed, uttering - A shrilly wail. As when a flock of bats, - Deep in a dismal cavern, fly about - And squeak, if one have fallen from the place - Where, clinging to each other and the rock, - They rested, so that crowd of ghosts went forth - With shrill and plaintive cries. Before them moved - Beneficent Hermes through those dreary ways, - And past the ocean stream they went, and past - Leucadia’s rock, the portals of the Sun, - And people of the land of dreams, until - They reached the fields of asphodel, where dwell - The souls, the bodiless forms of those who die.” - -Among the loveliest of the sky deities are the goddesses of the dawn. -Besides bringing light and joy to mankind, they are his kind helpers when -he is in trouble, and the givers of all good things. We have already made -the acquaintance of the Hindoo Dawn Goddess Ushas, and give here another -Vedic hymn in her praise. The counterpart of Ushas in Greek mythology is -Aurora, the Goddess of the Dawn, who is pictured flying before the car -of Apollo. A more developed Dawn Goddess is Pallas Athēne (Roman name -Minerva.) She is represented as having sprung fully armed from the head -of her father Zeus, as the Dawn springs up in the morning sky. But she -has a warlike, as well as a beneficent side when she wields the lightning -and the thunderbolts. When Pallas Athēne decided to give her aid to -any human being, she sometimes took the form of Mentes, or of a young -shepherd, as she does in different scenes in the “Odyssey.” When she -descends to earth she is described as fastening underneath her feet - - “The fair, ambrosial golden sandals worn - To bear her over ocean like the wind, - And o’er the boundless land. In hand she took, - Well tipped with trenchant brass, the mighty spear, - Heavy and huge and strong, with which she bears - Whole phalanxes of heroes to earth, - When she, the daughter of a mighty sire, - Is angered. From the Olympian heights she plunged - And stood among the men of Ithaca. - ... In her hand she bore the spear, - And seemed the stranger Mentes.” - -When Pallas returned to heaven she - - “Passed like an eagle out of sight and all - Were seized with deep amazement as they saw.” - -Another time Pallas appears to Odysseus or Ulysses in the shape - - “Of a young shepherd, delicately formed, - As are the sons of kings. A mantle lay - Upon her shoulder in rich folds, her feet - Shone in their sandals: in her hand she bore - A javelin. As Ulysses saw, his heart - Was glad within him, and he hastened on - And thus accosted her with wingèd words, - ‘Fair youth, who art the first whom I have met - Upon this shore, I bid thee hail, and hope - Thou meetest me with no unkind intent. - Protect what thou beholdest here and me; - I make my suit to thee as to a god, - And come to thy dear knees.’” - -After a little talk with Odysseus - - “the blue-eyed goddess, Pallas, smiled - And touched the chief caressingly. She seemed - A beautiful and stately woman now, - Such as are skilled in works of rare device.” - -She advises Odysseus and says to him: - - “Hither am I come to frame for thee - Wise counsels, and to hide away the stores - Given by the opulent Phæacian chiefs - At thy departure. I shall also tell - What thou must yet endure beneath the roof - Of thine own palace, by the will of fate. - Yet bear it bravely, since thou must, nor speak - To any man or woman of thyself - And of thy wandering hither, but submit - To many things that grieve thee, silently, - And bear indignities from violent men.” - -Thus this beneficent Dawn Goddess is always helping mankind in their -troubles, and scattering abroad so much wisdom that she came to be called -in Greek mythology the Goddess of Wisdom. - -The Indian and the Japanese stories following show other fancies about -gods of the sky and air. “The Lover’s Vision of the Happy Land” gives a -picture of the home of departed spirits in the sky. “The Message-Bearers” -is related to the idea that the wind is a messenger of the gods, but it -is the wind in the form of the repeated sounds in echoes. - -The Indians[9] were in the habit of frequenting rivers with high, wooded -banks, or ravines with precipitous sides where reverberations could be -heard for miles, until they would die away in the distance. There they -would stand for hours shouting and listening to the echoing shouts as -they leaped from shore to shore, or from hill to mountain, and from -mountain to valley—on and on into silence; always firmly believing that -the words were called from one to another of the faithful spirits until -they reached the ears of their loved ones, and finally the Great Spirit -himself. - -“The Way of the Gods” describes a god of the infinite sky as the -beginning of all things. - - -HYMN TO THE DAWN - -(_From the “Rig Veda”_) - - The radiant Dawns have risen up for glory, in their white splendor - live the waves of waters. - She maketh paths all easy, fair to travel, and rich hath shown - herself, benign and friendly. - We see that thou art good: far shines thy lustre; thy beams, thy - splendors have flown up to heaven. - Decking thyself, thou makest bare thy bosom, shining in majesty, - thou goddess Morning. - Red are the kine and luminous that bear her, the blessèd one who - spreadeth through the distance. - The foes she chaseth like a valiant archer, like a swift warrior - she repelleth darkness. - Thy ways are easy on the hills: thou passest in windless calm, - self-luminous! through waters. - So lofty goddess with thine ample pathway, daughter of Heaven, - bring wealth to give us courage. - Dawn, bring me wealth: untroubled, with thine oxen thou bearest - riches at thy will and pleasure; - Thou who, a goddess, child of Heaven, hast shown thee lovely through - bounty when we called thee early. - As the birds fly forth from their resting-places, so men with store - of food rise at thy dawning. - Yea, to the liberal mortal who remaineth at home, O goddess Dawn, - much good thou bringest. - -[Illustration: Athēne: Brandisher of the Spear. _Capitol, Rome._] - - -THE LOVER’S VISION OF THE HAPPY ISLAND - -There was once a very beautiful girl, more beautiful than all the Indian -maidens of her tribe, who died suddenly, on the eve of her marriage to a -handsome young chief; and, although her lover was brave, his heart was -not proof against his loss. He mourned as one without hope. After her -burial he sat near the spot where her remains were deposited, without -speaking, musing and dreaming of her he had lost. War and hunting had no -charms for him. He pushed aside his bow and arrows, for his heart was -dead within him. He had heard the old people say that there was a path -that led to the Land of Souls, and he determined to follow it. With this -resolution he left the remains of his beloved, and, after making some -preparation for the journey, set out at an early hour of the morning. - -At first he hardly knew which direction to take, for he was guided only -by the tradition that he must go southward. For a while he could discover -no change in the appearance of the country; forests, hills, valleys, and -streams had the same familiar look that they wore around his native home. -There was snow upon the ground, however, when he set out; and it was -sometimes seen clinging in thick mats upon the trees and bushes, but at -length it began to diminish, and finally, as he travelled swiftly along, -totally disappeared, when the forest assumed a more cheerful appearance. -The trees appeared to be putting forth their leaves, and suddenly, as -if by enchantment, as he walked onward, he found himself surrounded by -the budding flowers of spring; the air seemed warm upon his cheek, while -overhead, instead of wintry clouds, the sky was clear, and his ears were -saluted with songs of birds. - -The lover’s heart beat quickly at these changes, for he knew he was -in the right path, as appearances agreed with the traditions of his -tribe. As he sped along, he discovered a footpath, which he followed, -and was led through a dark grove, then up a long precipitous ridge, on -the extreme summit of which he came to a lodge. In the doorway of this -lodge stood an old man, whose hair was white as snow, and whose eyes, -though deeply sunken, had a wonderful brilliancy. He had a long robe of -skins thrown loosely around his shoulders, and a staff in his hand. The -young lover accosted him and began to tell his story, when the old man -interrupted him by saying: “I have expected you, and had just risen to -bid you welcome. She whom you seek passed here a few days since. Enter my -lodge, for therein she rested, being fatigued, and I will answer all your -inquiries, and give you direction for your journey from this point.” - -Having entered and rested within the lodge, according to the old man’s -invitation, the young lover, impatient of delay, soon issued forth from -the lodge-door, accompanied by the venerable chief. “You see yonder -gulf,” said the chief, “and the wide-stretching blue plains beyond. It is -the Land of Souls. You stand upon its borders, and my lodge is its gate -of entrance; but you cannot take your body along with you; leave it here -with your bow and arrows, your bundle and your dog; you will find it safe -on your return.” - -So saying, he turned and reëntered his lodge, and the freed traveller -bounded forward as if his feet were winged. He found, as he thus sped -forward, that all things retained their natural colors and shapes, -except that they seemed more beautiful—the colors being richer and -shapes more comely; and he would have thought that everything was the -same as heretofore, had he not seen that the animals bounded across his -path with the utmost freedom and confidence, and birds of beautiful -plumage inhabited the groves, and sported in the waters in fearless and -undisturbed enjoyment. As he passed on, however, he noticed that his -passage was not impeded by trees or other objects; he appeared to walk -directly through them. They were, in fact, but the souls of trees, and he -then became sensible that he was in the Land of Shadows. - -When he had travelled some distance through the country, which -continually became more and more attractive, he came to the banks of a -broad lake, in the center of which was a beautiful island; and tied upon -the shore of this lake he found a canoe of white, shining stone, within -which were white paddles that seemed to be of the same shining material. - -He immediately entered the canoe and took the paddles in his hands, when, -to his joy and surprise, on turning around, he discovered the object of -his search, the young maiden, in another canoe exactly the counterpart -of his; who, having imitated his motions in gathering up the paddles and -making preparations for embarking, followed him as he pushed off from -shore. - -The waves of the lake soon began to rise, and, at a distance, looked -ready to submerge them in their watery embrace; but yet, on approaching -their white edges, they seemed to melt away. Still, as these enormous -waves followed each other in quick succession, it kept them in continual -fear; for they felt no certainty but that some one of them might break -upon their canoes and bring them to destruction; while, added to this -perpetual fear, the water of the lake was so clear that it disclosed -to their affrighted gaze large heaps of bones of human beings who had -perished before. And, as they moved on, they saw many persons struggling -and sinking in the waves. Old men and women, and young men and maidens, -were there; and but few were able to pass over. The children alone were -seen to glide on without fear. However, notwithstanding their terror, the -young man and maiden moved unharmed along, for their deeds in life had -been free from evil, and the Master of Life had decreed their safety; -and, at length, they leaped out upon the shore of the Happy Island, the -place of their destination, and wandered together over the blissful -fields, where everything was formed to delight the eye and please the -ear. The air itself was like food, and nourished and strengthened them. -There were no tempests. No one shivered for the want of warm clothes. -No one suffered from hunger. No one mourned for the dead. They saw no -graves. They heard of no wars. There was no hunting of animals. Gladly -the young lover would have remained forever with his beloved in this -beautiful land, but this was not permitted; for, although he did not see -the Master of Life, he heard his voice in a soft breeze which commanded -his return: “Go back,” said the voice, “to the land from whence you -came. Your time has not yet come; your work is not finished, and the -duties for which I made you are not completed. Return to your people and -accomplish all the duties of a brave man. You will be the ruler of your -tribe for many years. My messenger at the gate shall instruct you in -your future work, when he surrenders your body. Listen to him, and you -shall afterwards rejoin the spirit which you must now leave behind. She -is accepted, and will dwell here forever, as young and as happy as when -I called her from the Land of Snows.” And with this the lover’s vision -closed. - - -THE MESSAGE-BEARERS - -When the Great Spirit brought the Redmen from the Happy Hunting Grounds -and left them upon the earth, they were filled with fear lest they could -never make him hear their wants, and could not reach his ears when they -desired to tell him of their joys and sorrows. The sachems went before -him and said: “O our Father, how will thy children tell thee of the deeds -they have performed that will please thine ear? How will they ask thee -to their homes to help them drive away the bad spirits; and how will they -invite thee to their feasts and dances? O our Father, thou canst not at -all times be awake and watching thy children, and they will not know -when thou art sleeping. Thy children do not know the trail to the Happy -Hunting Grounds by which to send their wise men and sachems to talk with -thee, for thou hast covered it with thy hands and thy children cannot -discover it. How will the words of thy children reach thee, O our Father, -the Manito; how will what they say come to thine ears?” - -Then the Great Spirit created for each one of the Redmen a second self, -to whom he gave a home in the air. He provided these beings with wings -and swift feet, so they could move very rapidly. To them he imparted -the secrets of the entrance to his home, and made them guides to his -children whom he had called on the long journey, so that they should not -lose the paths leading to their future home. Finally, the Great Spirit -told these creatures of the air that they should be message-bearers for -his children, and convey their words exactly as spoken from one point -to another until they reached the ears of his sachems in the big wigwam -by the side of the council-fire that never lost its light. They must be -ready at all times to answer the calls of the Redmen, so that none of -their words might be lost. Messages to the loved ones who had left the -earth and gone to the Happy Hunting Grounds must be transmitted with -the same watchful care as were those intended for his ears alone. If -any of his children spoke idle and untruthful words, they, too, must be -repeated, that their father might know whether they were worthy to be -admitted to the grand council-fire. - -When he had finished his instructions, the Great Spirit told the sachems -that he would return to his home, and that they could go with his -children to the bank of a beautiful river near which they dwelt, and -there talk to him. - -Slowly and with a loud voice the chief sachem began to speak. From the -opposite bank of the river the waiting message-bearer caught up the -sachem’s words as they were spoken, and with a strong voice shouted -them to another dweller of the air, who crouched in the tree-tops far -down the river, ready and alert to do the Great Spirit’s bidding. On -and on, rolling along the ravines and valleys, leaping from hill-top to -mountainside and from mountainside to lake, striding over the forests at -a bound—fainter and yet fainter, until lost in the blue distance of the -plain—the message of thankfulness and love was borne from the lips of -the grateful sachem until it reached the ears of the ever-listening and -loving father, and was told to the chiefs who sat in the light of the -council-fire that never grows dim. - - -THE WAY OF THE GODS - -(_Japanese_) - -Listen, my children, to the true story of the Beginning of the World. - -When there was neither Heaven nor Earth, nor Sun nor Moon, nor anything -that is, there existed in Infinite Space the Invisible Lord of the Middle -Heaven. With him were two other Gods. - -By their miraculous power, a Thing whose shape cannot be described came -into existence in the midst of Space, in appearance like a Floating -Cloud. Forth from it sprang, as it were, a Flowering Rushsprout, rising -from the water—pure, translucent, and bright—which grew and grew and -widened and widened infinitely, till it spread over all things and became -the Canopy of Heaven. Then downward from the Floating Cloud grew the -Under-region—the Realm of Night—which is the Root-region of the World and -the abode of Departed Spirits. - -And the center of the Floating Cloud became the Earth, which was still -liquid and formless and without life. - -After this were born in Heaven seven generations of Gods, and the last -and most perfect of these were Izanagi and Izanami. Now, Izanagi and -Izanami were the Parents of the World and all that is in it. And it -happened in this wise: the Gods of the High Plain of Heaven said to -Izanagi and Izanami: - -“Descend and make of this drifting mud and ocean a firm and beautiful -Land, and fill it with living things.” And the Gods placed in their -hands a mystic jewelled Spear. - -Now, in these days the heavens were near to the earth, and the space -between was spanned by a Heavenly Floating Bridge. So they set forth -bravely on their journey, and, looking down into the space beneath them, -they saw in the depths the green plain of the Sea. They held counsel -together and said, “Is there not a country beneath?” - -And Izanagi pushed the jewelled Spear down from the Floating Bridge and -stirred the green sea round and round, and some say that is why the earth -turns round and round to this day. Then the brine went curdle-curdle, and -they drew up the Spear, and the brine that fell from the end of the Spear -dropped down and became an island. This island was called Onogoro, and -is one of the Everlasting Islands of the Land of Sunrise, of the Land of -Fertile Reed-plains, which is Japan. - -Now, the Gods stepped down on to the Earth, and it was strange and -desolate, and they shivered, and felt lonely and afraid. - -Suddenly sounded a whirring of wings; two tiny Sekirei—wagtails—swept -by and fluttered to the ground. It was early springtime; the living air -thrilled warm and sweet. With little pecks and cheeps, full of busy -pride, the pair sought twigs and grasses and wove them deftly into a -downy nest. Quivering with rapture, the lover-bird hovered round his -mate, and sang of love and joy and happy days to come. - -While the Great Gods watched, a warmth crept round the heart of Izanagi, -and in Izanami’s eyes was a mist of tears. She whispered softly, “Let us, -too, make a house to dwell in!” Then Izanagi plunged his spear into the -ground, and round them rose a great and glorious Palace, and the Spear -was the Heart-Pillar thereof. And they were hidden from the sight of -Heaven and Earth. - -Then, moving round this Pillar, they met and gazed on one another with -charmed eyes. The Mother of Mankind cried joyfully: “Behold! I have met -with a lovely Youth!” And Izanagi cried back: “Behold! I have met with a -lovely Maiden!” - -So the Sekirei first taught the Gods the ways of Love, and are honored -and cherished in Japan to this day. - -But Izanagi remembered how Izanami had been the first to speak, and in -his displeasure said wrathfully: “I am a Man, and should by right have -spoken first!” - -When the first child born to them was ugly and deformed, they put him in -a boat made of camphor-wood, and he sailed away to sea and became the God -of the fisherfolk. His children are the hairy men who live in some of the -islands of Japan to this day. - -Then the Gods passed round the Pillar a second time, and Izanagi spoke -first. So his anger was appeased, and they lived greatly content. - -Together they made the eight islands of Japan, and placed them at the -summit of the globe. But the land was hidden—becovered with mists—so -Izanagi sent forth the God of the Winds. He, blowing lustily, rent the -clouds, and the earth lay as a bride unveiled, shimmering with silver dew -on her green pastures. - -Next came the Food-Spirit to comfort mankind, the Sea Gods, the Mountain -Gods, the Gods of the River-mouths, the Tree Gods, and the Earth Goddess. -Last of all was born the fierce Fire God, Kagu-tsuchi. Now, this God was -of such a hot and fiery temper that he burned his Great Mother, and she -suffered change and departed to the Lower World. - -Then Izanagi was wroth, and cried aloud: “Oh, that I should have given my -Beloved in return for a single child!” - -And his sorrow was so great that he crawled round her head and her feet, -and from the tears that he shed sprang up the Goddess of Weeping. Then he -took his ten-span sword and hewed Kagu-tsuchi in three pieces, and each -piece sprang into life as the Spirit of Thunder, the Spirit of Mountains, -and the Spirit of Rain. - -Now, Izanagi loved his wife so greatly that he could find no rest or -peace on earth; and, after wandering long in search of comfort and -finding none, he determined to seek her, even in the realm of Departed -Spirits. His way lay through a long and gloomy passage where few have -trod, right through the center of the earth, till he came at length to -the Gate of Everlasting Night, to the Kingdom of Yomi, the Ruler of the -Under World. He knocked at the Gate and cried aloud: - -“O my beloved Sister! come back to me!” And she answered him: - -“O beloved Elder Brother! gladly would I come, but, alas! I have eaten of -Yomi’s cooking and am bewitched. Let me return and speak to him, but do -not thou follow me!” - -So Izanagi waited anxiously without, till, growing impatient at her long -delay, he broke a tooth off his comb, lighting it as a torch, and so -dared to enter those terrible shades. Through dark and dreadful ways he -wandered, and his heart quailed within him. - -But Yomi was wroth with him for his daring, and smote Izanami so that -when he found her she lay as one altered in death, with Eight Witches at -her head and her feet. Then a great horror fell upon Izanagi; he turned -and fled swiftly, and the Eight Ugly Women rose and pursued him. On he -ran, through winding ways where icy blasts fly shrieking; and the Witches -swept after him and would have caught him, but he seized the wreath from -his head and flung it down, and it was changed into bunches of grapes. -When the Witches saw these they stopped and greedily devoured them; then, -gathering up their robes, rose and pursued again. - -Izanagi felt the chill of their coming, and drew out a many-toothed comb -from the right bunch of his hair and threw it behind him. Behold! as it -touched the ground, there sprang up a hedge of young bamboo shoots across -the path. The Witches swooped down, pulled up the young shoots, and ate -them to the last one; then again gave chase. - -Now, Izanami, too, was angered against him, for she had been put to -shame; and she sent five hundred warriors from Yomi to pursue him. When -the rush and the tramping drew nearer, Izanagi unsheathed his ten-span -sword, and in his despair his breath failed as at the approach of Death. -Then suddenly appeared before him the Gate of the Pass of Yomi; and -hastily plucking some peaches which grew by the gate, he threw them, and -scattered his pursuers, and himself passed through into the light. And -he rolled a mighty stone across the mouth of the opening, so that none -hereafter could move it. - -The peaches that had saved him he named Their Augustness the Great Divine -Fruit, and they are honored in some parts of Japan to this day. - -Now, when he came back into the world again, Izanagi felt very weary, -and searched for a clear stream to wash away the foulness of the Lower -Regions which clung to him. When he had found one he bathed therein, and -of this washing many evil gods were born; among them were the Gods of -Crookedness, who love to plague mankind. Seeing this evil, he made the -Gods of Straightening, to make crooked things straight. - -Now, when he had rested and accomplished his purification, he created -the greatest of his children in this wise: - -Descending once more into the clear stream, he bathed his left eye, and -forth sprang Amaterasu, the great Sun Goddess. - -Sparkling with light, she rose from the waters as the Sun rises in the -East, and her brightness was wonderful, and shone through Heaven and -Earth; never was seen such radiant glory. - -Izanagi rejoiced greatly, and said, “There is none like this Miraculous -Child!” - -Taking a necklace of jewels, he put it round her neck and said, “Rule -Thou over the Plain of High Heaven!” - -Thus Amaterasu became the source of all life and light; the glory of her -shining has warmed and comforted all mankind, and she is worshipped by -them unto this day. - -Then he bathed his right eye, and there appeared her brother, the Moon -God. Izanagi said: “Thy beauty and radiance are next to the Sun in -splendor; rule thou over the Dominion of Night!” - -When the two beautiful ones had departed, a third God came forth, whose -name was Susa-wo. He was a god with a strange destiny, and could never be -at peace, sweeping ceaselessly over hills and valleys with his long beard -floating behind him. Izanagi gave him dominion over the sea. - -But he was not content and neglected his kingdom, restlessly roaming over -the earth, so that the green mountains withered and the rivers dried up. -The murmuring of spirits he woke with his moaning was as the sound of -innumerable bees. - -So Izanagi in his wrath banished him to the Nether Regions, and, having -accomplished his work, withdrew into an Island Cave, and abode there till -the End. - - - - -CHAPTER VII - -MOTHER-MYTHS AND CHILD-MYTHS - - -In all the myths we have learned about so far there has been very little -of the purely human element of affection, yet it is true that reverence -and love for the mother of all things was one of the earliest instincts -in the mind of primitive man, as well as love and even reverence for -children. - -The idea of the earth as a mother is a very simple and natural one, and -so we find everywhere that the earth has been personified as a mother. - -Among the primitive people of America the Earth-Mother is a personage of -much importance. The Peruvians worshipped her as Mama-Pacha or Mother -Earth. The Caribs, when there was an earthquake said it was their Mother -Earth dancing and signifying to them to dance and make merry likewise, -which accordingly they did. Among the North American Indians, the -Comanches call on the earth as their mother, while they regard the Great -Spirit as their father. - -In the mythology of the Finns, Lapps and Esths, the Earth-Mother is -a divinely honored personage. One of the most primitive forms of the -Earth-Mother is that of the Zulus. She is described as a very little -animal about as large as a pole-cat, and is marked with little white and -black stripes. The Zulus say of her that she is not commonly seen. We -hear it said that primitive men knew her. No one existing at the present -time ever saw her. In spite of this fact, however, they seem to have very -definite ideas of her appearance, for upon one side of this little black -and white animal there grow a bed of reeds, a forest, and grass. She -always goes about followed by a large troop of children which resemble -her, and in whose welfare she takes a great interest. The name of this -goddess is Inkosa-za-na. - -The oldest of all their gods in Polynesian mythology is a mother-goddess -called Vari. She is the very beginning of things in the abyss. She is -celebrated as the source of all from whom all beings claim descent. She -sheltered the Earth-Mother, who in Polynesian mythology is called Papa, -whose husband was Rangi, the Heaven. How these two came to be separated -is told in the story of the “Children of Heaven and Earth.” - -We see from this myth of Vari that the earth is not the only -mother-goddess. - -The very beginnings of things in night and chaos were frequently -represented as mother goddesses. For example, the Egyptian Mother-goddess -was Neith, the goddess of night. She is celebrated as the “Only One.” -“Glory to thee! Thou art mightier than the Gods! The forms of the living -souls which are in their places give glory to the terrors of thee, their -mother; thou art their origin.” She is represented as self-existing. “I -am all that was and is and is to be; no mortal hath lifted my veil.” In -the Public Library in Boston the artist Sargent has made the vague, black -figure of this goddess the background in his fresco, giving a symbolic -representation of Egyptian religion. The face of Neith shows inscrutable -calm, and she wears as a necklace the constellations of the Zodiac, and -on her head the winged globe of the sun. She was said also to have been -the mother of the sun. - -The Hindoo, Aditi, mother of the gods, seems to have been a goddess of -the same kind. She is said to represent free, unbounded infinity, and -is the mother of twelve heavenly beings—sun-gods, called Adityas. Her -kinship with other mother-goddesses is shown by the fact that she was -invoked as the bestower of blessings on children and cattle. - -In the naïve and poetical little myth of the Malayan Peninsula given -later, the sun and moon both figure as mother-goddesses. - -The worship of mother-goddesses among the ancient Mexican Indians was -prominent. Hymns descriptive of two are given here. The first is to the -goddess Teteoinan, the “Mother of the Gods.” She was also called Soci, -“Our Mother,” and also by another name which signified “The Heart of -the Earth.” This last name was given to her because she was believed to -be the cause of earthquakes. She presided over the vegetable and animal -world and her chief temple at Tepeyacac was one of the most renowned in -ancient Mexico. The other goddess, Cihuacoatl, was the mythical mother -of the human race, and was regarded with veneration on account of her -antiquity. As well as being an Earth-Goddess, she was the Goddess of War. - -It would be possible to give many illustrations of mother-tree goddesses, -but we have space for only one, that of the Persian world-tree in whose -midst dwelt the mother of all. “In Eridu a dark pine grew. It was planted -in a holy place. Its crown was crystal white, which spread toward the -deep vault above. The Abyss of Hea was its pasturage in Eridu, a canal -full of waters. Its station was the center of the earth. Its shrine was -the couch of Mother Zicam. The roof of its holy house like a forest -spread its shade; there were none who entered within. It was the seat of -the mighty mother, who passes athwart the heavens.” - -The Norse earth-goddess, consort of Odin, appears in three forms—Jord, -Frigg, and Rind. Jord is the original uninhabited earth, Frigg is the -inhabited, cultivated earth, and Rind is the frozen earth of winter. The -child of the first is Thor, the thunderer; of the second is Balder, the -good or the beautiful; and of the third is Vale, who revenged the death -of Balder. Of these, Frigg is more nearly like other mother-goddesses, -though she seems to be somewhat withdrawn from active participation -in the duties of the mother-goddess. These are handed over to her -maid-servants, of whom she had seven—Fulla, Hlyn, Guaa, Snotra, Var, -Lofu, and Syn. Fulla, with golden hair adorned with a ribbon, looks -after harvests. Hlyn is the protectress who delivers people from peril. -Guaa is the messenger who runs errands for Frigg. Var has charge of -marriage, Lofu of love, and Syn of justice. The counterpart of Frigg in -Greek mythology is Demeter (Roman name, Ceres), the daughter of another -earth-goddess, Rhea. Like Frigg, she represents the bountiful life-giving -aspects of nature. She is best described in the hymn written in her honor -by Callimachus given later, and in which you will recognize another -version of the story of Erisichthon. - - -MALAYAN STORY OF THE SUN AND MOON - -The Moon is a woman, and the Sun also. The stars are the Moon’s children, -and the Sun had in olden times as many. Fearing, however, that mankind -could not bear so much brightness and heat, they agreed each to devour -her children. But the Moon instead of eating up her stars hid them from -the Sun’s sight, who, believing them all devoured, ate up her own; no -sooner had she done it than the Moon brought her family out of their -hiding-place. When the Sun saw them, filled with rage, she chased the -Moon to kill her. The chase has lasted ever since, and sometimes the Sun -even comes near enough to bite the Moon, and that is an eclipse. The Sun, -as men may see, still devours her stars at dawn, and the Moon hides hers -all day while the Sun is near, and only brings them out at night when her -pursuer is far away. - -[Illustration: Demeter or Ceres. _The Vatican._] - - -HYMN TO THE MOTHER OF THE GODS - -(_Mexican Indian_) - -Hail to our mother, who caused the yellow flowers to blossom, she who -scattered the seeds of the maguey, as she came forth from Paradise. - -Hail to our mother, who poured forth white flowers in abundance, who -scattered the seeds of the maguey, as she came forth from Paradise. - -Hail to the goddess who shines in the thorn-bush like a bright butterfly. - -Ho! she is our mother, goddess of the earth; she supplies food in the -desert to the wild beasts, and causes them to live. - -Thus, thus, you see her to be an ever-fresh model of liberality toward -all flesh. - -And as you see the goddess of the earth do to the wild beasts, so also -does she toward the green herbs and the fishes. - - -HYMN TO CIHUACOATL, THE MOTHER OF MORTALS - -(_Mexican Indian_) - -Quilaztli, plumed with eagle feathers, with the crest of eagles, painted -with serpents’ blood, comes with her hoe, beating her drum, from -Colhuacan. - -She alone, who is our flesh, goddess of the fields and shrubs, is strong -to support us. - -With the hoe, with the hoe, with hands full, with the hoe, with hands -full, the goddess of the fields is strong to support us. - -With a broom in her hands the goddess of the fields strongly supports us. - -Our mother is as twelve eagles, goddess of drum-beating, filling the -fields of tzioac and maguey like our lord Mixcoatl. - -She is our mother, a goddess of war, our mother, a goddess of war, an -example and a companion from the home of our ancestors. - -She comes forth, she appears when war is waged, she protects us in war -that we shall not be destroyed, an example and companion from the home of -our ancestors. - -She comes adorned in the ancient manner with the eagle crest, in the -ancient manner with the eagle crest. - - -THE CHILDREN OF HEAVEN AND EARTH - -(_Polynesian_) - -Men had but one pair of primitive ancestors; they sprang from the vast -Heaven that exists above us, and from the Earth which lies beneath us. -According to the traditions of our race, Rangi and Papa, or Heaven -and Earth, were the source from which, in the beginning, all things -originated. Darkness then rested upon the Heaven and upon the Earth, and -they still both clave together, for they had not yet been rent apart, -and their children were ever thinking among themselves what might be the -difference between darkness and light. - -At last, worn out by the continued darkness, the children of Heaven and -Earth consulted amongst themselves, saying: “Let us now determine what we -should do with Rangi and Papa, whether it would be better to slay them -or to rend them apart.” Then spoke Tu-Matauenga, the fiercest of the -children of Heaven and Earth: “It is well, let us slay them.” - -Then spoke Tane-Mahuta, the father of forests and of all things that -inhabit them, or that are constructed from trees: “Nay, not so. It is -better to rend them apart, and to let the Heaven stand far above us, and -the Earth lie under our feet. Let the Sky become as a stranger to us, but -the Earth remain close to us as our nursing mother.” - -The brothers all consented to this proposal, with the exception of -Tawhiri-ma-tea, the father of winds and storms, and he, fearing that his -kingdom was about to be overthrown, grieved greatly at the thought of his -parents being torn apart. - -Finally, however, having come to an agreement as to their plans, lo, -Rongo-matane, the god and father of the cultivated food of man, rises up -that he may rend apart Heaven and Earth; he struggles, but he cannot rend -them apart. Lo, next, Tangawa, the god and father of fish and reptiles, -rises up, that he may rend apart Heaven and Earth; he also struggles, -but he cannot rend them apart. Lo, next, Haumia-tikitiki, the god and -father of the food of man which springs without cultivation, rises up and -struggles, but ineffectually. Lo, then, Tu-Matauenga, the god and father -of fierce human beings, rises up and struggles, but he, too, fails in his -efforts. Then, at last, slowly uprises Tane-Mahuta, the god and father -of forests, of birds, and of insects, and he struggles with his parents; -in vain he strives to rend them apart with his hands and arms. Lo, he -pauses; his head is now firmly planted on his mother the Earth, his feet -he raises up and rests against his father the Heaven, he strains his back -and limbs with mighty effort. Now are rent apart Rangi and Papa, and with -cries and groans of woe they shriek aloud: “Wherefore slay you thus your -parents? Why commit you so dreadful a crime as to slay us, as to rend -your parents apart?” But Tane-Mahuta pauses not; he regards not their -shrieks and cries; far, far beneath him he presses down the Earth; far, -far above him he thrusts up the Sky. - -Then, also, there arose in the breast of Tawhiri-ma-tea, the god and -father of winds and storms, a fierce desire to wage war with his -brothers, because they had rent apart their common parents. - -The god of hurricanes and storms dreads also that the world should become -too fair and beautiful, so he rises, follows his father to the realms -above, and hurries to the sheltered hollows in the boundless skies; there -he hides and clings, and nestling in this place of rest he consults -long with his parent, and as the vast Heaven listens to the suggestions -of Tawhiri-ma-tea, thoughts and plans are formed in his breast, and -Tawhiri-ma-tea also understands what he must do. - -He sends forth fierce squalls, whirlwinds, dense clouds, massy clouds, -dark clouds, gloomy thick clouds, fiery clouds, clouds which precede -hurricanes, clouds of fiery black, clouds reflecting glowing red light, -clouds wildly drifting from all quarters and wildly bursting, clouds -of thunder-storms, and clouds hurriedly flying. In the midst of these -Tawhiri-ma-tea himself sweeps wildly on. Alas! Alas! then rages the -fierce hurricane; and whilst Tane-Mahuta and his gigantic forests still -stand, unconscious and unsuspecting, the blast of the breath of the mouth -of Tawhiri-ma-tea smites them, the gigantic trees are snapped off right -in the middle; alas! alas! they are rent to atoms, dashed to the earth, -with boughs and branches torn and scattered, and lying on the earth, -trees and branches all alike left for the insect, for the grub, and for -loathsome rottenness. - -From the forests and their inhabitants Tawhiri-ma-tea next swoops down -upon the seas, and lashes in his wrath the ocean. Ah! ah! waves steep as -cliffs arise, whose summits are so lofty that to look from them would -make the beholder giddy; these soon eddy in whirlpools, and Tangawa, the -god of ocean, and father of all that dwell therein, flies affrighted -through his seas. - -Tawhiri-ma-tea next rushed on to attack his brothers Rongo-matane and -Haumia-tikitiki, the gods and progenitors of cultivated and uncultivated -food; but Papa, to save these for her other children, caught them up, and -hid them in a place of safety; and so well were these children of hers -concealed by their Mother Earth, that Tawhiri-ma-tea sought for them in -vain. - -Tawhiri-ma-tea having thus vanquished all his other brothers, next rushed -against Tu-Matauenga, to try his strength against his; he exerted all his -force against him, but he could neither shake him nor prevail against -him. What did Tu-Matauenga care for his brother’s wrath? he was the -only one of the whole party of brothers who had planned the destruction -of their parents, and had shown himself brave and fierce in war. -Tu-Matauenga, or man, still stood erect and unshaken upon the breast of -his Mother Earth; and now at length the hearts of Heaven and of the god -of storms became tranquil, and their passions were assuaged. - -Up to this time the vast Heaven has still ever remained separated from -his spouse the Earth. Yet their mutual love still continues—the soft -warm sighs of her loving bosom still ever rise up to him, ascending from -the woody mountains and valleys, and men call these mists; and the vast -Heaven, as he mourns through the long nights his separation from his -beloved, drops frequent tears upon her bosom, and men seeing these, term -them dewdrops. - - -STORY OF DEMETER - -(_Greek: From the Hymn of Callimachus_) - -He sings how Demeter was the first to cut off wheat, straw, and handfuls -of ears, and introduced oxen to tread out the corn. He tells also how -she punishes those who are guilty of disrespect to her power. She made -the son of Triopus pitiable by hunger. Not yet were the Pelasgians -inhabiting the Cnidian land, but sacred Dotium; but to thyself had raised -a beautiful enclosure, thickly grown with trees; scarce would an arrow -have penetrated it. In it was the pine, in it tall elms, and pear-trees -also, and beautiful, sweet apples, whilst the water, like as amber, was -bursting forth from springs. Then the son of Triopus hastened forth with -twenty servants, all in their prime, all giant men, having armed them in -both respects with hatchets and axes, so they rushed without shame into -the grove of Demeter. - -Now there was a poplar, a large tree reaching to heaven, and under it the -nymphs were wont to disport themselves in the noontide, which, stricken -first, sounded an evil melody for the rest. Demeter became aware that her -sacred grove was in danger, and said in anger, “Who is hewing down my -beautiful trees?” - -Forthwith she likened herself to Nicippe, whom the state had appointed as -her public priestess, and she grasped in her hand the fillets and poppies -and kept her key on her shoulders. Then said she, soothing the sad and -shameless man: “My son who fellest the sacred trees which are consecrated -to gods, stay, my son, child, much beloved by thy parents, forbear and -turn away thy servants, lest anywise our Lady Demeter be wroth with thee; -Demeter, whose holy precinct thou art pillaging.” - -At her then, looking askance more fiercely than a lioness with savage -brood: “Give way, lest I fasten this great axe in thy flesh. These trees -thou shalt behold my well-roofed house, wherein I shall ever and anon -hold pleasant banquets to my heart’s content with my companions.” So -spake the youth, and Nemesis recorded the wicked speech. - -Demeter was wroth in an unspeakable degree, and she became the goddess. -Her steps, indeed, trod the ground, but her head touched Olympus. Then -were they half dead, I wot, when they had seen the awful goddess, and on -a sudden rushed away, having left the axe among the oaks. The rest she -left alone, for by constraint they followed beneath their lord’s hands, -but she replied to the king that vexed her: “So, so; build thy hall, thou -dog, thou dog, wherein thou mayst hold banquets, for frequent festivals -thou shalt have hereafter.” Forthwith she sent upon him a grievous, -fierce hunger, burning and violent. So terrible was his appetite that he -ate up everything his mother had, causing her to call on Neptune: - -“Either remove thou from him his sad disorder or thyself take and -maintain him, for my tables have fallen short. Reft are my folds, and my -stalls now void of beasts; and at length my cooks have declined the task. -Nay, more, they have unyoked the mules from the great wains, and he ate -the heifer which his mother was feeding for Vesta, and the prize-gaining -steed and war horse, and the cat which lesser animals dread.” - -O Demeter, may he be no friend to me who is hated by you.... Sing ye -virgins, and ye mothers join the acclaim. All hail, Demeter, many -nurturing of many measures. And as the four white-maned steeds carry the -basket, so shall the great goddess, wide ruling, come, bringing to us -fair spring, fair summer, winter and autumn, and shall keep them for us -to another year. - -Hail, goddess, and preserve this city in harmony and prosperity, and -bring all things home ripe from the fields. Feed our cattle; support our -fruit trees; bring forth the ear, produce the harvest; nurse also peace; -that he who has sowed, that same may reap. Be propitious at my bidding, O -thou, thrice-prayed-for, widely ruling among goddesses. - - -THE STORY OF DEMETER AND PERSEPHONE - -(_Greek_) - -Once upon a time, when the giants had all been imprisoned by Zeus under -Mount Ætna, Pluto, the ruler over the lower regions, or Hades, became -very much alarmed lest the shock of their fall might expose his kingdom -to the light of day. Under this apprehension, he mounted his chariot, -drawn by black horses, and made a journey of inspection to satisfy -himself of the extent of the damage. While he was thus engaged, he was -espied by the Goddess of Love, Aphrodite (Venus), who was sitting on -Mount Eryx, playing with her little boy Eros (Cupid). - -He is one of the children in mythology who never grows up and never grows -any wiser. He carries about with him always a bow and a quiver full of -arrows, which he shoots right into the hearts of people and fills them -with a love so overwhelming for some one they have seen that they will -even carry that person off against his or her will, as this present story -shows. As soon as Aphrodite saw Pluto, she exclaimed: “My son, take thy -darts which subdue all, even Zeus himself, and send one into the breast -of yonder dark monarch, who rules the realm of Tartarus. Dost thou not -see that even in heaven some despise our power? Athēne and Artemis defy -us; and there is that daughter of Demeter, who threatens to follow their -example. Now, if thou regardest thine own interest or mine, join these -two in one.” The boy selected his sharpest and truest arrow, and sped it -right to the heart of Pluto. - -Now in the vale of Enna is a lake embowered in woods, where Spring -reigns perpetual. Here Persephone (Roman, Proserpina) was playing with -her companions, gathering lilies and violets, when the god Pluto saw -her. He immediately loved her, and, without waiting to find out whether -she returned his love or not, he caught her up and carried her off. She -screamed for help to her mother and her companions, but Pluto urged on -his steeds and outdistanced pursuit. When he reached the river Cyane, it -opposed his passage; whereupon he struck the bank with his trident, and -the earth opened and gave him a passage to Tartarus. - -Then Demeter, overwhelmed with grief, sought her daughter through the -whole world. Bright-haired Aurora, when she came forth in the morning, -and Hesperus, when he led out the stars in the evening, found her still -busy in the search. At length, weary and sad, she sat down upon a stone, -and remained nine days and nine nights, in the open air, under the -sunlight and moonlight and falling showers. It was where the city of -Eleusis now stands, near the home of an old man named Celeus. His little -girl, pitying the old woman, said to her: “Mother”—and the name was sweet -to the ears of Demeter—“why sittest thou here alone upon the rocks?” The -old man begged her to come into his cottage. She declined. He urged her. -“Go in peace,” she replied, “and be happy in thy daughter; I have lost -mine.” But their compassion finally prevailed. Demeter rose from the -stone and went with them. As they walked, Celeus said that his only son -lay sick of a fever. The goddess stooped and gathered some poppies. Then, -entering the cottage where all was in distress—for the boy, Triptolemus, -seemed past recovery—she restored the child to life and health with a -kiss. In grateful happiness the family spread the table, and put upon it -curds and cream, apples, and honey in the comb. While they ate, Demeter -mingled poppy juice in the milk of the boy. When night came, she arose -and, taking the sleeping boy, moulded his limbs with her hands, and -uttered over him three times a solemn charm, then went and laid him in -the ashes. His mother, who had been watching what her guest was doing, -sprang forward with a cry and snatched the child from the fire. Then -Demeter assumed her own form, and a divine splendor shone all around. -While they were overcome with astonishment, she said: “Mother, thou hast -been cruel in thy fondness; for I would have made thy son immortal. -Nevertheless, he shall be great and useful. He shall teach men the use -of the plough, and the rewards which labor can win from the soil.” So -saying, she wrapped a cloud about her, and, mounting her chariot, rode -away. - -Demeter continued her search for her daughter, until at last she returned -to Sicily, whence she had at first set out, and stood by the banks of -the river Cyane. The river nymph would have told the goddess all she had -witnessed, but dared not for fear of Pluto; so she ventured merely to -take up the girdle which Persephone had dropped in her flight, and float -it to the feet of her mother. Demeter, seeing this, laid her curse upon -the innocent earth in which her daughter had disappeared. Then succeeded -drought and famine, flood and plague, until at last the fountain Arethusa -made intercession for the land. For she had observed that it had opened -all unwillingly to the might of Pluto, and she had also, in her flight -from Alpheus through the lower regions of the earth, beheld the missing -Persephone. She reported that the daughter of Demeter seemed sad, but no -longer showed alarm in her countenance. Her look was such as became a -queen—the queen of Erebus, the powerful bride of the monarch of the realm -of the dead. - -When Demeter heard this she stood a while like one stupefied; then she -implored Zeus to interfere to procure the restitution of her daughter. -Zeus consented on condition that Persephone should not, during her stay -in the lower world, have taken any food; otherwise, the Fates forbade her -release. Accordingly, Hermes was sent, accompanied by Spring, to demand -Persephone of Pluto. The wily monarch consented; but, alas! the maiden -had taken a pomegranate which Pluto offered her, and had sucked the sweet -pulp from a few of the seeds. A compromise, however, was effected by -which she was to pass half the time with her mother and the rest with the -lord of Hades—so the flowers bloom upon the earth for half the year, and -for the other half are buried underground, out of sight. - -Demeter, pacified with this arrangement, restored the earth to her favor. -She remembered, also, about Celeus and his family, and her promise to -his infant son, Triptolemus. She taught the boy the use of the plough -and how to sow the seed. She took him in her chariot, drawn by winged -dragons, through all the countries of the earth; and under her guidance -he imparted to mankind valuable grains, and the knowledge of agriculture. -After his return, Triptolemus built a temple to Demeter in Eleusis, and -established the worship of the goddess under the name of the Eleusinian -mysteries, which, in the splendor and solemnity of their observance, -surpassed all other religious celebrations among the Greeks. - - * * * * * - -Myths in which children figure are so numerous that it will be possible -to give but a few of the most important ones. There are sun and moon -children, and star children, and children of the wind; strong children -and clever children and tricksy children, and even children who are -worshipped as ancestors. A charming tale of the Zuni Indians tells how -they came to worship children. Once some mothers were crossing a river -with their children. By some magical means the children were changed -into such ugly and mischievous shapes that many of the mothers, in their -fright, let them fall into the water. Some of them held fast to their -children, and these were restored to their natural shapes on the other -side of the river, but those who had lost their children grieved deeply, -and nothing could comfort them. Thereupon, two little twin brothers, -who were called Sons of the Sun, went downward beneath the waters of a -lake to the dwelling of the children, who as soon as they saw the twins -inquired lovingly how it fared with their mothers. Their visitors told -them of the grief and sorrow of their parents, whereupon the children -said: “Tell our mothers we are not dead, but live and sing in this -beautiful place, which is the home for them when they sleep. One day they -will wake here and be happy always. And we are here to intercede with the -Sun, our father, that he may give to our people rain and the fruits of -the earth, and all that is good for them.” Ever since these children have -been worshipped as ancestral gods. - -We have already had a little story in which the stars appear as the -children of the sun and moon. In another one, of the Indians of British -Columbia, the dark spots which we see on the moon are supposed to be -a child and her little basket. According to this legend, one night a -child of the chief class awoke and cried for water. Its cries were very -affecting—“Mother, give me a drink!”—but the mother heeded not. The Moon -was touched, and came down, entered the house, and approached the child, -saying: “Here is water from heaven; drink.” The child eagerly took hold -of the jar and drank the water, and was then enticed to go away with its -benefactor, the Moon. They took an underground passage until they got -quite clear of the village, and then ascended to heaven. And still we -see in the moon the figure of that very child, carrying the little round -basket it had in its hand when it went to sleep. - -The Indians of Mt. Shasta have a little wind child, who also became the -ancestress of the grizzly-bear people. They tell how once a terrific -storm came up from the sea and shook to its base the wigwam—Mt. Shasta -itself—in which lived the Great Spirit and his family. Then the Great -Spirit commanded his daughter, little more than an infant, to go up and -command the wind to be still; but he cautioned her at the same time, in -a tender, fatherly manner, to be sure and not put her head out into the -blast, but to thrust out her little red arm and make a sign before she -delivered her message. But she could not withstand the temptation to look -out upon the world, and of course, being such a little thing, she was -caught up by the storm and blown down the mountain into the land of the -grizzly-bear people. She married one of them, and became the ancestress -of a new race of men. When the Great Spirit heard that his daughter -still lived, he ran down the mountain for joy, but when he found out -that his daughter had married one of the grizzly-bear people, he was so -angry that he cursed the grizzly people and turned them into the present -race of bears of that name. Then he drove them and the new race of men -out of their wigwam, shut to the door, and passed away to his mountains, -carrying his daughter with him; and her or him no eye has since seen. - -A very important mythical being in Polynesian mythology is a little boy -called Maui-tiki-tiki-o-Taranga, and how he caught the Sun is told in the -story of him in this chapter. - -The Egyptians called the sun itself a child when it was rising. The name -of this Child-Sun was Horus, and he was sometimes regarded as the god -of silence and represented as a child with his finger held up to his -lip. The principal children in Greek myths are Heracles and Hermes, who, -although they figure in many stories after they had become full-grown -gods, were both very remarkable when they were babies. Heracles was the -God of Strength, but it is very probable that there are some cosmic -elements in the conception of this god. His struggle with the serpents in -his babyhood resembles very closely other battles in mythology between -the sun and the powers of darkness, Ra and Anapef or Apollo and the -Python. Hermes, who is a roguish little imp, is full of such tricks as -the wind plays, and he has become the model of many a mediæval tale of -tricksy thieves and wonder-workers. - -Other stories to be given in this chapter show how important little human -children were among primitive people—so important in one story that all -the animals in the world assembled and tried to save two little boys who -went sound asleep upon a rock that gradually rose higher and higher until -their faces touched the moon; and so important in another that even the -great god of the Algonquins, Glooskap himself, was conquered by the baby; -and in still another Indian myth so important that if it had not been for -the wishes of the little son of a Manito, there would never have been any -summer; but this last, if he really were the son of a Manito, was, of -course, a little more than human. - - -LEGEND OF TU-TOK-A-NU-LA - -(_Indians of the Yosemite Valley_) - -There were once two little boys living in the valley, who went down -to the river to swim. After paddling and splashing about to their -hearts’ content, they went on shore and crept upon a huge bowlder that -stood beside the water, on which they lay down in the warm sunshine -to dry themselves. Very soon they fell asleep, and slept so soundly -that they never wakened more. Through moons and snows, winter and -summer, they slumbered on. Meantime the great rock whereon they slept -was treacherously rising day and night, little by little, until it -soon lifted them up beyond the sight of their friends, who sought them -everywhere, weeping. Thus they were borne up at last beyond all human -help or reach of human voice; lifted up into the blue heavens, far up, -far up, until their faces touched the moon; and still they slumbered and -slept, year after year, safe among the clouds. - -Then, upon a time, all the animals assembled together to bring down the -little boys from the top of the great rock. Every animal made a spring up -the face of the wall as far as he could leap. The little mouse could only -jump up a hand-breadth; the rat, two hand-breadths; the raccoon, a little -farther; and so on—the grizzly bear making a mighty leap far up the wall, -but falling back like all the others. Last of all the lion tried, and he -jumped up farther than any other animal, but he, too, fell down flat on -his back. - -Then came along an insignificant measuring-worm, which even the mouse -could have crushed by treading on it, and began to creep up the rock. -Step by step, a little at a time, he measured his way up, until he -presently was above the lion’s jump, then pretty soon out of sight. So he -crawled up and up, through many sleeps, for about one whole snow, and at -last he reached the top. Then he took the little boys and came downward -as he went up, so bringing them safely to ground. - -And the rock is called the measuring-worm—Tutokanula. - - -NEZHIK-E-WA-WA-SUN; OR, THE LONE LIGHTNING - -(_Odjibwa_) - -A little orphan boy, who had no one to care for him, was once living -with his uncle, who treated him very badly, making him do hard things -and giving him very little to eat; so that the boy pined away, he never -grew much, and became, through hard usage, very thin and light. At last -the uncle felt ashamed of this treatment, and determined to make amends -for it by fattening him up, but his real object was to kill him by -over-feeding. He told his wife to give the boy plenty of bear’s meat, and -let him have the fat, which is thought to be the best part. They were -both very assiduous in cramming him, and one day came near choking him to -death by forcing the fat down his throat. The boy escaped and fled from -the lodge. He knew not where to go, but wandered about. When night came -on, he was afraid the wild beasts would eat him; so he climbed up into -the forks of a huge pine tree, and there he fell asleep in the branches, -and had an _aupoway_, or ominous dream. - -A person appeared to him from the upper sky and said: “My poor little -lad, I pity you, and the bad usage you have received from your uncle has -led me to visit you; follow me, and step in my tracks.” Immediately his -sleep left him, and he rose up and followed his guide, mounting up higher -and higher into the air, until he reached the upper sky. Here twelve -arrows were put into his hands, and he was told that there were a great -many Manitoes in the northern sky, against whom he must go to war, and -try to waylay and shoot them. Accordingly, he went to that part of the -sky, and at long intervals shot arrow after arrow until he had expended -eleven, in vain attempts to kill the Manitoes. At the flight of each -arrow there was a long and solitary streak of lightning in the sky—then -all was clear again, and not a cloud or spot could be seen. The twelfth -arrow he held a long time in his hands, and looked around keenly on every -side to spy the Manitoes he was after. But these Manitoes were very -cunning, and could change their form in a moment. All they feared was the -boy’s arrows, for these were magic arrows, which had been given to him -by a good spirit, and had power to kill them if aimed aright. At length -the boy drew up his last arrow, settled in his aim, and let fly, as he -thought, into the very heart of the chief of the Manitoes; but before the -arrow reached him, the Manito changed himself into a rock. Into this rock -the head of the arrow sank deep and stuck fast. - -“Now your gifts are all expended,” cried the enraged Manito, “and I -will make an example of your audacity and pride of heart for lifting -your bow against me.” And so saying, he transformed the boy into the -Nezhik-e-wa-wa-sun, or Lone Lightning, which may be observed in the -northern sky to this day. - - -WASIS, THE BABY - -HOW THE LORD OF MEN AND BEASTS STROVE WITH THE MIGHTY WASIS, AND WAS -SHAMEFULLY DEFEATED - -(_Penobscot_) - -Now it came to pass when Glooskap had conquered all his enemies, even -the Kewahqu’, who were giants and sorcerers, and the M’téoulin, who were -magicians, and the Pamola, who is the evil spirit of the night air, and -all manner of ghosts, witches, devils, cannibals, and goblins, that he -thought upon what he had done, and wondered if his work was at an end. - -And he said this to a certain woman. But she replied: “Not so fast, -Master, for there yet remains One whom no one has ever conquered or got -the better of in any way, and who will remain unconquered to the end of -time.” - -“And who is he?” inquired the Master. - -“It is the mighty Wasis,” she replied, “and there he sits; and I warn you -that if you meddle with him you will be in sore trouble.” - -Now Wasis was the Baby. And he sat on the floor sucking a piece of -maple-sugar, greatly contented, troubling no one. - -As the Lord of Men and Beasts had never married or had a child, he knew -naught of the way of managing children. Therefore he was quite certain, -as is the wont of such people, that he knew all about it. So he turned to -Baby with a bewitching smile and bade him come to him. - -Then Baby smiled again, but did not budge. And the Master spake sweetly -and made his voice like that of the summer bird, but it was of no avail, -for Wasis sat still and sucked his maple-sugar. - -Then the Master frowned and spoke terribly, and ordered Wasis to come -crawling to him immediately. And Baby burst out into crying and yelling, -but did not move for all that. - -Then, since he could do but one thing more, the Master had recourse to -magic. He used his most awful spells, and sang the songs which raise the -dead and scare the devils. And Wasis sat and looked on admiringly, and -seemed to find it very interesting, but all the same he never moved an -inch. - -So Glooskap gave it up in despair, and Wasis, sitting on the floor in the -sunshine, went _goo! goo!_ and crowed. - -And to this day when you see a babe well contented, going _goo! goo!_ and -crowing, and no one can tell why, know that it is because he remembers -the time when he overcame the Master who had conquered all the world. For -of all the beings that have ever been since the beginning, Baby is alone -the only invincible one. - - -OJEEG ANNUNG; OR, THE SUMMER-MAKER - -(_North American Indian_) - -There lived a celebrated hunter on the southern shores of Lake Superior, -who was considered a Manito by some, for there was nothing but what he -could accomplish. He lived off the path, in a wild, lonesome place, with -a wife whom he loved, and they were blessed with a son, who had attained -his thirteenth year. The hunter’s name was Ojeeg, or the Fisher, which is -the name of an expert, sprightly little animal common to the region. He -was so successful in the chase that he seldom returned without bringing -his wife and son a plentiful supply of venison, or other dainties of the -woods. As hunting formed his constant occupation, his son began early to -emulate his father in the same employment, and would take his bow and -arrows, and exert his skill in trying to kill birds and squirrels. The -greatest impediment he met with was the coldness and severity of the -climate. He often returned home, his little fingers benumbed with cold, -and crying with vexation at his disappointment. Days and months and -years passed away, but still the same perpetual depth of snow was seen, -covering all the country as with a white cloak. - -One day, after a fruitless trial of his forest skill, the little boy was -returning homeward with a heavy heart, when he saw a small red squirrel -gnawing the top of a pine bur. He had approached within a proper distance -to shoot, when the squirrel sat up on its hind legs and thus addressed -him: - -“My grandchild, put up your arrows, and listen to what I have to tell -you.” The boy complied rather reluctantly, when the squirrel continued: -“My son, I see you pass frequently, with your fingers benumbed with cold, -and crying with vexation for not having killed any birds. Now, if you -will follow my advice we will see if you cannot accomplish your wishes. -If you will strictly pursue my advice, we will have perpetual summer, and -you will then have the pleasure of killing as many birds as you please; -and I will also have something to eat, as I am now myself on the point of -starvation. - -“Listen to me. As soon as you get home you must commence crying. You -must throw away your bow and arrows in discontent. If your mother asks -you what is the matter, you must not answer her, but continue crying -and sobbing. If she offers you anything to eat, you must push it away -with apparent discontent, and continue crying. In the evening, when your -father returns from hunting, he will inquire of your mother what is the -matter with you. She will answer that you came home crying, and would -not so much as mention the cause to her. All this while you must not -leave off sobbing. At last your father will say: ‘My son, why is this -unnecessary grief? Tell me the cause. You know I am a spirit, and that -nothing is impossible for me to perform.’ You must then answer him, and -say that you are sorry to see the snow continually on the ground, and ask -him if he could not cause it to melt, so that we might have perpetual -summer. Say it in a supplicating way and tell him this is the cause of -your grief. Your father will reply: ‘It is very hard to accomplish your -request, but for your sake, and on account of my love for you, I will use -my utmost endeavors.’ He will tell you to be still, and cease crying. He -will try to bring summer with all its loveliness. You must then be quiet, -and eat that which is set before you.” - -The squirrel ceased. The boy promised obedience to his advice, and -departed. When he reached home, he did as he had been instructed, and all -was exactly fulfilled, as it had been predicted by the squirrel. - -Ojeeg told him that it was a great undertaking. He must first make a -feast, and invite some of his friends to accompany him on a journey. -Next day he had a bear roasted whole. All who had been invited to the -feast came punctually to the appointment. There were the Otter, Beaver, -Lynx, Badger, and Wolverine. After the feast, they arranged it among -themselves to set out on the contemplated journey in three days. When the -time arrived, the Fisher took leave of his wife and son, as he foresaw -that it was for the last time. He and his companions travelled in company -day after day, meeting with nothing but the ordinary incidents. On the -twentieth day they arrived at the foot of a high mountain, where they -saw the tracks of some person who had recently killed an animal, which -they knew by the blood that marked the way. The Fisher told his friends -that they ought to follow the track, and see if they could not procure -something to eat. They followed it for some time; at last they arrived -at a lodge, which had been hidden from their view by a hollow in the -mountain. Ojeeg told his friends to be very sedate, and not to laugh -on any account. The first object that they saw was a man standing at -the door of the lodge, but of so deformed a shape that they could not -possibly make out who or what sort of a man it could be. His head was -enormously large; he had such a queer set of teeth, and no arms. They -wondered how he could kill animals. But the secret was soon revealed. -He was a great Manito. He invited them to pass the night, to which they -consented. - -He boiled his meat in a hollow vessel made of wood, and took it out of -this singular kettle in some way unknown to his guests. He carefully gave -each their portion to eat, but made so many odd movements that the Otter -could not refrain from laughing, for he is the only one who is spoken of -as a jester. The Manito looked at him with a terrible look, and then made -a spring at him, and got on him to smother him, for that was his mode of -killing animals. But the Otter, when he felt him on his neck, slipped -his head back and made for the door, which he passed in safety; but went -out with the curse of the Manito. The others passed the night, and they -conversed on different subjects. The Manito told the Fisher that he would -accomplish his object, but that it would probably cost him his life. He -gave them his advice, directed them how to act, and described a certain -road which they must follow, and they would thereby be led to the place -of action. - -They set off in the morning, and met their friend, the Otter, shivering -with cold; but Ojeeg had taken care to bring along some of the meat that -had been given him, which he presented to his friend. They pursued their -way, and travelled twenty days more before they got to the place of -which the Manito had told them. It was a most lofty mountain. They rested -on its highest peak to fill their pipes and refresh themselves. Before -smoking, they made the customary ceremony, pointing to the heavens, the -four winds, the earth, and the zenith; in the meantime, speaking in a -loud voice, they addressed the Great Spirit, hoping that their object -would be accomplished. They then commenced smoking. - -They gazed on the sky in silent admiration and astonishment, for they -were on so elevated a point that it appeared to be only a short distance -above their heads. After they had finished smoking, they prepared -themselves. Ojeeg told the Otter to make the first attempt to try and -make a hole in the sky. He consented with a grin. He made a leap, but -fell down the hill stunned by the force of his fall; and the snow being -moist, and falling on his back, he slid with velocity down the side of -the mountain. When he found himself at the bottom, he thought to himself: -“It is the last time I shall attempt such a jump, so I will make the -best of my way home.” Then it was the turn of the Beaver, who made the -attempt, but fell down senseless; then of the Lynx and Badger, who had no -better success. - -“Now,” says Fisher to the Wolverine, “try your skill; your ancestors were -celebrated for their activity, hardihood, and perseverance, and I depend -on you for success. Now make the attempt.” He did so, but also without -success. He leaped the second time, but now they could see that the sky -was giving way to their repeated attempts. Mustering strength, he made -the third leap, and went in. The Fisher nimbly followed him. - -They found themselves in a beautiful plain, extending as far as the -eye could reach, covered with flowers of a thousand different hues and -fragrance. Here and there were clusters of tall, shady trees, separated -by innumerable streams of the purest water, which wound around their -courses under the cooling shades, and filled the plain with countless -beautiful lakes, whose banks and bosom were covered with water-fowl, -basking and sporting in the sun. The trees were alive with birds of -different plumage, warbling their sweet notes, and delighted with -perpetual spring. - -The Fisher and his friend beheld very long lodges, and the celestial -inhabitants amusing themselves at a distance. Words cannot express the -beauty and charm of the place. The lodges were empty of inhabitants, -but they saw them lined with _mocuks_, of different sizes, filled with -birds and fowls of different plumage. Ojeeg thought of his son, and -immediately commenced cutting open the mocuks and letting out the birds, -who descended in whole flocks through the opening which they had made. -The warm air of those regions also rushed down through the opening, and -spread its genial influence over the north. - -When the celestial inhabitants saw the birds let loose, and the warm -gales descending, they raised a shout like thunder, and ran for their -lodges. But it was too late. Spring, summer, and autumn had gone; even -perpetual summer had almost all gone; but they separated it with a blow, -and only a part descended; but the ends were so mangled that, wherever it -prevails among the lower inhabitants, it is always sickly. - -When the Wolverine heard the noise, he made for the opening and safely -descended. Not so the Fisher. Anxious to fulfil his son’s wishes, he -continued to break open the _mocuks_. He was, at last, obliged to run -also, but the opening was now closed by the inhabitants. He ran with -all his might over the plains of heaven, and, it would appear, took a -northerly direction. He saw his pursuers so close that he had to climb -the first large tree that he came to. They commenced shooting at him -with their arrows, but without effect, for all his body was invulnerable -except the space of about an inch near the tip of his tail. At last one -of the arrows hit the spot, for he had in this chase assumed the shape of -the Fisher after whom he was named. - -He looked down from the tree, and saw some among his assailants with -the totems of his ancestors. He claimed relationship, and told them to -desist, which they only did at the approach of night. He then came down -to try and find an opening in the celestial plain, by which he might -descend to the earth. But he could find none. At last, becoming faint -from the loss of blood from the wound on his tail, he laid himself down -toward the north of the plain, and, stretching out his limbs, said: “I -have fulfilled my promise to my son, though it has cost me my life; -but I die satisfied in the idea that I have done so much good, not only -for him, but for my fellow-beings. Hereafter I will be a sign to the -inhabitants below for ages to come, who will venerate my name for having -succeeded in procuring the varying seasons. They will now have from eight -to ten moons without snow.” - -He was found dead next morning, but they left him as they found him, with -the arrow sticking in his tail, as it can be plainly seen, at this time, -in the heavens. - - -THE LEGEND OF MAUI - -(_Polynesian_) - -Once when his relations were all dancing in the great House of Assembly -they found out who he was. For little Maui, the infant, crept into the -house, and went and sat behind one of his brothers, and hid himself, so -when their mother counted her children that they might stand up ready -for the dance, she said: “One, that’s Maui-taha; two, that’s Maui-roto; -three, that’s Maui-pae; four, that’s Maui-waho”; and then she saw -another, and cried out: “Hollo, where did this fifth come from?” Then -little Maui, the infant, answered: “Ah, I’m your child, too.” Then the -mother counted them all over again, and said: “Oh, no, there ought to be -only four of you; now for the first time I’ve seen you.” Then little Maui -and his mother stood for a long time disputing about this in the very -middle of the ranks of all the dancers. - -At last she got angry, and cried out: “Come, you, be off now, out of -the house at once; you are no child of mine, you belong to some one -else.” Then little Maui spoke out quite boldly, and said: “Very well, -I’d better be off, then, for I suppose, as you say it, I must be the -child of some other person; but indeed I did think I was your child when -I said so, because I knew I was born by the side of the sea, and was -thrown by you into the foam of the surf, after you had wrapped me up in -a long tress of your hair, which you cut off for the purpose; then the -seaweed formed and fashioned me, as, caught in its long tangles, the -ever-heaving surges of the sea rolled me, folded as I was in them, from -side to side; at length the breezes and squalls which blew from the ocean -drifted me on shore again, and the soft jelly-fish of the long, sandy -beaches rolled themselves round me to protect me; then again myriads of -flies buzzed about me, and flocks of birds collected round me to tear -me to pieces, but at that moment appeared there also my great ancestor, -Tama-nui-ki-te-Rangi, and he saw the flies and birds collected in -clusters and flocks above the jelly-fish, and behold, within there lay -a human being; then he caught me up and carried me to his house, and he -hung me up in the roof that I might feel the warm smoke and the heat of -the fire, so I was saved alive by the kindness of that old man. At last -I grew, and then I heard of the fame of the dancing of this great House -of Assembly. It was that which brought me here. But ever since I can -remember I have heard the names of these your first-born children, as -you have been calling them over until this very night, when I again heard -you repeating them. In proof of this I will now recite your names to -you, my brothers. You are Maui-taha, and you are Maui-roto, and you are -Maui-pae, and you are Maui-waho, and as for me, I’m little Maui-the-baby, -and here I am sitting before you.” - -When his mother, Taranga, heard all this, she cried out: “You dear little -child, you are indeed my last-born, therefore I now tell you your name -shall be Maui-tiki-tiki-o-Taranga,” and he was called by that name. - -It was now night; but early in the morning Taranga rose up, and suddenly, -in a moment of time, she was gone from the house where her children were. -As soon as they woke up they looked all about to no purpose, as they -could not see her; the elder brothers knew she had left them, and were -accustomed to it; but the little child was exceedingly vexed; yet he -thought: “I cannot see her, ’tis true, but perhaps she has only gone to -prepare some food for us.” No-no—she was off, far, far away. - -Now, at nightfall when their mother came back to them, her children were -dancing and singing as usual. As soon as they had finished, she called -to her last-born, “Come here, my child, let us sleep together”; so they -slept together; but as soon as day dawned, she disappeared. The little -fellow now felt quite suspicious at such strange proceedings on the part -of his mother every morning. So, at length, another night, he crept out -of bed in the night and stole his mother’s apron, her belt, and clothes, -and hid them; then he went and stopped up every crevice in the wooden -window, and in the doorway, so that the light of the dawn might not shine -into the house, and make his mother hurry to get up. But after he had -done this his little heart still felt very anxious and uneasy, lest his -mother should, in her impatience, rise in the darkness, and defeat his -plans. But the night dragged its slow length along without his mother -moving; at last there came the faint light of early morn, but his mother -still slept on; then the sun rose up, and mounted far up above the -horizon; now at last his mother moved, and began to think to herself, -“What kind of night can this be, to last so long?” and having thought -thus, she dropped asleep again. Again she awoke, and began to think to -herself, but could not tell that it was broad daylight outside, as the -window and every chink in the house were stopped up closely. - -At last up she jumped; and finding herself without her clothes or her -belt or her apron, she ran and pulled out the things with which the -windows and chinks in the doors were stopped up, and whilst doing so, oh, -dear! oh, dear! there she saw the sun high up in the heavens; then she -snatched up, as she ran off, the old flax cloak, with which the door of -the house had been stopped up, and carried it off as her only covering; -getting, at last, outside the house, she hurried away, and ran crying at -the thought of having been so badly treated by her own children. - -As soon as his mother got outside the house, little Maui jumped up, and -kneeling upon his hands and knees peeped after her through the doorway -into the bright light. Whilst he was watching her, she reached down to -a clump of rushes, and snatching it up from the ground, dropped into a -hole underneath it, and clapping the rushes into the hole again as if it -were its covering, so disappeared. Then little Maui jumped on his feet, -and, as hard as he could go, ran out of the house, pulled up the clump of -rushes, and peeping down, discovered a beautiful open cave running quite -deep into the earth. - -He covered up the hole again and returned to the house, and waking up his -brothers who were still sleeping, said: “Come, come, my brothers, rouse -up, you have slept long enough; come, get up; here we are again cajoled -by our mother.” Then his brothers made haste and got up; alas! alas! the -sun was quite high up in the heavens. - -The little Maui now asked his brothers again, “Where do you think the -place is where our father and mother dwell?” and they answered: “How -should we know, we have never seen it; although we are Maui-taha, and -Maui-roto, and Maui-pae, and Maui-waho, we have never seen the place; and -do you think you can find that place which you are so anxious to see? -What does it signify to you? Cannot you stop quietly with us? What do we -care about our father, or about our mother? Did she feed us with food -till we grew up to be men? not a bit of it. Why, without doubt, Rangi, -or the Heaven, is our father, who kindly sent his offspring down to us: -Hau-whenna, or gentle breezes, to cool the earth and young plants; and -Hau-ma-ringiringi, or mists, to moisten them; and Hau-ma-roto-roto, or -fine weather, to make them grow; and Tonarangi, or rain, to water them; -and Tomairangi, or dews, to nourish them. He gave these his offspring to -cause our food to grow, and then Papa-tu-a-nuku, or the Earth, made her -seeds to spring, and grow forth, and provide sustenance for her children -in this long-continuing world.” - -Little Maui then answered: “What you say is truly quite correct; but such -thoughts and sayings would better become me than you, for in the foaming -bubbles of the sea I was nursed and fed: it would please me better if -you would think over and remember the time when you were nursed at your -mother’s breast; it could not have been until after you had ceased to -be nourished by her milk that you could have eaten the kinds of food -you have mentioned; as for me, oh! my brothers, I have never partaken -either of her milk or of her food; yet I love her, for this single reason -alone—that she is my mother; and because I love her, I wish to know the -place where she and my father dwell.” - -His brothers felt quite surprised and pleased with their little brother -when they heard him talk in this way, and when, after a little time, -they had recovered from their amazement, they told him to try and find -their father and mother. So he said he would go. It was a long time ago -that he had finished his first labor, for when he first appeared to his -relatives in their house of singing and dancing, he had on that occasion -transformed himself into the likeness of all manner of birds, of every -bird in the world, and yet no single form that he then assumed had -pleased his brothers; but now when he showed himself to them, transformed -into the semblance of a pigeon, his brothers said: “Ah! now indeed, oh, -brother, you do look very well indeed, very beautiful, very beautiful, -much more beautiful than you looked in any of the other forms you -assumed, when you first discovered yourself to us.” What made him look -so beautiful now were the belt and apron he had stolen from his mother. -The shining white upon his breast was her belt, the glossy black feathers -at his throat, the fastening to the belt. Then off he flew until he came -to the clump of rushes, closing the opening of the cave into which his -mother had disappeared. Then down he went into the cave, shutting up its -mouth with the rushes so as to hide the entrance. Away he flew, very -fast indeed, and twice he dipped his wing, because the cave was narrow; -soon he reached nearly to the bottom of the cave, and flew along it; and -again, because the cave was so narrow, he dipped first one wing and then -the other, but the cave now widened, and he dashed straight on. - -At last he saw a party of people coming along under a grove of trees; -they were a special kind of tree, called manapan trees, that belonged -to the country. Maui flying on, perched upon the top of one of these -trees, under which the people had seated themselves; and when he saw his -mother lying down on the grass by the side of her husband, he guessed at -once who they were, and he thought, “Ah! there sit my father and mother -right under me”; and he soon heard their names, as they were called to by -their friends who were sitting with them; then the pigeon hopped down, -and perched on another spray a little lower, and it pecked off one of -the berries of the tree and dropped it gently down, and hit the father -with it on the forehead; and some of the party said, “Was it a bird which -threw that down?” but the father said, “Oh, no, it was only a berry that -fell by chance.” - -Then the pigeon again pecked off some of the berries from the tree, and -threw them down with all its force, and struck both father and mother, -so that he really hurt them; then they cried out, and the whole party -jumped up and looked into the tree, and as the pigeon began to coo, they -soon found out from the noise where it was sitting amongst the leaves -and branches, and the whole of them, the chiefs and common people alike, -caught up stones to pelt the pigeon with, but they threw for a very long -time without hitting it; at last the father tried to throw a stone at it; -ah, he struck it, but Maui had himself contrived that he should be struck -by the stone which his father threw; for, but by his choice no one could -hit him; he was struck exactly upon his left leg, and down he fell, and -as he lay fluttering and struggling upon the ground, they all ran to -catch him, but lo! the pigeon had turned into a man. - -Then all those who saw him were frightened at his fierce glaring eyes, -which were red as if painted with red ochre, and they said: “Oh, it is -now no wonder that he so long sat still up in the tree; had he been -a bird he would have flown off long before, but he is a man.” And -some of them said: “No, indeed, rather a god—just look at his form -and appearance; the like has never been seen before since Rangi and -Papa-tu-a-nuku were torn apart.” Then Taranga said: “I used to see one -who looked like this person every night when I went to visit my children, -but what I saw then excelled what I see now; just listen to me.” Then she -told the story of Maui as he had told it to her and his brothers himself. - -Then Taranga asked Maui, who was sitting near her, “Where do you come -from? from the west?” and he answered, “No.” “From the north-east, -then?” “No.” “From the south-east then?” “No.” “From the south then?” -“No.” “Was it the wind which blows upon me—the wind that brought you -here to me?” When she asked this, he opened his mouth and answered, -“Yes.” And she cried out, “Oh, this then is indeed my child”; and she -said, “Are you Maui-taha?” He answered, “No.” Then said she, “Are you -Maui-tiki-tiki-o-Taranga?” and he answered, “Yes.” And she cried aloud: -“This is, indeed, my child. By the winds and storms and wave-uplifting -gales he was fashioned and became a human being; welcome, oh, my child, -welcome! By you shall hereafter be climbed the threshold of the house of -your great ancestor Hine-nui-te-po, and death shall thenceforth have no -power over man.” This prophecy, however, was not fulfilled, for when the -time came for him to encounter Hine-nui-te-po, he was himself killed. - -Maui, after these things, returned to his brothers to tell them that he -had found his parents, and to explain where they dwelt. - -The young hero, Maui, had not been long at home with his brothers when he -began to think that it was too soon after the rising of the sun that it -became night again, and that the sun again sank down below the horizon, -every day, every day; in the same manner the days appeared too short to -him. So at last one day he said to his brothers, “Let us now catch the -sun in a noose, so that we may compel him to move more slowly, in order -that mankind may have long days to labor in to procure subsistence for -themselves”; but they answered him, “Why, no man could approach it on -account of its warmth, and the fierceness of its heat”; but the young -hero said to them: “Have you not seen the multitude of things I have -already achieved? Did I not by degrees transform myself into every bird -in the world, small or great; and did I not after all this again assume -the form of a man? As for that feat, I accomplished it by enchantments, -and I will by the same means accomplish also this other thing which I -have in mind.” When his brothers heard this they consented to aid him in -his conquest of the sun. - -Then they began to spin and twist ropes to form a noose to catch the -sun in, and in doing this they discovered the mode of plaiting flax -into stout, square-shaped ropes, and the manner of plaiting flat ropes, -and of spinning round ropes; at last they finished making all the ropes -they required. Then Maui took up his enchanted weapon, and he took his -brothers with him, and they carried their provisions, ropes, and other -things with them in their hands. They travelled all night, and as soon as -day broke, they halted in the desert, and hid themselves that they might -not be seen by the sun; and at night they renewed their journey, and -before dawn they halted and hid themselves again; at length they got very -far, very far to the eastward, and came to the very edge of the place out -of which the sun rises. - -Then they set to work and built on each side of this place a long high -wall of clay, with huts of boughs of trees at each end to hide themselves -in; when these were finished, they made the loops of the noose, and the -brothers of Maui then lay in wait on one side of the place out of which -the sun rises, and Maui himself lay in wait upon the other side. The -young hero held in his hand his enchanted weapon, the jaw-bone of his -ancestress, and said to his brothers: “Mind now, keep yourselves hid, and -do not go showing yourselves foolishly to the sun; if you do, you will -frighten him; but wait patiently until his head and fore-legs have got -well into the snare, then I will shout; you haul away as hard as you can -on the ropes on both sides, and then I’ll rush out and attack him, but do -you keep your ropes tight for a good long time, until he is nearly dead, -when we will let him go; but mind now, my brothers, do not let him move -you to pity with his shrieks and screams.” - -At last the sun came rising up out of his place, like a fire spreading -far and wide over the mountains and forests; he rises up, his head passes -through the noose, and it takes in more and more of his body, until -his fore-paws pass through; then the ropes are pulled tight, and the -monster begins to struggle and roll himself about, whilst the snare jerks -backward and forward as he struggles. Ah! is he not held fast in the -ropes of his enemies! - -Then forth rushes that bold hero, Maui-tiki-tiki-o-Taranga, with his -enchanted weapon. Alas! the sun screams aloud; he roars; Maui strikes him -fiercely with many blows; they hold him for a long time; at last they let -him go, and then weak from wounds the sun creeps slowly along its course. -Then men learned the second name of the sun, for in its agony the sun -screamed out: “Why am I thus smitten by you! oh, man! do you know what -you are doing? Why should you wish to kill Tama-nui-te-Ra?” At last they -let him go. Oh, then, Tama-nui-te-Ra went very slowly and feebly on his -course. - - -THE INFANT HERACLES - -(_Greek_) - -When Heracles (Roman, Hercules) was a very wee child, not more than ten -months old, he performed a marvellous feat which was a worthy sample -of the vast labors he was to accomplish during his life. His mother, -Alcmena, took him and his younger brother, Iphicles, gave them both -their bath and their evening feast of milk, and then tucked them safely -away in their cradle, which was not an ordinary one by any means, but -a magnificent bronze shield which their father, Amphitryon, had taken -from his fallen enemy, Pterelaus. Then the mother stroked her little -children’s heads, and said to them: - -“Sleep, my little ones, a light delicious sleep; sleep, soul of mine, two -brothers, babes unharmed; blessed be your sleep, and blessed may ye come -to the dawn.”[10] - -And as she spoke she rocked the huge shield back and forth, and soon they -both fell asleep. - -But just at midnight, when the constellation of the Great Bear wheeled -round toward the constellation of Orion that shows his mighty shoulder, -Hera (Roman, Juno) sent forth two horrible monsters, two snakes with -bristling coils of azure—she urged them against the broad threshold -of the house door, intending that they should devour the young child -Heracles. Then the serpents crawled, writhing along the ground, and -ever from their eyes shone a baleful fire as they came, and they spat -out their deadly venom. But when with their flickering tongues they were -drawing near the children, then Alcmena’s dear babes wakened, by the -will of Zeus that knows all things, and there was a bright light in the -chamber. - -Then one of the children, Iphicles, straightway screamed out, when he -beheld the hideous monsters above the hollow shield, and saw their -pitiless fangs, and eager to flee from them he kicked off the woollen -coverlet with his feet. But Heracles set his force against them, and -grasped them with his hands, holding them as in a bond, having got them -by the throat, wherein lies the evil venom, detested even by the gods, of -baleful snakes. Then the serpents, in their turn, wound their coils about -the young child, the child unweaned, who never wept in his nursling days; -but again they relaxed their spines on account of the pain, and strove to -find some issue from the grasp of iron. Alcmena awoke first, hearing the -cry. - -“Arise, Amphitryon, for numbing fear lays hold of me: arise, nor stay -to put on thy shoes! Dost thou not hear how loud the younger child is -wailing? and though it is the depth of night, the walls are all plain to -see as in the clear dawn? I know there is some strange thing within the -house, my dearest lord!” - -Thus she spoke, and at his wife’s bidding Amphitryon stepped down out of -his bed of cedar, making for his richly ornamented sword which he always -kept hanging on a pin above his bed. Just as he was reaching out for his -new woven belt, and lifting with his other hand the mighty sheath of -lotus wood, lo! the wide chamber was filled again with night. Then he -called aloud to his servants, who were sleeping soundly. “Lights! Bring -lights as quick as may be from the hearth, my servants, and thrust back -the strong bolts of the doors. Arise, serving-men, stout of heart. Your -master calls you.” - -Then quickly came the serving-men with burning torches, filling the whole -house. When they saw the young child Heracles clutching the two snakes -in his tender grasp, they all cried out and smote their hands together. -But Heracles displayed the creeping things to his father, Amphitryon, and -leaped on high in his childish glee, and laughing, at his father’s feet -he laid them down, the dread monsters fallen on the sleep of death. Then -Alcmena took Iphicles, dry-eyed and wan with fear, and laid him in her -own bosom; but Amphitryon placed the other child beneath a lamb’s wool -coverlet, and betook himself again to his rest. - -The cocks had barely sung their third welcome to the earliest dawn, when -Alcmena called forth the seer Tiresias, who cannot lie, and told him of -the new portent, and bade him declare what things should come to pass. - -“Nay, even if the gods devise some mischief, do not in pity conceal it -from me; let me remind thee what thou well knowest, that mortals may not -escape the doom that Fate speeds from her spindle.” - -Thus the Queen spoke, and he answered: - -“Be of good cheer, daughter of Perseus, woman that hast borne the noblest -of children. For by the sweet light that long hath left mine eyes, I -swear that many Achæan women, as they card the soft wool about their -knees, shall sing at eventide of Alcmena’s name, and thou shalt be -honorable among the women of Argos. Such a man, even this thy son, shall -mount to the starry firmament, the hero, broad of breast, the master -of all wild beasts, and of all mankind. Twelve labors is he fated to -accomplish, and thereafter to dwell in the house of Zeus.” - -[Illustration: The Infant Hercules. _Louvre._] - - -THE STORY OF THE CHILD HERMES - -(_Greek_) - -The little child-god Hermes was born at the first peep of day in a rocky -cavern overshadowed by a beautiful grove of ancient trees. He was so -remarkable a child that he began playing on the lyre at noon, and the -very same evening he stole away the herds of Phœbus Apollo. He sprang -from the arms of his mother, Maia, nor could she keep him in his sacred -cradle, nor from creeping forth to seek the herds of Apollo. - -Wandering forth from the lofty cavern, he found a tortoise, and cried -out, “What a treasure!” Before the portal, the little beast was -depasturing the flowery herbage at his leisure, moving his feet in a -deliberate measure over the turf. Hermes, eyeing him and laughing, -exclaimed: “You are a useful godsend indeed to me, king of the dance, -companion of the feast, lovely in all your nature! Welcome, you excellent -plaything! Where, sweet mountain beast, did you get that speckled shell? -Thus much I know, you must come home with me and be my guest; you will -give joy to me, and I will do all that is in my power to honor you. -Better to be at home than out-of-doors; so come with me, and though it -has been said that when alive you defend from magic power, I know you -will sing sweetly when you are dead.” Having spoken, this quaint infant -lifted the tortoise up from the grass upon which it was feeding, and -grasping it tightly in his delighted hold, carried off his treasured -prize into the cavern. He then scooped out all the inside of the -tortoise, leaving only the shell. Then, through the shell he bored small -holes at proper distances, and fastened within, the cut stems of reeds, -and a bridge, over which he stretched the strings. - -When he had made this lovely instrument, he tried the chords, and brought -forth beautiful music. He hit the strings with a little instrument called -the plectrum, and lo! up from beneath his hand there went a tumult sweet -of mighty sounds and from his lips he sent a strain of unpremeditated -wit, joyous and wild and wanton—such as you may hear among revellers -on a holiday. He sang a lovely song in honor of his mother Maia, but -while he was singing, he was suddenly seized with a new fancy. So he -deposited in his sacred crib the hollow lyre, and from the sweet cavern -rushed with great leaps up to the mountain’s head, revolving in his -mind some subtle feat of thievish craft, such as a swindler might devise -in the lone season of dim night. The great Sun had driven his steeds -and chariot under the ocean’s bed. Meanwhile the child strode over the -Pierian mountains clothed in shadows, where the immortal oxen of the -God are pastured in the flowering unmown meadows, and safely stalled -in a remote abode—elate and proud he drove fifty from the herd, lowing -aloud. He drove them wandering over the sandy way, but being of a crafty -disposition, he drove them backward and forward astray, so that the -tracks which seemed before were aft; then he threw his sandals into the -ocean spray, and for each foot he wrought a kind of raft of tamarisk, -and tamarisk-like sprigs, and bound them in a lump with withy twigs. -And on his feet he tied these sandals light, so that the trail of the -wide leaves might confuse his tracks; and then, a self-sufficing wight, -like a man hastening on some distant way, he from Piera’s mountain -bent his flight; but an old man perceived the infant pass down green -Onchestus heaped like beds with grass. The old man stood, dressing his -sunny vine: “Halloo! old fellow with the crooked shoulder! You grub -those stumps? Before they will bear wine methinks even you must grow a -little older: attend, I pray, to this advice of mine if you would escape -something which might appall a bolder man. Seeing, see not—and hearing, -hear not—and—if you have understanding—understand.” So saying, Hermes -roused the oxen vast; over shadowy mountain and resounding dell, and -flower-paven plains, great Hermes passed; till the black night divine, -which favoring fell around his steps, grew gray, and morning fast wakened -the world to work, and from her sea-strewn cell, the sublime Morn had -just begun to climb into her watch-tower. Now to Alpheus he drove all the -broad foreheaded oxen of the Sun. They came unwearied to the lofty stall -and to the water-troughs which ever run through the fresh fields—and when -everyone had been pastured with rush-grass tall, lotus and all sweet -herbage, the great God drove them into the stall. - -Hermes then heaped a mighty pile of wood, and then bethought him how to -produce fire. He took two smooth laurel branches, stripped off the bark -and rubbed them in his palms. Suddenly the burning vapor leaped forth -on high, which the divine child saw with delight. And fine dry logs -and numerous roots he gathered in a delve upon the ground and kindled -them, and instantaneously the strength of the fierce flames was breathed -around, and while the might of the glorious fire thus wrapped the great -pile with glare and roaring sound, Hermes dragged forth two heifers, -lowing loud, close to the fire—such might was in the God. He threw them -on their backs upon the earth and rolled them over and over and bored -their lives out. Then he cut up the fat and flesh and placed the two on -spits of wood before the fire, toasting their flesh and ribs, and while -this was being done he stretched their hides over a craggy stone. This -was a burnt offering to the gods, but the savor of the roasted meat -tempted him sorely though immortal, but he repressed the desire to taste -it and put not a single morsel into his mouth. - -Then he removed every trace of the fresh butchery and cooking, so that -it seemed all to have vanished through the sky. He burned the hoofs and -horns and head and hair; the insatiate fire devoured them hungrily. And -when he saw that everything was clear, he quenched the coals and trampled -the black dust, and tossed into the stream his bloody sandals. All night -he worked in the serene moonshine, but when the light of day was spread -abroad, he sought his natal mountain-peaks. On his long wandering, -neither man nor god had met him, since he killed Apollo’s kine, nor had -a single house-dog barked at him on his road. Now he passed obliquely -through the keyhole, like a thin mist or an autumnal blast. Right through -the temple of the spacious cave he went with soft light feet, as if his -tread fell not on earth. Then he crept quickly to his cradle and spread -the swaddling clothes about him; and the knave lay playing with the -covering of the bed, with his left hand about his knees and the right -hand holding his beloved tortoise-lyre tight. There he lay, innocent as a -new-born child, as gossips say. - -But though he was a god, the goddess, his fair mother, was not deceived, -and knew all that he had been doing while away. So she said to him: -“Whence come you and what wild adventures have you had, you cunning -rogue. Where have you been all night long, clothed in your impudence? -What have you done since you departed hence? Apollo will soon pass -within this gate and bind your tender body in a chain inextricably tight -and fast as fate, unless you can delude the god again. A pretty torment -are you for gods and men.” “Dear mother,” the sly Hermes replied, “why -scold and bother as if I were like other babes of my age, and understood -nothing. I have hatched a scheme in my subtle brain which, while the -sacred stars round heaven are rolled, will profit you and me, nor shall -our lot be as you counsel, without gifts or food, to spend our lives -in this obscure abode. We will leave this shadow-peopled cave and live -among the gods, and pass each day in high communion, sharing their great -wealth, and from the portion which Jove gave to Phœbus I will snatch my -share away, and if he should find me out I’ll countermine him by a deeper -plan. I’ll pierce the Pythian temple walls, though stout, and sack the -fane of everything I can—cauldrons and tripods, each golden cup and every -brazen pan, all the wrought tapestries and the gay garments.” So they -talked together. - -Meanwhile the Day, ethereal-born, arose out of the flood of flowing -Ocean, bearing light to men. Apollo passed toward the sacred wood, which -from the inmost depths of its green glen echoes the voice of Neptune, -and there stood on the same spot in green Onchestus that same old man, -the vine-dresser, who was employed hedging his vineyard there. Latona’s -glorious son began: “Pray tell me, ancient hedger of Onchestus green, -whether a drove of kine has passed this way, all heifers with crooked -horns? For they have been stolen from the herd in high Pieria, where a -black bull was fed apart, between two woody mountains in a neighboring -glen, though four fierce dogs guarded them. And what is strange, the -author of this theft has stolen all the fatted heifers, but the four -dogs and the black bull are left. They were stolen last night at set -of sun, of their soft beds and their sweet food bereft. Now tell me, -old man, born before the world began, have you seen any one pass with -the cows?” The old man replied: “My friend, it would require no common -skill justly to speak of everything I see. On various purposes of good -or ill many pass by my vineyard, and for me it is difficult to know the -invisible thoughts which may be in all those many minds. Thus much alone -I can certainly say. I tilled these vines until the decline of day, -and then I thought I saw, but dare not speak with certainty of such a -wondrous thing, a child who could scarcely have been born a week, closely -following those fair-horned cattle. And in his hand he held a polished -stick, and, as on purpose, he walked wavering from one side to the other -of the road, and with his face turned in the opposite direction from his -steps.” Apollo, hearing this, passed quickly on. No winged omen could -have shown more clearly who it was. So Apollo wrapped a purple atmosphere -around his shoulders, and like fire went to famous Pylos, seeking his -kine there. He found their tracks, yet hardly cold, and cried: “What -wonder do mine eyes behold. Here are the footsteps of the horned herd -turned back toward their fields of asphodel; but these are not the -tracks of beast or bird, gray wolf or bear, or lion of the dell, or maned -Centaur. Sand was never stirred by man or woman thus! Inexplicable! -Who with unwearied feet ever could impress the sand with such enormous -vestiges?” - -Having spoken thus, Phœbus impetuously sought high Cyllene’s -forest-cinctured hill, and the deep cavern where dark shadows lie, -the home of Hermes. A delightful odor from the dew was all about. And -Phœbus stooped under the craggy roof arched over the dark cavern. Maia’s -child perceived from afar that he came angry about the cows that had -been stolen. Then Hermes piled over him his fine and fragrant swaddling -clothes. There he lay like a burning spark covered, beneath the ashes -cold and dark, an infant who had sucked his fill and now was newly washed -and put to bed, awake but courting sleep with weary will. And gathered -in a lump, hands, feet and head, he lay, and his beloved tortoise still -he grasped and held under his shoulder blade. Phœbus knew the lovely -mountain goddess, not less her subtle, swindling baby, who lay swathed in -his sly wiles. He looked sharp round every crook of the ample cavern for -his kine, and when he saw them not he took the glittering key and opened -three great hollow recesses in the rock, where many a nook was filled -with sweet food immortals swallow, and mighty heaps of silver and of gold -were piled within—a wonder to behold, and white and silver robes, all -overwrought with cunning workmanship. Except among the gods there can -be naught in the wide world to be compared with it. Latona’s offspring, -after having sought his herds in every corner, thus greeted great Hermes: -“Little cradled rogue, tell me about my illustrious heifers, where are -they? Speak quickly, or a quarrel between us must rise, and the event -will be that I shall haul you into dismal Tartarus, in fiery gloom to -dwell eternally. Nor shall your father nor your mother loose the bars of -that black dungeon. Utterly you shall be cast out from the light of day, -unblest as they to rule the ghosts of men.” Hermes slyly answered: “Son -of great Latona, what a speech is this! Why come you here to ask me what -has been done with the wild oxen which it seems you miss? I have not seen -them, nor from any one have I heard a word of the whole business. If you -should promise an immense reward I could not tell you more. A stealer of -oxen should be both tall and strong, and I am but a little new-born thing -who, yet at least, can think of nothing wrong. My business is to suck -and sleep and fling the cradle clothes about me all day long; or half -asleep, hear my sweet mother sing, and to be washed in water clean and -warm, and hushed and kissed and kept secure from harm. Oh, let not this -quarrel ever be heard of, for the astounded gods would laugh at you for -telling a story so absurd as that a new-born infant could fare forth out -of his home after a savage herd. I was born yesterday. My small feet are -too tender for the roads so hard and rough, and if you think that this is -not enough, I swear a great oath that I stole not your cows, and that -I know of no one else who might or could or did. Whatever things cows -are I do not know, for I have only heard the name.” This said, he winked -as fast as could be, and his brow was all wrinkled, and he gave a loud -whistle like one who hears some strange absurdity. Apollo gently smiled -and said: “Ay, ay, you cunning little rascal, you will bore many a rich -man’s house, and your array of thieves will lay their siege before his -door, silent as night, in night, and many a day in the wild glens rough -shepherds will deplore that you or yours, having an appetite, met with -their cattle. And this among the gods shall be your gift, to be the lord -of those who steal and swindle.” - -Apollo seized him then. “What do you mean to do with me, you unkind God?” -said Hermes. “Is it about these cows you tease me so? I wish the race of -cows were perished. I did not steal your cows, I do not even know what -things cows are. Alas! I well may sigh that since I came into this world -of woe I should ever have heard of one.” Thus Phœbus and the vagrant -Hermes talked without coming to an explanation. Hermes continued to try -and cheat Apollo with lies and roguery, but when no evasion served, he -proposed to appeal to Jove to judge between them. Hermes paced first over -the sandy ground and he of the silver bow followed, and from Jove’s equal -balance they did require a judgment in the cause wherein they strove. As -they came over odorous Olympus and its snows a murmuring tumult arose. -And from the folded depths of the great hill, while Hermes and Apollo -reverent stood before Jove’s throne, the indestructible immortals rushed -in mighty multitude, and while their seats in order due they filled the -lofty Thunderer in a careless mood to Phœbus said: “Whence drive you -this sweet prey, this herald-baby, born but yesterday? A most important -subject, trifler, this to lay before the Gods!” “Nay, father, nay. When -you have understood the business, say not that I alone am fond of prey. -I found this little boy in a recess in Cyllene’s mountains far away—a -manifest and most apparent thief, a scandal-monger beyond all belief. I -never saw his like either in heaven or earth for knavery or craft. Out of -the field yester-even, by the low shore on which the loud sea laughed, he -had driven my cattle right down to the river ford. The cattle’s track on -the black dust is fully evident, as if they went toward the place from -which they came—that asphodel meadow in which I feed my many herds. The -child’s steps were most incomprehensible. I know not how I can describe -in words those tracks. He could not have gone either upon his feet or his -hands. He must have had some strange mode of moving on. Those immense -vestiges, as I traced them on the sandy road, seemed like the trail of -oak toppings, but thence the hard ground gave no mark or track denoting -where they trod; but, working at his fence an old man saw him as he -passed to Pylos with the cows in fiery haste. I found that in the dark he -had quietly sacrificed some cows, and before light had thrown the ashes -all dispersedly about the road; then, still as gloomy night, he crept -into his cradle, rubbing either eye and cogitating some new trick. No -eagle could have seen him as he lay hid in his cavern. I taxed him with -the fact, when he declared most solemnly that he had neither seen nor in -any manner heard of my lost cows, whatever things cows be; nor could he -tell, though offered a reward of any one who could tell me about them.” - -Then Phœbus sat down and Hermes addressed the Supreme Lord of Gods and -Men. “Great Father, you know well beforehand that all I shall say is -truth, for I am totally unacquainted with untruth. At sunrise Phœbus -came, but with no band of gods to bear him witness, in great wrath to -my abode, seeking his heifers there and declaring that I must show him -where they are or he would hurl me down the dark abyss. I know that -every limb of Apollo is clothed with speed and might and manliness, as -a green bank with flowers, but unlike him I was born yesterday, and you -may guess he knew this well when he indulged the whim of bullying a poor -little new-born thing that slept and never thought of cow-driving. Am I -like a strong fellow who steals kine? This driving of herds is none of -mine. I have never wandered across my threshold! I reverence the divine -Sun and the gods and you, and care even for this hard accuser, who must -know I am as innocent as they or you. I swear by these most gloriously -wrought portals through which the multitude of the Immortals pass and -repass forever, day and night, devising schemes for the affairs of -mortals, that I am guiltless,” and Hermes winked as if now his adversary -was silenced, and Jove, according to his wont, laughed heartily to hear -the subtle-witted infant give such a plausible account. But he remitted -judgment for the time and sent them forth to seek the stolen cows. Hermes -was truthfully to lead the way and show where he had hidden the mighty -heifers. - -Then they hastened to Pylos and the wide pastures and lofty stalls by the -Alphean ford, where wealth in the mute night is multiplied with silent -growth. While Hermes drove the herd out of the stony cavern, Phœbus spied -the hides of those the little babe had slain, stretched high upon the -precipice. “How was it possible,” then Phœbus asked, “that you, a little -child born yesterday, a thing on mother’s milk and kisses fed, could -have slain these two prodigious heifers? Ever I may well dread hereafter -your prowess, when you grow strong and tall.” He spoke, and bound stiff -withy bands around the infant’s wrists. He might as well have bound the -wild oxen. The withy bands, though starkly interknit, fell at the feet of -the immortal child, loosened by some device of his quick wit. Phœbus was -again deceived, and stared while Hermes sought some hole, looking askance -and winking fast, as though where he might hide himself. But suddenly he -changed his plans, and with strange skill subdued Apollo by the might of -winning music. His left hand held the lyre, and in his right the plectrum -struck the chords; unconquerable, up from beneath his hands in circling -flight the gathering music rose, and sweet as Love the penetrating notes -did live and move within the heart of great Apollo. He listened with -all his soul and laughed for pleasure. The unabashed boy stood close to -his side harping fearlessly, and to the measure of the sweet lyre there -followed loud and free his joyous voice, for he unlocked the treasure -of his deep song illustrating the birth of the bright gods and the dark -desert Earth, and how to the Immortals every one, a portion was assigned -of all that is; but chief did clothe Maia’s son Mnemosyne in the light -of his loud melodies, and as each god was born or had begun he in their -order due and fit degrees sang of his birth and being, and did move -Apollo to unutterable love. These words he spoke: “You heifer-stealing -schemer, well do you deserve that fifty oxen should requite such -minstrelsies as I have heard even now. Comrade of feasts, little -contriving wight, one of your secrets I would gladly know—whether the -glorious power you now show forth was folded up within you at your birth, -or whether mortal taught or God inspired your skill in song?” And Hermes -replied: “Wisely hast thou enquired of my skill. Jove has given to thee -also divinest gifts. By thee the depths of his far voice are understood, -by thee the mystery of all oracular fates. Even I, a child, perceive thy -might and majesty. Thou canst seek out and compass all that wit can find -or teach, yet if thou wilt, come take the lyre—be mine the glory giving -it. Strike the sweet chords and sing aloud, and wake thy joyous pleasure -out of many a fit of tranced sound.” The shell he proffered Apollo took, -and gave him in return the glittering lash, installing him as herdsman. -Hermes flashed a joyous look at him, and then Apollo with the plectrum -struck the chords, and from beneath his hands a crash of mighty sounds -rushed up whose music shook the soul with sweetness, and with the lyre -his sweeter voice a just accordance kept. - - - -FOOTNOTES - - -[1] See Schoolcraft. - -[2] Leland, “Algonquin Legends.” - -[3] See Gubernatis “Zoological Mythology.” - -[4] Andrew Lang’s translation. - -[5] See Anderson’s “Norse Mythology.” - -[6] See Gayley’s “Classic Myths in English Literature.” - -[7] See Anderson’s “Norse Mythology.” - -[8] Gayley’s “Classic Myths in English Literature.” - -[9] See Canfield’s “Legends of the Iroquois.” - -[10] Andrew Lang’s translation. - - -THE END - -[Illustration: THE COUNTRY LIFE PRESS - -GARDEN CITY, N. Y.] - -*** END OF THE PROJECT GUTENBERG EBOOK A GUIDE TO MYTHOLOGY *** - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the -United States without permission and without paying copyright -royalties. Special rules, set forth in the General Terms of Use part -of this license, apply to copying and distributing Project -Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm -concept and trademark. Project Gutenberg is a registered trademark, -and may not be used if you charge for an eBook, except by following -the terms of the trademark license, including paying royalties for use -of the Project Gutenberg trademark. If you do not charge anything for -copies of this eBook, complying with the trademark license is very -easy. You may use this eBook for nearly any purpose such as creation -of derivative works, reports, performances and research. Project -Gutenberg eBooks may be modified and printed and given away--you may -do practically ANYTHING in the United States with eBooks not protected -by U.S. copyright law. Redistribution is subject to the trademark -license, especially commercial redistribution. - -START: FULL LICENSE - -THE FULL PROJECT GUTENBERG LICENSE -PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK - -To protect the Project Gutenberg-tm mission of promoting the free -distribution of electronic works, by using or distributing this work -(or any other work associated in any way with the phrase "Project -Gutenberg"), you agree to comply with all the terms of the Full -Project Gutenberg-tm License available with this file or online at -www.gutenberg.org/license. - -Section 1. General Terms of Use and Redistributing Project -Gutenberg-tm electronic works - -1.A. By reading or using any part of this Project Gutenberg-tm -electronic work, you indicate that you have read, understand, agree to -and accept all the terms of this license and intellectual property -(trademark/copyright) agreement. If you do not agree to abide by all -the terms of this agreement, you must cease using and return or -destroy all copies of Project Gutenberg-tm electronic works in your -possession. If you paid a fee for obtaining a copy of or access to a -Project Gutenberg-tm electronic work and you do not agree to be bound -by the terms of this agreement, you may obtain a refund from the -person or entity to whom you paid the fee as set forth in paragraph -1.E.8. - -1.B. "Project Gutenberg" is a registered trademark. It may only be -used on or associated in any way with an electronic work by people who -agree to be bound by the terms of this agreement. There are a few -things that you can do with most Project Gutenberg-tm electronic works -even without complying with the full terms of this agreement. See -paragraph 1.C below. There are a lot of things you can do with Project -Gutenberg-tm electronic works if you follow the terms of this -agreement and help preserve free future access to Project Gutenberg-tm -electronic works. See paragraph 1.E below. - -1.C. The Project Gutenberg Literary Archive Foundation ("the -Foundation" or PGLAF), owns a compilation copyright in the collection -of Project Gutenberg-tm electronic works. Nearly all the individual -works in the collection are in the public domain in the United -States. If an individual work is unprotected by copyright law in the -United States and you are located in the United States, we do not -claim a right to prevent you from copying, distributing, performing, -displaying or creating derivative works based on the work as long as -all references to Project Gutenberg are removed. Of course, we hope -that you will support the Project Gutenberg-tm mission of promoting -free access to electronic works by freely sharing Project Gutenberg-tm -works in compliance with the terms of this agreement for keeping the -Project Gutenberg-tm name associated with the work. You can easily -comply with the terms of this agreement by keeping this work in the -same format with its attached full Project Gutenberg-tm License when -you share it without charge with others. - -1.D. The copyright laws of the place where you are located also govern -what you can do with this work. Copyright laws in most countries are -in a constant state of change. If you are outside the United States, -check the laws of your country in addition to the terms of this -agreement before downloading, copying, displaying, performing, -distributing or creating derivative works based on this work or any -other Project Gutenberg-tm work. The Foundation makes no -representations concerning the copyright status of any work in any -country other than the United States. - -1.E. Unless you have removed all references to Project Gutenberg: - -1.E.1. The following sentence, with active links to, or other -immediate access to, the full Project Gutenberg-tm License must appear -prominently whenever any copy of a Project Gutenberg-tm work (any work -on which the phrase "Project Gutenberg" appears, or with which the -phrase "Project Gutenberg" is associated) is accessed, displayed, -performed, viewed, copied or distributed: - - This eBook is for the use of anyone anywhere in the United States and - most other parts of the world at no cost and with almost no - restrictions whatsoever. You may copy it, give it away or re-use it - under the terms of the Project Gutenberg License included with this - eBook or online at www.gutenberg.org. If you are not located in the - United States, you will have to check the laws of the country where - you are located before using this eBook. - -1.E.2. If an individual Project Gutenberg-tm electronic work is -derived from texts not protected by U.S. copyright law (does not -contain a notice indicating that it is posted with permission of the -copyright holder), the work can be copied and distributed to anyone in -the United States without paying any fees or charges. If you are -redistributing or providing access to a work with the phrase "Project -Gutenberg" associated with or appearing on the work, you must comply -either with the requirements of paragraphs 1.E.1 through 1.E.7 or -obtain permission for the use of the work and the Project Gutenberg-tm -trademark as set forth in paragraphs 1.E.8 or 1.E.9. - -1.E.3. If an individual Project Gutenberg-tm electronic work is posted -with the permission of the copyright holder, your use and distribution -must comply with both paragraphs 1.E.1 through 1.E.7 and any -additional terms imposed by the copyright holder. Additional terms -will be linked to the Project Gutenberg-tm License for all works -posted with the permission of the copyright holder found at the -beginning of this work. - -1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm -License terms from this work, or any files containing a part of this -work or any other work associated with Project Gutenberg-tm. - -1.E.5. Do not copy, display, perform, distribute or redistribute this -electronic work, or any part of this electronic work, without -prominently displaying the sentence set forth in paragraph 1.E.1 with -active links or immediate access to the full terms of the Project -Gutenberg-tm License. - -1.E.6. You may convert to and distribute this work in any binary, -compressed, marked up, nonproprietary or proprietary form, including -any word processing or hypertext form. However, if you provide access -to or distribute copies of a Project Gutenberg-tm work in a format -other than "Plain Vanilla ASCII" or other format used in the official -version posted on the official Project Gutenberg-tm website -(www.gutenberg.org), you must, at no additional cost, fee or expense -to the user, provide a copy, a means of exporting a copy, or a means -of obtaining a copy upon request, of the work in its original "Plain -Vanilla ASCII" or other form. Any alternate format must include the -full Project Gutenberg-tm License as specified in paragraph 1.E.1. - -1.E.7. Do not charge a fee for access to, viewing, displaying, -performing, copying or distributing any Project Gutenberg-tm works -unless you comply with paragraph 1.E.8 or 1.E.9. - -1.E.8. You may charge a reasonable fee for copies of or providing -access to or distributing Project Gutenberg-tm electronic works -provided that: - -* You pay a royalty fee of 20% of the gross profits you derive from - the use of Project Gutenberg-tm works calculated using the method - you already use to calculate your applicable taxes. The fee is owed - to the owner of the Project Gutenberg-tm trademark, but he has - agreed to donate royalties under this paragraph to the Project - Gutenberg Literary Archive Foundation. Royalty payments must be paid - within 60 days following each date on which you prepare (or are - legally required to prepare) your periodic tax returns. Royalty - payments should be clearly marked as such and sent to the Project - Gutenberg Literary Archive Foundation at the address specified in - Section 4, "Information about donations to the Project Gutenberg - Literary Archive Foundation." - -* You provide a full refund of any money paid by a user who notifies - you in writing (or by e-mail) within 30 days of receipt that s/he - does not agree to the terms of the full Project Gutenberg-tm - License. You must require such a user to return or destroy all - copies of the works possessed in a physical medium and discontinue - all use of and all access to other copies of Project Gutenberg-tm - works. - -* You provide, in accordance with paragraph 1.F.3, a full refund of - any money paid for a work or a replacement copy, if a defect in the - electronic work is discovered and reported to you within 90 days of - receipt of the work. - -* You comply with all other terms of this agreement for free - distribution of Project Gutenberg-tm works. - -1.E.9. If you wish to charge a fee or distribute a Project -Gutenberg-tm electronic work or group of works on different terms than -are set forth in this agreement, you must obtain permission in writing -from the Project Gutenberg Literary Archive Foundation, the manager of -the Project Gutenberg-tm trademark. Contact the Foundation as set -forth in Section 3 below. - -1.F. - -1.F.1. Project Gutenberg volunteers and employees expend considerable -effort to identify, do copyright research on, transcribe and proofread -works not protected by U.S. copyright law in creating the Project -Gutenberg-tm collection. Despite these efforts, Project Gutenberg-tm -electronic works, and the medium on which they may be stored, may -contain "Defects," such as, but not limited to, incomplete, inaccurate -or corrupt data, transcription errors, a copyright or other -intellectual property infringement, a defective or damaged disk or -other medium, a computer virus, or computer codes that damage or -cannot be read by your equipment. - -1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right -of Replacement or Refund" described in paragraph 1.F.3, the Project -Gutenberg Literary Archive Foundation, the owner of the Project -Gutenberg-tm trademark, and any other party distributing a Project -Gutenberg-tm electronic work under this agreement, disclaim all -liability to you for damages, costs and expenses, including legal -fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT -LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE -PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE -TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE -LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR -INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH -DAMAGE. - -1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a -defect in this electronic work within 90 days of receiving it, you can -receive a refund of the money (if any) you paid for it by sending a -written explanation to the person you received the work from. If you -received the work on a physical medium, you must return the medium -with your written explanation. The person or entity that provided you -with the defective work may elect to provide a replacement copy in -lieu of a refund. If you received the work electronically, the person -or entity providing it to you may choose to give you a second -opportunity to receive the work electronically in lieu of a refund. If -the second copy is also defective, you may demand a refund in writing -without further opportunities to fix the problem. - -1.F.4. Except for the limited right of replacement or refund set forth -in paragraph 1.F.3, this work is provided to you 'AS-IS', WITH NO -OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT -LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE. - -1.F.5. Some states do not allow disclaimers of certain implied -warranties or the exclusion or limitation of certain types of -damages. If any disclaimer or limitation set forth in this agreement -violates the law of the state applicable to this agreement, the -agreement shall be interpreted to make the maximum disclaimer or -limitation permitted by the applicable state law. The invalidity or -unenforceability of any provision of this agreement shall not void the -remaining provisions. - -1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the -trademark owner, any agent or employee of the Foundation, anyone -providing copies of Project Gutenberg-tm electronic works in -accordance with this agreement, and any volunteers associated with the -production, promotion and distribution of Project Gutenberg-tm -electronic works, harmless from all liability, costs and expenses, -including legal fees, that arise directly or indirectly from any of -the following which you do or cause to occur: (a) distribution of this -or any Project Gutenberg-tm work, (b) alteration, modification, or -additions or deletions to any Project Gutenberg-tm work, and (c) any -Defect you cause. - -Section 2. Information about the Mission of Project Gutenberg-tm - -Project Gutenberg-tm is synonymous with the free distribution of -electronic works in formats readable by the widest variety of -computers including obsolete, old, middle-aged and new computers. It -exists because of the efforts of hundreds of volunteers and donations -from people in all walks of life. - -Volunteers and financial support to provide volunteers with the -assistance they need are critical to reaching Project Gutenberg-tm's -goals and ensuring that the Project Gutenberg-tm collection will -remain freely available for generations to come. In 2001, the Project -Gutenberg Literary Archive Foundation was created to provide a secure -and permanent future for Project Gutenberg-tm and future -generations. To learn more about the Project Gutenberg Literary -Archive Foundation and how your efforts and donations can help, see -Sections 3 and 4 and the Foundation information page at -www.gutenberg.org - -Section 3. Information about the Project Gutenberg Literary -Archive Foundation - -The Project Gutenberg Literary Archive Foundation is a non-profit -501(c)(3) educational corporation organized under the laws of the -state of Mississippi and granted tax exempt status by the Internal -Revenue Service. The Foundation's EIN or federal tax identification -number is 64-6221541. Contributions to the Project Gutenberg Literary -Archive Foundation are tax deductible to the full extent permitted by -U.S. federal laws and your state's laws. - -The Foundation's business office is located at 809 North 1500 West, -Salt Lake City, UT 84116, (801) 596-1887. Email contact links and up -to date contact information can be found at the Foundation's website -and official page at www.gutenberg.org/contact - -Section 4. Information about Donations to the Project Gutenberg -Literary Archive Foundation - -Project Gutenberg-tm depends upon and cannot survive without -widespread public support and donations to carry out its mission of -increasing the number of public domain and licensed works that can be -freely distributed in machine-readable form accessible by the widest -array of equipment including outdated equipment. Many small donations -($1 to $5,000) are particularly important to maintaining tax exempt -status with the IRS. - -The Foundation is committed to complying with the laws regulating -charities and charitable donations in all 50 states of the United -States. Compliance requirements are not uniform and it takes a -considerable effort, much paperwork and many fees to meet and keep up -with these requirements. We do not solicit donations in locations -where we have not received written confirmation of compliance. To SEND -DONATIONS or determine the status of compliance for any particular -state visit www.gutenberg.org/donate - -While we cannot and do not solicit contributions from states where we -have not met the solicitation requirements, we know of no prohibition -against accepting unsolicited donations from donors in such states who -approach us with offers to donate. - -International donations are gratefully accepted, but we cannot make -any statements concerning tax treatment of donations received from -outside the United States. U.S. laws alone swamp our small staff. - -Please check the Project Gutenberg web pages for current donation -methods and addresses. Donations are accepted in a number of other -ways including checks, online payments and credit card donations. To -donate, please visit: www.gutenberg.org/donate - -Section 5. General Information About Project Gutenberg-tm electronic works - -Professor Michael S. Hart was the originator of the Project -Gutenberg-tm concept of a library of electronic works that could be -freely shared with anyone. For forty years, he produced and -distributed Project Gutenberg-tm eBooks with only a loose network of -volunteer support. - -Project Gutenberg-tm eBooks are often created from several printed -editions, all of which are confirmed as not protected by copyright in -the U.S. unless a copyright notice is included. Thus, we do not -necessarily keep eBooks in compliance with any particular paper -edition. - -Most people start at our website which has the main PG search -facility: www.gutenberg.org - -This website includes information about Project Gutenberg-tm, -including how to make donations to the Project Gutenberg Literary -Archive Foundation, how to help produce our new eBooks, and how to -subscribe to our email newsletter to hear about new eBooks. diff --git a/old/67172-0.zip b/old/67172-0.zip Binary files differdeleted file mode 100644 index 83ec121..0000000 --- a/old/67172-0.zip +++ /dev/null diff --git a/old/67172-h.zip b/old/67172-h.zip Binary files differdeleted file mode 100644 index 47f5db8..0000000 --- a/old/67172-h.zip +++ /dev/null diff --git a/old/67172-h/67172-h.htm b/old/67172-h/67172-h.htm deleted file mode 100644 index 04a59f9..0000000 --- a/old/67172-h/67172-h.htm +++ /dev/null @@ -1,14350 +0,0 @@ -<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" - "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> -<html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en"> - <head> - <meta http-equiv="Content-Type" content="text/html;charset=utf-8" /> - <meta http-equiv="Content-Style-Type" content="text/css" /> - <title> - The Project Gutenberg eBook of A Guide to Mythology, by Helen A. Clarke. - </title> - - <link rel="coverpage" href="images/cover.jpg" /> - -<style type="text/css"> - -a { - text-decoration: none; -} - -body { - margin-left: 10%; - margin-right: 10%; -} - -h1,h2,h3,h4 { - text-align: center; - clear: both; -} - -h2.nobreak { - page-break-before: avoid; -} - -hr.chap { - margin-top: 2em; - margin-bottom: 2em; - clear: both; - width: 65%; - margin-left: 17.5%; - margin-right: 17.5%; -} - -div.chapter { - page-break-before: always; -} - -p { - margin-top: 0.5em; - text-align: justify; - margin-bottom: 0.5em; - text-indent: 1em; -} - -table { - margin: 1em auto 1em auto; - max-width: 40em; - border-collapse: collapse; -} - -td { - padding: 0.15em 0.25em 0.15em 2em; - vertical-align: top; - text-indent: -2em; -} - -.tdsub { - padding-left: 3em; - font-size: 90%; - text-align: justify; -} - -.tdr { - text-align: right; - padding-right: 0em; - white-space: nowrap; -} - -.tdpg { - vertical-align: bottom; - text-align: right; - white-space: nowrap; -} - -.blockquote { - margin: 1.5em 10%; -} - -.caption { - text-align: center; - margin-bottom: 1em; - font-size: 90%; - text-indent: 0em; -} - -.center { - text-align: center; - text-indent: 0em; -} - -.figcenter { - margin: auto; - text-align: center; -} - -.footnotes { - margin-top: 1em; - border: dashed 1px; -} - -.footnote { - margin-left: 10%; - margin-right: 10%; - font-size: 0.9em; -} - -.footnote .label { - position: absolute; - right: 84%; - text-align: right; -} - -.fnanchor { - vertical-align: super; - font-size: .8em; - text-decoration: none; -} - -.gothic { - font-family: 'Old English Text MT', 'Old English', serif; -} - -.larger { - font-size: 150%; -} - -.pagenum { - position: absolute; - right: 4%; - font-size: smaller; - text-align: right; - font-style: normal; -} - -.poetry-container { - text-align: center; - margin: 1em; -} - -.poetry { - display: inline-block; - text-align: left; -} - -.poetry .stanza { - margin: 1em 0em 1em 0em; -} - -.poetry .verse { - padding-left: 3em; -} - -.poetry .indent0 { - text-indent: -3em; -} - -.poetry .indent2 { - text-indent: -2em; -} - -.poetry .indent14 { - text-indent: 4em; -} - -.poetry .indent20 { - text-indent: 7em; -} - -.poetry .indent24 { - text-indent: 9em; -} - -.smaller { - font-size: 80%; -} - -.smcap { - font-variant: small-caps; - font-style: normal; -} - -.allsmcap { - font-variant: small-caps; - font-style: normal; - text-transform: lowercase; -} - -.spacer { - margin-left: 2em; -} - -.subhead { - text-align: center; - text-indent: 0em; - margin-top: 0em; - margin-bottom: 1em; -} - -.tb { - margin-top: 2em; -} - -.titlepage { - text-align: center; - margin-top: 3em; - text-indent: 0em; -} - -.x-ebookmaker img { - max-width: 100%; - width: auto; - height: auto; -} - -.x-ebookmaker .poetry { - display: block; - margin-left: 1.5em; -} - -.x-ebookmaker .blockquote { - margin: 1.5em 5%; -} - - </style> - </head> -<body> -<p style='text-align:center; font-size:1.2em; font-weight:bold'>The Project Gutenberg eBook of A Guide to Mythology, by Helen Archibald Clarke</p> -<div style='display:block; margin:1em 0'> -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online -at <a href="https://www.gutenberg.org">www.gutenberg.org</a>. If you -are not located in the United States, you will have to check the laws of the -country where you are located before using this eBook. -</div> - -<p style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Title: A Guide to Mythology</p> -<p style='display:block; margin-top:1em; margin-bottom:0; margin-left:2em; text-indent:-2em'>Author: Helen Archibald Clarke</p> -<p style='display:block; text-indent:0; margin:1em 0'>Release Date: January 15, 2022 [eBook #67172]</p> -<p style='display:block; text-indent:0; margin:1em 0'>Language: English</p> - <p style='display:block; margin-top:1em; margin-bottom:0; margin-left:2em; text-indent:-2em; text-align:left'>Produced by: Charlene Taylor and the Online Distributed Proofreading Team at https://www.pgdp.net (This file was produced from images generously made available by The Internet Archive)</p> -<div style='margin-top:2em; margin-bottom:4em'>*** START OF THE PROJECT GUTENBERG EBOOK A GUIDE TO MYTHOLOGY ***</div> - -<p><span class="pagenum"><a id="Page_1"></a>[1]</span></p> - -<p class="center larger">A GUIDE TO MYTHOLOGY</p> - -<hr class="chap x-ebookmaker-drop" /> - -<p><span class="pagenum"><a id="Page_2"></a>[2]</span></p> - -<div class="figcenter" style="width: 700px;" id="illus1"> -<img src="images/illus1.jpg" width="700" height="700" alt="" /> -<p class="caption">Automedon and the Horses of Achilles. <i>H. Regnault.</i></p> -</div> - -<hr class="chap x-ebookmaker-drop" /> - -<p><span class="pagenum"><a id="Page_3"></a>[3]</span></p> - -<p class="titlepage larger">A<br /> -GUIDE TO MYTHOLOGY</p> - -<p class="titlepage">BY<br /> -HELEN A. CLARKE<br /> -<span class="smaller"><i>Author of “Ancient Myth in Modern Poets,” “Longfellow’s<br /> -Country,” “Hawthorne’s Country,”<br /> -“The Poets’ New England,” Etc.</i></span></p> - -<div class="figcenter titlepage" style="width: 150px;"> -<img src="images/fructus.jpg" width="150" height="150" alt="" /> -</div> - -<p class="titlepage"><span class="smcap">Garden City</span> <span class="smcap spacer">New York</span><br /> -DOUBLEDAY, PAGE & COMPANY<br /> -1918</p> - -<p><span class="pagenum"><a id="Page_4"></a>[4]</span></p> - -<p class="titlepage allsmcap">COPYRIGHT, 1908, BY<br /> -DOUBLEDAY, PAGE & COMPANY<br /> -ALL RIGHTS RESERVED, INCLUDING THAT OF<br /> -TRANSLATION INTO FOREIGN LANGUAGES,<br /> -INCLUDING THE SCANDINAVIAN</p> - -<hr class="chap x-ebookmaker-drop" /> - -<p><span class="pagenum"><a id="Page_5"></a>[5]</span></p> - -<p class="center"><span class="gothic">To</span><br /> -<span class="smaller">MY LITTLE FRIEND</span><br /> -KATHARINE CORFIELD NEWBOLD</p> - -<p><span class="pagenum"><a id="Page_6"></a>[6]</span></p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_7"></a>[7]</span></p> - -<h2 class="nobreak">PREFATORY NOTE</h2> - -</div> - -<p>It is a pleasure to express my thanks to publishers -and authors for courteous permission given me to -include in this book stories from their collections. -To Houghton, Mifflin & Co., the publishers of “Algonquin -Legends,” by J. G. Leland, and of Bryant’s -translation of the “Odyssey”; to J. B. Lippincott -Co., the publishers of “Gods and Heroes of Old -Japan,” by Violet M. Pasteur, and of “Old Deccan -Days,” by Mary Frere; to A. Wessels Co., the publishers -and to Mr. W. W. Canfield, the author of -“Legends of the Iroquois”; to Ginn & Co., the -publishers of “Classic Myths in English Literature,” -based on Bulfinch’s “Age of Fable,” by -Charles Mills Gayley; to Macmillan & Co., publishers -of “Theocritus, Bion, and Moschus, Done into English -Prose,” by A. Lang; to Scott, Foresman & Co., -publishers of “Norse Mythology,” by Melville B. -Anderson. Other collections, out of print, as far as -I know—the original publishers no longer being in -existence, from which I have taken stories, are: -“Indian Fairy Tales Based on Schoolcraft,” by Cornelius -Mathews, and “Indian Myths,” by Ellen R. -Emerson; also from the following English publications: -“Polynesian Myths,” by Sir George Grey; -“Russian Stories,” by Ralston.</p> - -<p><span class="pagenum"><a id="Page_8"></a>[8]</span></p> - -<p>I am also deeply indebted, as every one who studies -mythology must be, to the following works, among -others in various branches of the subject: Max Müller’s -“Chips from a German Workshop,” Cox’s “Mythology -of the Aryan Races,” John Fiske’s “Myths -and Mythmakers,” Frazer’s “Golden Bough,” Hartland’s -“Myth of Perseus,” Clodd’s “Childhood of -Religions,” Andrew Lang’s “Custom and Myth,” -Tyler’s “Primitive Culture,” Mills’s “Tree of Mythology,” -Chamberlain’s “The Child and Childhood -in Folk Thought,” De Gubernatis’s “Zoological Mythology,” -Dr. Brinton’s “American Hero Myths,” -“Myths of the New World,” as well as to many -collections of folk-tales.</p> - -<p class="tb">My aim in this book on Mythology for young -readers has been to give them solid knowledge on -the subject, as far as it is advisable to go with immature -minds, based upon the most recent investigations -of scholars, and to select the myths used in -illustration of the plan, with a view to giving them -interesting stories to read, which will, almost unconsciously -to themselves, lay a firm foundation for the -fascinating study of Comparative Mythology, should -they wish to go more deeply into it in the future.</p> - -<p>There is much talk nowadays as to the -authenticity of the records of savage myths. Much of this -talk seems to me futile, for a myth is not a fixed -entity. Each successive narrator is almost sure to -vary and embellish somewhat the material that comes<span class="pagenum"><a id="Page_9"></a>[9]</span> -to him, according to his own inventive fancy. If, -therefore, a savage myth recorded by a white man retains -the chief characteristics of the savage myth, -in spite of some fanciful turns given it by him, to -the degree, say, that a story of Ovid’s retains those -of a Greek myth, it is to all intents and purposes a -savage myth, and the embellishments may be disregarded, -as Ovid’s are when we are considering -Greek Mythology. I have, therefore, included in -this volume those versions of the myths that seemed -most readable and attractive, provided the primitive -attitude of mind and customs were fully emphasized.</p> - -<p><span class="pagenum"><a id="Page_10"></a>[10]</span></p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_11"></a>[11]</span></p> - -<h2 class="nobreak">CONTENTS</h2> - -</div> - -<table summary="Contents"> - <tr> - <td class="tdr"></td> - <td></td> - <td class="tdpg smaller">PAGE</td> - </tr> - <tr> - <td class="tdr">I.—</td> - <td><span class="smcap">What is a Myth?</span></td> - <td class="tdpg"><a href="#CHAPTER_I">19</a></td> - </tr> - <tr> - <td class="tdr">II.—</td> - <td><span class="smcap">Animals in Primitive Myths</span></td> - <td class="tdpg"><a href="#CHAPTER_II">40</a></td> - </tr> - <tr> - <td class="tdr"></td> - <td class="tdsub"><i>STORIES</i>: How the muskrat made the world - (<i>Indians of British Columbia</i>).—How a kite - helped to make the world (<i>Philippine Island</i>).—How - Maui fished up the earth (<i>Polynesian</i>).—The - origin of the robin (<i>Odjibwa</i>, Cornelius - Mathews, based on Schoolcraft).—The origin - of the hare (<i>Aino</i>, B. F. Chamberlain).—How - the mole became blind (<i>North American Indian</i>, - Mill’s “Tree of Mythology”).—The boy - and the wolves (<i>North American Indian</i>, Ellen - R. Emerson, “Indian Legends”).—How Wasbashas, - the snail, became a man (<i>North American - Indian</i>, Emerson).—The amazing adventures - of Master Rabbit (<i>Algonquin</i>, Leland’s - “Algonquin Legends”).—The story of Manabozho - (<i>Iroquois</i>, Mathews-Schoolcraft).—How - Glooskap made his uncle, the turtle, into a - great man (<i>Mic-Mac</i> and <i>Passamaquoddy</i>, Leland).—Punchkin - (<i>Hindoo</i>, M. Frere’s “Old - Deccan Days”).</td> - <td class="tdpg"></td> - </tr> - <tr> - <td class="tdr">III.—</td> - <td><span class="smcap">Animals in Culture Myths</span></td> - <td class="tdpg"><a href="#CHAPTER_III">131</a></td> - </tr> - <tr> - <td class="tdr"></td> - <td class="tdsub"><i>STORIES</i>: Hymn to Indra (<i>Hindoo</i>, “Rig Veda”).—The - Four apes (<i>Egyptian</i>, Book of the Dead).—Story - of the Midgard serpent and Fenris, - the wolf (<i>Norse</i>, Melville B. Anderson’s, “Norse<span class="pagenum"><a id="Page_12"></a>[12]</span> - Mythology,” based on the Eddas).—The - story of Apollo and Phaëton (<i>Greek</i>, Gayley, - based on Bulfinch).—The story of Odysseus - and the oxen of the sun (<i>Greek</i>, paraphrase from - Bryant’s “Odyssey”).—The story of Athēne - and Arachne (<i>Greek</i>, Gayley-Bulfinch).</td> - <td class="tdpg"></td> - </tr> - <tr> - <td class="tdr">IV.—</td> - <td><span class="smcap">Tree and Plant Myths</span></td> - <td class="tdpg"><a href="#CHAPTER_IV">165</a></td> - </tr> - <tr> - <td class="tdr"></td> - <td class="tdsub"><i>STORIES</i>: Ygdrasil, the Norse world tree.—Story - of the Aino who fell asleep at the foot - of a pine tree.—Wunzh, the father of Indian - corn (<i>North American Indian</i>, Mathews-Schoolcraft).—Leelinau, - the Lost Daughter (<i>North - American Indian</i>, Mathews-Schoolcraft).—Birth - of the arbutus (<i>Iroquois</i>, W. B. Canfield’s - “Legends of the Iroquois”).—Song at - the beginning (<i>Ancient Mexican</i>, Brinton’s - “Myths of the New World”).—Flower song - (<i>Ancient Mexican</i>, Brinton’s “Myths of the - New World”).—The story of Erisichthon (<i>Greek</i>, - Bulfinch’s “Age of Fable”).—Story of Pan and - Syrinx (<i>Greek</i>, Gayley-Bulfinch).—Story of - Pomona and Vertumnus (<i>Roman</i>, Gayley-Bulfinch).—Myth - of Osiris and Isis (Bulfinch).—Story - of Adonis (<i>Greek</i>, extracts from Lang’s - “Lament for Adonis,” by Bion).</td> - <td class="tdpg"></td> - </tr> - <tr> - <td class="tdr">V.—</td> - <td><span class="smcap">Myths of the Sun, Moon, and Stars</span></td> - <td class="tdpg"><a href="#CHAPTER_V">207</a></td> - </tr> - <tr> - <td class="tdr"></td> - <td class="tdsub"><i>STORIES</i>: Story of the making of the sun, - moon, and stars (<i>Navajo</i>, Emerson).—Story of - the conquering of the sun (<i>North American - Indian</i>, Emerson).—Hymn to the sun (<i>North - American Indian</i>, Emerson).—Hymn to Sûrya - (<i>Hindoo</i>, “Rig Veda”).—The worship of the sun - and the dream of Onawutaquto (<i>North American - Indian</i>, Emerson).—The witch and the - sun’s sister (<i>Russian</i>, Ralston’s “Russian Folk-Tales”).—The - making of the mirror (<i>Japanese</i>,<span class="pagenum"><a id="Page_13"></a>[13]</span> - Violet M. Pasteur, “Gods and Heroes of - Old Japan”).—The death of Balder the Good - (<i>Norse</i>, Anderson-Eddas).—Battle of Ra and - Anapef (<i>Egyptian</i>, Book of the Dead).—Story - of Phœbus Apollo (<i>Greek</i>, Gayley-Bulfinch).—Story - of Artemis and Orion (<i>Greek</i>, Gayley-Bulfinch).—Story - of the child and the star (<i>Iowa - Indian</i>, Emerson).—Osseo, the son of the evening - star (<i>North American Indian</i>, Mathews-Schoolcraft).—The - wandering star (<i>Chippewa</i>, - Emerson).—The daughters of the stars (<i>North - American Indian</i>, Mathews-Schoolcraft).</td> - <td class="tdpg"></td> - </tr> - <tr> - <td class="tdr">VI.—</td> - <td><span class="smcap">Myths of the Sky and Air</span></td> - <td class="tdpg"><a href="#CHAPTER_VI">269</a></td> - </tr> - <tr> - <td class="tdr"></td> - <td class="tdsub"><i>STORIES</i>: How a hunter visited the thunder - spirits who dwell in Mount Katahdin (<i>Passamaquoddy</i>, - Leland).—The thunder and lightning - men (<i>Passamaquoddy</i>, Leland).—How - Glooskap bound Wuchowsen, the great wind - bird (<i>Passamaquoddy</i>, Leland).—The wonderful - exploits of Paup-puk-keewiss (<i>North American - Indian</i>, Mathews-Schoolcraft).—The story of - Odin’s sword and Sigmund (<i>Norse</i>, Anderson-Eddas).—How - Thor conquered the stone giant - (<i>Norse</i>, Anderson-Eddas).—How Zeus came to - be king of gods (<i>Greek</i>).—Hymn to the dawn - (<i>Hindoo</i>, “Rig Veda”).—The lover’s vision of - the happy land (<i>North American Indian</i>, Emerson).—The - message-bearers (<i>Iroquois</i>, Canfield).—The - way of the gods (<i>Japanese</i>, Violet - M. Pasteur).</td> - <td class="tdpg"></td> - </tr> - <tr> - <td class="tdr">VII.—</td> - <td><span class="smcap">Mother-Myths and Child-Myths</span></td> - <td class="tdpg"><a href="#CHAPTER_VII">336</a></td> - </tr> - <tr> - <td class="tdr"></td> - <td class="tdsub"><i>STORIES</i>: Malayan story of the sun and moon.—Hymn - to the mother of the gods (<i>Mexican - Indian</i>, Brinton’s “Rig Veda Americanus”).—Hymn - to Cihuacoatl (<i>Mexican Indian</i>, Brinton).—The - children of heaven and earth (Sir<span class="pagenum"><a id="Page_14"></a>[14]</span> - George Grey, “Polynesian Mythology”).—Story - of Demeter (<i>Greek</i>, from Hymn to - Demeter, Callimachus).—The story of Demeter - and Persephone (<i>Greek</i>, Gayley-Bulfinch, - drawn from Ovid and Apollodorus).—Legend - of Tu-tok-a-nu-la (<i>Indian</i>, Emerson).—Nezhik-e-wa-wa-sun, - or the lone lightning - (<i>Odjibwa</i>, Emerson).—Wasis, the baby - (<i>Penobscot</i>, Leland).—Ojeeg Annung, or the - summer-maker (<i>Indian</i>, Emerson).—The legend - of Maui (<i>Polynesian</i>, Grey).—The infant - Heracles (<i>Greek</i>, paraphrased from Lang’s - translation of the Idyls of Theocritus).—The - infant Hermes (<i>Greek</i>, paraphrased from Shelley’s - translation of the Homeric Hymn to - Mercury).</td> - <td class="tdpg"></td> - </tr> -</table> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_15"></a>[15]</span></p> - -<h2 class="nobreak">ILLUSTRATIONS</h2> - -</div> - -<table summary="List of illustrations"> - <tr> - <td></td> - <td class="tdpg"></td> - <td class="tdpg smaller">FACING PAGE</td> - </tr> - <tr> - <td>Automedon and the Horses of Achilles</td> - <td class="tdpg"><i>Regnault</i></td> - <td class="tdpg smaller"><a href="#illus1"><i>Frontispiece</i></a></td> - </tr> - <tr> - <td>A Reading from Homer</td> - <td class="tdpg"><i>Alma-Tadema</i></td> - <td class="tdpg"><a href="#illus2">38</a></td> - </tr> - <tr> - <td>Zeus</td> - <td class="tdpg"><i>From Pompeii</i></td> - <td class="tdpg"><a href="#illus3">140</a></td> - </tr> - <tr> - <td>Athēne</td> - <td class="tdpg"><i>Glyptothek, Munich</i></td> - <td class="tdpg"><a href="#illus4">162</a></td> - </tr> - <tr> - <td>Apollo with the Lyre</td> - <td class="tdpg"><i>Glyptothek, Munich</i></td> - <td class="tdpg"><a href="#illus5">232</a></td> - </tr> - <tr> - <td>Diana or Artemis the Huntress</td> - <td class="tdpg"><i>Versailles</i></td> - <td class="tdpg"><a href="#illus6">240</a></td> - </tr> - <tr> - <td>Diana or Artemis</td> - <td class="tdpg"><i>Correggio</i></td> - <td class="tdpg"><a href="#illus7">248</a></td> - </tr> - <tr> - <td>Aurora</td> - <td class="tdpg"><i>Guido Reni</i></td> - <td class="tdpg"><a href="#illus8">270</a></td> - </tr> - <tr> - <td>The Flying Mercury or Hermes</td> - <td class="tdpg"><i>Giovanni di Bologna</i></td> - <td class="tdpg"><a href="#illus9">316</a></td> - </tr> - <tr> - <td>Athēne: Brandisher of the Spear</td> - <td class="tdpg"><i>Capitol, Rome</i></td> - <td class="tdpg"><a href="#illus10">320</a></td> - </tr> - <tr> - <td>Demeter or Ceres</td> - <td class="tdpg"><i>The Vatican</i></td> - <td class="tdpg"><a href="#illus11">340</a></td> - </tr> - <tr> - <td>The Infant Hercules</td> - <td class="tdpg"><i>Louvre</i></td> - <td class="tdpg"><a href="#illus12">384</a></td> - </tr> -</table> - -<p><span class="pagenum"><a id="Page_16"></a>[16]</span></p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_17"></a>[17]</span></p> - -<h1>A GUIDE TO MYTHOLOGY</h1> - -</div> - -<p><span class="pagenum"><a id="Page_18"></a>[18]</span></p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_19"></a>[19]</span></p> - -<h2 class="nobreak" id="CHAPTER_I">CHAPTER I<br /> -<span class="smaller">WHAT IS A MYTH?</span></h2> - -</div> - -<p>What is a myth? This looks like a simple -question, and one that ought to be easy to -answer. Yet it is one which has puzzled for centuries -the heads of many learned men, who in their -attempts to give a satisfactory answer to the question, -have written whole libraries of profound books -on the subject. It would seem almost hopeless -for us to try and find an answer, if it were not -that we live in the Twentieth Century, which is like -a great hilltop towering above all the past centuries; -and from this height we are able to look -down and see right into the minds of all these -learned and distinguished men, and understand why -they found the answer to this question so difficult.</p> - -<p>Let us try to imagine all the myths which have -come into existence since the beginning of the -world shut up in a huge round castle in the midst -of a wide plain, and all these learned men like -knights of the Middle Ages besieging the castle to -find out the secrets that are locked up within it. -They come, galloping up on horseback from every<span class="pagenum"><a id="Page_20"></a>[20]</span> -quarter of the plain—North, East, South, West—carrying -long spears with which they batter away -at the castle until they succeed in making a hole -through the wall. Then each of these knights of -learning becomes so intent upon what he sees in -the castle through the hole that he, himself, has -made that he is entirely unaware of what the other -knights see through the holes they have made. -Then they all go off and write their learned books, -telling what they have seen, and when they come to -read each other’s books, of course, they have terrible -battles—all of words fortunately—in their attempts -to settle who is right, and each one contends that he -has seen all there is to be seen through his own particular -little spear hole. But we, upon the hilltop -can perceive that every one of the knights saw something -about myths which was true, and the way to -find the answer we want is to piece together all the -fractions of truth which each man saw into a whole -truth, or something near a whole truth, for, you -know, the whole truth about anything is so immense -that it is almost if not quite impossible to find it all -out.</p> - -<p>For example, it would not be possible for me to -tell you in this one short chapter all the secrets -which all the knights of learning saw as they looked -into the castle; but I shall tell you a few of them, -for it will help you to understand more intelligently -what a myth really is.</p> - -<p>The first knight to be seen galloping out of a -very far-distant past is the Greek Theognis of<span class="pagenum"><a id="Page_21"></a>[21]</span> -Rhegium. He lived six hundred years B.C., but -even as long ago as that there had come to be such -an immense number of myths in Greece, that their -existence was already a cause for much wonder. He -carried a spear, called “allegory,” and when he battered -into the castle, the only truth he could see -was that all myths were allegories. According to -him the Greek mythical gods, Apollo, Helios, and -Hephaestos, were fire under different aspects: Hera -was the air; Posidon, the water; Artemis, the moon, -and so on. Other learned Greeks followed in his -footsteps and saw much the same things. For example, -three hundred years later, Aristotle said -that myths were the attempt of the world before -his time to express <i>philosophical</i> speculations, and -Plutarch four hundred and sixty years later said -that myths were <i>metaphysical</i> statements in disguise. -That is, they all thought that myths had -been invented to stand as symbols of objects in nature -or of ideas which men had expressed.</p> - -<p>Now, if we look again, we shall see another -Greek knight galloping out of the past whose name -was Euhemeros. He was a historian, a philosopher, -and a traveller, and he lived about three hundred -years B.C. He was the friend of the King of -Macedon, who sent him off on missions to various -countries. The spear he carried was called “history,” -and the way he came to decide that myths -were historical accounts of real persons is told in the -following little story. Once when he was off on his -travels, after sailing about for several days, he arrived<span class="pagenum"><a id="Page_22"></a>[22]</span> -in the Indian Ocean, where he found a group -of islands the most important of which was Panchaia. -The inhabitants of this island were distinguished -for their piety and honored the gods by -the most magnificent sacrifices and offerings of gold -and silver. Among the wonderful works of art in -this island was an immensely tall column on the -top of which was a temple to Jupiter Triumphant. -This was supposed to have been erected by Jupiter -himself, when, an earthly monarch, he marched -through the country victorious. Inside this temple -was a column upon which were recorded the doings -of Jupiter and of his father and grandfather, -Kronos and Uranos.</p> - -<p>This story, itself, is so evidently a myth that it -does not amount to anything as a proof of the historical -theory. Nevertheless there have been many -to adopt this belief.</p> - -<p>Other knights of learning, both ancient and modern, -have carried lances with the sounding name, -“natural phenomena.” When they look into the -castle they see myths as personifications of natural -phenomena. Everything that we see happening in -nature comes under the head of natural phenomena. -The rising and setting of the sun, the moon and the -stars each day, the clouds that drift across the sky, -storms and whirlwinds, the lightning flash and the -loud roar of the thunder, as well as the gentle rain, -the tinkling of waterfalls, and the light morning -breezes. When all these objects and events in nature -are talked about as if they had the same powers<span class="pagenum"><a id="Page_23"></a>[23]</span> -as human beings, they are said to be personified. -Here is a very pretty example of a myth in which -the dawn is personified. It is taken from one of the -most ancient books in the world, the “Rig Veda,” -about which you will hear more later.</p> - -<div class="blockquote"> - -<p>“The lovely Dawn arousing man goes before the -sun preparing practicable paths, riding in a spacious -chariot, expanding everywhere, she diffuses light at -the commencement of the days.”</p> -</div> - -<p>Among the ancient knights of learning who -thought that all myths were started in this way was -the great Thucydides; and Cicero also believed that -the exalted beings in mythology who were worshipped -as gods were in reality personifications of -the objects in nature which struck the imagination -of primitive mankind.</p> - -<p>There are also many modern knights of learning -who hold the same view, among the most -distinguished of whom is the English scholar, Max -Müller. About him and his followers Sir George -Cox and John Fiske, the American historian and -thinker, you will one day know more if you continue -your studies in mythology. When Max Müller -came to write his learned books upon what he -saw in the castle of myths, he supported his learning -upon many interesting facts which he had discovered -when he was studying the languages of different -races.</p> - -<p>In comparing the ancient Greek language with<span class="pagenum"><a id="Page_24"></a>[24]</span> -the ancient language of India, the Sanskrit, he -found out that they were often very much alike. -This drove him to the conclusion that they must -both be descended from some still older language. -He noticed also remarkable resemblances between -the myths of Greece and those of India, of which -there were large numbers collected in the old books -in Sanskrit and other Indian languages. Then he -made up his mind that the ancient race of people -who spoke the old language from which Greek and -Sanskrit were descended must have had a great -fondness for inventing myths, and that these myths -had been handed down from generation to generation. -Finally, many of the descendants of this -ancient race went to live in India, while others went -to live in Greece, and that was the reason the languages -and the myths of these two peoples were so -much alike in many ways. The original home of -this ancient myth-making race has been thought to -be Central Asia, and the race is known in history as -the Aryan race. But Max Müller and others who -agreed with him were so intoxicated with their new -discoveries that they were constantly in danger of -making fanciful comparisons between the words of -the two languages, and building upon these fanciful -comparisons explanations of myths, even more -mythical than the myths themselves. In fact they -not only saw in one direction like the other knights, -but they used a huge magnifying glass that tinted -every thing with unnatural rainbow colors such as -you have seen when looking through an opera glass.</p> - -<p><span class="pagenum"><a id="Page_25"></a>[25]</span></p> - -<p>I will speak of three others only of the many -modern knights of learning who have seen some of -the truth:—E. B. Tylor, Andrew Lang, and James -G. Frazer. The first of these tells especially about -some very curious beliefs possessed by primitive -men. These beliefs colored their imagination no -matter what kind of myths they might invent. One -of them was that a spirit, separate from their ordinary -life lived inside of their bodies; another that all -things in nature had life like themselves, and also -spirits dwelling within them like the spirits within -themselves. This was thought to be true of trees -and stones as well as of birds and animals. The -second, Andrew Lang, considers that myths are -stories which tell about the manners and customs of -ancient or savage people, and the third, James G. -Frazer, sees in the worship of the spirits of vegetation, -the corn, the trees and so on the origin of most -myths. Very long and very profound are the arguments -with which each supports his particular point -of view, and many are the illustrations drawn from -the myths of all lands with which each illuminates -his argument, but, like the rest of the knights, each -sees so much in his own truth that he is more or less -blind to all that others see.</p> - -<p>Now that I have tried to give you this glimpse at -the various explanations of myths proposed from the -most ancient times to the present, I think we shall -be a little better prepared to find out an answer for -ourselves that will be satisfactory.</p> - -<p>Suppose we take the top off the castle in which we<span class="pagenum"><a id="Page_26"></a>[26]</span> -imagined the myths and the secrets of their origin -to be locked up, and look down upon them from our -hilltop, using as an aid to our vision all the light -that comes in through the numerous breaks in the -castle made by the lances of the knights. What will -the wonderful treasures revealed to us be like? -They will not be like jewels, all polished and placed -in regular shining rows, for myths were never fashioned -as a jeweler would fashion his stones—all at -once—into perfectly finished and beautiful shapes. -No!—the imaginary contents of our castle which -will best stand as a symbol or picture of all the -myths of the whole world in all their wonderful -variety will be an immense forest of almost countless -kinds of trees. Under the trees there are many -sorts of plants and flowers; and if we look closer we -shall see that some of these trees and plants are ugly -in shape, some are even decaying, but there are -many most lovely to behold, and a few of the trees -tower up above the others and are profusely decorated -with many shining ornaments, making them -look like Christmas trees. You will see at once -that by using this symbol to stand for all the myths -of the whole world I want to point out and make -clear to you the important fact that myths were not -made all at once as the jeweler polishes his stones, -but they grew up gradually from small beginnings, -like oaks from acorns, or pines from pine cones—and -the soil in which they grew was the minds of -primitive men ages and ages ago.</p> - -<p>Sometimes the trees of one land will look exceedingly<span class="pagenum"><a id="Page_27"></a>[27]</span> -like those in another land—in fact, being the -same sort of trees, but differing somewhat in shape. -Then the smaller plants and flowers are the symbols -for many kinds of little mythical stories about every -thing that you can think of, or rather that primitive -man could think of, for he didn’t know about trolleys -and telephones and automobiles, and so there -are not any myths about such things as these. And -the Christmas trees are the myths which have been -enlarged and glorified by having myths from other -lands added to them.</p> - -<p>Now the point comes up, how did all this vast -forest of myths which covers the whole world arise, -for the forest symbolizes, remember, only the forms -oral or written in which the myths of the world -have come to us. To answer this, we must now try -to imagine behind all this wonderful growth of -myth, on the one hand, the mind of mankind, and -on the other hand all the objects of external nature. -And besides we must think of mankind as it was untold -ages ago in the real childhood of the world. In -those far off days when the first men used to roam -about the world getting their food by hunting, with -nothing but caves or tents to live in, man’s consciousness -of himself was not even as strong as that of a -small child to-day. Still, he had implanted in him -the power of observing whatever went on before him, -and a constant curiosity to know the cause or the -“reason why” of every thing he saw. Above all he -had a vivid imagination. He could “make believe” -about the things he saw far better than children do<span class="pagenum"><a id="Page_28"></a>[28]</span> -in their games to-day, and that is how he came to -invent explanations of most of the things he saw -about him. Here, for example, is a little story -invented by the Hottentots to explain two things -which they had observed, the spots on the moon, -and the way in which the upper lip of a hare is -split.</p> - -<div class="blockquote"> - -<p>“The moon sent an insect to men saying, ‘Go -thou to men and tell them, as I die and dying live, -so ye shall also die and dying live.’ The insect -started with his message, but while on the way was -overtaken by the hare who asked him upon what -errand he was bound. The insect answered that he -had been sent by the moon to tell men that as she -dies and dying lives so also shall they die and dying -live! The hare said, ‘As thou art an awkward runner, -let me go.’ With these words he ran off and -when he reached men he said, ‘I am sent by the -moon to tell you, as I die and dying perish, in the -same manner shall ye also die and come wholly to -an end.’ Then the hare returned to the moon and -told her what he had said to men. The moon -reproached him angrily, saying, ‘Darest thou tell -the people a thing which I have not said?’ With -these words she took up a hatchet to split his head, -missing that the hatchet fell upon the upper lip and -made a deep gash. Maddened by such treatment, -the hare flew at the moon and scratched her face -which are the dark spots which we now see on the -moon.”</p> -</div> - -<p><span class="pagenum"><a id="Page_29"></a>[29]</span></p> - -<p>You see these primitive Hottentots treat every -thing in nature as if it were alive just as we learned -from Tylor. They really did not know what a -great difference there is between a human being -and an animal or between animals and plants or -even plants and stones. All of the objects in nature -being endowed with life, they might speak and act -just like human beings. But it was only the very -wisest of human beings who could understand this -language that the animals and plants and other objects -in nature might speak.</p> - -<p>On this account all nature seemed very mysterious -to primitive man, and he therefore was ready to -worship almost any object that caught his attention.</p> - -<p>Then the strange feeling he had that another -spirit quite detached from his ordinary life lived -inside his body, made him imagine queer things -about this spirit; for one thing, that it might leave -his body and go off on independent journeys in the -form of a bird or an animal, or even that it might be -stowed away for safe keeping in some animal or -other object, like the famous story of the Norse -giant whose heart, which is equivalent to his true -life, is far away in an egg that is in a church that is -on an island that lies in a lake. In many stories -belonging to this primitive time, a man’s luck often -stands for his life and is bound up in some object -outside of himself as in this story of the Algonquin -Indians, which reflects all the strange notions I have -spoken of as well as giving an explanation of the -appearance of the sheldrake duck. It is the story<span class="pagenum"><a id="Page_30"></a>[30]</span> -of how one of the Partridge’s wives became a sheldrake -duck, and why her feet and feathers are red.</p> - -<div class="blockquote"> - -<p>“There was once a hunter who lived in the woods. -He had a brother or spirit who was so small that he -kept him in a box, and when he went forth he closed -this very carefully, for fear lest an evil spirit should -get him.</p> - -<p>“One day this hunter, returning, saw a very beautiful -girl sitting on a rock by a river, making a moccasin. -And being in a canoe he paddled up softly -and silently to capture her; but she, seeing him -coming, jumped into the water and disappeared. On -returning to her mother, who lived at the bottom of -the river, she was told to go back to the hunter and -be his wife; ‘for now,’ said the mother, ‘you belong -to that man.’</p> - -<p>“The hunter’s name was Mitchihess, the Partridge. -When she came to his lodge he was absent. So she -arranged every thing for his return, making a bed -of boughs. At night he came back with one beaver. -This he divided; cooked one half for supper and laid -by the other half. In the morning when she awoke -he was gone, and the other half of the beaver had -also disappeared. That night he returned with another -beaver, and the same thing took place again. -Then she resolved to spy and find out what all this -meant.</p> - -<p>“So she lay down and went to sleep with one eye -open. Then he quietly rose and cooked the half of -the beaver, and taking a key unlocked a box, and<span class="pagenum"><a id="Page_31"></a>[31]</span> -took out a little red dwarf and fed him. Replacing -the elf, he locked him up again, and lay down to -sleep. And the small creature had eaten the whole -half beaver. But ere he put him in his box he -washed him and combed his hair, which seemed to -delight him.</p> - -<p>“The next morning, when her husband had gone -for the day, the wife sought for the key, and having -found it opened the box and called to the little fellow -to come out. This he refused to do for a long -time, though she promised to wash and comb him. -Being at length persuaded, he peeped out, when she -pulled him forth. But whenever she touched him -her hands became red, though of this she took no -heed, thinking she could wash it off at will. But -lo! while combing him, there entered a hideous being, -an awful devil, who caught the small elf from -her and ran away.</p> - -<p>“Then she was terribly frightened. And trying -to wash her hands, the red stain remained. When -her husband returned that night he had no game; -when he saw the red stain he knew all that had happened; -when he knew what had happened he seized -his bow to beat her; when she saw him seize his bow -to beat her she ran down to the river and jumped -in to escape death at his hands, though it should be -by drowning. But as she fell into the water she -became a sheldrake duck. And to this day the -marks of the red stain are to be seen on her feet -and feathers.”</p> -</div> - -<p>You will observe a very strange custom alluded to<span class="pagenum"><a id="Page_32"></a>[32]</span> -in this story, and that is the way in which the -hunter is described as capturing the maiden for his -wife instead of gently trying to persuade her to be -his wife. This shows that it is a very far-back -myth, for there are many other stories to prove that -savages learned to be much more gentle in their -ways toward women even before men became altogether -civilized.</p> - -<p>How primitive men came to have such peculiar -beliefs we cannot say positively. Some people have -thought that perhaps their dreams made them think -that there was a spirit inside of them separate from -their ordinary life, while the sounds and movements -in nature, such as the singing of a waterfall, the -rustling of leaves, or the sound which stones would -give out when knocked together, would seem to the -uneducated mind of early mankind, to be signs of -life like his own.</p> - -<p>Another very early belief is that in magic and -sorcery. Primitive man used to imagine that he -could make it rain by imitating the thunder, which -he did by shaking dried seeds about in a gourd. -Magic is really the producing of any desired effect -or event by means which are quite outside of the -laws of nature. As the primitive savage did not -know any thing about the laws of nature, laws which -have taken ages for men to discover and all of which -are not even yet discovered, he revelled in the invention -of means by which he thought he might accomplish -the things he would like to do. Sometimes he -asked spirits to help him, and if what he wanted<span class="pagenum"><a id="Page_33"></a>[33]</span> -to do was evil, he would ask aid of evil spirits. -There are countless myths in which magic plays a -part, examples of which you will see as you read -the stories given in the following chapters.</p> - -<p>Since in the time most remote men depended -upon animals almost entirely for their food, it is -probable that animals were the objects that made the -most vivid impressions on them, and, therefore, that -stories of animals belong to this most primitive -stage.</p> - -<p>At this time, too, it is likely that the worship of -animals arose, for almost every tribe of savages had -a sacred animal which, except in rare instances, it -was never allowed to kill and from which it often -imagined itself descended.</p> - -<p>After many ages, mankind began to till the -ground, and to raise grain and vegetables, then plants -and trees were more especially observed by them, and -the mythical stories have, in consequence, more about -plants and trees in them; and, as they had sacred -animals, they had also sacred trees or plants, and -worshipped them or imagined themselves descended -from them.</p> - -<p>Then as men progressed in their powers of observation -they saw natural phenomena more and -more. The succession of night and day impressed -itself upon them, they took note of the motions of -the sun, the moon and the stars, clouds caught their -attention, storms filled them with awe and fear as -the lightning flashed and the thunder roared and -rattled in its might. The wind laughed in summer<span class="pagenum"><a id="Page_34"></a>[34]</span> -breezes or howled in wintry blasts and they noticed -it, and as soon as their attention was fully aroused -to all these wonders of nature, they began to think -of them, as not only endowed with powers like their -own, but as living beings. First, they frequently -personified nature as animals, then as human beings, -and as they had worshipped sacred animals and sacred -plants and sacred trees, now they worshipped -these gods of nature; and as they invented tales -about the animals and the trees, so they invented -tales about these gods of nature. As one would expect, -the stories about animals and trees would often -be mingled with the new stories of the nature gods, -and sometimes changed so that one would hardly -recognize them. And then, again, a story told about -a nature god in one part of the world would, on -account of the early wanderings of the human race -from one land to another, be added as an ornament -to a story told in another part of the world, -like the ornaments on the Christmas trees in the -castle.</p> - -<p>Again, whole myths would be transported, and -as they reached different countries they would be -changed somewhat so that they would reflect the -manners or the knowledge of that particular country. -A strange thing, however, about many myths -is that those in one part of the world are so much -like those in another part of the world that it would -seem as if they must have been invented by the same -people. Not only are there myths in India and -Greece which are very much alike, but there are<span class="pagenum"><a id="Page_35"></a>[35]</span> -myths in Scandinavia and North America and South -America that strongly resemble each other and those -of Greece and India.</p> - -<p>Why this should be the case is another point about -which learned men have had many opinions. Some -of them have thought that the whole human race -must once have lived in one particular spot on the -globe, and that from there large numbers wandered -forth to seek new homes in all the other countries -on the globe, taking with them the myths which they -had in common when they all lived together. It has -never been settled just where that particular spot -was, and probably it never will be. Perhaps it was -in Central Asia, perhaps it was in the southern part -of Spain, perhaps in Norway and Sweden, perhaps -in the island of Atlantis, in the Southern Seas, which -a legend says was submerged ages and ages ago. All -of these places have been suggested as the original -home of the whole human race, and very good arguments -have been brought forward to prove the truth -of every one of these suggestions.</p> - -<p>Since it does not seem possible to find out the -truth about this, there are other people who dismiss -the idea altogether. They think that man and nature -being a good deal alike in whatever part of the -world you find them, it is highly probable that myths -might resemble each other very strikingly and yet -be invented independently by people living in lands -far apart, while the differences would be due largely -to climate.</p> - -<p>Now if we try to think of centuries of time going<span class="pagenum"><a id="Page_36"></a>[36]</span> -by until in many countries primitive man is no longer -primitive but begins to be more civilized, we shall -find that certain groups of myths became crystallized -into complete religious systems, such as existed -in Egypt, Assyria, India, Greece, Persia, and many -other countries. By this time the human race had -attained to a much greater degree of self-consciousness. -Men were beginning to understand both themselves -and nature better, and they often could see -the true causes for the events of nature going on -about them. The next step was for them to begin -to observe very carefully the systems of religious -myths which had been handed down to them by -their forefathers. Upon these they used their imaginative -faculty, as man had earlier used it upon -nature itself, with the result that they attached new -meanings and gave fresh explanations of myths -which had originally started as simple personifications -of nature. In Greece, for example, Apollo, -who was originally a personification of the sun, came -to be regarded as the God of Music and Poetry; -Athēne, who was originally the Dawn, became the -Goddess of Wisdom; Hermes, originally the Wind, -became the God of Eloquence and the leader of -spirits. This is the way myths gradually grew to -have philosophical or metaphysical meanings—that -is, to stand as symbols of the deepest and most far-reaching -thoughts of which the mind of man at -that time was capable. Many of those thoughts are -so profound and so wonderful that one needs to have -a great deal of knowledge to understand them. All<span class="pagenum"><a id="Page_37"></a>[37]</span> -that interests you now is to know that there are such -thoughts and that some day you will want to know -more about them.</p> - -<p>While some myths were thus raised to religious -systems, there were many which remained in the -form of legends and stories. In the course of many -generations, these stories were told over again and -again so that many changes crept into them and -many additions were made. Sometimes the effect -of these changes was to make a story cruder, sometimes -the complexity of a story was increased, and -sometimes it became more interesting and beautiful. -Stories which have been changed or added to -by the people in this way are called <i>variants</i> of the -same story.</p> - -<p>Owing to these facts mythology has been divided -into two great sections. That which has risen to the -dignity of a religion is called culture-lore, and that -which has remained always in the form of stories -and legends is called folk-lore. The first reflects the -learning, wisdom and manners of the more intelligent -portions of humanity, who developed in advance -of the others; and the second the beliefs and -customs of the less intelligent.</p> - -<p>You are probably wondering by this time how all -this vast array of myths has come down to us from -the long ago past. Much of it has been preserved in -ancient books like the “Rig Veda” in India, which -is thought to be about four thousand years old, the -“Iliad” and “Odyssey” of Homer in Greece, -about three thousand years old and many others.<span class="pagenum"><a id="Page_38"></a>[38]</span> -These books existed in manuscript for many hundreds -of years. Since the invention of printing, -large numbers of them have been printed and translated -into modern languages. Knowledge of ancient -myths has also been obtained from monuments and -the inscriptions upon them, from paintings on vases -and from statues.</p> - -<p>The folk-lore has for the most part been preserved -orally in the stories of the common people, and has -been handed down from generation to generation and -finally taken down in writing by some one especially -interested in collecting the stories, while the myths -of the most primitive men are preserved in the survivals -of them among the races still remaining uncivilized -in various parts of the globe. These have -been for several centuries taken down from the -mouths of the people, or observed in their customs -and recorded by students. Among these less civilized -races there are besides crude monuments, and -even crude forms of writing by means of which primitive -men have recorded their own myths.</p> - -<p>You will realize by this time what an extensive -and wonderful forest this forest of myths is which -we imagine ourselves looking down upon from our -hilltop, and after having taken this bird’s-eye view -of the whole forest, you will be the better able to -enjoy going down into the forest and making little -journeys in different directions and becoming better -acquainted with some of the most beautiful of the -myths as you will in the following chapters. And -now, moreover, you will have no difficulty in understanding<span class="pagenum"><a id="Page_39"></a>[39]</span> -me when I answer the question, “What is -a myth?” by saying:</p> - -<p><i>A myth is any imaginative explanation or interpretation -by man of himself or of the objects and -events in nature outside of himself, including their -appearance, their effects and the still greater mystery -of their causes. It may exist in many forms -from the simple myth of explanation to the complicated -systems of religious myths in which the objects -of nature are regarded as gods in human form. The -chief thing to be remembered about myths is that -they are not true, though they may contain some elements -of truth; another, that though not actually -true they seemed to be true to the people who made -them.</i></p> - -<div class="figcenter" style="width: 700px;" id="illus2"> -<img src="images/illus2.jpg" width="700" height="350" alt="" /> -<p class="caption">A Reading from Homer. <i>L. Alma-Tadema.</i></p> -</div> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_40"></a>[40]</span></p> - -<h2 class="nobreak" id="CHAPTER_II">CHAPTER II<br /> -<span class="smaller">ANIMALS IN PRIMITIVE MYTHS</span></h2> - -</div> - -<p>The stories now to be told belong to that very -early time in human life, when, as we learned -in the last chapter, men regarded every thing in nature -as if it were gifted with life like themselves. -The strange ideas to which this belief gave rise are, -of course, reflected in their myths. Many of the -stories have in them animals and plants which talk, -while the transformation of men into animals or -animals into men or even gods into animals, when -animals are not actually worshipped is frequent.</p> - -<p>The most curious of all these beliefs is that mankind -is descended from animals, all the more curious -because some modern scientific men have, as -every one knows, tried to prove very much the same -thing. The modern scientist, however, does not have -any especial reverence for the antediluvian ape from -which he supposes he may have evolved, while the -primitive savage regarded with awe and reverence -the animals from which he thought himself descended. -Groups of savages called clans—all tracing -their descent from the same animal, considered -that animal to be especially their friend. They -would not kill it or eat it, except in a few instances<span class="pagenum"><a id="Page_41"></a>[41]</span> -when it was killed for the purposes of sacrifice. -Many different animals were regarded as ancestral -animals, and became the sign or totem, as it was -called, of the tribe. Among totem animals may be -mentioned the following in Australia: Opossum, -Swan, Duck, Fish. Most of the Australian tribes -declare that the family started by a transformation -of these animals into mankind. The North American -Indians have a great variety of totem animals: -Wolf, Bear, Beaver, Turtle, Deer, Snipe, Heron, -Hawk, Crane, Duck, Loon, Turkey, Muskrat, Pike, -Catfish, Carp, and so on.</p> - -<p>It was an easy step for the savage from the belief -in his own descent from some animal to a -belief in the sacredness and mystery of animals, -naturally leading to the worship of them. The Indians -of Peru, for example, regarded the dog as -their most exalted deity. They set up the image -of a dog in their temples. They were also in the -habit of choosing a live dog as a representation of -their deity. They worshipped this and offered sacrifices -to it, and when it was well fattened up they -ate it with solemn religious ceremonies. This is -one of the cases where the sacred animal was eaten. -Serpent worship is one of the most wide-spread -forms of animal worship, an example of which is -found among the Zulus to whom certain species are -sacred because they are supposed to be the incarnations -of ancestral spirits.</p> - -<p>Another form which the sacred animal took was -that of a supernatural being not only concerned in<span class="pagenum"><a id="Page_42"></a>[42]</span> -the origin of men but who had a part to play in the -origin of the whole world.</p> - -<p>In a large number of these myths, the water already -existed and, also of course, the remarkable -animal who brought to pass such wonders. The -animal was sometimes very humble as in the story -told by the Indians of British Columbia of the -creation of the world.</p> - -<h3>HOW A MUSKRAT MADE THE WORLD</h3> - -<p>In the beginning nothing existed but water and -a muskrat. As the little animal kept diving down -to the bottom of the water in search of food, his -mouth became frequently filled with mud. This he -spat out and so gradually formed by alluvial deposit, -an island, which grew and grew until it finally -became large enough to be the earth.</p> - -<p class="tb">The natives of the Philippine Islands tell this -story of the creation of the world.</p> - -<h3>HOW THE KITE HELPED TO MAKE THE WORLD</h3> - -<p>The world at first consisted only of sky and -water and between these two there flew a kite. The -kite became weary of flying about, and finding no -place to rest; so he set the water at variance with -the sky. Then, in order to keep the water within -bounds and so that it should not get uppermost, the -sky loaded the water with a number of islands in -which the kite might settle and leave them at peace.<span class="pagenum"><a id="Page_43"></a>[43]</span> -Now, it happened that floating about in the water -was a large cane with two joints which was at -length thrown up by the waves at the feet of the -kite as it stood on the shore of one of the islands. -The kite split open the cane with its bill, and behold, -a man came out of one joint and a woman -out of the other. They were soon after married -by the consent of their god, Bathala Meycapal, -and from them are descended the different nations -of the world.</p> - -<p class="tb">In some stories, a fish instead of a bird or an -animal is the maker of the earth, while there is an -interesting Polynesian myth in which the earth itself -was a fish and was fished up out of the waters -with a fish hook. The person who accomplished -this remarkable feat was the youngest of the Maui -brothers, and the flower of the family, by all accounts. -We shall hear of him again in the chapter -on child myths.</p> - -<h3>HOW MAUI FISHED UP THE EARTH</h3> - -<p>The youngest Maui was always very badly treated -by his elder brothers. They were in the habit of -going off and leaving him alone at home with nothing -to do and nobody to play with. Their treatment of -him at meals was even more shocking. They would -devour the best of every thing themselves, and toss -him a bone or offal to eat.</p> - -<p>Finally, little Maui plucks up courage to assert<span class="pagenum"><a id="Page_44"></a>[44]</span> -himself, and the next time his brothers go a-fishing, -he takes his place in the boat and insists on going, -too. “Where is your hook,” ask the two brothers. -“Oh this will do,” says little Maui, taking out his -ancestor’s jawbone. This he throws overboard for -his fish-hook, but on trying to pull it in again he -finds it very heavy. By hauling away at it, however, -he at last lifts it, and finds it has brought up -the land from the bottom of the deep. This land -proved to be an extraordinary combination of an -enormous fish and an island with houses and men -and animals on it.</p> - -<p class="tb">The world supporting tortoise is a familiar mythological -friend, believed in by Asia, and holding -an important place in the mythology of the North -American Indian, where a turtle, the lonely inhabitant -of the waste of waters, dived to the depths -for the earth.</p> - -<p>Even so humble an insect as the grasshopper -figures in the Bushman’s story of the creation of -the world. Insignificant as the grasshopper appears -to us, to the Bushman he appeared a great creature, -called Cagn, with truly omnipotent powers, for he -undertook the work of creation without even the -usual raw material of water. He simply gave orders -and caused all things to appear and to be -made,—sun, moon, stars, wind, mountains, animals.</p> - -<p>In many of the primitive stories, magic is the -means by which the most wonderful effects are produced. -It was believed that a magician could bring<span class="pagenum"><a id="Page_45"></a>[45]</span> -about any effect he desired by the mere use of his -will, and often without any visible symbol of magic -power. Sometimes, however, magic wands were -used, and sometimes ceremonies were performed for -the purpose of producing magical results. On the -other hand magical prodigies such as the changing -of shape from man to animal often occur without -the intervention of any magician.</p> - -<p>Whatever may have been the origin of this belief, -it is certain that it was just as sincerely believed -in as a theory of the universe by early mankind as -the doctrine of an endless, persistent energy, always -working from cause to effect has been believed in -by the nineteenth century scientist.</p> - -<p>Very fanciful stories have clustered about the idea -that the spirit might be detached from the body, -and placed somewhere far away, as you will see -when you read the story of “Punchkin.”</p> - -<p>So firmly was this idea fixed in the savage mind -that, it seems probable, his worship of animals, even -in the earliest stages of life was really a worship of -the spirit within the animal, rather than of the -animal itself, and from this phase he passed on to -the worship of a great spirit that might manifest -itself in many forms. This was the belief of many -of the North American Indian tribes. The Great -Spirit, above all the lesser gods, is frequently referred -to in their stories.</p> - -<p>Of the following stories the first three, are examples -of a very large class of early myths, which -attempt to account for the origin or peculiarities<span class="pagenum"><a id="Page_46"></a>[46]</span> -of animals. Curiosity having been awakened, the -savage tries to explain what he sees and often invents -pretty and even elaborate myths in his effort -to find a truth beyond his knowledge.</p> - -<p>In the “Origin of the Robin,” a custom observed -among Indians is referred to in the young man’s -fast. Instead of college commencements, with Baccalaureate -sermons, and valedictories, the young -Indian boy or maiden was made to observe a solitary -fast afar from the parental wigwam, and while -suffering the pangs of hunger and loneliness, it was -believed that the Great Spirit or a guardian spirit -would reveal to him his future.</p> - -<h3>THE ORIGIN OF THE ROBIN</h3> - -<p class="subhead">(<i>From the Odjibwa</i>)</p> - -<p>An old man had an only son, named Opeechee, -who had come to that age which is thought to be -most proper to make the long and final fast which -is to secure through life a guardian genius or -spirit. The father was ambitious that his son should -surpass all others in whatever was deemed wisest -and greatest among his people. To accomplish his -wish, he thought it necessary that the young Opeechee -should fast a much longer time than any of -those renowned for their power of wisdom, whose -fame he coveted.</p> - -<p>He therefore directed his son to prepare with -great ceremony for the event. After Opeechee had -been several times in the sweating-lodge and bath,<span class="pagenum"><a id="Page_47"></a>[47]</span> -which were to prepare and purify him for communion -with his good spirit, his father ordered him to lie -down upon a clean mat in a little lodge expressly provided -for him. He enjoined upon him at the same -time to endure his fast like a man, and promised that -at the expiration of twelve days he should receive -food and the blessing of his father.</p> - -<p>The lad carefully observed the command, and lay -with his face covered, calmly awaiting the approach -of the spirit which was to decide his good or evil -fortune for all the days of his life.</p> - -<p>Every morning his father came to the door of the -little lodge and encouraged him to persevere, dwelling -at length on the vast honor and renown that -must ever attend him, should he accomplish the full -term of trial allotted to him.</p> - -<p>To these glowing words of promise and glory the -boy never replied, but he lay without the least sign -of discontent or murmuring until the ninth day, -when he addressed his father as follows:</p> - -<p>“My father, my dreams forebode evil. May I -break my fast now, and at a more favorable time -make a new fast?”</p> - -<p>The father answered:</p> - -<p>“My son, you know not what you ask. If you -get up now all your glory will depart. Wait patiently -a little longer. You have but three days -more, and your term will be completed. You know -it is for your own good, and I encourage you to persevere. -Shall not your aged father live to see you a -star among the chieftains and the beloved of battle?”</p> - -<p><span class="pagenum"><a id="Page_48"></a>[48]</span></p> - -<p>The son assented; and covering himself more closely, -that he might shut out the light which prompted -him to complain, he lay till the eleventh day, when -he repeated his request.</p> - -<p>The father addressed Opeechee as he had the other -day, and promised that he would himself prepare -his first meal, and bring it to him by the dawn of -the morning.</p> - -<p>The son moaned, and the father added:</p> - -<p>“Will you bring shame upon your father when -his sun is falling in the West?”</p> - -<p>“I will not shame you, my father,” replied Opeechee; -and he lay so still and motionless that you -could only know that he was living by the gentle -heaving of his breast.</p> - -<p>At the spring of the day, the next morning, the -father, delighted at having gained his end, prepared -a repast for his son, and hastened to set it before -him. On coming to the door of the little lodge, -he was surprised to hear his son talking to himself.</p> - -<p>He held his ear down to listen, and, looking -through a small opening, he was yet more astonished -when he beheld his son painted with vermilion over -all his breast, and in the act of finishing his work -by laying on the paint as far back on his shoulders -as he could reach with his hands, saying at the -same time, to himself: “My father has destroyed my -fortune as a man. He would not listen to my requests. -He has urged me beyond my tender strength. -He will be the loser. I shall be forever happy in my -new state, for I have been obedient to my parent.<span class="pagenum"><a id="Page_49"></a>[49]</span> -He alone will be the sufferer, for my guardian spirit -is a just one. Though not propitious to me in the -manner I desired, he has shown me pity in another -way—he has given me another shape; and now I -must go.”</p> - -<p>At this moment the old man broke in exclaiming:</p> - -<p>“My son! I pray you leave me not!”</p> - -<p>But the young man with the quickness of a bird -flew to the top of the lodge and perched himself on -the highest pole, having been changed into a beautiful -robin red-breast. He looked down upon his -father with pity, and addressed him as follows:</p> - -<p>“Regret not, my father, the change you behold. -I shall be happier in my present state than I could -have been as a man. I shall always be the friend of -men, and keep near their dwellings. I shall ever -be contented; and although I could not gratify -your wishes as a warrior, it will be my daily -aim to make you amends for it as a harbinger of -peace and joy. I shall cheer you by my songs, and -strive to inspire in others the joy and lightsomeness -of heart I feel in my present state. This will be -some compensation to you for the loss of glory you -expected. I am now free from the cares and pains -of human life. My food is furnished by the mountains -and fields, and my pathway of life is in the -bright air.”</p> - -<p>Then, stretching himself on his toes, as if delighted -with the gift of wings, Opeechee caroled one -of his sweetest songs, and flew away into a neighboring -wood.</p> - -<p><span class="pagenum"><a id="Page_50"></a>[50]</span></p> - -<h3>THE ORIGIN OF THE HARE</h3> - -<p class="subhead">(<i>From the Aino</i>)</p> - -<p>Suddenly, there was a large house on the top of -a mountain, wherein were six people beautifully arrayed, -but constantly quarreling. Whence they came -was unknown. Thereupon Okikurumi came and -said: “Oh! you bad hares! you wicked hares! Who -does not know your origin? The children in the -sky were pelting each other with snow balls, and the -snow balls fell into the world of men. As it would -be a pity to waste anything that falls from the sky, -the snow balls were turned into hares, and those -hares are you. You who dwell in this world which -belongs to me, should not quarrel. What is that you -are making such a noise about?”</p> - -<p>With these words, Okikurumi seized a fire-brand, -and beat each of the six with it in turn. Thereupon -all the hares ran away. This is the origin of -the hare and for this reason the body of the hare -is white because made of snow, while its ears, which -are the place where it was charred by the fire-brand,—are -black.</p> - -<h3>HOW THE MOLE BECAME BLIND</h3> - -<p class="subhead">(<i>North American Indian</i>)</p> - -<p>Once a squirrel was being chased by an Indian, -and in order to escape, the squirrel ran all the way -up a tree into the sky. The Indian set a snare for -the squirrel at the top of the tree and then came -down, but he found the next day that the sun was<span class="pagenum"><a id="Page_51"></a>[51]</span> -caught in the snare, and this brought on night. He -saw at once how much harm he had caused, and being -an Indian of very good intentions he was anxious -to do what he could to remedy the mischief. -So he sent up great numbers of animals in the hope -that they might cut the noose and release the sun, -but the intense heat burned them all to ashes. At -length the slow mole succeeded; he burrowed under -the road in the sky till he reached the place of the -sun, gnawed in twain the cords, and released the -captive. But the sun’s flash put his eyes out and -this is the reason why the mole is blind. The effect -of the burning is still to be seen on the nose and the -teeth of the mole, for they are brown as if burnt. -From that time on, however, the gait of the sun has -been more deliberate and slow.</p> - -<h3>THE BOY AND THE WOLVES; OR, THE BROKEN PROMISE</h3> - -<p class="subhead">(<i>North American Indian</i>)</p> - -<p>In the depths of a solitary forest a hunter had -built his lodge, for he was weary of the companionship -of the people of his tribe; their habits of deceit -and cruelty had turned his heart from them. -With his family, his wife and three children, he had -selected a home in the solitude of the forest. Years -passed by while he peacefully enjoyed the quiet of -his home, or the more attractive pleasures of the -chase, in which he was joined by his eldest son. At -length his peaceful enjoyments were interrupted: -sickness entered the solitary lodge, and the hunter<span class="pagenum"><a id="Page_52"></a>[52]</span> -was prostrated upon his couch never more to -rise.</p> - -<p>As death drew near, he addressed his family in -these words: “You,” said he turning to his wife, -“you, who have been the companion of my life, -shall join me in the Isle of the Blessed. You have -not long to suffer. But oh, my children!” and he -turned his eyes affectionately upon them, “you have -just commenced life; and, mark me, unkindness, ingratitude, -and every wickedness is before you. I -left my tribe and kindred to come to this unfrequented -place, because of the evils of which I have -just warned you. I have contented myself with -the company of your mother and yourselves, for I -was solicitous that you might be kept from bad example; -and I shall die contented if you, my children, -promise to cherish each other, and not to forsake -your youngest brother.”</p> - -<p>Exhausted with speaking, the dying hunter closed -his eyes for a few moments, and then, rousing himself -with great effort, he took the hand of his two -eldest children and said: “My daughter, never forsake -your youngest brother. My son, never forsake -your youngest brother.”</p> - -<p>“Never! never!” responded both; and the hunter -sank back upon his pallet and soon expired.</p> - -<p>His wife, according to his predictions, followed -him after the brief expiration of eight months; but -in her last moments she reminded the two children -of the promise made their father. During the winter -following their mother’s death, the two elder<span class="pagenum"><a id="Page_53"></a>[53]</span> -children were exceedingly thoughtful in regard to -their brother, who was a mere child and very delicate -and sickly; but when the winter had passed away, -the young man became restless, and at length determined -to break his promise to his father, and -seek the village of his father’s tribe.</p> - -<p>He communicated this determination to his sister, -who replied: “My brother, I cannot wonder at your -desire, as we are not prohibited the society of our -fellow-men; but we were told to cherish each other, -and protect our little brother. If we follow our own -inclinations, we may forget him.”</p> - -<p>To this the young man made no reply, but, taking -his bow and arrows, left the lodge and never returned. -Several moons passed after his departure, -during which the girl tenderly watched over her -little brother; but at length the solitude of her life -became unendurable, and she began to meditate escaping -from the care of her brother, and leaving him -alone in his helplessness. She gathered into the -lodge a large amount of food, and then said to her -brother, “My brother, do not leave the lodge; I go -to seek our brother, and shall soon return.”</p> - -<p>Then she went in search of the village of her tribe, -where she hoped to find her elder brother. When she -reached the village, she was so delighted with the -novelty of society and the pleasure of seeing others -of her own age that she entirely forgot her little -brother. She found her elder brother nicely settled -in life, he having married very happily; and, on -receiving a proposal of marriage herself, abandoned<span class="pagenum"><a id="Page_54"></a>[54]</span> -all thought of returning to the solitary lodge in the -forest, accepting a home in the village with the young -man who became her husband.</p> - -<p>As soon as the little brother had eaten all the -food collected by his sister, he went into the woods -and picked berries and dug up roots. That satisfied -his hunger as long as the weather was mild; but, when -the winter drew on, he was obliged to wander about -in very great distress for want of food. He often -passed his nights in the clefts and hollows of old -trees, and was glad to eat the refuse-meat left by -the wolves; and he became so fearless of those animals -that he would sit by them while they devoured -their prey, and the animals themselves were so accustomed -to him that they seemed pleased with his -presence, and always left some of their food for him. -Thus the little boy lived on through the winter, succored -from hunger by the wild beasts of the woods.</p> - -<p>When the winter had passed away and the ice -had melted from the Great Lake, he followed the -wolves to its open shore. It happened one day that -his elder brother was fishing in his canoe on the -lake, and, hearing the cry of a child, hastened to the -shore, where at a short distance from him he discovered -his little brother, who was singing plaintively -these lines:</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0">Nesia, Nesia, shug wuh, gushuh!</div> - <div class="verse indent0">Ne mien gun-iew! Ne mien gun-iew!</div> - </div> - <div class="stanza"> - <div class="verse indent0">My brother, my brother!</div> - <div class="verse indent0">I am turning into a wolf!</div> - <div class="verse indent0">I am turning into a wolf!</div> - </div> -</div> -</div> -<p><span class="pagenum"><a id="Page_55"></a>[55]</span></p> -<p>At the termination of his song, he howled like a -wolf; and the elder, approaching him, was startled -at seeing that the little fellow had indeed half turned -into a wolf, when, running hastily forward, he -shouted, “My brother, my little brother, come to -me!” But the boy fled from him, while he continued -to sing: “I am turning into a wolf!—Ne -mien gun-iew! Ne mien gun-iew!” Filled with anguish -and remorse, the elder brother continued to -cry, “My brother, my little brother, come to me!” -But the more eagerly he called, the more rapidly -his brother fled from him, while he became more -and more like a wolf, until, with a prolonged howl, -his whole body was transformed, when he bounded -swiftly away into the depths of the forest.</p> - -<p>The elder brother, in the deepest sorrow, now returned -to his village, where with his sister he lamented -the dreadful fate of his brother until the -end of his life.</p> - -<h3>HOW WASBASHAS, THE SNAIL, BECAME A MAN</h3> - -<p class="subhead">(<i>North American Indian</i>)</p> - -<p>Upon the banks of the Missouri River there once -lived a snail, in great enjoyment; for he found -plenty of food, and was never in want of anything -that a snail could desire. At length, however, disaster -reached him. The waters of the river overflowed -its banks; and, although the little creature -clung to a log with all his strength,—hoping thereby -to remain safe upon the shore,—the rising flood carried<span class="pagenum"><a id="Page_56"></a>[56]</span> -both him and the log away, and they floated -helplessly many days, until the waters subsided, -when the poor snail was left upon a strange shore -that was covered with the river’s slime, where, as -the sun arose, the heat was so intense that he was -irrecoverably fixed in the mud. Oppressed with the -heat and drought, and famishing for want of nourishment, -in despair he resigned himself to his fate -and prepared to die. But suddenly new feelings -arose, and a renewed vigor entered his frame. His -shell burst open; his head gradually arose above -the ground; his lower extremities assumed the character -of feet and legs; arms extended from his sides, -and their extremities divided into fingers; and, thus -beneath the influence of the shining sun, he became -a tall and noble-looking man. For a while he was -stupefied with the change; he had no energy, no distinct -thoughts; but by degrees his brain assumed its -activity, and returning recollection induced him to -travel back to his native shore. Naked and ignorant, -and almost perishing with hunger, he walked along. -He saw beasts and birds enticing to the appetite; -but, not knowing how to kill them, his hunger was -left unappeased.</p> - -<p>At last he became so weak that he laid himself -down upon the ground in despair, thinking that he -must die. He had not been lying thus very long, -when he heard a voice calling him by name, “Wasbashas, -Wasbashas!” He looked up, and before him -beheld the Great Spirit sitting upon a white animal. -And the eyes of the Spirit were like stars; the hair<span class="pagenum"><a id="Page_57"></a>[57]</span> -of his head shone like the sun. Trembling from -head to foot, Wasbashas bowed his head. He could -not look upon him. Again the voice spoke, in a -mild tone, “Wasbashas, why art thou terrified?” “I -tremble,” replied Wasbashas, “because I stand before -him who raised me from the ground. I am faint; -I have eaten nothing since I was left a little shell -upon the shore.” The Great Spirit then lifted up -his hands, displaying in them a bow and arrows; -and telling Wasbashas to look at him, he put an arrow -to the string of the bow, and sent it into the air, -striking a beautiful bird, that dropped dead upon -the ground. A deer then coming in sight, he placed -another arrow to the string, and pierced it through -and through. “There,” said the Great Spirit, “is -your food, and these are your arms,”—handing him -the bow and arrows. The beneficent Being then instructed -him how to remove the skin of the deer, and -prepare it for a garment. “You are naked,” said -he, “and must be clothed; for although it is now -warm, the skies will change, and bring rains and -snow and cold winds.” Having said this, he also -imparted the gift of fire, and instructed him how to -roast the flesh of the deer and bird. He then placed -a collar of wampum around his neck. “This,” said -he, “is your title of authority over all the beasts.” -Having done this, the Great Spirit arose in the air -and vanished from sight. Wasbashas refreshed himself -with the food, and afterward pursued his way -to his native land. Having walked a long distance, -he seated himself on the banks of a river, and meditated<span class="pagenum"><a id="Page_58"></a>[58]</span> -on what had transpired, when a large beaver -arose up from the channel and addressed him. “Who -art thou?” said the beaver, “that comest here to -disturb my ancient reign?”</p> - -<p>“I am a man,” he replied. “I was once a creeping -shell; but who art thou?” “I am king of the -nation of beavers,” was answered; “I lead my people -up and down this stream. We are a busy people, -and the river is my dominion.”</p> - -<p>“I must divide it with you,” said Wasbashas; -“the Great Spirit has placed me at the head of -beasts and birds, fishes and fowls, and has provided -me with the power of maintaining my rights;” -and then he exhibited the gifts of the Great Spirit, -the bow and arrows and the wampum.</p> - -<p>“Come, come,” said the beaver in a modified tone, -“I perceive we are brothers; walk with me to my -lodge, and refresh yourself after your journey.” So -saying he conducted Wasbashas, who had accepted -the invitation with great alacrity, to a beautiful -large village, where he was entertained in the chief’s -lodge, which was built in a cone shape; and, as the -floor was covered with pine mats, it had a very delightful -appearance to the eyes of Wasbashas.</p> - -<p>After they had seated themselves, the chief bade -his wife and daughter prepare for them the choicest -food in their possession. Meanwhile he entertained -his guest by informing him how they constructed -their lodges, and described their manner of cutting -down trees with their teeth, and felling them across -streams so as to dam up the water; and also instructed<span class="pagenum"><a id="Page_59"></a>[59]</span> -him in the method of finishing the dams -with leaves and clay. With this wise conversation -the chief beguiled the time, and also gained the respect -of Wasbashas. His wife and daughter now entered, -bringing in fresh peeled poplar and willow -and sassafras and elder-bark, which was the most -choice food known to them. Of this Wasbashas made -a semblance of tasting, while his entertainer devoured -a large amount with great enjoyment. The -daughter of the chief now attracted the eyes of -Wasbashas. Her modest deportment and cleanly attire, -her assiduous attention to the commands of her -father, heightened very much her charms, which in -the estimation of the guest were very great; and -the longer Wasbashas gazed upon the maiden, the -more deeply he was enamoured, until at length he -formed the resolution to seek her in marriage; upon -which, with persuasive words, he spoke to the chief, -begging him to allow his suit. The chief gladly -assented; and as the daughter had formed a favourable -opinion of the suitor, a marriage was consummated—but -not without a feast to which beavers and -friendly animals were invited. From this union of -the snail and beaver the Osage tribe has its origin.</p> - -<p><span class="pagenum"><a id="Page_60"></a>[60]</span></p> - -<h3>THE AMAZING ADVENTURES OF MASTER RABBIT -WITH THE OTTER AND THE -WOODPECKER GIRLS<br /> -<span class="smaller">ALSO A FULL ACCOUNT OF THE FAMOUS CHASE, IN -WHICH HE FOOLED LUSIFEE, THE WILD CAT</span></h3> - -<p class="subhead">(<i>Algonquin</i>)</p> - -<h4>I. HOW MASTER RABBIT SOUGHT TO RIVAL KEEOONY, -THE OTTER</h4> - -<p>Of old times, <i>Mahtigwess</i>, the Rabbit, who is -called in the Micmac tongue <i>Ableegumooch</i>, lived -with his grandmother, waiting for better times; and -truly he found it a hard matter in midwinter, when -ice was on the river and snow was on the plain, to -provide even for his small household. And running -through the forest one day he found a lonely wigwam, -and he that dwelt therein was <i>Keeoony</i>, the Otter. -The lodge was on the bank of a river, and a smooth -road of ice slanted from the door down to the water. -And the Otter made him welcome, and directed his -housekeeper to get ready to cook; saying which, he -took the hooks on which he was wont to string fish -when he had them, and went to fetch a mess for dinner. -Placing himself on the top of the slide, he -coasted in and under the water, and then came out -with a great bunch of eels, which were soon cooked, -and on which they dined.</p> - -<p>“By my life,” thought Master Rabbit, “but that -is an easy way of getting a living! Truly these fishing-folk -have fine fare, and cheap! Cannot I, who<span class="pagenum"><a id="Page_61"></a>[61]</span> -am so clever, do as well as this mere Otter? Of -course I can. Why not?” Thereupon he grew so -confident of himself as to invite the Otter to dine -with him—<i>adamadusk ketkewop</i>—on the third day -after that, and so went home.</p> - -<p>“Come on!” he said to his grandmother the next -morning; “let us remove our wigwam down to the -lake.” So they removed; and he selected a site such -as the Otter had chosen for his home, and the weather -being cold he made a road of ice, of a coast, down -from his door to the water, and all was well. Then -the guest came at the time set, and Rabbit, calling his -grandmother, bade her get ready to cook a dinner. -“But what am I to cook, grandson?” inquired the -old dame.</p> - -<p>“Truly I will see to that,” said he, and made him -a <i>nabogun</i>, or stick to string eels. Then going to the -ice path, he tried to slide like one skilled in the art, -but indeed with little luck, for he went first to the -right side, then to the left, and so hitched and -jumped till he came to the water, where he went in -with a bob backwards. And this bad beginning had -no better ending, since of all swimmers and divers the -Rabbit is the very worst, and this one was no better -than his brothers. The water was cold, he lost his -breath, he struggled, and was well-nigh drowned.</p> - -<p>“But what on earth ails the fellow?” said the Otter -to the grandmother, who was looking on in amazement.</p> - -<p>“Well, he has seen somebody do something, and is -trying to do likewise,” replied the old lady.</p> - -<p><span class="pagenum"><a id="Page_62"></a>[62]</span></p> - -<p>“Ho! come out of that now,” cried the Otter, -“and hand me your <i>nabogun</i>!” And the poor Rabbit, -shivering with cold, and almost frozen, came -from the water and limped into the lodge. And -there he required much nursing from his grandmother, -while the Otter, plunging into the stream, -soon returned with a load of fish. But, disgusted -at the Rabbit for attempting what he could not -perform, he threw them down as a gift, and went -home without tasting the meal.</p> - -<h4>II. HOW MAHTIGWESS, THE RABBIT, DINED WITH THE -WOODPECKER GIRLS, AND WAS AGAIN HUMBLED -BY TRYING TO RIVAL THEM.</h4> - -<p>Now Master Rabbit, though disappointed, was not -discouraged, for this one virtue he had, that he never -gave up. And wandering one day in the wilderness, -he found a wigwam well filled with young women, all -wearing red head-dresses; and no wonder, for they -were Woodpeckers. Now, Master Rabbit was a well-bred -Indian, who made himself as a melody to all -voices, and so he was cheerfully bidden to bide to dinner, -which he did. Then one of the red-polled pretty -girls, taking a <i>woltes</i>, or wooden dish, lightly climbed -a tree, so that she seemed to run; and while ascending, -stopping here and there and tapping now and -then, took from this place and that many of those insects -called by the Indians <i>apchel-moal-timpkawal</i>, or -rice, because they so much resemble it. And note -that this rice is a dainty dish for those who like it.<span class="pagenum"><a id="Page_63"></a>[63]</span> -And when it was boiled, and they had dined, Master -Rabbit again reflected, “La! how easily some folks -live! What is to hinder me from doing the same? -Ho, you girls! come over and dine with me the day -after to-morrow!”</p> - -<p>And having accepted this invitation, all the guests -came on the day set, when Master Rabbit undertook -to play woodpecker. So having taken the head of an -eel-spear and fastened it to his nose to make a bill, he -climbed as well as he could—and bad was the best—up -a tree, and tried to get his harvest of rice. Truly -he got none; only in this did he succeed in resembling -a Woodpecker, that he had a red poll; for his -pate was all torn and bleeding, bruised by the fishing-point. -And the pretty birds all looked and laughed, -and wondered what the Rabbit was about.</p> - -<p>“Ah!” said his grandmother, “I suppose he is -trying again to do something which he has seen some -one do. ’Tis just like him.”</p> - -<p>“Oh, come down there!” cried Miss Woodpecker, -as well as she could for laughing. “Give me your -dish!” And having got it she scampered up the -trunk, and soon brought down a dinner. But it was -long ere Master Rabbit heard the last of it from -these gay tree-tappers.</p> - -<h4>III. RELATING HOW THE RABBIT BECAME WISE BY -BEING ORIGINAL, AND OF THE TERRIBLE TRICKS -WHICH HE BY MAGIC PLAYED LOUP-CERVIER.</h4> - -<p>There are men who are bad at copying, yet are -good originals, and of this kind was Master Rabbit,<span class="pagenum"><a id="Page_64"></a>[64]</span> -who, when he gave up trying to do as others did, -succeeded very well. And, having found out his -foible, he applied himself to become able in good -earnest, and studied <i>m’téoulin</i>, or magic, so severely -that in time he grew to be an awful conjurer, so that -he could raise ghosts, crops, storms, or devils whenever -he wanted them. For he had perseverance, -and out of this may come anything, if it be only -brought into the right road.</p> - -<p>Now it came to pass that Master Rabbit got into -great trouble. The records of the Micmacs say that -it was from his stealing a string of fish from the -Otter, who pursued him; but the Passamaquoddies -declare that he was innocent of this evil deed, probably -because they make great account of him as -their ancestor and as the father of the Wabanaki. -Howbeit, this is the way in which they tell the -tale.</p> - -<p>Now the Rabbit is the natural prey of the Loup-Cervier, -or Lusifee, who is a kind of wild-cat, none -being more obstinate. And this Wild-Cat once went -hunting with a gang of wolves, and they got nothing. -Then Wild-Cat, who had made them great promises -and acted as chief, became angry, and, thinking of the -Rabbit, promised them that this time they should indeed -get their dinner. So he took them to Rabbit’s -wigwam; but he was out, and the Wolves, being -vexed and starved, reviled Wild-Cat, and then rushed -off howling through the woods.</p> - -<p>Now I think that the Rabbit is <i>m’téoulin</i>. Yes, -he must be, for when Wild-Cat started to hunt him<span class="pagenum"><a id="Page_65"></a>[65]</span> -alone, he determined with all his soul not to be -caught, and made himself as magical as he could. So -he picked up a handful of chips, and threw one as -far as possible, then jumped to it—for he had a -charm for a long jump; and then threw another, -and so on, for a great distance. This was to make -no tracks, and when he thought he had got out of -scent and sight and sound he scampered away like -the wind.</p> - -<p>Now, as I said, when the wolves got to Master -Rabbit’s house and found nothing, they smelt about -and left Wild-Cat, who swore by his tail that he -would catch Rabbit, if he had to hunt forever and -run himself to death. So, taking the house for a -center, he kept going round and round it, all the -time a little further, and so more around and still -further. Then at last having found the track, he -went in hot haste after Mr. Rabbit. And both -ran hard, till, night coming on, Rabbit, to protect -himself, had only just time <i>to trample down the -snow a little, and stick up a spruce twig on end and -sit on it</i>. But when Wild-Cat came up he found -there a fine wigwam, and put his head in. All that -he saw was an old man of very grave and dignified -appearance, whose hair was gray, and whose majestic -(<i>sogmoye</i>) appearance was heightened by a pair of -long and venerable ears. And of him Wild-Cat -asked in a gasping hurry if he had seen a Rabbit -running that way.</p> - -<p>“Rabbits!” replied the old man. “Why, of -course, I have seen many. They abound in the woods<span class="pagenum"><a id="Page_66"></a>[66]</span> -about here. I see dozens of them every day.” With -this he said kindly to Wild-Cat that he had better -tarry with him for a time. “I am an old man,” he -remarked with solemnity—“an old man, living alone, -and a respectable guest, like you, sir, comes to me like -a blessing.” And the Cat, greatly impressed, remained. -After a good supper he lay down by the -fire, and, having run all day, was at once asleep, and -made but one nap of it till morning. But how astonished, -and oh, how miserable he was, when he awoke, -to find himself on the open heath in the snow and almost -starved! The wind blew as if it had a keen will -to kill him; it seemed to go all through his body. -Then he saw that he had been a fool and cheated by -magic, and in a rage swore again by his teeth, as well -as his tail, that the Rabbit should die. There was no -hut now, only the trampled snow and a spruce twig, -and yet out of this little, Rabbit had conjured up so -great a delusion.</p> - -<p>Then he ran again all day. And when night came, -Master Rabbit, having a little more time than before, -again trampled down the snow, but for a greater -space, and strewed many branches all about, for now -a huge effort was to be made. And when Wild-Cat -got there he found a great Indian village, with -crowds of people going to and fro. The first building -he saw was a church, in which service was being -held. And he, entering, said hastily to the first person -he saw, “Ha! ho! have you seen a Rabbit running -by here?”</p> - -<p>“Hush—sh, sh!” replied the man. “You must<span class="pagenum"><a id="Page_67"></a>[67]</span> -wait till meeting is over before asking such questions.” -Then a young man beckoned to him to come -in, and he listened till the end to a long sermon on the -wickedness of being vindictive and rapacious; and -the preacher was a gray ancient, and his ears stood -up over his little cap like the two handles of a pitcher, -yet for all that the Wild-Cat’s heart was not -moved one whit. And when it was all at an end he -said to the obliging young man, “But <i>have</i> you seen -a Rabbit running by?”</p> - -<p>“Rabbits! Rab-bits!” replied the young man. -“Why, there are hundreds racing about in the cedar -swamps near this place, and you can have as many as -you want.” “Ah!” replied Wild-Cat, “but they are -not what I seek. Mine is an entirely different kind.” -The other said that he knew of no sort save the wild -wood-rabbits, but that perhaps their Governor, or -Chief, who was very wise, could tell him all about -them. Then the Governor, or Sagamore, came up. -Like the preacher, he was very remarkable and gray, -with the long locks standing up one on either side -of his head. And he invited the stranger to his -house, where his two very beautiful daughters cooked -him a fine supper. And when he wished to retire -they brought out blankets and a beautiful <i>white -bear’s skin</i>, and made up a bed for him by the fire. -Truly, his eyes were closed as soon as he lay down, -but when he awoke there had been a great change. -For now he was in a wet cedar swamp, the wind -blowing ten times worse than ever, and his supper -and sleep had done him little good, for they were<span class="pagenum"><a id="Page_68"></a>[68]</span> -all a delusion. All around him were rabbits’ tracks -and broken twigs, but nothing more.</p> - -<p>Yet he sprang up, more enraged than ever, and -swearing more terribly by his tail, teeth, and claws -that he would be revenged. So he ran on all day, and -at night, when he came to another large village, he -was so weary that he could just gasp, “Have—you—seen -a Rab—bit run this way?” With much concern -and kindness they all asked him what was the -matter. So he told them all this story, and they -pitied him very much; yea, one gray old man—and -this was the Chief—with two beautiful daughters, -shed tears and comforted him, and advised him to -stay with them. So they took him to a large hall, -where there was a great fire burning in the middle -thereof. And over it hung two pots with soup and -meat, and two Indians stood by and gave food to all -the people. And he had his share with the rest, and -all feasted gayly.</p> - -<p>Now, when they had done eating, the old Governor, -who was very gray, and from either side of whose -head rose two very venerable, long white feathers, -rose to welcome the stranger, and in a long speech -said it was, indeed, the custom of their village to -entertain guests, but that they expected from them a -song. Then Wild-Cat, who was vain of his voice, -uplifted it in vengeance against the Rabbits:</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0">Oh, how I hate them!</div> - <div class="verse indent0">How I despise them!</div> - <div class="verse indent0">How I laugh at them!</div> - <div class="verse indent0">May I scalp them all!</div> - </div> -</div> -</div> -<p><span class="pagenum"><a id="Page_69"></a>[69]</span></p> -<p>Then he said that he thought the Governor should -sing. And to this the Chief consented, but declared -that all who were present should bow their heads -while seated, and shut their eyes, which they did. -Then Chief Rabbit, at one bound, cleared the heads -of his guests, and drawing his <i>timheyen</i>, or tomahawk, -as he jumped, gave Wild-Cat a wound which -cut deeply into his head and only fell short of killing -him by entirely stunning him. When he recovered, -he was again in snow, slush and filth, more starved -than ever, his head bleeding from a dreadful blow, -and he himself almost dead. Yet, with all that, the -Indian devil was stronger in him than ever, for every -new disgrace did but bring more resolve to be revenged, -and he swore it by his tail, claws, teeth, and -eyes.</p> - -<p>So he tottered along, though he could hardly walk; -nor could he, indeed, go very far that day. And when -almost broken down with pain and weariness, he -came about noon to two good wigwams. Looking into -one, he saw a gray-haired old man, and in the other -a young girl, apparently his daughter. And they received -him kindly, and listened to his story, saying -it was very sad, the old man declaring that he must -really remain there, and that he would get him a -doctor, since, unless he were well cared for at once, -he would die. Then he went forth as if in great -concern, leaving his daughter to nurse the weary, -wounded stranger.</p> - -<p>Now, when the doctor came, he, too, was an old -gray man, with a scalp-lock strangely divided like<span class="pagenum"><a id="Page_70"></a>[70]</span> -two horns. But the Wild-Cat had become a little -suspicious, having been so often deceived, for much -abuse will cease to amuse even the most innocent; -and truly he was none of these. And, looking grimly -at the Doctor, he said: “I was asking if any Rabbits -are here, and truly you look very much like one yourself. -How did you get that split nose?” “Oh, that -is very simple,” replied the old man. “Once I was -hammering wampum beads, and the stone on which -I beat them broke in halves, and one piece flew up, -and, as you see, split my nose.” “But,” persisted -the Wild-Cat, “why are the soles of your feet so yellow, -even like a Rabbit’s?” “Ah, that is because -I have been preparing some tobacco, and I had to -hold it down with my feet, for, truly, I needed both -my hands to work with. So the tobacco stained them -yellow.” Then the Wild-Cat suspected no more, -and the Doctor put salve on his wound, so that he -felt much better.</p> - -<p>But oh, the wretchedness of the awaking in the -morning! For then Wild-Cat found himself indeed -in the extreme of misery. His head was swollen and -aching to an incredible degree, and the horrible -wound, which was gaping wide, had been stuffed with -hemlock needles and pine splinters, and this was the -cool salve which the Doctor had applied. And then -he swore by all his body and soul that he would slay -the next being he met, Rabbit or Indian. Verily -this time he would be utterly revenged.</p> - -<p>Now Mahtigwess, the Rabbit, had almost come to -an end of his <i>m’téoulin</i>, or wizard power, for that<span class="pagenum"><a id="Page_71"></a>[71]</span> -time, yet he had still enough left for one more great -effort. And, coming to a lake, he picked up a very -large chip, and, having seamed it with sorcery and -magnified it by magic, threw it into the water, where -it at once seemed to be a great ship, such as white -men build. And when the Wild-Cat came up he -saw it, with sails spread and flags flying, and the -captain stood so stately on the deck, with folded -arms, and he was a fine, gray-haired, dignified man, -with a cocked hat, the two points of which were like -grand and stately horns. But the Wild-Cat had -sworn, and he was mindful of his great oath; so he -cried, “You cannot escape me this time, Rabbit! I -have you now!” Saying this he plunged in, and tried -to swim to the ship. And the captain, seeing a Wild-Cat -in the water, being engaged in musket drill, -ordered his men to fire at it, which they did with a -bang! Now this was caused by a party of night-hawks -overhead, who swooped down with a sudden -cry like a shot; at least it seemed so to Wild-Cat, -who, deceived and appalled by this volley, deeming -that he had verily made a mistake this time, turned -tail and swam ashore into the dark old forest, where, -if he is not dead, he is running still.</p> - -<p class="tb">In the following two stories, the two most celebrated -heroes of American Indian Mythology figure. -The first is known as Manabozho among the Algonquin -Indians and as Hiawatha among the Iroquois. -Although he appears most often in the form of a -man in Indian legends, he seems at times to be<span class="pagenum"><a id="Page_72"></a>[72]</span> -endowed with divine attributes. According to the -ordinary account of him<a id="FNanchor_1" href="#Footnote_1" class="fnanchor">[1]</a> he is regarded as the messenger -of the Great Spirit, sent down to mankind, -in the character of a wise man or prophet. But he -has all the attributes of humanity as well as the -power of performing miraculous deeds. He adapts -himself perfectly to their manners and customs and -ideas. He marries, builds a lodge, hunts and fishes, -goes to war, has his triumphs and his failures like -other Indians. Whatever man could do in strength -or wisdom he could do, but when he encounters situations -requiring more than human strength, his miraculous -powers come into play. He is provided with -a magic canoe which goes where it is bid. He could -leap over extensive regions of country like an <i>ignis -fatuus</i>. He appears suddenly like a god, or wanders -over weary wastes of country a poor and starving -hunter. His voice is at one moment deep and sonorous -as a thunder-clap, and at another clothed with -the softness of feminine supplication. He could -transform himself into any animal he pleased. He -often conversed with animals, fowls, reptiles, and -fishes. He deemed himself related to them, and always -in speaking to them called them “my brother,” -and one of his greatest resources when finding himself -hard pressed was to change himself into their -shapes.</p> - -<p>He could conquer Manitoes, no matter what their -evil power might be. Manitoes in Indian stories are -not unlike fairies in their characteristics. They<span class="pagenum"><a id="Page_73"></a>[73]</span> -were of all imaginary kinds, grades, powers, sometimes -benign, sometimes malicious, but Manabozho -was a personage strong enough in his necromantic -powers to baffle the most malicious, beat the stoutest, -and overreach the most cunning. He was not, -however, the wholly benevolent being we might expect -he would be with all these great gifts; he was -unfortunately ambitious, vainglorious, and deceitful, -and at times not much better himself than a -wicked Manito. But what could be expected of a -son of the West Wind, for his father was Ningabiun, -the West Wind, and you will find that mythical -beings which personify the wind are always of -a tricksy disposition just as the wind itself is. As -a god he was often spoken of as the great white -Hare.</p> - -<p>The Algonquin hero, Glooskap,<a id="FNanchor_2" href="#Footnote_2" class="fnanchor">[2]</a> is equally interesting, -and of a more truly heroic disposition than -Manabozho. The name of this divinity, Glooskap, -means a liar, because it is said that when he left -the earth for the land of spirits he promised to return -and he has never done so. Many and wonderful -are the tales told of Glooskap, but he is never -silly, or cruel, or fantastic like Manabozho. Any one -who goes to Nova Scotia, to-day, may see the grand -Cape Blomidon, where Glooskap lived. It juts out -between the Bay of Fundy and the Basin of Minas. -Its foundations are of red sandstone and far up -toward the sky it is crowned with granite battlements. -Sometimes the waters of the Basin of Minas<span class="pagenum"><a id="Page_74"></a>[74]</span> -gently wash against the base of this gigantic cape -and sometimes one could walk a mile or two from the -cape to reach the water. Twice a day this happens -as the tide comes up and recedes. Truly, it is a -magical land, and Blomidon is a noble home, well -befitting the great Indian divinity whose head rises -to the stars, and who could slay a giant enemy with -a mere tap of his bow. We shall meet with both -of these heroes again later.</p> - -<h3>THE STORY OF MANABOZHO</h3> - -<p class="subhead">(<i>Iroquois</i>)</p> - -<p>To begin at the beginning, Manabozho, while yet -a youngster, was living with his grandmother, near -the edge of a wide prairie. It was on this prairie that -he first saw animals and birds of every kind; he also -there made first acquaintance with thunder and lightning; -he would sit by the hour watching the clouds -as they rolled, and musing on the shades of light and -darkness as the day rose and fell.</p> - -<p>For a stripling, Manabozho was uncommonly wide-awake. -Every new sight he beheld in the heavens -was a subject of remark; every new animal or bird, -an object of deep interest; and every sound that -came from the bosom of nature, was like a new lesson -which he was expected to learn. He often trembled -at what he heard and saw.</p> - -<p>To the scene of the wide open prairie his grandmother -sent him at an early age to watch. The first -sound he heard was that of the owl, at which he was<span class="pagenum"><a id="Page_75"></a>[75]</span> -greatly terrified, and, quickly descending the tree he -had climbed, he ran with alarm to the lodge. “Noko! -noko! grandmother!” he cried. “I have heard -a monedo.”</p> - -<p>She laughed at his fears, and asked him what kind -of noise his reverence made. He answered, “It -makes a noise like this: ko-ko-ko-ho.”</p> - -<p>His grandmother told him he was young and foolish; -that what he heard was only a bird which derived -its name from the peculiar noise it made.</p> - -<p>He returned to the prairie and continued his -watch. As he stood there looking at the clouds, he -thought to himself, “It is singular that I am so -simple and my grandmother so wise; and that I have -neither father nor mother. I have never heard a -word about them. I must ask and find out.”</p> - -<p>He went home and sat down, silent and dejected. -Finding that this did not attract the notice of his -grandmother, he began a loud lamentation, which -he kept increasing, louder and louder, till it shook -the lodge, and nearly deafened the old grandmother. -She at length said, “Manabozho, what is the matter -with you? You are making a great deal of -noise.”</p> - -<p>Manabozho started off again with his doleful hubbub; -but succeeded in jerking out between his big -sobs, “I haven’t got any father nor mother; I -haven’t;” and he set out again lamenting more boisterously -than ever.</p> - -<p>Knowing that he was of a wicked and revengeful -temper, his grandmother dreaded to tell him the<span class="pagenum"><a id="Page_76"></a>[76]</span> -story of his parentage; as she knew he would make -trouble of it.</p> - -<p>Manabozho renewed his cries, and managed to -throw out, for a third or fourth time, his sorrowful -lament that he was a poor unfortunate, who had no -parents and no relations.</p> - -<p>She at last said to him, “Yes, you have a father -and three brothers living. Your mother is dead. She -was taken for a wife by your father, the West, without -the consent of her parents. Your brothers are -the North, East, and South; and being older than -yourself, your father has given them great power with -the winds, according to their names. You are the -youngest of his children. I have nursed you from -your infancy; for your mother, owing to the ill-treatment -of your father, died when you were an -infant. I have no relations beside you this side of -the planet in which I was born, and from which I -was precipitated by female jealousy. Your mother -was my only child, and you are my only hope.”</p> - -<p>“I am glad my father is living,” said Manabozho. -“I shall set out in the morning to visit him.”</p> - -<p>His grandmother would have discouraged him; -saying it was a long distance to the place where his -father, Ningabiun, or the West, lived.</p> - -<p>This information seemed rather to please than to -disconcert Manabozho; for by this time he had grown -to such a size and strength that he had been compelled -to leave the narrow shelter of his grandmother’s -lodge and to live out of doors. He was so -tall that, if he had been so disposed, he could have<span class="pagenum"><a id="Page_77"></a>[77]</span> -snapped off the heads of the birds roosting in the -topmost branches of the highest trees, as he stood up, -without being at the trouble to climb. And if he had -at any time taken a fancy to one of the same trees -for a walking stick, he would have had no more to -do than to pluck it up with his thumb and finger, -and strip down the leaves and twigs with the palm of -his hand.</p> - -<p>Bidding good-by to his venerable old grandmother, -who pulled a very long face over his departure, Manabozho -set out at great headway, for he was able to -stride from one side of a prairie to the other at a -single step.</p> - -<p>He found his father on a high mountain-ground, -far in the west. His father espied his approach at a -great distance, and bounded down the mountain-side -several miles to give him welcome, and, side-by-side, -apparently delighted with each other, they reached -in two or three of their giant paces the lodge of -the West, which stood high up near the clouds.</p> - -<p>They spent some days in talking with each other—for -these two great persons did nothing on a small -scale, and a whole day to deliver a single sentence, -such was the immensity of their discourse, was quite -an ordinary affair.</p> - -<p>One evening Manabozho asked his father what he -was most afraid of on earth.</p> - -<p>He replied—“Nothing.”</p> - -<p>“But is there nothing you dread, here—nothing -that would hurt you if you took too much of it? -Come, tell me.”</p> - -<p><span class="pagenum"><a id="Page_78"></a>[78]</span></p> - -<p>Manabozho was very urgent; at last his father -said:</p> - -<p>“Yes, there is a black stone to be found a couple -of hundred miles from here, over that way,” pointing -as he spoke. “It is the only thing earthly that I am -afraid of, for if it should happen to hit me on any -part of my body it would hurt me very much.”</p> - -<p>The West made this important circumstance -known to Manabozho in the strictest confidence.</p> - -<p>“Now, you will not tell any one, Manabozho, that -the black stone is bad medicine for your father, will -you?” he added. “You are a good son, and I know -will keep it to yourself. Now tell me, my darling -boy, is there not something that you don’t like?”</p> - -<p>Manabozho answered promptly—“Nothing.”</p> - -<p>His father, who was of a very steady and persevering -temper, put the same question to him seventeen -times, and each time Manabozho made the same -answer—“Nothing.”</p> - -<p>But the West insisted—“There must be something -you are afraid of.”</p> - -<p>“Well, I will tell you,” says Manabozho, “what -it is.”</p> - -<p>He made an effort to speak, but it seemed to be -too much for him.</p> - -<p>“Out with it,” said Ningabiun, or the West, -fetching Manabozho such a blow on the back as -shook the mountain with its echo.</p> - -<p>“Je-ee, je-ee—it is,” said Manabozho, apparently -in great pain. “Yeo, yeo! I cannot name it, I -tremble so.”</p> - -<p><span class="pagenum"><a id="Page_79"></a>[79]</span></p> - -<p>The West told him to banish his fears, and to -speak up; no one would hurt him.</p> - -<p>Manabozho began again, and he would have gone -over the same make-believe of anguish, had not his -father, whose strength he knew was more than a -match for his own, threatened to pitch him into a -river about five miles off. At last he cried out:</p> - -<p>“Father, since you will know, it is the root of the -bulrush.”</p> - -<p>He who could with perfect ease spin a sentence a -whole day long, seemed to be exhausted by the effort -of pronouncing that one word, “bulrush.”</p> - -<p>Some time after, Manabozho observed:</p> - -<p>“I will get some of the black rock, merely to see -how it looks.”</p> - -<p>“Well,” said the father, “I will also get a little -of the bulrush-root, to learn how it tastes.”</p> - -<p>They were both double-dealing with each other, -and in their hearts getting ready for some desperate -work.</p> - -<p>They had no sooner separated for the evening than -Manabozho was striding off the couple of hundred -miles necessary to bring him to the place where black -rock was to be procured, while down the other side -of the mountain hurried Ningabiun.</p> - -<p>At the break of day they each appeared at the -great level on the mountain-top, Manabozho with -twenty loads, at least, of the black stone, on one side, -and on the other the West, with a whole meadow of -bulrush in his arms.</p> - -<p>Manabozho was the first to strike—hurling a great<span class="pagenum"><a id="Page_80"></a>[80]</span> -piece of the black rock, which struck the West directly -between the eyes, who returned the favor with -a blow of bulrush, that rung over the shoulders of -Manabozho, far and wide, like the whip-thong of the -lightning among the clouds.</p> - -<p>And now either rallied, and Manabozho poured in -a tempest of black rock, while Ningabiun discharged -a shower of bulrush. Blow upon blow, thwack upon -thwack—they fought hand to hand until black rock -and bulrush were all gone. Then they betook themselves -to hurling crags at each other, cudgeling with -huge oak-trees, and defying each other from one -mountain-top to another; while at times they shot -enormous boulders of granite across at each other’s -heads, as though they had been mere jack-stones. -The battle, which had commenced on the mountains, -had extended far west. The West was forced to -give ground. Manabozho pressing on, drove him -across rivers and mountains, ridges and lakes, till at -last he got him to the very brink of the world.</p> - -<p>“Hold!” cried the West. “My son, you know -my power, and although I allow that I am now fairly -out of breath, it is impossible to kill me. Stop where -you are, and I will also portion you out with as much -power as your brothers. The four quarters of the -globe are already occupied, but you can go and do a -great deal of good to the people of the earth, which -is beset with serpents, beasts, and monsters, who -make great havoc of human life. Go and do good, -and if you put forth half the strength you have to-day -you will acquire a name that will last forever.<span class="pagenum"><a id="Page_81"></a>[81]</span> -When you have finished your work I will have a -place provided for you. You will then go and sit -with your brother, Kabinocca, in the North.”</p> - -<p>Manabozho gave his father his hand upon this -agreement. And parting from him, he returned to -his own grounds, where he lay for some time sore of -his wounds.</p> - -<p>These being, however, greatly allayed, and soon -after cured by his grandmother’s skill in medicines, -Manabozho, as big and sturdy as ever, was ripe for -new adventures. He set his thoughts immediately -upon a war excursion against the Pearl Feather, a -wicked old Manito, living on the other side of the -great lake, who had killed his grandfather. He began -his preparations by making huge bows and arrows -without number; but he had no heads for his shafts. -At last Noko told him that an old man, who lived -at some distance, could furnish him with such as -he needed. He sent her to get some. She soon -returned with her wrapper full. Manabozho told her -that he had not enough, and sent her again. She -came back with as many more. He thought to himself, -“I must find out the way of making these -heads.”</p> - -<p>Instead of directly asking how it was done, he preferred—just -like Manabozho—to deceive his grandmother -to come at the knowledge he desired, by a -trick. “Noko,” said he, “while I take my drum -and rattle, and sing my war-songs, do you go and try -to get me some larger heads, for these you have -brought me are all of the same size. Go and see<span class="pagenum"><a id="Page_82"></a>[82]</span> -whether the old man is not willing to make some -a little larger.”</p> - -<p>He followed her at a distance as she went, having -left his drum at the lodge, with a great bird tied at -the top, whose fluttering should keep up the drumbeat, -the same as if he were tarrying at home. He -saw the old workman busy, and learned how he -prepared the heads; he also beheld the old man’s -daughter, who was very beautiful; and Manabozho -now discovered for the first time that he had a heart -of his own, and the sigh he heaved passed through -the arrow-maker’s lodge like a gale of wind.</p> - -<p>“How it blows!” said the old man.</p> - -<p>“It must be from the south,” said the daughter; -“for it is very fragrant.”</p> - -<p>Manabozho slipped away, and in two strides he -was at home, shouting forth his songs as though he -had never left the lodge. He had just time to free -the bird which had been beating the drum, when his -grandmother came in and delivered to him the big -arrow-heads.</p> - -<p>In the evening the grandmother said, “My son, -you ought to fast before you go to war, as your -brothers do, to find out whether you will be successful -or not.”</p> - -<p>He said he had no objection; and having privately -stored away, in a shady place in the forest, two or -three dozen juicy bears, a moose, and twenty strings -of the tenderest birds, he would retire from the -lodge so far as to be entirely out of view of his -grandmother, fall to and enjoy himself heartily, and<span class="pagenum"><a id="Page_83"></a>[83]</span> -at nightfall, having just despatched a dozen birds -and half a bear or so, he would return, tottering -and woe-begone, as if quite famished, so as to move -deeply the sympathies of his wise old granddame.</p> - -<p>The place of his fast had been chosen by Noko, -and she had told him it must be so far as to be -beyond the sound of her voice or it would be unlucky.</p> - -<p>After a time Manabozho, who was always spying -out mischief, said to himself, “I must find out why -my grandmother is so anxious to have me fast at this -spot.”</p> - -<p>The next day he went but a short distance. She -cried out, “A little further off;” but he came nearer -to the lodge, the rogue that he was, and cried out in a -low, counterfeited voice, to make it appear that he was -going away instead of approaching. He had now got -so near that he could see all that passed in the lodge.</p> - -<p>He had not been long in ambush when an old -magician crept into the lodge. This old magician -had very long hair, which hung across his shoulders -and down his back, like a bush or foot-mat. They -commenced talking about him, and in doing so, they -put their two old heads so very close together that -Manabozho was satisfied they were kissing each -other. He was indignant that any one should take -such a liberty with his venerable grandmother, and -to mark his sense of the outrage, he touched the -bushy hair of the old magician with a live coal -which he had blown upon. The old magician had -not time to kiss the old grandmother more than once<span class="pagenum"><a id="Page_84"></a>[84]</span> -again before he felt the flame; and jumping out into -the air, it burned only the fiercer, and he ran, blazing -like a fire-ball, across the prairie.</p> - -<p>Manabozho who had, meanwhile, stolen off to his -fasting place, cried out, in a heart-broken tone, and -as if on the very point of starvation, “Noko! Noko! -is it time for me to come home?”</p> - -<p>“Yes,” she cried. And when he came in she asked -him, “Did you see anything?”</p> - -<p>“Nothing,” he answered, with an air of childish -candor; looking as much like a big simpleton as he -could. The grandmother looked at him very closely -and said no more.</p> - -<p>Manabozho finished his term of fasting; in the -course of which he slyly despatched twenty fat bears, -six dozen birds, and two fine moose; sung his war-song, -and embarked in his canoe, fully prepared for -war. Beside weapons of battle, he had stowed in a -large supply of oil.</p> - -<p>He travelled rapidly night and day, for he had -only to will or speak, and the canoe went. At -length he arrived in sight of the fiery serpents. He -paused to view them; he observed that they were -some distance apart, and that the flames which they -constantly belched forth reached across the pass. He -gave them a good morning, and began talking with -them in a very friendly way; but they answered, -“We know you, Manabozho; you cannot pass.”</p> - -<p>He was not, however, to be put off so easily. Turning -his canoe as if about to go back, he suddenly -cried out with a loud and terrified voice:</p> - -<p><span class="pagenum"><a id="Page_85"></a>[85]</span></p> - -<p>“What is that behind you?”</p> - -<p>The serpents, thrown off their guard, instantly -turned their heads, and he in a moment glided past -them.</p> - -<p>“Well,” said he, quietly, after he had got by, -“how do you like my movement?”</p> - -<p>He then took up his bow and arrows, and with deliberate -aim shot every one of them, easily, for the -serpents were fixed to one spot, and could not even -turn round. They were of an enormous length, and -of a bright color.</p> - -<p>Having thus escaped the sentinel serpents, Manabozho -pushed on in his canoe until he came to a part -of the lake called Pitch-water, as whatever touched -it was sure to stick fast. But Manabozho was prepared -with his oil, and rubbing his canoe freely from -end to end, he slipped through with ease, and he was -the first person who had ever succeeded in passing -through the Pitch-water.</p> - -<p>“There is nothing like a little oil to help one -through pitch-water,” said Manabozho to himself.</p> - -<p>Now in view of land, he could see the lodge of the -Shining Manito, high upon a distant hill.</p> - -<p>Putting his clubs and arrows in order, just at the -dawn of day Manabozho began his attack, yelling -and shouting, and beating his drum, and calling out -in triple voices:</p> - -<p>“Surround him! surround him! run up! run -up!” making it appear that he had many followers.</p> - -<p>“It was you that killed my grandfather,” and -shot off a whole forest of arrows.</p> - -<p><span class="pagenum"><a id="Page_86"></a>[86]</span></p> - -<p>The Pearl Feather appeared on the height, blazing -like the sun, and paid back the discharges of Manabozho -with a tempest of bolts, which rattled like the -hail.</p> - -<p>All day long the fight was kept up, and Manabozho -had fired all of his arrows but three, without -effect; for the Shining Manito was clothed in pure -wampum. It was only by immense leaps to right -and left that Manabozho could save his head from -the sturdy blows which fell about him on every side, -like pine-trees, from the hands of the Manito. He -was badly bruised, and at his very wit’s end, when a -large woodpecker flew past and lit on a tree. It -was a bird he had known on the prairie, near his -grandmother’s lodge.</p> - -<p>“Manabozho,” called out the woodpecker, “your -enemy has a weak point; shoot at the lock of hair on -the crown of his head.”</p> - -<p>He shot his first arrow and only drew blood in a -few drops. The Manito made one or two unsteady -steps, but recovered himself. He began to parley, -but Manabozho, now that he had discovered a way to -reach him, was in no humor to trifle, and he let -slip another arrow, which brought the Shining Manito -to his knees. And now, having the crown of his -head within good range, Manabozho sent in his third -arrow, which laid the Manito out upon the ground, -stark dead.</p> - -<p>Manabozho lifted up a huge war-cry, beat his -drum, took the scalp of the Manito as his trophy, -and calling the woodpecker to come and receive a reward<span class="pagenum"><a id="Page_87"></a>[87]</span> -for the timely hint he had given him, he rubbed -the blood of the Shining Manito on the woodpecker’s -head, the feathers of which are red to this day. -Full of his victory, Manabozho returned home, beating -his war-drum furiously, and shouting aloud his -songs of triumph. His grandmother was on the -shore ready to welcome him with the war-dance, -which she performed with wonderful skill for one so -far advanced in years.</p> - -<p>The heart of Manabozho swelled within him. He -was fairly on fire, and an unconquerable desire for -further adventures seized upon him. He had destroyed -the powerful Pearl Feather, killed his serpents, -and escaped all his wiles and charms. He -had prevailed in a great land fight, his next trophy -should be from the water.</p> - -<p>He tried his prowess as a fisherman, and with such -success that he captured a fish so monstrous in size -and so rich in fat that with the oil Manabozho was -able to form a small lake. To this, being generously -disposed, and having a cunning purpose of his own -to answer, he invited all the birds and beasts of his -acquaintance; and he made the order in which they -partook of the banquet the measure of their fatness -for all time to come. As fast as they arrived he -told them to plunge in and help themselves.</p> - -<p>The first to make his appearance was the bear, -who took a long and steady draught; then came the -deer, the opossum, and such others of the family as -are noted for their comfortable case. The moose and -bison were slack in their cups, and the partridge, always<span class="pagenum"><a id="Page_88"></a>[88]</span> -lean in flesh, looked on till the supply was -nearly gone. There was not a drop left by the time -the hare and the martin appeared on the shore of the -lake, and they are, in consequence, the slenderest of -all creatures.</p> - -<p>When this ceremony was over, Manabozho suggested -to his friends, the assembled birds and animals, -that the occasion was proper for a little merry-making; -and taking up his drum, he cried out:</p> - -<p>“New songs from the South; come, brothers, -dance!”</p> - -<p>He directed them, to make the sport more mirthful, -that they should shut their eyes and pass round -him in a circle. Again he beat his drum and cried -out:</p> - -<p>“New songs from the South; come, brothers, -dance!”</p> - -<p>They all fell in and commenced their rounds. -Whenever Manabozho, as he stood in the circle, saw -a fat fowl which he fancied, pass by him, he adroitly -wrung its neck and slipped it in his girdle, at the -same time beating his drum and singing at the top -of his lungs, to drown the noise of the fluttering, and -crying out in a tone of admiration:</p> - -<p>“That’s the way, my brothers; that’s the way!”</p> - -<p>At last a small duck, of the diver family, thinking -there was something wrong, opened one eye and saw -what Manabozho was doing. Giving a spring, and -crying:</p> - -<p>“Ha-ha-a! Manabozho is killing us!” he made -for the water.</p> - -<p><span class="pagenum"><a id="Page_89"></a>[89]</span></p> - -<p>Manabozho, quite vexed that the creature should -have played the spy upon his house-keeping, followed -him, and just as the diver duck was plunging -into the water, gave him a kick, which is the reason -that the diver’s tail-feathers are few, his back flattened, -and his legs straightened out, so that when he -comes on land he makes a poor figure in walking.</p> - -<p>Meantime, the other birds, having no ambition to -be thrust into Manabozho’s girdle, flew off, and the -animals scampered into the woods.</p> - -<p>Manabozho stretching himself at ease in the shade -along the side of the prairie, thought what he should -do next. He concluded that he would travel and see -new countries; and having once made up his mind, in -less than three days, such was his length of limb and -the immensity of his stride, he had walked over the -entire continent, looked into every lodge by the way, -and with such nicety of observation, that he was able -to inform his good old grandmother what each family -had for a dinner at a given hour.</p> - -<p>By way of relief to these grand doings, Manabozho -was disposed to vary his experiences by bestowing a -little time upon the sports of the woods. He had -heard reported great feats in hunting, and he had a -desire to try his power in that way. Besides that, it -was a slight consideration that he had devoured all -the game within reach of the lodge; and so, one -evening, as he was walking along the shore of the -great lake, weary and hungry, he encountered a great -magician in the form of an old wolf, with six young -ones, coming toward him.</p> - -<p><span class="pagenum"><a id="Page_90"></a>[90]</span></p> - -<p>The wolf no sooner caught sight of him than he -told his whelps, who were close about his side, to keep -out of the way of Manabozho; “For I know,” he -said, “that it is that mischievous fellow whom we see -yonder.”</p> - -<p>The young wolves were in the act of running on, -when Manabozho cried out, “My grandchildren, -where are you going? Stop and I will go with you. I -wish to have a little chat with your excellent father.”</p> - -<p>Saying which he advanced and greeted the old -wolf, expressing himself as delighted at seeing him -looking so well. “Whither do you journey?” he -asked.</p> - -<p>“We are looking for a good hunting ground to -pass the winter,” the old wolf answered. “What -brings you here?”</p> - -<p>“I was looking for you,” said Manabozho. “For -I have a passion for the chase, brother. I always admired -your family; are you willing to change me -into a wolf?”</p> - -<p>The wolf gave him a favorable answer, and he was -forthwith changed into a wolf.</p> - -<p>“Well, that will do,” said Manabozho; then -looking at his tail, he added, “Oh! could you oblige -me by making my tail a little longer and more -bushy?”</p> - -<p>“Certainly,” said the wolf; and he gave Manabozho -such a length and spread of tail, that it was -constantly getting between his legs, and it was so -heavy that it was as much as he could do to find -strength to carry it. But having asked for it, he was<span class="pagenum"><a id="Page_91"></a>[91]</span> -ashamed to say a word; and they all started off in -company, dashing up a ravine.</p> - -<p>After getting into the woods for some distance, -they fell in with the tracks of moose. The young -ones scampered off in pursuit, the old wolf and -Manabozho following at their leisure.</p> - -<p>“Well,” said the old wolf, by way of opening discourse, -“who do you think is the fastest of the boys? -Can you tell by the jumps they take?”</p> - -<p>“Why,” he replied, “the one that takes such -long jumps, he is the fastest to be sure.”</p> - -<p>“Ha! ha! you are mistaken,” said the old wolf. -“He makes a good start, but he will be the first to -tire out; this one, who appears to be behind, will be -the one to kill the game.”</p> - -<p>By this time they had come to the spot where the -boys had started in chase. One had dropped what -seemed to be a small medicine-sack, which he carried -for the use of the hunting party.</p> - -<p>“Take that, Manabozho,” said the old wolf.</p> - -<p>“Esa,” he replied, “what will I do with a dirty -dog-skin?”</p> - -<p>The old wolf took it up; it was a beautiful robe.</p> - -<p>“Oh, I will carry it now,” cried Manabozho.</p> - -<p>“Oh, no,” said the old wolf, who had exerted his -magical powers, “it is a robe of pearls. Come -along!” And away sped the old wolf at a great -rate of speed.</p> - -<p>“Not so fast,” called Manabozho after him; and -then he added to himself as he panted after, “Oh, -this tail!”</p> - -<p><span class="pagenum"><a id="Page_92"></a>[92]</span></p> - -<p>Coming to a place where the moose had lain down, -they saw that the young wolves had made a fresh -start after their prey.</p> - -<p>“Why,” said the old wolf, “this moose is poor. I -know by the tracks; for I can always tell whether -they are fat or not.”</p> - -<p>A little further on, one of the young wolves, in -dashing at the moose, had broken a tooth on a tree.</p> - -<p>“Manabozho,” said the old wolf, “one of your -grandchildren has shot at the game. Take his arrow; -there it is.”</p> - -<p>“No,” replied Manabozho; “what will I do with -a dirty dog’s tooth?”</p> - -<p>The old wolf took it up, and behold it was a beautiful -silver arrow.</p> - -<p>When they at last overtook them, they found that -the youngsters had killed a very fat moose. Manabozho -was very hungry; but the old wolf just then -again exerted his magical powers, and Manabozho -saw nothing but the bones picked quite clean. He -thought to himself, “Just as I expected; dirty, -greedy fellows. If it had not been for this log at my -back, I should have been in time to have got a mouthful:” -and he cursed the bushy tail which he carried, -to the bottom of his heart. He, however, sat down -without saying a word.</p> - -<p>At length the old wolf spoke to one of the young -ones, saying:</p> - -<p>“Give some meat to your grandfather.”</p> - -<p>One of them obeyed, and coming near to Manabozho, -he presented him the other end of his own<span class="pagenum"><a id="Page_93"></a>[93]</span> -bushy tail, which was nicely seasoned with burs, -gathered in the course of the hunt.</p> - -<p>Manabozho jumped up and called out:</p> - -<p>“You dog, now that your stomach is full, do you -think I am going to eat you to get at my dinner? -Get you gone into some other place.”</p> - -<p>Saying which Manabozho, in his anger, walked off -by himself.</p> - -<p>“Come back, brother,” cried the wolf. “You are -losing your eyes.”</p> - -<p>Manabozho turned back.</p> - -<p>“You do the child injustice. Look there!” and -behold, a heap of fresh, ruddy meat, was lying on the -spot, already prepared.</p> - -<p>Manabozho, at the view of so much good provision, -put on a smiling face.</p> - -<p>“In amazement,” he said; “how fine the meat is!”</p> - -<p>“Yes,” replied the old wolf, “it is always so with -us; we know our work, and always get the best. It -is not a long tail that makes the hunter.”</p> - -<p>Manabozho bit his lip.</p> - -<p>They now fixed their winter quarters. The youngsters -went out in search of game, and they soon -brought in a large supply. One day, during the absence -of the young hunters, the old wolf amused himself -in cracking the large bones of a moose.</p> - -<p>“Manabozho,” said he, “cover your head with the -robe, and do not look at me while I am busy with -these bones, for a piece may fly in your eye.”</p> - -<p>He did as he was bid; but looking through a rent -that was in the robe, he saw what the other was<span class="pagenum"><a id="Page_94"></a>[94]</span> -about. Just at that moment a piece flew off and hit -him on the eye. He cried out:</p> - -<p>“Tyau, why do you strike me, you old dog?”</p> - -<p>The wolf answered, “You must have been looking -at me.”</p> - -<p>“No, no,” retorted Manabozho, “why should I -want to look at you?”</p> - -<p>“Manabozho,” said the old wolf, “you must have -been looking or you would not have got hurt.”</p> - -<p>“No, no,” he replied again, “I was not. I will -repay the saucy wolf this mischief,” he thought to -himself.</p> - -<p>So the next day, taking up a bone to obtain the -marrow, he said to the wolf:</p> - -<p>“Brother, cover your head and do not look at -me, for I very much fear a piece may fly in your -eye.”</p> - -<p>The wolf did so; and Manabozho, taking the large -leg-bone of the moose, first looking to see if the wolf -was well covered, hit him a blow with all his might. -The wolf jumped up, cried out, and fell prostrate -from the effects of the blow.</p> - -<p>“Why,” said he, when he came to a little and -was able to sit up, “why do you strike me so?”</p> - -<p>“Strike you?” said Manabozho, with well-feigned -surprise; “no; you must have been looking at me.”</p> - -<p>“No,” answered the wolf, “I say I have not.”</p> - -<p>But Manabozho insisted, and as the old wolf was -no great master of tricky argument, he was obliged -to give it up.</p> - -<p>Shortly after this the old wolf suggested to Manabozho<span class="pagenum"><a id="Page_95"></a>[95]</span> -that he should go out and try his luck in hunting -by himself.</p> - -<p>When he chose to put his mind upon it he was -quite expert, and this time he succeeded in killing a -fine fat moose, which he thought he would take aside -slyly, and devour alone, having prepared to tell the -old wolf a pretty story on his return, to account for -his failure to bring anything with him.</p> - -<p>He was very hungry, and he sat down to eat; but -as he never could go to work in a straightforward -way, he immediately fell into great doubts as to the -proper point at which to begin.</p> - -<p>“Well,” said he, “I do not know where to commence. -At the head? No. People will laugh, and -say, ‘He ate him backward.’”</p> - -<p>He went to the side. “No,” said he, “they will -say I ate him sideways.”</p> - -<p>He then went to the hind-quarter. “No, that -will not do either; they will say I ate him forward. -I will begin here, say what they will.”</p> - -<p>He took a delicate piece from the small of the -back, and was just on the point of putting it to his -mouth, when a tree close by made a creaking noise. -He seemed vexed at the sound. He raised the morsel -to his mouth the second time, when the tree -creaked again.</p> - -<p>“Why”, he exclaimed, “I cannot eat when I hear -such a noise. Stop, stop!” he said to the tree. He -put it down, exclaiming, “I cannot eat with such -a noise;” and starting away he climbed the tree, -and was pulling at the limb which had offended him,<span class="pagenum"><a id="Page_96"></a>[96]</span> -when his fore paw was caught between the branches -so that he could not free himself.</p> - -<p>While thus held fast, he saw a pack of wolves advancing -through the wood in the direction of his -meat. He suspected them to be the old wolf and -his cubs, but night was coming on and he could not -make them out.</p> - -<p>“Go the other way, go the other way!” he cried -out; “what would you come to get here?”</p> - -<p>The wolves stopped for a while and talked among -themselves, and said:</p> - -<p>“Manabozho must have something there, or he -would not tell us to go another way.”</p> - -<p>“I begin to know him,” said an old wolf, “and all -his tricks. Let us go forward and see.”</p> - -<p>They came on, and finding the moose, they soon -made away with it. Manabozho looked wistfully on -to see them eat till they were fully satisfied, when -they scampered off in high spirits.</p> - -<p>A heavy blast of wind opened the branches and released -Manabozho, who found that the wolves had -left nothing but the bare bones. He made for home, -where, when he related his mishap, the old wolf, taking -him by the fore paw, condoled with him deeply -on his ill-luck. A tear even started to his eye as he -added:</p> - -<p>“My brother, this should teach us not to meddle -with points of ceremony when we have good meat to -eat.”</p> - -<p>The winter having by this time drawn fairly to a -close, on a bright morning in the early spring the<span class="pagenum"><a id="Page_97"></a>[97]</span> -old wolf addressed Manabozho: “My brother, I am -obliged to leave you; and although I have sometimes -been merry at your expense, I will show that I care -for your comfort. I shall leave one of the boys behind -me to be your hunter, and to keep you company -through the long summer afternoons.”</p> - -<p>The old wolf galloped off with his five young ones; -and as they disappeared from view, Manabozho was -disenchanted in a moment, and returned to his mortal -shape.</p> - -<p>Although he had been sometimes vexed and imposed -upon, he had, altogether, passed a pleasant -winter with the cunning old wolf, and now that he -was gone, Manabozho was downcast and low in spirit. -But as the days grew brighter he recovered by degrees -his air of cheerful confidence, and was ready -to try his hand upon any new adventure that might -occur to him. The old spirit of mischief was still -alive within him.</p> - -<p>The young wolf who had been left with him was a -good hunter, and never failed to keep the lodge well -supplied with meat. One day Manabozho addressed -him as follows:</p> - -<p>“My grandson, I had a dream last night, and it -does not portend good. It is of the large lake which -lies in that direction. You must be careful always -to go across it, whether the ice seem strong or not. -Never go around it, for there are enemies on the -further shore who lie in wait for you. The ice is -always safe.”</p> - -<p>Now Manabozho knew well that the ice was thinning<span class="pagenum"><a id="Page_98"></a>[98]</span> -every day under the warm sun, but he could not -stay himself from playing a trick upon the young -wolf.</p> - -<p>In the evening when he came to the lake, after a -long day’s travel in quest of game, the young wolf, -confiding in his grandfather, said, “Hwooh! the ice -does look thin, but Nesho says it is sound;” and he -trotted upon the glassy plain.</p> - -<p>He had not got half way across when the ice -snapped, and with a mournful cry the young wolf -fell in and he was immediately seized by the water-serpents -who knew that it was Manabozho’s grandson, -and were thirsting for revenge upon him for -the death of their relations in the war upon Pearl -Feather.</p> - -<p>Manabozho heard the young wolf’s cry as he sat in -his lodge; he knew what had happened; and, from -that moment, he was deprived of the greater part of -his magical power.</p> - -<p>He returned, scarcely more than an ordinary mortal, -to his former place of dwelling, whence his -grandmother had departed no one knew whither. He -married the arrow-maker’s daughter, and became the -father of several children, and very poor. He was -scarcely able to procure the means of living. His -lodge was pitched in a remote part of the country, -where he could get no game. It was winter, and he -had not the common comforts of life. He said to his -wife one day, “I will go out walking and see if I -cannot find some lodges.”</p> - -<p>After walking some time he saw a lodge at a distance.<span class="pagenum"><a id="Page_99"></a>[99]</span> -The children were playing at the door. When -they saw him approaching they ran in and told their -parents that Manabozho was coming.</p> - -<p>It was the residence of the large red-headed woodpecker. -He came to the door and asked Manabozho -to enter. This invitation was promptly accepted.</p> - -<p>After some time, the woodpecker, who was a magician, -said to his wife:</p> - -<p>“Have you nothing to give Manabozho? He -must be hungry.”</p> - -<p>She answered, “No.”</p> - -<p>“He ought not to go without his supper,” said the -woodpecker. “I will see what I can do.”</p> - -<p>In the center of the lodge stood a large tamarack-tree. -Upon this the woodpecker flew, and commenced -going up, turning his head on each side of -the tree, and every now and then driving in his bill. -At last he pulled something out of the tree and -threw it down; when, behold, a fine fat raccoon lay -on the ground. He drew out six or seven more. -He then descended, and told his wife to prepare -them.</p> - -<p>“Manabozho,” he said, “this is the only thing we -eat; what else can we give you?”</p> - -<p>“It is very good,” replied Manabozho.</p> - -<p>They smoked their pipes and conversed with each -other.</p> - -<p>After eating, Manabozho got ready to go home; -when the woodpecker said to his wife, “Give him -the other raccoons to take home for his children.”</p> - -<p>In the act of leaving the lodge, Manabozho, on<span class="pagenum"><a id="Page_100"></a>[100]</span> -purpose, dropped one of his mittens, which was soon -after observed on the ground.</p> - -<p>“Run,” said the woodpecker to his eldest son, -“and give it to him; but mind that you do not give -it into his hand; throw it at him, for there is no -knowing him, he acts so curiously.”</p> - -<p>The boy did as he was directed.</p> - -<p>“Grandfather,” said he to Manabozho, as he came -up to him, “you have left one of your mittens; here -it is.”</p> - -<p>“Yes,” he said, affecting to be ignorant of the circumstance, -“it is so; but don’t throw it, you will -soil it on the snow.”</p> - -<p>The lad, however, threw it, and was about to return, -when Manabozho cried out, “Bakah! Bakah! -stop—stop; is that all you eat? Do you eat nothing -else with your raccoon? Tell me!”</p> - -<p>“Yes, that is all,” answered the young woodpecker; -“we have nothing else.”</p> - -<p>“Tell your father,” continued Manabozho, “to -come and visit me, and let him bring a sack. I -will give him what he shall eat with his raccoon-meat.”</p> - -<p>When the young one returned and reported this -message to his father, the old woodpecker turned up -his nose at the invitation. “I wonder,” he said, -“what he thinks he has got, poor fellow!”</p> - -<p>He was bound, however, to answer the proffer of -hospitality, and he went accordingly, taking along a -cedar-sack, to pay a visit to Manabozho.</p> - -<p>Manabozho received the old red-headed woodpecker<span class="pagenum"><a id="Page_101"></a>[101]</span> -with great ceremony. He had stood at the -door awaiting his arrival, and as soon as he came in -sight Manabozho commenced, while he was yet far -off, bowing and opening wide his arms, in token of -welcome; all of which the woodpecker returned in -due form, by ducking his bill, and hopping to right -and left, upon the ground, extending his wings to -their full length and fluttering them back to his -breast.</p> - -<p>When the woodpecker at last reached the lodge, -Manabozho made various remarks upon the weather, -the appearance of the country, and especially on the -scarcity of game.</p> - -<p>“But we,” he added, “we always have enough. -Come in, and you shall not go away hungry, my -noble bird!”</p> - -<p>Manabozho had always prided himself on being -able to give as good as he had received; and to be up -with the woodpecker, he had shifted his lodge so as -to enclose a large dry tamarack-tree.</p> - -<p>“What can I give you,” said he to the woodpecker; -“but as we eat so shall you eat.”</p> - -<p>With this he hopped forward, and, jumping on -the tamarack-tree, he attempted to climb it just as -he had seen the woodpecker do in his own lodge. He -turned his head first on one side, then on the other, -in the manner of the bird, meanwhile striving to go -up, and as often slipping down. Ever and anon he -would strike the tree with his nose, as if it had been -a bill, and draw back, but he pulled out no raccoons; -and he dashed his nose so often against the trunk<span class="pagenum"><a id="Page_102"></a>[102]</span> -that at last the blood began to flow, and he tumbled -down senseless upon the ground.</p> - -<p>The woodpecker started up with his drum and -rattle to restore him, and by beating them violently -he succeeded in bringing him to.</p> - -<p>As soon as he came to his senses, Manabozho began -to lay the blame of his failure upon his wife, -saying to his guest:</p> - -<p>“Nemesho, it is this woman-relation of yours—she -is the cause of my not succeeding. She has made -me a worthless fellow. Before I took her I also -could get raccoons.”</p> - -<p>The woodpecker said nothing, but flying on the -tree he drew out several fine raccoons.</p> - -<p>“Here,” said he, “this is the way we do!” and -left him in disdain, carrying his bill high in the air, -and stepping over the door-sill as if it were not worthy -to be touched by his toes.</p> - -<p>After this visit, Manabozho was sitting in the -lodge one day with his head down. He heard the -wind whistling round it, and thought that by attentively -listening he could hear the voice of some one -speaking to him. It seemed to say to him:</p> - -<p>“Great chief, why are you sorrowful? Am not I -your friend—your guardian spirit?”</p> - -<p>Manabozho immediately took up his rattle, and -without rising from the ground where he was sitting, -began to sing the chant which has at every close -the refrain of, “Wha lay le aw.”</p> - -<p>When he had dwelt for a long time on this peculiar -chant, which he had been used to sing in all his<span class="pagenum"><a id="Page_103"></a>[103]</span> -times of trouble, he laid his rattle aside and determined -to fast. For this purpose he went to a cave -which faced the setting sun, and built a very small -fire, near which he lay down, first telling his wife that -neither she nor the children must come near him till -he had finished his fast.</p> - -<p>At the end of seven days he came back to the -lodge, pale and thin, looking like a spirit himself, and -as if he had seen spirits. His wife had in the meantime -dug through the snow and got a few of the plants -called truffles. These she boiled and set before him, -and this was all the food they had or seemed likely -to obtain.</p> - -<p>When he had finished his light repast, Manabozho -took up his station in the door to see what would -happen. As he stood thus, holding in his hand his -large bow, with a quiver well filled with arrows, a -deer glided past along the far edge of the prairie but -it was miles away, and no shaft that Manabozho -could shoot would be able to touch it.</p> - -<p>Presently a cry came down the air, and looking up -he beheld a great flight of birds, but they were so far -up in the sky that he would have lost his arrows in a -vain attempt among the clouds.</p> - -<p>Still he stood watchful, and confident that some -turn of luck was about to occur, when there came -near to the lodge two hunters, who bore between -them, on poles upon their shoulders, a bear, and it -was so fine and fat a bear that it was as much as -the two hunters could do with all their strength to -carry it.</p> - -<p><span class="pagenum"><a id="Page_104"></a>[104]</span></p> - -<p>As they came to the lodge-door, one of the hunters -asked if Manabozho lived thereabout.</p> - -<p>“He is here,” answered Manabozho.</p> - -<p>“I have often heard of you,” said the first hunter, -“and I was curious to see you. But you have lost -your magical power. Do you know whether any of -it is left?”</p> - -<p>Manabozho answered that he was himself in the -dark on the subject.</p> - -<p>“Suppose you make a trial,” said the hunter.</p> - -<p>“What shall I do?” asked Manabozho.</p> - -<p>“There is my friend,” said the hunter, pointing to -his companion, “who with me owns this bear which -we are carrying home. Suppose you see if you can -change him into a piece of rock.”</p> - -<p>“Very well,” said Manabozho; and he had scarcely -spoken before the other hunter became a rock.</p> - -<p>“Now change him back again,” said the first -hunter.</p> - -<p>“That I can’t do,” Manabozho answered; “there -my power ends.”</p> - -<p>The hunter looked at the rock with a bewildered -face.</p> - -<p>“What shall I do?” he asked. “This bear I can -never carry alone, and it was agreed between my -friend there and myself that we should not divide it -till we reached home. Can’t you change my friend -back, Manabozho?”</p> - -<p>“I would like to oblige you,” answered Manabozho, -“but it is utterly out of my power.”</p> - -<p>With this, looking again at the rock with a sad<span class="pagenum"><a id="Page_105"></a>[105]</span> -and bewildered face, and then casting a sorrowful -glance at the bear, which lay by the door of the lodge, -the hunter took his leave, bewailing bitterly at heart -the loss of his friend and his bear.</p> - -<p>He was scarcely out of sight when Manabozho sent -the children to get red willow sticks. Of these he -cut off as many pieces of equal length as would -serve to invite his friends among the beasts and birds -to a feast. A red stick was sent to each one, not forgetting -the woodpecker and his family.</p> - -<p>When they arrived they were astonished to see -such an abundance of meat prepared for them at -such a time of scarcity. Manabozho understood their -glance, and was proud of a chance to make such a -display.</p> - -<p>“Akewazi,” he said to the oldest of the party, -“the weather is very cold, and the snow lasts a long -time; we can kill nothing now but small squirrels, -and they are all black; and I have sent for you to -help me eat some of them.”</p> - -<p>The woodpecker was the first to try a mouthful -of the bear’s meat, but he had no sooner begun to -taste it than it changed into a dry powder, and set -him coughing. It appeared as bitter as ashes.</p> - -<p>The moose was affected in the same way, and it -brought on such a dry cough as to shake every bone -in his body.</p> - -<p>One by one, each in turn joined the company of -coughers, except Manabozho and his family, to whom -the bear’s meat proved very savory.</p> - -<p>But the visitors had too high a sense of what was<span class="pagenum"><a id="Page_106"></a>[106]</span> -due to decorum and good manners to say anything. -The meat looked very fine, and being keenly set and -strongly tempted by its promising look, they thought -they would try more of it. The more they ate the -faster they coughed, and the louder became the uproar, -until Manabozho, exerting the magical gift -which he found he retained, changed them all into -squirrels; and to this day the squirrel suffers from -the same dry cough which was brought on by attempting -to sup off of Manabozho’s ashen bear’s -meat.</p> - -<p>And ever after this transformation, when Manabozho -lacked provisions for his family, he would -hunt the squirrel, a supply of which never failed -him, so that he was always sure to have a number -of his friends present in this shape at the banquet.</p> - -<p>The rock into which he changed the hunter, and -so became possessed of the bear, and thus laid the -foundations of his good fortune, ever after remained -by his lodge-door, and it was called the Game-Bag -of Manabozho, the Mischief-Maker.</p> - -<h3>HOW GLOOSKAP MADE HIS UNCLE MIKCHICH THE -TURTLE INTO A GREAT MAN, AND GOT HIM A -WIFE. OF TURTLES’ EGGS, AND HOW GLOOSKAP -VANQUISHED A SORCERER BY SMOKING TOBACCO.</h3> - -<p class="subhead">(<i>Micmac and Passamaquoddy</i>)</p> - -<p>Now when Glooskap left Uktukamkw, or Newfoundland, -it was in a canoe, and he came to Piktook -(M. for Pictou), which means the bubbling up of air,<span class="pagenum"><a id="Page_107"></a>[107]</span> -because there is much bubbling in the water near that -place. And here there was an Indian village, and -in that place the Master met with a man whom he -loved all his life.</p> - -<p>And this was not because this man, whose name in -Micmac is Mikchich and in Passamaquoddy Chick-we-notchk, -meaning the Turtle, was great, or well -favored, or rich. For truly he was none of these, -being very poor and lazy, no longer young, and not -very clever or wise in any way. It is said that he -was indeed Glooskap’s uncle, but others think that -this was by adoption. However, this old fellow bore -all his wants with such good nature that the Master, -taking him in great affection, resolved to make of him -a mighty man. Which came to pass, and that in a -strange manner, as we shall see.</p> - -<p>For coming to Piktook, where there were above a -hundred wigwams, Glooskap, being a very handsome, -stately man, with the manner of a great chief, was -much admired, and that not a little by all the women, -so that every one wished to have him in the house. -Yet he gave them all the go-by, and dwelt with his -old uncle, in whose quaint ways and old time stories -he took great delight. And there was to be a great -feast with games, but Glooskap did not care to go, -either as a guest or a performer in the play.</p> - -<p>Still he inquired of Mikchich if he would not take -part in it, telling him that all the maidens would be -there, and asking him why he had never married, and -saying that he should not live alone. Then the uncle -said, “Poor and old and plain am I; I have not even<span class="pagenum"><a id="Page_108"></a>[108]</span> -garments fit for a feast; better were it for me to -smoke my pipe at home.” “Truly, if that be all, -uncle,” replied Glooskap, “I trow I can turn tailor -and fit you to a turn; and have no care as to your -outside or your face, for to him who knows how, -’tis as easy to make a man over as a suit of clothes.” -“Yes; but, nephew,” said Mikchich, “how say you -as to making over the inside of a mortal?” “By the -great Beaver!” answered the Master, “that is something -harder to do, else I were not so long at work -in this world. But before I leave this town I shall -do that also for you; and as for this present sport, -do but put on my belt.” And when he had done -that, Mikchich became so young and handsome that -no man or woman ever saw the like. And then -Glooskap dressed him in his own best clothes, and -promised him that to the end of his days, whenever -he should be a man, he would be the comeliest of men; -and because he was patient and tough, he should, as -an animal, become the hardest to kill of all creatures -on the face of the earth, as it came to pass.</p> - -<p>So Mikchich went to the feast. Now the chief of -Piktook had three beautiful daughters, and the youngest -was the loveliest in the land. And on her he cast -his eyes, and returning said, “I have seen one whom -I want.” Now all the young men in Piktook desired -this girl, and would kill any one who would win her.</p> - -<p>So the next day Glooskap, taking a bunch of <i>wawbap</i> -(P., wampum), went to the chief and proposed -for Mikchich, and the mother at once said “Yes.” -So the girl made up a bed of fresh twigs and covered<span class="pagenum"><a id="Page_109"></a>[109]</span> -it with a great white bear-skin, and went to Mikchich, -and they returned and had dried meat for -supper. So they were married.</p> - -<p>Now Turtle seemed to be very lazy, and when -others hunted he lounged at home. One day his -young wife said to him that if this went on thus they -must soon starve. So he put on his snow-shoes and -went forth, and she followed him to see what he -would do. And he had not gone far ere he tripped -and fell down, and the girl, returning, told her -mother that he was worthless. But the mother said, -“He will do something yet. Be patient.”</p> - -<p>One day it came to pass that Glooskap said to Mikchich, -“To-morrow there will be a great game at -ball, and you must play. But because you have made -yourself enemies of all the young men here, they -will seek to slay you, by crowding altogether and -trampling upon you. And when they do this it will -be by your father-in-law’s lodge, and to escape them -I give you the power to jump high over it. This -you may do twice, but the third time will be terrible -for you, and yet it must be.”</p> - -<p>All this happened as he foretold; for the young -men indeed tried to take his life, and to escape them -Mikchich jumped over the lodge, so that he seemed -like a bird flying. But the third time he did this he -was caught on the top of the tent-poles, and hung -there dangling in the smoke which rose from below.</p> - -<p>Then Glooskap, who was seated in the tent, said, -“Uncle, I will now make you the <i>sogmo</i>, or great -chief of the Tortoises, and you shall bear up a great<span class="pagenum"><a id="Page_110"></a>[110]</span> -nation.” Then he smoked Mikchich so long that his -skin became a hard shell, and the marks of the smoke -may be seen thereon to this day. And removing his -entrails he destroyed them, so that but one short one -was left. And he cried aloud, “<i>Milooks!</i> (M.) My -nephew, you will kill me!” But the nephew replied, -“Not so. I am giving you great life. From -this time you may roll through a flame and never -feel it, and live on land or in the water. And though -your head be cut off, it will live for nine days, -and your heart, even, shall beat as long when taken -from your body.” So Mikchich rejoiced greatly.</p> - -<p>And this came betimes, for he soon had need of it -all. For the next day all the men went on a hunt, -and the Master warned him that they would seek to -slay him. Now the young men went on before, and -Turtle lingered behind; but all at once he made a -magic flight far over their heads, unseen, and deep -in the forest he slew a moose. Then he drew this to -the snow-shoe track or road, and when his foes came -up there he sat upon the moose, smoking, and waiting -for them. Now Glooskap had told them that -they would see some one come out ahead of them -all that day, and when this came to pass they were -more angered in their hearts than ever.</p> - -<p>So they plotted to kill Turtle, and his nephew, who -was about to leave, told him how it would be. “First -of all, they will build a mighty fire and throw you -in it. But do thou, O uncle, go cheerfully, for by -my power thou wilt in no wise suffer. Then they will -speak of drowning, but thou must beg and pray that<span class="pagenum"><a id="Page_111"></a>[111]</span> -this may not be; and then they will the more seek to -do so, and thou shalt fight them to the bitter end, and -yet it shall be.”</p> - -<p>And as he said, so it came to pass; and Mikchich, -being of good cheer, bade farewell to his nephew. -And they seized him and threw him into a great fire, -but he turned over and went to sleep in it, being -very lazy; and when the fire had burnt out he awoke, -and called for more wood, because it was a cold -night.</p> - -<p>Then they seized him yet again, and spoke of -drowning. But, hearing this, he, as if he were in -mortal dread, begged them not to do this thing. And -he said they might cut him to pieces, or burn him, as -they would, but not to throw him into the water. -Therefore they resolved to do so, and dragged him -on. Then he screamed horribly and fought lustily, -and tore up trees and roots and rocks like a madman; -but they took him into a canoe and paddled out into -the middle of the lake (or to the sea), and, throwing -him in, watched him sink as he vanished far -down below. So they thought him dead, and returned -rejoicing.</p> - -<p>Now the next day at noon there was a hot sunshine, -and something was seen basking on a great -rock, about a mile out in the lake. So two young -men took a canoe and went forth to see what this -might be. And when they came to the edge of the -rock, which was about a foot high, there lay Mikchich -sunning himself; but seeing them coming to -take him, he only said, “Good-by,” and rolled over<span class="pagenum"><a id="Page_112"></a>[112]</span> -plump into the water, where he is living to this day. -In memory whereof all turtles, when they see any -one coming, tip tilt themselves over into the water at -once.</p> - -<p class="tb">In the following Hindoo story of “Punchkin” -you will see the expression of the primitive notion -that the life of a person may be bound up in some -external object. Invention runs riot in the attempts -to make this object as inaccessible as possible. -There is the Norse story of the “Giant who had -no Heart in his Body,” who finally tells the lovely -princess he keeps in bondage that “Far, far away -in a lake lies an island; on that island stands a -church; in that church is a well; in that well swims -a duck; in that duck there is an egg; and in that -egg there lies my heart, you darling.” The hero, -of course, goes and finds the giant’s heart, and so -kills him, and rescues the princess. There is also -the story of the little Hindoo princess, called Sodawa -Bai, whose soul was in the beautiful golden necklace -she was born with around her neck, and who died -when another princess who hated her finally took -it off.</p> - -<h3>PUNCHKIN</h3> - -<p class="subhead">(<i>A Hindoo Story</i>)</p> - -<p>Once upon a time there was a Rajah who had -seven beautiful daughters. They were all good girls; -but the youngest, named Balna, was more clever -than the rest. The Rajah’s wife died when they<span class="pagenum"><a id="Page_113"></a>[113]</span> -were quite little children, so these seven poor princesses -were left with no mother to take care of them.</p> - -<p>The Rajah’s daughters took it by turns to cook -their father’s dinner every day, whilst he was absent -deliberating with his ministers on the affairs of the -nation.</p> - -<p>About this time the Purdan died, leaving a widow -and one daughter; and every day, when the seven -princesses were preparing their father’s dinner, the -Purdan’s widow and daughter would come and beg -for a little fire from the hearth. Then Balna used -to say to her sisters, “Send that woman away; send -her away. Let her get the fire at her own house. -What does she want with ours? If we allow her -to come here we shall suffer for it some day.” But -the other sisters would answer, “Be quiet, Balna; -why must you always be quarrelling with this poor -woman? Let her take some fire if she likes.” Then -the Purdan’s widow used to go to the hearth and -take a few sticks from it; and, whilst no one was -looking, she would quickly throw some mud into -the midst of the dishes which were being prepared -for the Rajah’s dinner.</p> - -<p>Now the Rajah was very fond of his daughters. -Ever since their mother’s death they had cooked his -dinner with their own hands, in order to avoid the -danger of his being poisoned by his enemies. So, -when he found the mud mixed up with his dinner, -he thought it must arise from their carelessness, as it -appeared improbable that any one should have put -mud there on purpose; but being very kind, he did<span class="pagenum"><a id="Page_114"></a>[114]</span> -not like to reprove them for it, although this spoiling -of the curry was repeated many successive days.</p> - -<p>At last, one day, he determined to hide and watch -his daughters cooking and see how it all happened; -so he went into the next room, and watched them -through a hole in the wall.</p> - -<p>There he saw his seven daughters carefully washing -the rice and preparing the curry, and as each -dish was completed they put it by the fire ready to -be cooked. Next he noticed the Purdan’s widow -come to the door, and beg for a few sticks from the -fire to cook her dinner with. Balna turned to her, -angrily, and said, “Why don’t you keep fuel in -your own house and not come here every day and -take ours? Sisters, don’t give this woman any more; -let her buy it for herself.”</p> - -<p>Then the eldest sister answered, “Balna, let the -poor woman take the wood and the fire; she does -us no harm.” But Balna replied, “If you let her -come here so often, maybe she will do us some harm, -and make us sorry for it, some day.”</p> - -<p>The Rajah then saw the Purdan’s widow go to the -place where all his dinner was nicely prepared, and, -as she took the wood, she threw a little mud into -each of the dishes.</p> - -<p>At this he was very angry, and sent to have the -woman seized and brought before him. But when the -widow came, she told him that she had played this -trick because she wanted to gain an audience with -him; and she spoke so cleverly, and pleased him -so well with her cunning words, that instead of punishing<span class="pagenum"><a id="Page_115"></a>[115]</span> -her the Rajah married her, and made her his -Ranee, and she and her daughter came to live in the -palace.</p> - -<p>The new Ranee hated the seven poor princesses, -and wanted to get them, if possible, out of the way, -in order that her daughter might have all their -riches and live in the palace as princess in their -place; and instead of being grateful to them for -their kindness to her, she did all she could to make -them miserable. She gave them nothing but bread -to eat, and very little of that, and very little water to -drink; so these seven poor little princesses, who had -been accustomed to have everything comfortable -about them, and good food and good clothes all their -lives long, were very miserable and unhappy; and -they used to go out every day and sit by their dead -mother’s tomb and cry; and used to say, “Oh -mother, mother, cannot you see your poor children, -how unhappy we are, and how we are starved by our -cruel step-mother?”</p> - -<p>One day, whilst they were sobbing and crying, lo -and behold! a beautiful pomelo tree grew up out of -the grave, covered with fresh ripe pomeloes, and -the children satisfied their hunger by eating some -of the fruit; and every day after this, instead of trying -to eat the nasty dinner their step-mother provided -for them, they used to go out to their mother’s grave -and eat the pomeloes which grew there on the beautiful -tree.</p> - -<p>Then the Ranee said to her daughter, “I cannot -tell how it is; every day those seven girls say<span class="pagenum"><a id="Page_116"></a>[116]</span> -they don’t want any dinner, and won’t eat any, and -yet they never grow thin nor look ill; they look better -than you do. I cannot tell how it is;” and she -bade her watch the seven princesses and see if any -one gave them anything to eat.</p> - -<p>So next day, when the princesses went to their -mother’s grave, and were eating the beautiful pomeloes, -the Purdan’s daughter followed them and saw -them gathering the fruit.</p> - -<p>Then Balna said to her sisters, “Do you see that -girl watching us? Let us drive her away or hide -the pomeloes, else she will go and tell her mother -all about it, and that will be very bad for us.”</p> - -<p>But the other sisters said, “Oh, no, do not be unkind, -Balna. The girl would never be so cruel as -to tell her mother. Let us rather invite her to come -and have some of the fruit;” and calling her to -them, they gave her one of the pomeloes.</p> - -<p>No sooner had she eaten it, however, than the -Purdan’s daughter went home and said to her -mother, “I do not wonder the seven princesses will -not eat the nasty dinner you prepare for them, for -by their mother’s grave there grows a beautiful pomelo -tree, and they go there every day and eat the -pomeloes. I ate one, and it was the nicest I have -ever tasted.”</p> - -<p>The cruel Ranee was much vexed at hearing -this, and all next day she stayed in her room, and -told the Rajah that she had a very bad headache. -The Rajah at hearing this was deeply grieved, and -said to his wife, “What can I do for you?” She<span class="pagenum"><a id="Page_117"></a>[117]</span> -answered, “There is only one thing that will make -my headache well. By your dead wife’s tomb there -grows a fine pomelo tree; you must bring that here, -and boil it, root and branch, and put a little of the -water in which it has been boiled on my forehead, -and that will cure my headache.” So the Rajah -sent his servants, and had the beautiful pomelo tree -pulled up by the roots, and did as the Ranee desired; -and when some of the water in which it had been -boiled was put on her forehead she said her headache -was gone and she felt quite well.</p> - -<p>Next day, when the seven princesses went as -usual to the grave of their mother, the pomelo tree -had disappeared. Then they all began to cry very -bitterly.</p> - -<p>Now there was by the Ranee’s tomb a small tank, -and as they were crying they saw that the tank was -filled with a rich, cream-like substance, which quickly -hardened into a thick white cake. At seeing this -all the princesses were very glad, and they ate some -of the cake, and liked it; and next day the same -thing happened, and so it went on for many days. -Every morning the princesses went to their mother’s -grave, and found the little tank filled with nourishing, -cream-like cake. Then the cruel step-mother -said to her daughter, “I cannot tell how it is; I -have had the pomelo tree which used to grow by the -Ranee’s grave destroyed, and yet the princesses grow -no thinner, nor look more sad, though they never -eat the dinner I give them. I cannot tell how -it is!”</p> - -<p><span class="pagenum"><a id="Page_118"></a>[118]</span></p> - -<p>And her daughter said, “I will watch.”</p> - -<p>Next day, while the princesses were eating the -cream cake, who should come by but their step-mother’s -daughter. Balna saw her first, and said, -“See, sisters, there comes that girl again. Let us -sit round the edge of the tank, and not allow her -to see it; for if we give her some of our cake she -will go and tell her mother, and that will be very -unfortunate for us.”</p> - -<p>The other sisters, however, thought Balna unnecessarily -suspicious, and instead of following her advice -they gave the Purdan’s daughter some of the -cake, and she went home and told her mother all -about it.</p> - -<p>The Ranee, on hearing how well the princesses -fared, was exceedingly angry, and sent her servants -to pull down the dead Ranee’s tomb and fill the -little tank with the ruins. And not content with this, -she next day pretended to be very, very ill—in fact, -at the point of death; and when the Rajah was -much grieved, and asked her whether it was in his -power to procure her any remedy, she said to him, -“Only one thing can save my life, but I know you -will not do it.” He replied, “Yes, whatever it is, I -will do it.” She then said, “To save my life, you -must kill the seven daughters of your first wife, and -put some of their blood on my forehead and on the -palms of my hands, and their death will be my life.” -At these words the Rajah was very sorrowful; but -because he feared to break his word, he went out -with a heavy heart to find his daughters.</p> - -<p><span class="pagenum"><a id="Page_119"></a>[119]</span></p> - -<p>He found them crying by the ruins of their -mother’s grave.</p> - -<p>Then, feeling he could not kill them, the Rajah -spoke kindly to them, and told them to come out -into the jungle with him; and there he made a fire -and cooked some rice, and gave it to them. But in -the afternoon, it being very hot, the seven princesses -all fell asleep, and when he saw they were fast -asleep the Rajah, their father, stole away and left -them (for he feared his wife), saying to himself, -“It is better my poor daughters should die here -than be killed by their step-mother.”</p> - -<p>He then shot a deer, and returning home, put -some of the blood on the forehead and hands of the -Ranee, and she thought then that he had really -killed the princesses and said she felt quite well.</p> - -<p>Meantime the seven princesses awoke, and when -they found themselves all alone in the thick jungle -they were much frightened, and began to call out -as loud as they could, in hopes of making their father -hear; but he was by that time far away, and would -not have been able to hear them, even had their -voices been as loud as thunder.</p> - -<p>It so happened that this very day the seven young -sons of a neighboring Rajah chanced to be hunting -in the same jungle, and as they were returning -home after the day’s sport was over, the youngest -prince said to his brothers: “Stop, I think I hear -some one crying and calling out. Do you not hear -voices? Let us go in the direction of the sound, -and try and find out what it is.”</p> - -<p><span class="pagenum"><a id="Page_120"></a>[120]</span></p> - -<p>So the seven princes rode through the wood until -they came to the place where the seven princesses -sat crying and wringing their hands. At the sight -of them the young princes were very much astonished, -and still more so on learning their story; -and they settled that each should take one of these -poor forlorn ladies home with him and marry -her.</p> - -<p>So the first and eldest prince took the eldest -princess home with him and married her.</p> - -<p>And the second took the second;</p> - -<p>And the third took the third;</p> - -<p>And the fourth took the fourth;</p> - -<p>And the fifth took the fifth;</p> - -<p>And the sixth took the sixth;</p> - -<p>And the seventh, and handsomest of all, took the -beautiful Balna.</p> - -<p>And when they got to their own land there was -great rejoicing throughout the kingdom at the marriage -of the seven young princes to seven such -beautiful princesses.</p> - -<p>About a year after this Balna had a little son, -and his uncles and aunts were so fond of the boy -that it was as if he had seven fathers and seven -mothers. None of the other princes or princesses -had any children, so the son of the seventh prince -and Balna was acknowledged their heir by all the -rest.</p> - -<p>They had thus lived very happily for some time, -when one fine day the seventh prince (Balna’s husband) -said he would go out hunting, and away he<span class="pagenum"><a id="Page_121"></a>[121]</span> -went; and they waited long for him, but he never -came back.</p> - -<p>Then his six brothers said they would go and see -what had become of him; and they went away, but -they also did not return.</p> - -<p>And the seven princesses grieved very much, for -they felt sure their kind husbands must have been -killed.</p> - -<p>One day, not long after this had happened, as -Balna was rocking her baby’s cradle, and whilst her -sisters were working in the room below, there came -to the palace door a man in a long black dress, who -said that he was a Fakir, and came to beg. The -servants said to him, “You cannot go into the palace—the -Rajah’s sons have all gone away; we think -they must be dead, and their widows cannot be interrupted -by your begging.” But he said, “I am a -holy man; you must let me in.” Then the stupid -servants let him walk through the palace, but they -did not know that this man was no Fakir, but a -wicked magician named Punchkin.</p> - -<p>Punchkin Fakir wandered through the palace, -and saw many beautiful things there, till at last he -reached the room where Balna sat singing beside -her little boy’s cradle. The magician thought her -more beautiful than all the other beautiful things he -had seen, insomuch that he asked her to go home -with him and to marry him. But she said, “My -husband, I fear, is dead, but my little boy is still -quite young; I will stay here and teach him to grow -up a clever man, and when he is grown up he shall<span class="pagenum"><a id="Page_122"></a>[122]</span> -go out into the world, and try and learn tidings of -his father. Heaven forbid that I should ever leave -him or marry you.” At these words the magician -was very angry, and turned her into a little black -dog, and led her away, saying, “Since you will not -come with me of your own free will, I will make -you.” So the poor princess was dragged away, without -any power of effecting an escape, or of letting -her sisters know what had become of her. As Punchkin -passed through the palace gate the servants said -to him, “Where did you get that pretty little dog?” -And he answered, “One of the princesses gave it -to me as a present.” At hearing which they let him -go without further questioning.</p> - -<p>Soon after this the six elder princesses heard the -little baby, their nephew, begin to cry, and when -they went upstairs they were much surprised to -find him all alone, and Balna nowhere to be seen. -Then they questioned the servants, and when they -heard of the Fakir and the little black dog they -guessed what had happened, and sent in every direction -seeking them, but neither the Fakir nor the -dog was to be found. What could six poor women -do? They had to give up all hopes of ever seeing -their kind husbands and their sister and her husband -again, and they devoted themselves thenceforward -to teaching and taking care of their little nephew.</p> - -<p>Thus time went on, till Balna’s son was fourteen -years old. Then one day his aunts told him -the history of the family; and no sooner did he hear -it than he was seized with a great desire to go in<span class="pagenum"><a id="Page_123"></a>[123]</span> -search of his father and mother and uncles, and -bring them home again if he could find them alive. -His aunts, on learning his determination, were much -alarmed and tried to dissuade him, saying, “We have -lost our husbands, and our sister and her husband, -and you are now our sole hope; if you go away, -what shall we do?” But he replied, “I pray you -not to be discouraged; I shall return soon, and, if -it is possible, bring my father and mother and uncles -with me.” So he set out on his travels, but for -some months he could learn nothing to help him in -his search.</p> - -<p>At last, after he had journeyed many hundreds -of weary miles, and become almost hopeless of ever -being able to hear anything further of his parents, -he one day came to a country which seemed full of -stones and rocks and trees, and there he saw a -large palace with a high tower; hard by which was -a Malee’s little house.</p> - -<p>As he was looking about, the Malee’s wife saw -him, and ran out of the house and said, “My dear -boy, who are you that dare venture to this dangerous -place?” And he answered, “I am a Rajah’s -son, and I come in search of my father and my -uncles and my mother whom a wicked enchanter -bewitched.” Then the Malee’s wife said, “This -country and this palace belong to a great enchanter; -he is all-powerful, and if any one displeases him, he -can turn them into stones and trees. All the rocks -and trees you see here were living people once, and -the magician turned them to what they now are.<span class="pagenum"><a id="Page_124"></a>[124]</span> -Some time ago a Rajah’s son came here, and shortly -afterward came his six brothers, and they were all -turned into stones and trees; and these are not -the only unfortunate ones, for up in that tower lives -a beautiful princess, whom the magician has kept -prisoner there for twelve years, because she hates -him and will not marry him.”</p> - -<p>Then the little prince thought, “These must be -my parents and my uncles. I have found what I -seek at last.” So he told his story to the Malee’s -wife, and begged her to help him to remain in that -place a while, and inquire further concerning the -unhappy people she mentioned; and she promised to -befriend him, and advised his disguising himself, -lest the magician should see him, and turn him -likewise into stone. To this the prince agreed. -So the Malee’s wife dressed him up in a saree, and -pretended that he was her daughter.</p> - -<p>One day, not long after this, as the magician was -walking in his garden, he saw the little girl (as he -thought) playing about, and he asked her who she -was. She told him she was the Malee’s daughter, -and the magician said, “You are a pretty little -girl, and to-morrow you shall take a present of flowers -from me to the beautiful lady who lives in the -tower.”</p> - -<p>The young prince was much delighted at hearing -this, and after some consultation with the Malee’s -wife, he settled that it would be more safe for -him to retain his disguise, and trust to the chance -of a favorable opportunity for establishing some<span class="pagenum"><a id="Page_125"></a>[125]</span> -communication with his mother, if it were indeed -she.</p> - -<p>Now it happened that at Balna’s marriage her -husband had given her a small gold ring on which -her name was engraved, and she put it on her little -son’s finger when he was a baby, and afterward when -he was older, his aunts had had it enlarged for him, -so that he was still able to wear it. The Malee’s wife -advised him to fasten the well-known treasure to -one of the bouquets he presented to his mother, and -trust to her recognizing it. This was not to be done -without difficulty, as such a strict watch was kept -over the poor princess (for fear of her ever establishing -communication with her friends) that though -the supposed Malee’s daughter was permitted to take -her flowers every day, the magician or one of his -slaves was always in the room at the same time. At -last one day, however, opportunity favored him and -when no one was looking the boy tied the ring to a -nosegay and threw it at Balna’s feet. The ring fell -with a clang on the floor, and Balna, looking to see -what made the strange sound, found the little ring -tied to the flowers. On recognizing it, she at once -believed the story her son told her of his long search, -and begged him to advise her as to what she had -better do; at the same time entreating him on no -account to endanger his life by trying to rescue her. -She told him that for twelve long years the magician -had kept her shut up in the tower because she refused -to marry him, and she was so closely guarded -that she saw no hope of release.</p> - -<p><span class="pagenum"><a id="Page_126"></a>[126]</span></p> - -<p>Now Balna’s son was a bright, clever boy; so he -said, “Do not fear, dear mother; the first thing to -do is to discover how far the magician’s power extends, -in order that we may be able to liberate my -father and uncles, whom he has imprisoned in the -form of rocks and trees. You have spoken to him -angrily for twelve long years; do you now rather -speak kindly. Tell him you have given up all hopes -of again seeing the husband you have so long -mourned, and say you are willing to marry him. -Then endeavor to find out what his power consists -in, and whether he is immortal or can be put to -death.”</p> - -<p>Balna determined to take her son’s advice; and -the next day sent for Punchkin and spoke to him as -had been suggested.</p> - -<p>The magician, greatly delighted, begged her to allow -the wedding to take place as soon as possible.</p> - -<p>But she told him that before she married him he -must allow her a little more time in which she -might make his acquaintance, and that, after being -enemies so long, their friendship could but strengthen -by degrees. “And do tell me,” she said, “are you -quite immortal? Can death never touch you? And -are you too great an enchanter ever to feel human -suffering?”</p> - -<p>“Why do you ask?” said he.</p> - -<p>“Because,” she replied, “if I am to be your wife -I would fain know all about you, in order, if any -calamity threatens you, to overcome, or, if possible, -to avert it.”</p> - -<p><span class="pagenum"><a id="Page_127"></a>[127]</span></p> - -<p>“It is true,” he said, “that I am not as others. -Far, far away, hundreds of thousands of miles from -this, there lies a desolate country covered with thick -jungle. In the midst of the jungle grows a circle -of palm trees, and in the center of the circle stand -six chattees full of water, piled one above another; -below the sixth chattee is a small cage which contains -a little green parrot; on the life of the parrot -depends my life, and if the parrot is killed I must -die. It is, however,” he added, “impossible that -the parrot should sustain any injury, both on account -of the inaccessibility of the country and because, -by my appointment, many thousand evil genii surround -the palm trees, and kill all who approach the -place.”</p> - -<p>Balna told her son what Punchkin had said, but, -at the same time, implored him to give up all idea -of getting the parrot.</p> - -<p>The prince, however, replied, “Mother, unless I -can get hold of that parrot you and my father and -uncles cannot be liberated: be not afraid, I will -shortly return. Do you, meantime, keep the magician -in good humor—still putting off your marriage -with him on various pretexts; and before he -finds out the cause of delay I will return.” So saying -he went away.</p> - -<p>Many, many weary miles did he travel, till at last -he came to a thick jungle, and being very tired, sat -down under a tree and fell asleep. He was awakened -by a soft rustling sound, and, looking about -him, saw a large serpent which was making its way<span class="pagenum"><a id="Page_128"></a>[128]</span> -to an eagle’s nest built in the tree under which he -lay, and in the nest were two young eagles. The -prince, seeing the danger of the young birds, drew -his sword and killed the serpent; at the same moment -a rushing sound was heard in the air, and the -two old eagles, who had been out hunting for food -for their young ones, returned. They quickly saw -the dead serpent and the young prince standing -over it; and the old mother eagle said to him, “Dear -boy, for many years all our young have been devoured -by that cruel serpent: you have now saved -the lives of our children; whenever you are in need, -therefore, send to us and we will help you; and as -for these little eagles, take them, and let them be -your servants.”</p> - -<p>At this the prince was very glad, and the two -eaglets crossed their wings, on which he mounted; -and they carried him far, far away over the -thick jungles until he came to the place where -grew the circle of palm trees in the midst of -which stood the six chattees full of water. It -was the middle of the day. All around the trees -were the genii fast asleep; nevertheless, there were -such countless thousands of them that it would have -been quite impossible for any one to walk through -their ranks to the place. Down swooped the strong-winged -eaglets—down jumped the prince; in an instant -he had overthrown the six chattees full of -water, and seized the little green parrot, which he -rolled up in his cloak; while, as he mounted again -into the air, all the genii below awoke, and, finding<span class="pagenum"><a id="Page_129"></a>[129]</span> -their treasure gone, set up a wild and melancholy -howl.</p> - -<p>Away, away flew the little eagles till they came -to their home in the great tree; then the prince said -to the old eagles, “Take back your little ones; they -have done me good service; if ever again I stand -in need of help I shall not fail to come to you.” He -then continued his journey on foot till he arrived -once more at the magician’s palace, where he sat -down at the door and began playing with the parrot. -The magician saw him, and came to him quickly -and said, “My boy, where did you get that parrot? -Give it to me, I pray you.” But the prince answered, -“Oh, no, I cannot give away my parrot; -it is a great pet of mine; I have had it many years.” -Then the magician said, “If it is an old favorite, -I can understand you not caring to give it away; -but come, what will you sell it for?” “Sir,” replied -the prince, “I will not sell my parrot.”</p> - -<p>Then the magician got frightened and said, -“Anything, anything; name what price you will, and -it shall be yours.” “Then,” the prince answered, -“I will that you liberate the Rajah’s seven sons -whom you turned into rocks and trees.” “It is done -as you desire,” said the magician, “only give me -my parrot” (and with that, by a stroke of his wand, -Balna’s husband and his brothers resumed their -natural shapes). “Now give me my parrot,” repeated -Punchkin. “Not so fast, my master,” rejoined -the prince; “I must first beg that you restore -to life all whom you have thus imprisoned.”</p> - -<p><span class="pagenum"><a id="Page_130"></a>[130]</span></p> - -<p>The magician immediately waved his wand again; -and whilst he cried in an imploring voice, “Give -me my parrot!” the whole garden became suddenly -alive: where rocks and stones and trees had been -before, stood Rajahs and Punts and Sirdars, and -mighty men on prancing horses, and jewelled pages -and troops of armed attendants.</p> - -<p>“Give me my parrot!” cried Punchkin. Then -the boy took hold of the parrot and tore off one of -its wings; and as he did so the magician’s right arm -fell off.</p> - -<p>Punchkin then stretched out his left arm, crying -“Give me my parrot!” The prince pulled off the -parrot’s second wing, and the magician’s left arm -tumbled off.</p> - -<p>“Give me my parrot!” cried he, and fell on his -knees. The prince pulled off the parrot’s right leg—the -magician’s right leg fell off; the prince pulled off -the parrot’s left leg—down fell the magician’s left.</p> - -<p>Nothing remained of him save the limbless body -and the head; but still he rolled his eyes, and cried, -“Give me my parrot!” “Take your parrot, then,” -cried the boy, and with that he wrung the bird’s -neck and threw it at the magician; and as he did so, -Punchkin’s head twisted round, and with a fearful -groan he died!</p> - -<p>Then they let Balna out of the tower; and she, -her son, and the seven princes went to their own -country, and lived very happily ever afterward. And -as to the rest of the world, every one went to his -own house.</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_131"></a>[131]</span></p> - -<h2 class="nobreak" id="CHAPTER_III">CHAPTER III<br /> -<span class="smaller">ANIMALS IN CULTURE MYTHS</span></h2> - -</div> - -<p>All the stories so far have reflected primitive -man’s way of thinking and acting. Passing now -to more developed phases of life, we are confronted in -myths by such an array of animals—definite personifications -of natural phenomena—that no possible -ark would hold these cosmical monsters.</p> - -<p>Now if we imagine ourselves off for a hunt for -some of these animals in the mythology of people -no longer primitive but with a considerable degree -of culture, we shall find ourselves rewarded to the -full in the myths of India. The ancient Hindoo -revels in animal cosmic myths. The sky seems to -be in his imagination one vast pasture land for cows -and bulls, though frequently it is turned into a -battle-ground because of the incursions of an evil -serpent who has a predilection for carrying off cows. -These tremendous dramas in the imaginative sky of -the Hindoo are a magnified reflection of the state -of affairs existing upon the earth. Cosmic cattle -would be expected to be more glorious than mundane -cattle, yet we see through these myths how -important the cow was to the existence of the Hindoo.<a id="FNanchor_3" href="#Footnote_3" class="fnanchor">[3]</a> -To increase the number of cows, to render<span class="pagenum"><a id="Page_132"></a>[132]</span> -them fruitful in milk and prolific in calves, to have -them well looked after, is the dream, the ideal of -the ancient Hindoo. His worst enemy, therefore, -is he that robs him of his cows, while his best -friend would be he who rescues the cows from the -robber.</p> - -<p>The dewy moon, the dawn, the watery cloud, in -fact, the entire vault of heaven which gives the -benignant and quickening rain as cows give their -milk, are all personified as the beneficent Cow of -Abundance.</p> - -<p>The great and awful ruler of all these cows is the -God Indra, who rides in a car to which are harnessed -magnificent bay steeds. Sometimes he is -called a Bull and sometimes he is said to roar like -a Bull.</p> - -<p>From the hymns of the “Rig Veda,” probably -three or four thousand years old, many of which -were written in honor of Indra, may be gathered the -characteristics of Indra and these remarkable cattle. -In her cloudy aspects, this cow of the sky was called -the spotted one, and was said to be the mother of -the storm winds or Maruts, while Indra, who hides -himself in thunder-clouds is the Bull of Bulls, invincible -son of a cow that bellows like the Maruts. -This terrible creature bellows and shows his strength -as he sharpens his horns, who is able of himself to -overthrow all peoples. His horns are the lightning, -and he is sometimes said to have a thousand of them. -With all these animals prancing about in the sky, -there is a fine opportunity for brilliant onslaughts<span class="pagenum"><a id="Page_133"></a>[133]</span> -upon the enemy who steals the cows. Indra with -his thunder-bolts and the Maruts with their winds -are the leaders on one side, while in the hostile camp -will be found a horrid monster called by different -names, such as Valas, Vritras, Cushnas, meaning -the enemy, black one, thief, serpent, wolf, or wild -boar. This awful being generally seems to throw -down the gauntlet by stealing the cows of Indra -and imprisoning them in a dark and dismal cavern -in the clouds. Then an exciting battle follows; -Indra bellows, the thunder-bolt bellows, the Maruts -bellow, and ascend the rock, now by their own efforts -making the sonorous stone, the rock mountain -fall; now, with the iron edge of their rolling chariots -violently splitting the mountain; then the valiant -hero, Indra, beloved by the gods, moves the -stone; he hears the cows, by aid of the Maruts he -finds the cows hidden in the cavern. Furnished with -an arm of stone he opens the grotto of Valas, who -keeps the cows; he vanquishes, kills or pursues the -thieves in battle. We may see this battle every time -there is a thunder-storm, the lightning often leaps -between the clouds, and the thunder roars before the -rain falls, but when there comes the heavy downpour -of rain, the ancient Hindoo would compare it -to the refreshing milk of the cows which have been -rescued by Indra.</p> - -<p>Horses are also important animals in Hindoo -myths. The Asvins, who gallop across the sky from -morning till night, are sometimes called the sons -of the Sun and the Dawn and sometimes they are<span class="pagenum"><a id="Page_134"></a>[134]</span> -called the steeds of Indra. They are described in -the hymns of the “Rig Veda” as full of life, having -eyes like the sun, drawing the chariot with the -golden yoke, the two most rapid ones, who carry -Indra as every day they carry the sun. They are -as two rays of the sun, which illumine the sky with -manes the color of a peacock, bridled sixty times, -beneficent, winged, indefatigable, resolute destroyers -of enemies.</p> - -<p>The Hindoo deities all have animals on which -they ride, called Vahans or Vehicles; thus, Indra -sometimes rides an elephant, Siva, a bull, Durga, -a tiger, and so on. These all share in the honors of -worship accorded to their riders. These vehicles of -the gods were probably once impersonations of the -gods themselves, or animals into which they changed -themselves as they do in the primitive myths with -which we are already familiar.</p> - -<p>The cow does not seem to have been a Vahan for -any of the gods. She was too much of a goddess -in her own right, shown by the fact that she was -regularly worshipped every year with great ceremony.</p> - -<p>Egypt, however, was the land where animals received -the greatest reverence. We find there a complete -archæological museum of mythological animals. -Cats and dogs, mice and crocodiles, birds and insects—all -were worshipped. So sacred did the Egyptians -consider animals in general that it was a capital -crime if any of them were killed. Should an Ibis -or a Hawk be even accidentally killed, the unfortunate<span class="pagenum"><a id="Page_135"></a>[135]</span> -person who happened to do it was put to death -by the multitude without form of law. Even if a -cat died, everybody in the house cut off his eyebrows. -Nothing, not even the direst extremes of -famine, could tempt an Egyptian to eat a sacred -animal. They would rather devour each other than -this.</p> - -<p>But of all the animals, the ox kind received the -highest honors. Bulls were occasionally sacrificed, -but cows never. They were sacred to Isis, the Moon -Goddess. There were special individuals of the -species, however, who were looked upon with the -utmost veneration. They were called Apis and Mnevis. -Apis was a black bull, but had a white star on -his forehead, the figure of an eagle on his back, a -crescent on his right side, with a knot under his -tongue, resembling the Scarabeus or sacred beetle. -Apis is described as living twenty-five years, when -he jumped into a well or into the river Nile. Upon -the discovery of a new Apis the Egyptians celebrated -a joyful festival.</p> - -<p>According to an ancient account, as soon as a report -had been spread abroad that the Egyptian god -had been brought to light, certain sacred scribes, -who were well versed in the mystic marks, which -they had learned by tradition, approached the divine -calf. They fed it during four months with milk, in -a house that fronted the rising sun. After this the -sacred scribes carried him in a vessel prepared for -the purpose to Memphis, where he had a convenient -and delightful abode, with pleasure grounds and<span class="pagenum"><a id="Page_136"></a>[136]</span> -ample space for salubrious exercise. Companions -were provided for him. He drank from a well or -fountain of clean water.</p> - -<p>Dances and festivities and joyful assemblies were -held in honor of this animal at the rising of the -Nile, and the man from whose flock the divine beast -sprang was the happiest of mortals and was looked -upon with admiration by all the people. According -to some, Apis was dedicated to Isis or the Moon. -Next to Apis the highest honors were paid to the -sacred bull of Heliopolis, called Mnevis. This bull -was black and was dedicated to Osiris. He was kept -in a stable in the Temple of the Sun and was worshipped -as a god. The warring principle in nature, -Typhon, was identified with various hideous -animals, such as the crocodile and hippopotamus. -The most sacred of beetles was the Scarabeus, the -symbol either of the sun or immortality. Even the -higher gods were frequently represented as animals, -or in part animals, while to those gods imaged -in human form, like Osiris and Isis, animals were -sacred. There was also an important bird, which was -itself mythical, called the Phœnix. This wonderful -bird was said to rise from time to time out of its -own ashes.</p> - -<p>Animals occupy a somewhat different position in -Norse mythology. They are also survivals, very -likely, from an earlier stage of life when animals -were worshipped, but when we meet with them in -the Norse myths they have become symbols of the -various ideas of mankind in regard to the mind and<span class="pagenum"><a id="Page_137"></a>[137]</span> -spirit, and no longer appear simply as personifications -of the events of nature like Indra and the cows -in Hindoo mythology.</p> - -<p>The Norse gods appear galloping into view on their -wonderful steeds across the rainbow bridge, Bifrost, -from Heaven to Earth. Their names are very significant: -Odin rides Sleipner; Heimdal, Goldtop. -The other horses are Glad (Bright), Gyller (Gilder), -Gler (the Shining One), Skeidbrimer (Fleetfoot), -Silfrintop (Silvertop), Siner (Sinews), Gisl (the Sunbeam), -Falhofner (Palehoof), Letfet (Lightfoot).</p> - -<p>Thor, the thunderer, unlike Indra, who often -drove two bay steeds, had no horse upon which to -ride over the rainbow bridge. He would destroy it -with his thunder-bolts, so he had to wade through -three rivers every day in order to reach the council -of the gods. Odin’s horse, Sleipner, is the most -wonderful—a genuine cosmic animal, with eight -legs that symbolize the eight winds of heaven.</p> - -<p>The maiden Sol drove two gentle and beautiful -steeds which were harnessed to the car of the sun. -She drove in great haste, for she as well as her -brother, who watches over the moon, are pursued by -two wolves, by which is probably meant eclipses of -the sun and moon. Day and Night also drive round -the sky after each other. Night first with his steed -Rine-fax. Every morning, as he ends his course, -Rine-fax bedews the earth with the foam from his -bit. Then Day follows with her steed, Shining-fax, -from whose mane all the sky and earth glisten. The -god Frey rides on a boar named Golden-bristle, and<span class="pagenum"><a id="Page_138"></a>[138]</span> -his sister, Freyja, the goddess of love, is drawn by -two cats.</p> - -<p>The Midgard serpent or the worm which supported -the earth with its tail in its mouth, is another -most interesting mythical animal, whose story will -be found in this chapter.</p> - -<p>Finally, there is a Norse cow, still more remarkable -than the Hindoo cow. She was made of frozen -vapor, and four rivers of milk ran from her and -fed the giant Yiner, or the earth. It is easy to -recognize these rivers of milk as mountain streams -of melted snow. This poor cow had only rime stones -to live on, which she licked because of the salt. -After she had licked them for some time, two magical, -godlike beings sprang out of the stones and became -the parents of Odin. The name of this -strange cow was Audhumbla.</p> - -<p>In the Norse Heaven, Valhalla, there are two -more strange animals. The food of the Gods of -Valhalla, Mead, is supplied by the milk of a she-goat -who feeds upon the leaves of an extraordinary -tree. Upon this same tree feeds a stag, and from -his antlers fall so many drops of dew that water -is supplied to thirty-six rivers, twelve of which flow -to the abodes of the gods, twelve to the abodes of -men, and twelve to Niflheim.</p> - -<p>Fenris, the wolf, is another important animal who -typifies evil.</p> - -<p>Turning now to Greek mythology, we find that -animals, on the whole, play a subordinate part. Animals -are sacrificed to the gods of Greece, but they<span class="pagenum"><a id="Page_139"></a>[139]</span> -are not often worshipped. Many of the gods have -more than one animal sacred to them or sacrificed -to them in their worship, and very likely some of -these animals, as in Indian mythology, were originally -worshipped. When the ideas of early mankind -once began to develop it would soon occur to them -that human beings would be better impersonations -for their gods than animals, yet the animals, once -having been sacred, it would be very difficult to -banish them altogether, hence they remained in the -more developed myths as animals sacred to gods in -human form. Greek myths, too, abound in transformations -into animal form, Zeus (Roman name -Jupiter or Jove), the ruling god of heaven and -earth, being especially given to appearing on earth -in the form of some animal. Gods of the earth and -sea were also often represented as half man, half -animal, the most famous of these being Pan, the god -of the woods, who was half man, half goat, and the -mermaids, who had the bodies of women with fishes’ -tails. Though not so prominent as in India, the sky -is the pasture land for flocks and herds in Greece, -as you will see illustrated in the story of Odysseus’s -meeting with them. There are animals, also, which -talk, like the celebrated steeds of Achilles, described -in the “Iliad.” In one place they are pictured as -weeping when they saw the Greek hero Patroclus -slain. As Pope translates this affecting scene:</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent24">“Along their face</div> - <div class="verse indent0">The big round drops cours’d down with silent pace</div><span class="pagenum"><a id="Page_140"></a>[140]</span> - <div class="verse indent0">Conglobing on the dust. Their manes that late</div> - <div class="verse indent0">Circled their arched necks and waved in state</div> - <div class="verse indent0">Trailed on the dust beneath the yoke, were spread,</div> - <div class="verse indent0">And prone to earth was hung their languid head.”</div> - </div> -</div> -</div> - -<p>But even more marvellous was the time when -Xanthus broke into speech and warned his master -of his approaching doom. It is quite in the manner -of an animal in a savage myth, but in the days of -Homer’s “Iliad” thought had advanced so far -among the Greeks that the speech of this horse was -not regarded as a perfectly natural event as it would -be in a savage myth. It was Juno, the goddess, who -willed that Xanthus should break eternal silence -and portentous speak. Achilles addresses his horses, -and Xanthus answers:</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0">“Xanthus and Balius! of Podarges’ strain;</div> - <div class="verse indent0">(Unless ye boast that heavenly race in vain)</div> - <div class="verse indent0">Be swift, be mindful of the load ye bear</div> - <div class="verse indent0">And learn to make your master more your care:</div> - <div class="verse indent0">Through falling squadrons bear my slaughtering sword,</div> - <div class="verse indent0">Nor, as ye left Patroclus, leave your lord.”</div> - <div class="verse indent0">The generous Xanthus, as the words he said,</div> - <div class="verse indent0">Seemed sensible of woe, and droop’d his head:</div> - <div class="verse indent0">Trembling he stood before the golden wain,</div> - <div class="verse indent0">And bow’d to dust the honors of his mane;</div> - <div class="verse indent0">When, strange to tell! (so Juno will’d) he broke</div> - <div class="verse indent0">Eternal silence, and portentous spoke:</div> - <div class="verse indent0">“Achilles! yes! this day at least we bear</div> - <div class="verse indent0">Thy rage in safety through the files of war:</div> - <div class="verse indent0">But come it will, the fatal time must come,</div> - <div class="verse indent0">Not ours the fault, but God decrees thy doom.</div> - <div class="verse indent0">Not through our crime, or slowness in the course,</div> - <div class="verse indent0">Tell thy Patroclus, but by heavenly force:</div><span class="pagenum"><a id="Page_141"></a>[141]</span> - <div class="verse indent0">The bright far-shooting god who gilds the day</div> - <div class="verse indent0">(Confess’d we saw him) tore his arms away.</div> - <div class="verse indent0">No: could our swiftness o’er the winds prevail,</div> - <div class="verse indent0">Or beat the pinions of the western gale,</div> - <div class="verse indent0">All were in vain: the fates thy death demand,</div> - <div class="verse indent0">Due to a mortal and immortal hand.’</div> - <div class="verse indent0">Then ceas’d forever, by the Furies tied,</div> - <div class="verse indent0">This fateful voice. Th’ intrepid chief replied</div> - <div class="verse indent0">With unabated rage: ‘So let it be!</div> - <div class="verse indent0">Portents and prodigies are lost on me.’”</div> - </div> -</div> -</div> - -<div class="figcenter" style="width: 500px;" id="illus3"> -<img src="images/illus3.jpg" width="500" height="700" alt="" /> -<p class="caption">Zeus. <i>From Pompeii.</i></p> -</div> - -<p>In Pegasus, the winged steed of the Nine Muses, -we have what might be called the prize horse of -all mythology. The old Greek writer Hesiod says -he was born near the springs of Ocean. And he, -indeed, winging his flight away, left Earth, the -mother of flocks, and came to the immortals; in Jove’s -house he dwells, bearing to counsellor Jove thunder -and lightning. This looks very much as if he began -life as a personification of a natural phenomenon, -like the Hindoo Asvins and the Norse Sleipner. But -he was destined to a more glorious career than any -of them. The goddess of wisdom, Athēne, caught -him and tamed him, and he became the symbol of -the imagination in its highest flights into the region -of poetic aspiration and inspiration, a fitting climax -to an idea, going back to the very fountains of the -imagination which bubbled up in that early stage -of life when animals as well as men were thought -to be endowed with spirit.</p> - -<p>In the two hymns following, one from the most -ancient of Hindoo books, the “Rig Veda,” and one -from a still more ancient Egyptian book called “The<span class="pagenum"><a id="Page_142"></a>[142]</span> -Book of the Dead,” there is quite a contrast, though -they both represent myths in the highly developed -religious form of hymns or songs to the gods. The -Hindoo song sings the praises of Indra, while the -Egyptian song is a prayer. Rā, who is mentioned, -was the God of the Sun in Egypt.</p> - -<p>Instead of driving steeds as many other sun-gods -did, he was said to ride in a boat. But according -to this hymn, there were four sacred apes in the -boat, to whom the ancient Egyptians offered prayers -as they did to the sacred bulls Apis and Mnevis.</p> - -<h3>HYMNS TO INDRA</h3> - -<p class="subhead">(<i>From the “Rig Veda”</i>)</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0">I will declare the manly deeds of Indra, the first that he achieved, the thunder-wielder.</div> - <div class="verse indent0">He slew the dragon, then disclosed the waters, and cleft the channels of the mountain torrents.</div> - <div class="verse indent0">He slew the dragon lying on the mountain; his heavenly bolt of thunder Twashtar fashioned.</div> - <div class="verse indent0">Like lowing kine in rapid flow descending the waters glided downward to the ocean.</div> - <div class="verse indent0">Impetuous as a bull, he chose the Soma, and quaffed in threefold sacrifice the juices.</div> - <div class="verse indent0">Maghavan grasped the thunder for his weapon, and smote to death this first born of the dragons.</div> - <div class="verse indent0">When, Indra, thou hadst slain the dragon’s first born, and overcome the charms of the enchanters,</div> - <div class="verse indent0">Then, giving life to sun and dawn and heaven, thou foundest not one foe to stand against thee.</div> - <div class="verse indent0">Indra with his own great and deadly thunder smote into pieces Vritra worst of Vritras.</div> - <div class="verse center">...</div><span class="pagenum"><a id="Page_143"></a>[143]</span> - <div class="verse indent0">They who pervaded earth’s extremest limit subdued not with their charms the wealth-bestower:</div> - <div class="verse indent0">Indra, the bull, made his ally the thunder, and with its light milked cows from out the darkness.</div> - <div class="verse indent0">The waters flowed according to their nature; he mid the navigable streams waxed mighty.</div> - <div class="verse indent0">Then, Indra, with his spirit concentrated, smote him forever with his strongest weapon.</div> - <div class="verse indent0">Indra broke through Ilîbisa’s strong castles, and Sushna with his horn he cut to pieces:</div> - <div class="verse indent0">Thou, Maghavan, for all his might and swiftness, slewest thy fighting foeman with thy thunder.</div> - <div class="verse indent0">Fierce on his enemies fell Indra’s weapon: with his sharp horn he rent their towns in pieces.</div> - <div class="verse indent0">He with his thunderbolt dealt blows on Vritra, and conquered, executing all his purpose.</div> - </div> -</div> -</div> - -<h3>THE FOUR APES</h3> - -<p class="subhead">(<i>From the “Book of the Dead”</i>)</p> - -<p>“Hail, ye four apes, who sit in the bows of the -boat of Rā, who convey right and truth to Neb-er-tchu, -who sit in judgment on my misery and on my -strength, who make the gods to rest contented by -means of the flame of your mouths, who offer holy -offerings to the gods and sepulchral meals to the -Khus who live upon right and truth, and who feed -upon right and truth of heart, who are without deceit -and fraud and to whom wickedness is an abomination, -do ye away with my evil deeds, and put -ye away my sin which deserved stripes upon earth, -and destroy ye any evil whatsoever that belongeth -unto me, and let there be no obstacle whatsoever on -my part toward you. O, grant ye I may make my<span class="pagenum"><a id="Page_144"></a>[144]</span> -way through the underworld. O, grant that there -may be given to me cakes and ale and sweetmeats, -even as they are given to the living -Khus.”</p> - -<p>The four apes make answer, saying, “Come then, -for we have done away with thy wickedness, and we -have put away thy sin, along with the sin deserving -of stripes which thou didst commit upon earth, and -we have destroyed all the evil which belonged to -thee upon earth. There shall be given unto thee -cakes and ale and sweetmeats, and thou shalt come -forth and thou shalt enter in at thy desire, even -as do those Khus who are favored of the god, -and thou shalt be proclaimed each day in the -horizon.”</p> - -<h3>STORY OF THE MIDGARD SERPENT AND -FENRIS THE WOLF</h3> - -<p class="subhead">(<i>From the Norse Eddas</i>)</p> - -<p>This huge beast was one of the children of Loke, -a troublesome, mischievous giant, who forced himself -upon the society of the gods. His delight was -to get them into all sorts of difficulties, and then -by his cunning, wit and skill to extricate them. -The gods knew that as the Midgard serpent grew -larger he would bring untold troubles upon gods -and men. So Odin thought the best way to dispose -of him would be to throw him into the deep -ocean which surrounds the earth. He did so, but -the serpent has grown to such an enormous size, that<span class="pagenum"><a id="Page_145"></a>[145]</span> -holding his tail in his mouth, he encircles the whole -earth. One time the god Thor went with his servant -Loke to the land of the giants. After some -adventures they came to a city, standing in the -middle of a plain. It was so lofty that they were -obliged to bend their necks quite back on their shoulders -in order to see the top of it. On arriving, they -entered the city, and seeing a large palace before -them with the door wide open, they went in and -found a number of men of prodigious stature sitting -on benches in the hall. Going further they came -before the king, Utgard-Loke, whom they saluted -with great respect. The king, regarding them with -a scornful smile, said, “If I do not mistake me, that -stripling yonder must be the god Thor.” Utgard-Loke -then asked Thor and his companions in what -feats they excelled, for he said, “No one is permitted -to remain here who does not, in some feat or other, -excel all other men.” Various feats of strength -were tried, then Utgard-Loke said, “We have a very -trifling game here. It consists merely in lifting my -cat from the ground; nor should I have dared to -mention such a feat to the great Thor if I had not -already observed that thou art by no means what -we took thee for.”</p> - -<p>As he finished a large gray cat sprang on the hall -floor. Thor put his hand under the cat, and did his -utmost to raise him from the floor, but the cat, bending -his back, had, notwithstanding all Thor’s efforts, -only one of his feet lifted up, seeing which Thor -made no further attempt.</p> - -<p><span class="pagenum"><a id="Page_146"></a>[146]</span></p> - -<p>“This trial has turned out,” said Utgard-Loke, -“just as I imagined it would. The cat is large, but -Thor is little in comparison with our men.”</p> - -<p>The next morning, at break of day, Thor and his -companions dressed themselves and prepared for -their departure. Utgard-Loke ordered a table to be -set for them, on which there was no lack of victuals -or drink. After the repast, Utgard-Loke led them -to the gate of the city, and on parting asked Thor -how he thought his journey had turned out, and -whether he had met with any men stronger than -himself. Thor told him that he could not deny but -that he had brought great shame on himself. “And -what grieves me most,” he added, “is that thou wilt -call me a person of little worth.”</p> - -<p>“Nay,” said Utgard-Loke, “it behooves me to tell -thee the truth, now thou art out of the city, which -so long as I live and have my way thou shalt never -enter again. And, by my troth, had I known beforehand -that thou hadst so much strength in thee, and -wouldst have brought me so near to a great mishap, -I would not have suffered thee to enter this time. -Know then that I have all along deceived thee by my -illusions.” He then complimented Thor upon each -feat he had performed, and as for the cat, he said, -“Thou hast indeed performed a wonderful feat by -lifting up the cat, and to tell thee the truth, when -we saw that one of his paws was off the floor we -were all of us terror-stricken, for what thou tookest -for a cat was in reality the Midgard serpent that encompasseth -the earth, and he was so stretched by<span class="pagenum"><a id="Page_147"></a>[147]</span> -thee that he was barely long enough to enclose it -between his head and tail.”</p> - -<p>The wolf Fenris was also one of Loke’s children, -and gave the gods a great deal of trouble until they -succeeded in chaining him. He broke the strongest -fetters as if they were made of cobwebs. Finally -the gods sent a messenger to the mountain spirits, -who made for them the chain called Gleipnir. It -was fashioned of various things: the noise made by -the footfall of a cat, the roots of stones, the breath -of fishes, the nerves of bears, and the spittle of -birds. When finished it was as smooth and soft as -a silken string. But when the gods asked the wolf -to suffer himself to be bound with this apparently -slight ribbon he suspected their design, fearing that -it was made by enchantment. He therefore only -consented to be bound with it on condition that one -of the gods put his hand in his (Fenris’s) mouth -as a pledge that the band was to be removed again. -Tyr alone had sufficient courage to do this. But -when the wolf found that he could not break his -fetters and that the gods would not release him, he -bit off Tyr’s hand. Tyr, consequently, has ever since -remained one-handed.</p> - -<h3>THE STORY OF APOLLO AND PHAËTON</h3> - -<p class="subhead">(<i>Greek: After Ovid</i>)</p> - -<p>Phaëton was the son of Apollo and the earthly -nymph Clymene. One day Epaphus, the son of -Zeus and Io, scoffed at the idea of Phaëton’s being<span class="pagenum"><a id="Page_148"></a>[148]</span> -the son of a god. Phaëton complained of the insult -to his mother, Clymene. She sent him to Phœbus -Apollo to ask for himself whether he had not been -truly informed concerning his parentage. Gladly -Phaëton travelled toward the regions of the sunrise, -and gained at last the palace of the Sun. He approached -his father’s presence, but stopped at a -distance, for the light was more than he could bear. -Phœbus Apollo, arrayed in purple, sat on a throne -that glittered with diamonds. Beside him stood the -Day, the Month, the Year, the Hours and the Seasons. -Surrounded by these attendants, the Sun beheld -the youth dazzled with the novelty and splendor -of the scene, and inquired the purpose of his errand. -The youth replied, “Oh, light of the boundless -world, Phœbus, my father—give me some proof, -I beseech thee, by which I may be known as thine!” -He ceased. His father, laying aside the beams that -shone around his head, bade him approach, embraced -him, and swore by the river Styx that whatever -proof he might ask should be granted. Phaëton -immediately asked to be permitted for one day to -drive the chariot of the Sun. The father repented -of his promise, and tried to dissuade the boy by telling -him the perils of the undertaking. “None but -myself,” he said, “may drive the flaming car of -day. Not even Zeus, whose terrible right arm hurls -the thunder-bolts. The first part of the way is steep, -and such as the horses when fresh in the morning -can hardly climb; the middle part is high up in the -heavens, whence I myself can scarcely, without<span class="pagenum"><a id="Page_149"></a>[149]</span> -alarm, look down and behold the earth and sea -stretched beneath me. The last part of the road -descends rapidly and requires most careful driving. -Tethys, who is waiting to receive me, often trembles -for me lest I should fall headlong. Add to this -that the heaven is all the time turning round and -carrying the stars with it. Couldst thou keep thy -course, while the sphere revolved beneath thee? The -road, also, is through the midst of frightful monsters. -Thou must pass by the horns of the Bull, in -front of the Archer, and near the Lion’s jaws, and -where the Scorpion stretches its arms in one direction -and the Crab in another. Nor wilt thou find -it easy to guide these horses, with their breasts full -of fire that they breathe forth from their mouths -and nostrils. Beware, my son, lest I be the donor of -a fatal gift; recall the request while yet thou canst.” -He ended; but the youth rejected admonition, and -held to his demand. So, having resisted as long as -he might, Phœbus at last led the way to where -stood the lofty chariot.</p> - -<p>It was of gold, the gift of Vulcan: the axle of -gold, the pole and wheels of gold, the spokes of -silver. Along the seat were rows of chrysolites and -diamonds reflecting the brightness of the sun. While -the daring youth gazed in admiration, the Dawn -threw open the purple doors of the east, and showed -the pathway strewn with roses. The stars withdrew, -marshalled by the Day Star, which last of -all retired also. The father when he saw the earth -beginning to glow and the moon preparing to retire,<span class="pagenum"><a id="Page_150"></a>[150]</span> -ordered the Hours to harness up the horses. They -led forth from the lofty stalls the steeds full fed -with ambrosia, and attached the reins. Then the -father, smearing the face of his son with a powerful -unguent, made him capable of enduring the brightness -of the flame. He set the rays on the lad’s -head, and, with a foreboding sigh, told him to spare -the whip and hold tight the reins; not to take the -straight road between the five circles, but to turn -off to the left; to keep within the limit of the middle -zone, and avoid the northern and the southern -alike; finally, to keep in the well-worn ruts, and to -drive neither too high nor too low, for the middle -course was safest and best.</p> - -<p>Forthwith the agile youth sprang into the chariot, -stood erect and grasped the reins with delight, pouring -out thanks to his reluctant parent. But the -steeds soon perceived that the load they drew was -lighter than usual; and as a ship without ballast is -tossed hither and thither on the sea, the chariot, -without its accustomed weight, was dashed about as -if empty. The horses rushed headlong and left the -travelled road. Then for the first time the Great -and Little Bears were scorched with heat, and would -fain, if it were possible, have plunged into the water; -and the serpent which lies coiled round the -north pole, torpid and harmless, grew warm, and -with warmth felt its rage revive. Boötes, they say, -fled away though encumbered with his plough and -unused to rapid motion.</p> - -<p>When hapless Phaëton looked down upon the<span class="pagenum"><a id="Page_151"></a>[151]</span> -earth, now spreading in vast extent beneath him, he -grew pale, and his knees shook with terror. He lost -his self-command, and knew not whether to draw -tight the reins or throw them loose; he forgot the -names of the horses. But when he beheld the monstrous -forms scattered over the surface of heaven—the -Scorpion extending two great arms, his tail, and -his crooked claws over the space of two signs of the -Zodiac—when the boy beheld him, reeking with -poison and menacing with fangs, his courage failed, -and the reins fell from his hands. The horses, unrestrained, -went off into unknown regions of the sky, -in among the stars, hurling the chariot over pathless -places, now up in high heaven, now down almost to -the earth. The Moon saw with astonishment her -brother’s chariot running beneath her own. The -clouds began to smoke, the forest-clad mountains -burned—Athos and Taurus and Timolus and Œti; -Ida, once celebrated for fountains; the Muses’ -Mountain, Helicon and Hæmus; Ætna, with fires -within and without, and Parnassus, with his two -peaks, and Rhodope, forced at last to part with his -snowy crown. The cold climate was no protection -to Scythia; Caucasus burned, and Ossa and Pindus, -and, greater than both, Olympus,—the Alps high -in air, and the Apennines crowned with clouds.</p> - -<p>Phaëton beheld the world on fire, and felt the heat -intolerable. Then, too, it is said, the people of -Ethiopia became black because the blood was called -by the heat so suddenly to the surface; and the -Libyan Desert was dried up to the condition in which<span class="pagenum"><a id="Page_152"></a>[152]</span> -it remains to this day. The nymphs of the fountains, -with dishevelled hair, mourned their waters, -nor were the rivers safe beneath their banks; Tanaïs -smoked, and Caïcus, Xanthus and Mæander; Babylonian -Euphrates and Ganges, Tagus with golden -sands, and Caÿster where the swans resort. Nile -fled away and hid his head in the desert, and there -it still remains, concealed. Where he used to discharge -his waters through seven mouths into the -sea, seven dry channels alone remained. The earth -cracked open and through the chinks light broke -into Tartarus, and frightened the king of shadows -and his queen. The sea shrank up. Even Nereus -and his wife Doris, with the Nereïds, their daughters, -sought the deepest caves for refuge.</p> - -<p>Thrice Neptune essayed to raise his head above the -surface, and thrice he was driven back by the heat. -Earth, surrounded as she was by waters, yet with -head and shoulders bare, screening her face with her -hand, looked up to heaven, and with husky voice -prayed Zeus, if it were his will that she should perish -by fire, to end her agony at once by his thunderbolts, -or else to consider his own heaven, how both -the poles were smoking that sustained his palace, and -that all must fall if they were destroyed.</p> - -<p>Earth, overcome with heat and thirst, could say -no more. Then Zeus, calling the gods to witness -that all was lost unless some speedy remedy were -applied, thundered, brandished a lightning-bolt in -his right hand, launched it against the charioteer, -and struck him at the same moment from his seat<span class="pagenum"><a id="Page_153"></a>[153]</span> -and from existence. Phaëton with his hair on fire, -fell headlong like a shooting star which marks the -heavens with its brightness as it falls, and Eridanus, -the great river, received him and cooled his burning -frame. His sisters, the Heliades, as they lamented -his fate, were turned into poplar trees, on the banks -of the river, and their tears, which continued to flow, -became amber as they dropped into the stream.</p> - -<h3>THE STORY OF ODYSSEUS -AND -THE OXEN OF THE SUN</h3> - -<p class="subhead">(<i>Greek: From the “Odyssey”</i>)</p> - -<p>When Odysseus (called also Ulysses) one of -the heroes of the Trojan war, was returning -to his home in Ithaca, he had many adventures -and suffered many hardships which caused -him to be years making the voyage from Troy -to Ithaca. One of these adventures was his visit to the -Isle of the Sun, about which he had been warned by -the goddess Circè. Odysseus himself tells how the -ship in which he and his comrades were embarked -entered the great deep and reached the Isle Æacea, -where the Morning, child of Dawn, abides and holds -her dances, and the Sun goes up from the earth. -There they landed, and drew their galley up on the -beach. After disembarking, they all lay down to -sleep beside the sea and waited for the holy Moon -to rise.</p> - -<p>As soon as Circè, for this was the island where<span class="pagenum"><a id="Page_154"></a>[154]</span> -this goddess dwelt, heard that Odysseus and his comrades -were there, she quickly attired herself and -came down to the beach with her maids who followed, -bringing bread and store of meats and generous -wines. Then the wise goddess, standing in their -midst, spake to them and said, “Take food and wine, -and hold a feast to-day, and with the dawn of morning -you shall sail away. I will show you the way, -and point out to you all its dangers, so that you may -not come to any harm through following false counsels, -either on the land or on the water.” The confiding -minds of Odysseus and his men were easily -swayed by her counsels. So all that day they sat and -banqueted upon the abundant meats and generous -wines. And when the sun went down and darkness -came, the crew lay down to sleep beside the moorings -of the ship, and Circè, taking the hand of Odysseus, -led him apart, made him sit down, and sitting -before him made him tell all that he had seen.</p> - -<p>Then she addressed him, saying, “Thus far all is -well; now needfully attend to what I say, and may -some deity help you to remember it.” She told him -first about the Sirens’ haunt, which it would be difficult -for him to pass, and then about the horrible -rocks where Scylla and Charybdis dwelt, giving him -instructions how to meet these dangers; then continuing -she said, “In your voyage you will reach -the Isle Trinacria, where in pastures belonging to -the Sun many beeves and fatling sheep of his are -fed—seven herds of oxen, and as many flocks of -sheep, and fifty in each flock and herd. They never<span class="pagenum"><a id="Page_155"></a>[155]</span> -increase and they never die, and they are tended by -two shepherdesses, goddesses with redundant locks. -One is named Lampetia, the other Phaëthusa. If -your desire be to return to Ithaca, your home, only -leave these flocks and herds unharmed, and you and -all your men will return, though after many toils. -But if you rashly harm them, I foretell destruction -to your ship and all its crew; and if you should escape, -yet your return will be late and in sorrow, -with all your comrades lost.”</p> - -<p>As she finished speaking, the Morning on her -golden throne looked forth; the glorious goddess -went her way into the isle, and Odysseus went to -his ship and bade the men embark and cast the hawsers -loose. Straightway they all went on board, -and duly manned the benches, smiting the hoary -waters with their oars. Then Circè, amber-haired, -the mighty goddess of the musical voice, sent a fair -wind behind the dark-prowed ship, which gayly bore -them company and filled the sails.</p> - -<p>Odysseus then told the crew all that Circè, the amber-haired, -had said to him. He warns them of the -dangers to come, and how they may be escaped, -first the Sirens, and the rocks where Scylla and -Charybdis dwelt. They escaped these dangers, and -approached the pleasant island of the Sun, where the -oxen with broad, beautiful foreheads were grazing, -and flocks of sheep, the fatlings of the god who -makes the round of heaven. While yet at sea, Odysseus -heard from his ship the lowing of the herds -in the stables and the bleating of the flocks, and<span class="pagenum"><a id="Page_156"></a>[156]</span> -when he heard them he immediately thought of the -words the blind seer, Tiresias of Thebes, had said to -him, and those of Circè, by whom he had often been -warned to shun the island of the god whose light -is sweet to all. Then with a sorrowing heart he -said to his companions, “My comrades, sufferers as -you are, listen to me, and I shall disclose the oracles -which lately Tiresias and Circè gave me. The goddess -earnestly admonished me not to approach the -island of the Sun, whose light is sweet to all, for -there she said some great misfortune lay in wait for -us. Now let us speed the ship and pass the isle.”</p> - -<p>The hearts of the men were broken by this speech, -and one of them, Eurylochus, bitterly replied, “How -austere you are, Odysseus. You are exceedingly -strong and no labor tires your limbs; they must be -made of iron, since by your will you deny to us, -overcome with toil and sleeplessness, the chance to -tread the land again, and make a generous banquet -in that island amid the waters. You would have us -sail into the swiftly coming night, and stray far -from the island, through the misty sea. By night -the mighty winds spring up that make a wreck of -ships; and how can one escape destruction, should a -sudden hurricane rise from the south or the hard-blowing -west, causing a ship to founder in the dark -in spite of all the sovereign gods? Let us obey the -dark-browed Night, and take our evening meal, remaining -close beside our gallant bark, and go on -board again when morning breaks, and enter the -wide sea.” The others all approved, and Odysseus<span class="pagenum"><a id="Page_157"></a>[157]</span> -knew at once that some god was meditating evil -against them, and he replied, “Eurylochus, you force -me to your will since I am only one. Now all of -you, bind yourselves to me firmly, by an oath, that -if you here shall meet a herd of beeves or flock of -sheep, you will not dare to slay a single ox or sheep, -but feed contented on the stores that Circè gave.” -The crew swore as Odysseus asked, and when the -solemn oath was taken they brought the galley to -land and moored it in a winding creek, beside a -fountain of sweet water. They then stepped from -the deck and made ready their evening meal. -They ate and drank until their thirst and hunger -were appeased, and then they thought of those whom -Scylla had snatched from the galley’s deck and devoured, -and wept until sleep stole softly over them -amid their tears. Now came the third part of the -night; the stars were sinking, when the cloud-compeller, -Jove, sent forth a violent wind with eddying -gusts, and covered both the earth and the sky with -clouds, and darkness fell from heaven. When morning -came, the rosy-fingered daughter of the Dawn, -they drew the ship into a spacious bay. The home -of the nymphs was there, and there they saw the -smooth fair places where they danced. Then Odysseus -called a council of his men and said to them, -“My friends, in our good ship are food and drink; -we must abstain from these beeves, lest we be made -to suffer, for these herds and these fair flocks are -sacred to a dreaded god, the Sun—the all-beholding -and all-hearing Sun.” All were swayed full<span class="pagenum"><a id="Page_158"></a>[158]</span> -easily by what he said. Now for an entire month -the gales blew from the south, and after that no -wind save east and south. As long as they had the -bread and wine Circè had given them, the men -spared the beeves, moved by the love of life. But -when the stores on board the galley were consumed, -they roamed the island in their need, and sought for -prey. They snared with baited hooks the fish and -birds—whatever came to hand—till they were gaunt -with famine.</p> - -<p>Meanwhile, Odysseus withdrew apart within the -isle to supplicate the gods, hoping one of them -might reveal the way of his return. As he strayed -into the land apart from all the rest, he found a sheltered -nook where no wind came, and prayed with -washed hands to all the gods who dwelt in heaven. -At last he fell into a soft slumber. But Eurylochus, -in the meantime, was beguiling the men with fatal -counsels.</p> - -<p>“Hear, my companions, sufferers as you are, the -words that I shall speak. All modes of death -are hateful to the wretched race of men; but this of -hunger, thus to meet our fate, is the most fearful. -Let us drive apart the best of all the oxen of the -Sun, and sacrifice them to the immortal ones, who -dwell in the broad heaven. And if we come to Ithaca, -our country, we will there build to the Sun, -whose path is o’er our heads, a sumptuous temple, -and endow its shrine with many gifts and rare. But -if it be his will, approved by all the other gods, to -sink our bark in anger, for the sake of these high-horned<span class="pagenum"><a id="Page_159"></a>[159]</span> -oxen, I should choose sooner to gasp my life -away amid the billows of the deep, than pine to -death by famine in this melancholy isle.”</p> - -<p>The crew approved of this, and now from the -neighboring herd they drove the best of all the -beeves; for near the dark-prowed ship the fair broad-fronted -herd with crooked horns was feeding. The -crew stood round the victims and, offering their petitions -to the gods, held tender oak leaves in their -hands, just plucked from a tall tree, for in the good -ship’s hold there was left no more white barley. -When they had prayed, and slain and dressed the -beeves, they hewed away the thighs and covered -them with double folds of skin, and laid raw slices -over these. They had no wine to pour in sacrifice -upon the burning flesh, so they poured water instead, -and roasted all the entrails thus. When the thighs -were thoroughly consumed, the entrails tasted, all -the rest was carved into small portions, and transfixed -with spits.</p> - -<p>Just at this moment Odysseus awoke, and hurrying -to the shore and his good ship, he perceived the -savory steam from the burnt offering, and sorrowfully, -then, he called upon the ever-living gods:—“O -Father Jove, and all ye blessed gods, who live -forever, ’twas a cruel sleep in which ye lulled me to -my grievous harm. My comrades here have done a -fearful wrong.”</p> - -<p>Then Lampetia, of the trailing robes, flew in haste -to the Sun, who journeys round the earth, to tell him -that the men had slain his beeves.</p> - -<p><span class="pagenum"><a id="Page_160"></a>[160]</span></p> - -<p>In anger then he thus addressed the gods:</p> - -<p>“O Father Jove, and all ye blessed gods who -never die, avenge the wrong I bear upon the comrades -of Laertes’ son, Odysseus, who have foully -slain my beeves, in which I took delight whene’er I -rose into the starry heaven, and when again I sank -from heaven to earth. If they make not large -amends for this great wrong, I shall go down to -Hades, there to shine among the dead.”</p> - -<p>And cloud-compelling Zeus replied: “Still shine, -O Sun! among the deathless gods and mortal men, -upon the nourishing earth. Soon will I cleave with -a white thunder-bolt their galley in the midst of a -black sea.”</p> - -<p>When Odysseus came to the ship beside the sea, -he spoke to them all sternly, man after man, yet he -could think of no redress. The beeves were dead, -and now the gods amazed them with prodigies. The -skins moved and crawled, the flesh, both raw and -roasted on the spits, lowed with the voice of oxen. -Six whole days the men feasted, taking from the herd -the Sun’s best oxen. When Jove brought the seventh -day, the tempest ceased; the wind fell, and they -straightway went on board. They set the mast upright, -and, spreading the white sails, they ventured -on the great wide sea again.</p> - -<p>When they had left the isle and there appeared no -other land, but only sea and sky, the son of Saturn -(Jove) caused a lurid cloud to gather o’er the galley, -and to cast its darkness on the ship. Not long the -ship ran onward, ere the furious west wind rose and<span class="pagenum"><a id="Page_161"></a>[161]</span> -blew a hurricane. A strong blast snapped both ropes -that held the mast; the mast fell back; the tackle -dropped entangled to the hold; the mast in falling on -the galley’s stem, dashed on the pilot’s head and -crushed the bones, and from the deck he plunged -like one who dives into the deep. His gallant spirit -left the limbs at once. Jove thundered from on -high, and sent a thunder-bolt into the ship, that, -quaking with the fearful blow, and filled with stifling -sulphur, shook the men off into the deep. They -floated round the ship like sea mews; Jupiter had -cut them off from their return.</p> - -<p>Odysseus moved from place to place, still in the -ship, until the tempest’s force parted the sides and -keel. The naked keel was swept before the waves. -The mast had snapped just at the base, but round it -was a thong made of a bullock’s hide. With this -Odysseus bound the mast and keel together. He -took his seat upon them and the wild winds bore -him on.</p> - -<h3>STORY OF ARACHNE AND ATHĒNE</h3> - -<p class="subhead">(<i>Greek: After Ovid</i>)</p> - -<p>There was once a beautiful maiden, named -Arachne, who was so accomplished in the arts of -carding and spinning, of weaving and embroidery, -that the nymphs themselves would leave their groves -and fountains to come and gaze upon her work. It -was not only beautiful when it was done, but beautiful -also in the doing. To watch her one would have -said that Athēne herself had taught her. But this<span class="pagenum"><a id="Page_162"></a>[162]</span> -she denied, and could not bear to be thought even a -pupil of a goddess. “Let Athēne try her skill with -mine,” she said; “if beaten I will pay the penalty.”</p> - -<p>Athēne heard this and was much displeased. Assuming -the form of an old woman, she appeared to -Arachne, and kindly advised her to challenge her -fellow mortals if she would, but at once to ask forgiveness -of the goddess. Arachne bade the old dame -to keep her counsel for others. “I am not afraid -of the goddess. Let her try her skill if she dare -venture.” “She comes,” said Athēne, and dropping -her disguise stood confessed. The nymphs bent -low in homage, and all the bystanders paid reverence. -Arachne alone was unterrified. A sudden -color dyed her cheeks, and then she grew pale; but -she stood to her resolve, and rushed on her fate. -They proceed to the contest. Each takes her station -and attaches the web to the beam. Then the slender -shuttle is passed in and out among the threads. The -reed with its fine teeth strikes up the woof into its -place, and compacts the web. Wool of Tyrian dye -is contrasted with that of other colors, shaded off -into one another so adroitly that the joining deceives -the eye. And the effect is like the bow whose long -arch tinges the heavens, formed by sunbeams reflected -from the shower, in which, when the colors -meet, they seem as one, but at a little distance from -the point of contact are wholly different.</p> - -<div class="figcenter" style="width: 500px;" id="illus4"> -<img src="images/illus4.jpg" width="500" height="700" alt="" /> -<p class="caption">Athēne. <i>Glyptothek, Munich.</i></p> -</div> - -<p>Athēne wrought on her web the scene of her contest -with Posidon. Twelve of the heavenly powers -were represented, Zeus with august gravity sitting in<span class="pagenum"><a id="Page_163"></a>[163]</span> -the midst. Posidon, the ruler of the sea, held his -trident, and appeared to have just smitten the earth, -from which a horse had leaped forth. The bright-eyed -goddess depicted herself with helmeted head, her -ægis covering her breast, as when she had created -the olive tree, with its berries and its dark green -leaves. But the most astonishing example of her -skill appeared in a butterfly, so beautiful that only a -poet can describe it properly. Listen to the charming -description of the poet Spenser:</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0">Amongst these leaves she made a Butterfly,</div> - <div class="verse indent2">With excellent device and wondrous slight;</div> - <div class="verse indent0">Fluttering among the olives wantonly,</div> - <div class="verse indent2">That seemed to live, so like it was in sight;</div> - <div class="verse indent0">The velvet nap which on his wings doth lie,</div> - <div class="verse indent2">The silken down with which his back is dight;</div> - <div class="verse indent0">His broad outstretchèd horns, his hairy thighs,</div> - <div class="verse indent2">His glorious colors, and his glistening eyes.</div> - <div class="verse indent0">Which when Arachne saw, as overlaid</div> - <div class="verse indent2">And masterèd with workmanship so rare,</div> - <div class="verse indent0">She stood astonished long, ne aught gainsaid;</div> - <div class="verse indent2">And with fast fixèd eyes on her did stare.</div> - </div> -</div> -</div> - -<p>Such was the central circle of Athēne’s web; and -in the four corners were represented incidents illustrating -the displeasure of the gods at such presumptuous -mortals as had dared to contend with them. -These were meant as warnings from Athēne to her -rival to give up the contest before it was too late.</p> - -<p>But Arachne did not yield. She filled her web -with subjects designedly chosen to exhibit the failings -and errors of the gods, wonderfully well done,<span class="pagenum"><a id="Page_164"></a>[164]</span> -but strongly marking her presumption and impiety. -Athēne could not forbear to admire, yet was indignant -at the insult. She struck the web with her -shuttle, and rent it in pieces; then, touching the forehead -of Arachne, she made her realize her guilt. -It was more than mortal could bear; and forthwith -Arachne hanged herself. “Live, guilty woman,” -said Athēne, “but that thou mayest preserve the -memory of this lesson, continue to hang, both thou -and thy descendants, to all future times.” Then -sprinkling her with the juices of aconite, the goddess -transformed her into a spider, forever spinning the -thread by which she is suspended.</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_165"></a>[165]</span></p> - -<h2 class="nobreak" id="CHAPTER_IV">CHAPTER IV<br /> -<span class="smaller">TREE AND PLANT MYTHS</span></h2> - -</div> - -<p>To primitive man, trees and plants seemed as mysterious -as animals, and there are many myths -which tell of the descent of mankind from trees, and -many cases in which plants were totems instead of -animals. Among various Indian tribes who had -such a belief may be mentioned the Miztecs, who declared -they were descended from two majestic trees -that stood in the gorge of the mountain of Apiola. -The Chiapanecas thought they sprang from the roots -of a silk cotton tree. The Tamaraquas of South -America have a tradition that the human race sprang -from the fruits of the date palm after the Mexican -age of water. Passing half way round the world -to the Damaras of South Africa we find still more -remarkable qualities attributed to the first tree. “In -the beginning,” they say, “there was a tree, and out -of this tree came Damaras, Bushmen (the wildest -of South African tribes), oxen and zebras. The Damaras -lit a fire which frightened away the Bushmen -and the zebras, but the oxen remained. Hence it -is that Bushmen and wild beasts live together in all -sorts of inaccessible places, but the Damaras and -oxen possess the land.”</p> - -<p>Even in Greek mythology, the idea of descent from<span class="pagenum"><a id="Page_166"></a>[166]</span> -trees had not quite died out, for we read in the “Odyssey” -that Penelope says to Odysseus, while still in -the disguise of a beggar, so that she does not recognize -him, “Now, I pray, declare thy lineage, for -thou surely art not sprung from the old fabulous -oak nor from the rock.”</p> - -<p>The oak was regarded with very great reverence -by the Greeks. They declared it to be the first tree -that grew upon the earth, its acorns being the earliest -food of man. There is an interesting story to -the effect that the Deluge was due to quarrels between -Zeus (Jupiter) and Hera (Juno), and when -the waters subsided an oaken statue emerged supposed -to be a symbol of peace between the king of -gods and his consort.</p> - -<p>When the imagination begins to sprout a little -more the savage invents a story telling how the first -men and animals were made out of trees by some -divinity. Thus Glooskap, the Algonquin divinity, -made man in this way: “He took his bow and arrows -and shot at trees, the basket tree, the ash. Then -Indians came out of the bark of the ash trees.” In -Norse mythology there is a similar legend, according -to which there were no intelligent men on earth until -there came three mighty and benevolent gods to -the world. Men had no sense, nor blood, nor motive -powers, nor goodly color. Odin gave spirit, Haemir -gave sense, and Lodur gave blood by bestowing it -upon the senseless ashes and elms.</p> - -<p>The worship of trees is told of in stories from one -end of the world to the other.</p> - -<p><span class="pagenum"><a id="Page_167"></a>[167]</span></p> - -<p>The Ainos of Japan have a story that “at the beginning -of the world the ground was so hot that the -creatures called men even got their feet burnt. For -this reason no tree or herb could grow. The only -herb that grew at that time was the mugwort. Of -trees the only ones were the oak and pine. For this -reason these two trees are the oldest among trees. -This being so, these two trees are divine; they are -trees which human beings worship.”</p> - -<p>They also believe in a mystic pine tree made -of metal which grew at the head of the world, against -which the swords of the gods broke and bent where -they attacked it. The Japanese god, Izanagi, repels -the eight thunder gods in the infernal regions by -throwing at them the three fruits of the peach tree -that grew at the entrance of the level pass of the dark -world.</p> - -<p>There is also a Chinese peach tree of the gods -which grows near the palace of Si Wang Mu, the -West Queen Mother. Its fruit of immortality ripens -once in thirteen thousand years and gives three -thousand years of life to the eater. Tung Fang So -stole three and lived nine thousand years.</p> - -<p>The Hindoos have more than one marvellous mythical -tree. According to the “Rig Veda,” the god -Brahma himself was a tree and all the other gods -are considered branches of the divine parent stem. -There is also a supernatural tree sacred to Buddha. -This cloud tree is the tree of knowledge and wisdom -and is covered with divine flowers. It glows and -sparkles with the brilliance of all manner of precious<span class="pagenum"><a id="Page_168"></a>[168]</span> -stones. The root, the trunk, the branches, and the -leaves are formed of gems of the most glorious description. -It grows in soil pure and delightfully -even to which the rich verdure of grass imparts the -tints of a peacock’s neck. This tree receives the homage -of the gods. The arm of Maya, the mother of -Buddha, when she stretches it forth to grasp the -bough which bends toward her shines as the lightning -illumines the sky. Beneath this tree Buddha, -at whose birth a flash of light pierced through all -the world, sat down with the firm resolve not to rise -until he had attained the knowledge which maketh -free. Then the tempter Mara advanced with -his demoniacal forces. Encircling the sacred tree, -hosts of demons assailed Buddha with fiery darts, -amid the whirl of hurricanes, darkness and the -downpour of floods of water, to drive him from the -tree.</p> - -<p>Buddha, however, maintained his position unmoved -and at length the demons were compelled to -fly.</p> - -<p>Still another marvellous tree is that of the Persians. -It is called the Haoma. It is the sacred -vine of the Zoroastrians, which produces the primal -drink of immortality, after which it is named. It is -the first of all trees, planted in heaven by Ormuzd -in the fountain of life. Near this tree grows another, -called the “impassive” or “inviolable,” which bears -the seeds of every kind of vegetable life. Both these -trees are situated in a lake and guarded by ten fish, -who keep a ceaseless watch upon a lizard sent by<span class="pagenum"><a id="Page_169"></a>[169]</span> -the evil power, Ahriman, to destroy the sacred Haoma. -The inviolable tree is also known both as the -eagle’s and the owl’s tree. Either one or the other -of these birds sits perched upon the top. The moment -he rises from the tree a thousand branches -shoot forth; when he settles again, he breaks a thousand -branches, and causes their seed to fall. Another -bird, his constant companion, picks up these seeds -and carries them to where the god Tistar draws -water, which he then rains down upon the earth with -the seeds it contains.</p> - -<h3>YGDRASIL: THE NORSE WORLD TREE</h3> - -<p>The chief of all the great mythical trees is the -Norse World Tree, an ash tree called “Ygdrasil.” -One of the stems of this tree springs from the central -primordial abyss, from the subterranean source of -matter, runs up through the earth which it supports, -and issuing out of the celestial mountain in the -world’s center, called Asgard, spreads its branches -over the entire universe. These widespread branches -are the ethereal or celestial regions, their leaves the -clouds, their buds or fruits the stars. Four harts -run across the branches of the tree and bite the buds. -These are the four cardinal winds. Perched upon -the top branches is an eagle and between his eyes -sits a hawk. The eagle symbolizes the air and the -hawk the wind-still ether. A squirrel runs up and -down the ash, and seeks to cause strife between the -eagle and Nidhögg, a monster which is constantly<span class="pagenum"><a id="Page_170"></a>[170]</span> -gnawing the roots. The squirrel signifies hail and -other atmospheric phenomena. Nidhögg and serpents -which gnaw the roots of the tree are the volcanic -agencies which are constantly seeking to destroy -the earth’s foundation. Another stem springs from -the holy Urdan-fountain where the gods sit in judgment. -In this fountain swim two swans, the progenitors -of all the species. These are by some -thought to typify the sun and the moon. Near the -fountain dwell three maidens who fix the lifetime -of all men, called Norns. Every day they draw -water from the spring and with it sprinkle the ash -Ygdrasil in order that its branches may not rot and -wither away. This water is so holy that everything -placed in the spring becomes as white as the film -within an egg-shell. The dew that falls from the -tree upon the earth men call honey-dew, and it is -the food of the bees. The third stem of the Ygdrasil -takes its rise in the cold and cheerless regions of the -North (the land of the Frost Giants), over the source -of the ocean, which is typified by a spring called -Mirmir’s Well, in which wisdom and wit lie hidden. -Mirmir, the owner of this spring, is full of wisdom -because he drinks of the waters.</p> - -<p class="tb">In this myth the whole universe is symbolized as -a tree, and so we see how the simple thoughts of the -early savage about trees grow and expand until a -great poet comes upon the earth and with his larger -powers of imagination throws into a myth so much -wonder and beauty that we can scarcely realize what<span class="pagenum"><a id="Page_171"></a>[171]</span> -a humble little beginning it had in the groping mind -of a primitive savage.</p> - -<p>In Greek mythology the woods are peopled with -fauns and satyrs, dryads and hamadryads. The -first were spirits or gods of the wood and were represented -as goats with the heads of men. The principal -of these was Pan, already mentioned as an example -of an animal myth. Since, however, he is a -personification of nature as a whole he partakes of -the qualities of a plant myth, as do all the other -gods of the wood.</p> - -<p>The dryads and hamadryads sometimes appeared -in the form of peasant girls, or shepherdesses, -or followers of the hunt, but it was thought that -they perished when certain trees which had been -their abode died or were felled, and upon whose existence -theirs depended. The Romans, whose mythology -is based for the most part upon the Greek mythology, -except that their names for the gods were -different, have some special plant gods of their own. -Faunus was worshipped as a god of fields and shepherds, -and the god Sylvanus presided over forest -glades and ploughed fields. Then there was Flora, -the goddess of flowers, and Pomona, the goddess of -fruit trees, and Vertumnus, the husband of Pomona, -the guardian of fruit trees, gardens and vegetables.</p> - -<p>Many lovely stories are based upon this idea that -the plant world is also a living world, some of which -you may read for yourselves in this chapter.</p> - -<p><span class="pagenum"><a id="Page_172"></a>[172]</span></p> - -<h3>STORY OF THE AINO WHO FELL ASLEEP AT THE FOOT -OF A PINE TREE</h3> - -<p class="subhead">(<i>Japanese</i>)</p> - -<p>There was once a young Aino who fell asleep at -the foot of a pine of extraordinary height. While -asleep there appeared to him in a dream the goddess -of the tree. This pine was near the entrance -of an immense cavern at the far end of which is a -gleam of light, where there is an issue to another -world. He found this cavern by pursuing a bear, -who turned out to be a god, up a mountain of the -underworld, until it took refuge in a hole in the -ground which led into the cavern. When he awoke, -he offered up thanks to the tree and set up divine -symbols in its honor.</p> - -<h3>WUNZH, THE FATHER OF INDIAN CORN</h3> - -<p class="subhead">(<i>North American Indian</i>)</p> - -<p>In time past—we cannot tell exactly how many, -many years ago—a poor Indian was living, with -his wife and children, in a beautiful part of the -country. He was not only poor, but he had the misfortune -to be inexpert in procuring food for his family, -and his children were all too young to give him -assistance.</p> - -<p>Although of a lowly condition and straitened in -his circumstances, he was a man of kind and contented -disposition. He was always thankful to the -Great Spirit for everything he received. He even<span class="pagenum"><a id="Page_173"></a>[173]</span> -stood in the door of his lodge to bless the birds that -flew past in the summer evenings; although, if he had -been of a complaining temper, he might have repined -that they were not rather spread upon the -table for his evening meal.</p> - -<p>The same gracious and sweet disposition was inherited -by his eldest son, who had now arrived at the -proper age to undertake the ceremony of the fast, to -learn what kind of a spirit would be his guide and -guardian through life.</p> - -<p>Wunzh, for that was his name, had been an obedient -boy from his infancy—pensive, thoughtful, and -gentle—so that he was beloved by the whole family.</p> - -<p>As soon as the first buds of spring appeared, and -the delicious fragrance of the young year began to -sweeten the air, his father, with the help of his -younger brothers, built for Wunzh the customary -little lodge, at a retired spot at some distance from -their own, where he would not be disturbed during -the solemn rite.</p> - -<p>To prepare himself, Wunzh sought to clear his -heart of every evil thought, and to think of nothing -that was not good and beautiful and kindly.</p> - -<p>That he might store his mind with pleasant ideas -for his dreams, for the first few days he amused himself -by walking in the woods and over the mountains, -examining the early plants and flowers.</p> - -<p>As he rambled far and wide, through the wild -country, he felt a strong desire to know how the -plants and herbs and berries grew, without any aid -from man, and why it was that some kinds were good<span class="pagenum"><a id="Page_174"></a>[174]</span> -to eat, and that others were possessed of medicinal -or poisonous power.</p> - -<p>After he had become too languid to walk about, -and confined himself strictly to the lodge, he recalled -these thoughts, and turning them in his mind, -he wished he could dream of something that would -prove a benefit to his father and family, and to all -others of his fellow-creatures.</p> - -<p>“True,” thought Wunzh, “the Great Spirit made -all things, and it is to him that we owe our lives. -Could he not make it easier for us to get our food -than by hunting animals and taking fish? I must -try to find this out in my visions.”</p> - -<p>On the third day Wunzh became weak and faint, -and kept his bed. Suddenly he fancied, as he lay -thus, that a bright light came in at the lodge door, -and ere he was aware he saw a handsome young -man, with a complexion of the softest and purest -white, coming down from the sky, and advancing -toward him.</p> - -<p>The beautiful stranger was richly and gayly -dressed, having on a great many garments of green -and yellow colors, but differing in their deeper or -lighter shades. He had a plume of waving feathers -on his head, and all his motions were graceful, and -reminded Wunzh of the deep green of the summer -grass, and the clear amber of the summer sky, and -the gentle blowing of the summer wind. Beautiful -as the stranger was, he paused on a little mound of -earth, just before the door of the lodge.</p> - -<p>“I am sent to you, my friend,” said this celestial<span class="pagenum"><a id="Page_175"></a>[175]</span> -visitor, in a voice most soft and musical to listen to, -“I am sent to you by that Great Spirit who made all -things in the sky and on the earth. He has seen and -knows your motives in fasting. He sees that it is -from a kind and benevolent wish to do good to your -people and to procure a benefit for them; that you -do not seek for strength in war, or the praise of the -men of the bloody hand. I am sent to instruct you -and to show you how you can do your kindred good.”</p> - -<p>He then told the young man to arise, and to prepare -to wrestle with him, as it was only by this means -that he could hope to succeed in his wishes.</p> - -<p>Wunzh knew how weak he was from fasting, but -the voice of the stranger was cheery, and put such a -courage in his heart, that he promptly sprang up, determined -to die rather than fail. Brave Wunzh! if -you ever accomplish anything, it will be through the -power of the resolve that spake within you at that -moment.</p> - -<p>He began the trial, and after a long-sustained -struggle he was almost overpowered, when the beautiful -stranger said:</p> - -<p>“My friend, it is enough for once, I will come -again to try you;” and smiling on him, he returned -through the air in the same direction in which he -had come.</p> - -<p>The next day, although he saw how sweetly the -wild flowers bloomed upon the slopes, and the birds -warbled from the woodland, he longed to see the -celestial visitor, and to hear his voice.</p> - -<p>To his great joy he reappeared at the same hour,<span class="pagenum"><a id="Page_176"></a>[176]</span> -toward the going down of the sun, and rechallenged -Wunzh to a trial of strength.</p> - -<p>The brave Wunzh felt that his strength of body -was even less than on the day before, but the courage -of his mind seemed to grow. Observing this, and -how Wunzh put his whole heart in the struggle, the -stranger again spoke to him in the words he used -before, adding:</p> - -<p>“To-morrow will be your last trial. Be strong, -my friend, for this is the only way in which you can -overcome me and obtain the boon you seek.”</p> - -<p>The light which shone after him as he left Wunzh -was brighter than before.</p> - -<p>On the third day he came again and renewed the -struggle. Very faint in body was poor Wunzh, but -he was stronger at heart than ever, and determined -to prevail now or perish. He put forth his utmost -powers, and after a contest more severe than either -of the others, the stranger ceased his efforts, and declared -himself conquered.</p> - -<p>For the first time he entered Wunzh’s little fasting-lodge, -and sitting down beside the youth, he began -to deliver his instructions to him and to inform -him in what manner he should proceed to take advantage -of his victory.</p> - -<p>“You have won your desire of the Great Spirit,” -said the beautiful stranger. “You have wrestled -manfully. To-morrow will be the seventh day of -your fasting. Your father will give you food to -strengthen you, and as it is the last day of trial you -will prevail. I know this, and now tell you what you<span class="pagenum"><a id="Page_177"></a>[177]</span> -must do to benefit your family and your people. To-morrow,” -he repeated, “I shall meet you and wrestle -with you for the last time. As soon as you have prevailed -against me, you will strip off my garments and -throw me down, clean the earth of roots and weeds, -make it soft, and bury me in the spot. When you -have done this, leave my body in the earth, and do -not disturb it, but come at times to visit the place, to -see whether I have come to life, and above all be -careful never to let the grass or weeds grow upon my -grave. Once a month cover me with fresh earth. If -you follow these my instructions you will accomplish -your object of doing good to your fellow-creatures by -teaching them the knowledge I now teach you.”</p> - -<p>He then shook Wunzh by the hand and disappeared, -but he was gone so soon that Wunzh could -not tell what direction he took.</p> - -<p>In the morning, Wunzh’s father came to his lodge -with some slight refreshments, saying:</p> - -<p>“My son, you have fasted long enough. If the -Great Spirit will favor you, he will do it now. It is -seven days since you have tasted food, and you must -not sacrifice your life. The Master of Life does not -require that.”</p> - -<p>“My father,” replied Wunzh, “wait till the sun -goes down. I have a particular reason for extending -my fast to that hour.”</p> - -<p>“Very well,” said the old man, “I shall wait till -the hour arrives, and you shall be inclined to eat.”</p> - -<p>At his usual hour of appearing, the beautiful -sky-visitor returned, and the trial of strength was renewed.<span class="pagenum"><a id="Page_178"></a>[178]</span> -Although he had not availed himself of his -father’s offer of food, Wunzh felt that new strength -had been given him. His heart was mighty within -him to achieve some great purpose. Courage within -the bosom of the brave Wunzh was like the eagle -that spreads his wings within the treetop for a great -flight.</p> - -<p>He grasped his angel challenger with supernatural -strength, threw him down, and, mindful of his own -instructions, tore from him his beautiful garments -and plume, and finding him dead, he immediately -buried him on the spot, using all the precautions he -had been told of, and very confident was Wunzh, all -the time, that his friend would again come to life.</p> - -<p>Wunzh now returned to his father’s lodge, where -he was warmly welcomed, for as it had been appointed -to him during the days of his fasting to walk -apart with Heaven, he was not permitted to see any -human face save that of his father, the representative -to the little household upon earth of the Good Father -who is in Heaven.</p> - -<p>Wunzh partook sparingly of the meal that had -been prepared for him, and once more mingled in -the cares and sports of the family. But he never for -a moment forgot the grave of his friend. He carefully -visited it throughout the spring, and weeded -out the grass, and kept the ground in a soft and pliant -state; and sometimes, when the brave Wunzh -thought of his friend that was gone from his sight, -he dropped a tear upon the earth where he lay.</p> - -<p>Watching and tending, and moistening the earth<span class="pagenum"><a id="Page_179"></a>[179]</span> -with his tears, it was not long before Wunzh saw the -tops of green plumes coming through the ground; -and the more faithful he was in obeying his instructions -in keeping the ground in order, and in cherishing -the memory of his departed friend, the faster -they grew. He was, however, careful to conceal the -charge of the earth which he had from his father.</p> - -<p>Days and weeks had passed in this way; the summer -was drawing toward a close, when one day, after -a long absence in hunting, Wunzh invited his father -to follow him to the quiet and lonesome spot of his -former fast.</p> - -<p>The little fasting-lodge had been removed, and the -weeds kept from growing on the circle where it had -stood; but in its place rose a tall and graceful plant, -surmounted with nodding plumes and stately leaves -and golden clusters. There was in its aspect and -bearing the deep green of the summer grass, the clear -amber of the summer sky, and the gentle blowing of -the summer wind.</p> - -<p>“It is my friend!” shouted Wunzh, “it is the -friend of all mankind. It is Mondawmin: it is our -Indian Corn! We need no longer rely on hunting -alone, for as long as this gift is cherished and taken -care of, the ground itself will give us a living.”</p> - -<p>He then pulled an ear.</p> - -<p>“See, my father,” said he, “this is what I fasted -for. The Great Spirit has listened to my voice, and -sent us something new, and henceforth our people -will not alone depend upon the chase or upon the -waters.”</p> - -<p><span class="pagenum"><a id="Page_180"></a>[180]</span></p> - -<p>Wunzh then communicated to his father the instructions -given to him by the stranger. He told him -that the broad husks must be torn away, as he had -pulled off the garments in his wrestling, and having -done this, he directed him how the ear must be held -before the fire till the outer skin became brown—as -the complexion of his angel friend had been tinted -by the sun—while all the milk was retained in the -grain.</p> - -<p>The whole family, in high spirits, and deeply -grateful to the Merciful Master who gave it, assisted -in a feast on the newly grown ears of corn.</p> - -<p>So came that mighty blessing into the world, and -we owe all of those beautiful fields of healthful grain -to the dream of the brave boy Wunzh.</p> - -<h3>LEELINAU, THE LOST DAUGHTER</h3> - -<p class="subhead">(<i>North American Indian</i>)</p> - -<p>Leelinau was the favorite daughter of a hunter -who lived on the lake shore, near the base of the -lofty highlands, called Kang Wudjoo.</p> - -<p>From her earliest youth she was observed to be -thoughtful and retiring. She passed much of her -time in solitude, and seemed ever to prefer the companionship -of her own shadow to the society of the -lodge circle.</p> - -<p>Whenever she could leave her father’s lodge she -would fly to remote haunts and recesses in the woods, -or sit in lonely revery upon some high promontory -of rock overlooking the lake. In such places she<span class="pagenum"><a id="Page_181"></a>[181]</span> -would often, with her face turned upward, linger -long in contemplation of the air, as if she were invoking -her guardian spirit, and beseeching him to -lighten her sadness.</p> - -<p>But amid all the leafy haunts, none drew her steps -toward it so often as a forest of pines on the open -shore, called Manitowok, or the Sacred Wood. It -was one of those hallowed places which is the resort -of the little wild men of the woods, and of the turtle -spirits or fairies which delight in romantic scenes. -Owing to this circumstance, its green retirement was -seldom visited by Indians, who feared to fall under -the influence of its mischievous inhabitants.</p> - -<p>And whenever they were compelled by stress of -weather to make a landing on this part of the coast, -they never failed to leave an offering of tobacco, or -some other token, to show that they desired to stand -well with the proprietors of the fairy ground.</p> - -<p>To this sacred spot Leelinau had made her way at -an early age, gathering strange flowers and plants, -which she would bring home to her parents, and relate -to them all the haps and mishaps that had occurred -in her rambles.</p> - -<p>Although they discountenanced her frequent visits -to the place, they were not able to restrain them, for -she was of so gentle and delicate a temper that they -feared to thwart her.</p> - -<p>Her attachment to the fairy wood, therefore, grew -with her years. If she wished to solicit her spirits to -procure pleasant dreams, or any other maiden favor, -Leelinau repaired to the Manitowok. If her father<span class="pagenum"><a id="Page_182"></a>[182]</span> -remained abroad in the hunt later than usual, and it -was feared that he had been overwhelmed by the -tempest, or had met with some other mischance, Leelinau -offered up her prayers for safety at the Manitowok. -It was there that she fasted, mused, and -strolled.</p> - -<p>She at length became so engrossed by the fairy -pines that her parents began to suspect that some -evil spirit had enticed her to its haunts, and had cast -upon her a charm which she had not the power to -resist.</p> - -<p>This belief was confirmed when, one day, her -mother, who had secretly followed her, overheard her -murmuring to some unknown and invisible companion -appeals like these:</p> - -<p>“Spirit of the dancing leaves!” whispered Leelinau, -“hear a throbbing heart in its sadness. Spirit -of the foaming stream! visit thou my nightly pillow, -shedding over it silver dreams of mountain brook and -pebbly rivulet. Spirit of the starry night! lead my -footprints to the blushing mis-kodeed, or where the -burning passion-flower shines with carmine hue. -Spirit of the greenwood plume!” she concluded, -turning with passionate gaze to the beautiful young -pines which stood waving their green beauty over -her head, “shed on me, on Leelinau the sad, thy leafy -fragrance, such as spring unfolds from sweetest flowers, -or hearts that to each other show their inmost -grief. Spirits! hear, O hear a maiden’s prayer!”</p> - -<p>Day by day these strange communings with unseen -beings drew away the heart of Leelinau more<span class="pagenum"><a id="Page_183"></a>[183]</span> -and more from the simple duties of the lodge, and -she walked among her people, melancholy and silent, -like a spirit who had visited them from another -land.</p> - -<p>The pastimes which engaged the frolic moments -of her young companions, passed by her as little -trivial pageants in which she had no concern.</p> - -<p>When the girls of the neighboring lodges assembled -to play at the favorite female game of pappus-e-ko-waun, -or the block and string, before the lodge-door, -Leelinau would sit vacantly by, or enter so feebly -into the spirit of the play as to show that it was irksome -to her.</p> - -<p>Again, in the evening, when the young people -formed a ring around the lodge, and the piepeend-jigun, -or leather and bone, passed rapidly from one -to the other, she either handed it along without attempting -to play, or if she took a part, it was with no -effort to succeed.</p> - -<p>The time of the corn gathering had come, and the -young people of the tribe were assembled in the field, -busy in plucking the ripened maize. One of the girls, -noted for her beauty, had found a red ear, and every -one congratulated her that a brave admirer was on -his way to her father’s lodge. She blushed, and -hiding the trophy in her bosom, she thanked the -Good Spirit that it was a red ear, and not a crooked, -that she had found.</p> - -<p>Presently it chanced that one who was there among -the young men espied in the hands of Leelinau, who -had plucked it indifferently, one of the crooked kind,<span class="pagenum"><a id="Page_184"></a>[184]</span> -and at once the word “Wa-ge-min!” was shouted -aloud through the field, and the whole circle was set -in a roar.</p> - -<p>“The thief is in the corn-field!” exclaimed the -young man, Iagoo by name, and famous in the tribe -for his mirthful powers of story-telling; “see you not -the old man stooping as he enters the field? See -you not signs that he crouched as he crept in the -dark? Is it not plain by this mark on the stalk that -he was heavily bent in his back? Old man, be -nimble, or some one will take thee while thou art -taking the ear.”</p> - -<p>These questions Iagoo accompanied with the action -of one bowed with age stealthily entering the corn-field. -He went on:</p> - -<p>“See how he stoops as he breaks off the ear. -Nushka! He seems for a moment to tremble. -Walker, be nimble! Hooh! It is plain the old man -is the thief.”</p> - -<p>He turned suddenly where she sat in the circle, -pensively regarding the crooked ear which she held -in her hand, and exclaimed:</p> - -<p>“Leelinau, the old man is thine!”</p> - -<p>Laughter rang merrily through the corn-field, but -Leelinau, casting down upon the ground the crooked -ear of maize, walked pensively away.</p> - -<p>The next morning the eldest son of a neighboring -chief called at her father’s lodge. He was quite advanced -in years; but he enjoyed such renown in battle, -and his name was so famous in the hunt, that -the parents accepted him as a suitor for their daughter.<span class="pagenum"><a id="Page_185"></a>[185]</span> -They hoped that his shining qualities would -draw back the thoughts of Leelinau from that spirit-land -whither she seemed to have wholly directed her -affections.</p> - -<p>It was this chief’s son whom Iagoo had pictured -as the corn-taker, but, without objecting to his age, or -giving any other reason, Leelinau firmly declined his -proposals. The parents ascribed the young daughter’s -hesitancy to maiden fear, and paying no further heed -to her refusal, a day was fixed for the marriage-visit -to the lodge.</p> - -<p>The warrior came to the lodge-door, and Leelinau -refused to see him, informing her parents, at -the same time, that she would never consent to the -match.</p> - -<p>It had been her custom to pass many of her hours -in her favorite place of retirement, under a broad-topped -young pine, whose leaves whispered in every -wind that blew; but most of all in that gentle murmur -of the air at the evening hour, dear to lovers, -when the twilight steals on.</p> - -<p>Thither she now repaired, and, while reclining -pensively against the young pine tree, she fancied -that she heard a voice addressing her. At first it was -scarcely more than a sigh; presently it grew more -clear, and she heard it distinctly whisper:</p> - -<p>“Maiden, think me not a tree, but thine own -dear lover, glad to be with thee in my tall and -blooming strength, with the bright green nodding -plume that waves above thee. Thou art leaning on -my breast, Leelinau; lean forever there and be at<span class="pagenum"><a id="Page_186"></a>[186]</span> -peace. Fly from men who are false and cruel, and -quit the tumult of their dusty strife, for this quiet, -lonely shade. Over thee I my arms will fling, fairer -than the lodge’s roof. I will breathe a perfume like -that of flowers over thy happy evening rest. In my -bark canoe I’ll waft thee o’er the waters of the sky-blue -lake. I will deck the folds of thy mantle with -the sun’s last rays. Come, and on the mountain free -rove a fairy bright with me!”</p> - -<p>Leelinau drank in with eager ear these magical -words. Her heart was fixed. No warrior’s son should -clasp her hand. She listened in the hope to hear the -airy voice speak more; but it only repeated, “Again! -again!” and entirely ceased.</p> - -<p>On the eve of the day fixed for her marriage, Leelinau -decked herself in her best garments. She -arranged her hair according to the fashion of her -tribe, and put on all of her maiden ornaments in -beautiful array. With a smile, she presented herself -before her parents.</p> - -<p>“I am going,” she said, “to meet my little lover, -the chieftain of the Green Plume, who is waiting for -me at the Spirit Grove.”</p> - -<p>Her face was radiant with joy, and the parents, -taking what she had said as her own fanciful way of -expressing acquiescence in their plans, wished her -good fortune in the happy meeting.</p> - -<p>“I am going,” she continued, addressing her -mother as they left the lodge, “I am going from one -who has watched my infancy and guarded my youth; -who has given me medicine when I was sick, and<span class="pagenum"><a id="Page_187"></a>[187]</span> -prepared my food when I was well. I am going -from a father who has ranged the forest to procure -the choicest skins for my dress, and kept his lodge -supplied with the best spoil of the chase. I am going -from a lodge which has been my shelter from the -storms of winter, and my shield from the heats of -summer. Farewell, my parents, farewell!”</p> - -<p>So saying, she sped faster than any could follow -her to the margin of the fairy wood, and in a moment -was lost to sight.</p> - -<p>As she had often thus withdrawn herself from the -lodge, the parents were not in fear, but confidently -awaited her return. Hour chased hour, as the clouds -of evening rolled up in the west; darkness came on, -but no daughter returned. With torches they hastened -to the wood, and although they lit up every dark -recess and leafy gloom, their search was in vain. -Leelinau was nowhere to be seen. They called aloud, -in lament, upon her name, but she answered not.</p> - -<p>Suns rose and set, but nevermore in their light did -the bereaved parents’ eyes behold the lost form of -their beloved child. Their daughter was lost indeed. -Whither she had vanished no mortal tongue could -tell; although it chanced that a company of fishermen, -who were spearing fish near the Spirit Grove, -descried something that seemed to resemble a female -figure standing on the shore. As the evening was -mild and the waters calm, they cautiously pulled -their canoe toward land, but the slight ripple of their -oars excited alarm. The figure fled in haste, but -they could recognize in the shape and dress as she<span class="pagenum"><a id="Page_188"></a>[188]</span> -ascended the bank, the lost daughter, and they saw -the green plumes of her fairy-lover waving over his -forehead as he glided lightly through the forest of -young pines.</p> - -<h3>BIRTH OF THE ARBUTUS</h3> - -<p class="subhead">(<i>Iroquois</i>)</p> - -<p>Many, many moons ago there lived an old man -alone in his lodge beside a frozen stream in the -great forest beyond the wide waters of the northern -lakes. His locks were long and white with age -and frost. The fur of the bear and cunning beaver -covered his body, but none too warmly, for snow and -ice were everywhere. Over all the earth there was -winter. The winds came down the bleak mountain -sides and wildly hurried through the branches of -the trees and bushes, looking for song birds that they -might chill to the heart. Even the evil spirits shivered -in the desolation and sought to dig for themselves -sheltering caves in the deep snow and ice. -Lonely and halting, the old man went abroad in the -forest, looking for the broken branches that had fallen -from the trees that he might keep alive the fire -in his lodge. Few fagots could he find, and in despair -he again sought his lodge, where, hovering over the -fading embers on his hearth, he cried in anguish to -the Great Spirit that he might not perish.</p> - -<p>Then the wind moaned in the tree-tops, and circling -through the forests came back and blew aside the skin -of the great bear hanging over his lodge-door, and, lo! -a beautiful maiden entered. Her cheeks were red<span class="pagenum"><a id="Page_189"></a>[189]</span> -like the leaves of wild roses; her eyes were large and -glowed like the eyes of the fawn at night; her hair -was black as the wing of the crow, and so long that -it brushed the ground as she walked; her hands -were clad in willow buds; over her head was a crown -of flowers; her mantle was woven with sweet grasses -and ferns, and her moccasins were white lilies, laced -and embroidered with the petals of honeysuckle. -When she breathed, the air of the lodge became -warm, and the cold winds rushed back in affright.</p> - -<p>The old man looked in wonder at his strange visitor, -and then opened his lips and said: “My daughter, -thou art welcome to the poor shelter of my cheerless -lodge. It is lonely and desolate, and the Great -Spirit has covered the fallen branches of the trees -with his death-cloth that I may not find them and -light again the fire of my lodge. Come sit thou -here and tell me who thou art that thou dost wander -like the deer in the forest. Tell me also of thy country -and what people gave thee such beauty and -grace, and then I, the desolate Manito, will tell thee -of my victories till thou dost weary of my greatness.”</p> - -<p>The maiden smiled, and the sunlight streamed -forth and shot its warmth through the roof of the -lodge. The desolate Manito filled his pipe of friendship, -and when he had drawn of the fragrant tobacco, -he said: “When I, the Manito, blow the -breath from my nostrils the waters of the river stand -still, the great waves on the lakes rest, and the murmurings -of the streams die away in silence.”</p> - -<p>Then the maiden said: “The Manito is great and<span class="pagenum"><a id="Page_190"></a>[190]</span> -strong and the waters know the touch of his breath; -but when I, the loved of the birds, smile, the flowers -spring up over all the forest and the plains are covered -with a carpet of green.”</p> - -<p>Then said the Manito: “I shake my locks, and -lo! the earth is wrapped in the death-cloth of snow.”</p> - -<p>Then the maiden replied: “I breathe into the -air and the warm rains come and the death-cloth -vanishes like the darkness when the great fire awakens -from its bed in the morning.”</p> - -<p>Then the Manito said: “When I walk about, -the leaves die on the trees and fall to the ground; -the birds desert their nests and fly away beyond the -lakes; the animals bury themselves in holes in the -earth or in caves in the mountain side, and the winds -wail the death-chant over all the land.”</p> - -<p>“Ah, great is the Manito,” said the maiden, “and -his mighty name is feared by all living things in the -land. ‘Great is the Manito,’ says all the world, and -his fame has spread among the children of the Great -Spirit till they crouch with fear and say: ‘Mighty -and cruel is the Manito! Terrible is the Manito, and -more cruel and cunning in his tortures than the red -men. His strength is greater than the strength of -the giant trees of the forest, for does he not rend -them with his mighty hands?’ But when I, the gentle -maiden, walk forth, the trees cover with many -leaves the nakedness which thou, the great Manito, -hath caused; the birds sing in the branches and build -again the nests from which thou drivest them; the -animals seek their mates and rear their young; the<span class="pagenum"><a id="Page_191"></a>[191]</span> -wind sings soft and pleasant music to the ears of -the red man, while his wives and pappooses sport in -the warm sunshine near his wigwam.”</p> - -<p>As the maiden spoke the lodge grew warm and -bright, but the boasting Manito heeded it not, for -his head drooped forward on his breast, and he slept.</p> - -<p>Then the maiden passed her hands above the -Manito’s head and he began to grow small. The -bluebirds came and filled the trees about the lodge, -and sang, while the rivers lifted up their waters and -boiled with freedom. Streams of water poured from -the Manito’s mouth, and the garments that covered -his shrunken and vanishing form turned into bright -and glistening leaves.</p> - -<p>Then the maiden knelt upon the ground and took -from her bosom most precious and beautiful rose-white -flowers. She hid them under the leaves all -about her, and as she breathed with love upon them, -said:</p> - -<p>“I give to you, oh, precious jewels, all my virtues -and my sweetest breath, and men shall pluck -thee with bowed head on bended knee.”</p> - -<p>Then the maiden moved over the plains, the hills -and the mountains. The birds and the winds sang -together in joyous chorus, while the flowers lifted -up their heads and greeted her with fragrance.</p> - -<p>Wherever she stepped, and nowhere else, grows the -arbutus.</p> - -<p class="tb">In the two little poems following, by an ancient -Mexican Indian, the poet calls the songs he sings<span class="pagenum"><a id="Page_192"></a>[192]</span> -“flowers,” which he seems to think he gathers in -some mysterious land of the spirit. The idea is a -very beautiful one, worthy of any poet, and certainly -shows that some, at least, of the Indians had reached -a high plane of poetic fancy.</p> - -<h3>SONG AT THE BEGINNING</h3> - -<p class="subhead">(<i>Ancient Mexican Indian</i>)</p> - -<p>1. I am wondering where I may gather some -pretty, sweet flowers. Whom shall I ask? Suppose -that I ask the brilliant humming-bird, the emerald -trembler; suppose that I ask the yellow butterfly; -they will tell me they know where bloom the pretty, -sweet flowers, whether I may get them here in the -laurel woods where dwell the tzinitzcan birds, or -whether I may gather them in the flowery forests -where the thanquehol lives. There they may be -plucked sparkling with dew, there they come forth -in perfection. Perhaps there I shall see them if -they have appeared; I shall place them in the folds -of my garment, and with them I shall greet the -children, I shall make glad the nobles.</p> - -<p>2. Truly as I walk along I hear the rocks as it -were replying to the sweet songs of the flowers; truly -the glittering, chattering water answers; the bird-green -fountain, there it sings, it dashes forth, it -sings again; the mocking-bird answers; perhaps the -coyol bird answers; and many sweet singing birds -scatter their songs around like music. They bless -the earth, pouring out their sweet voices.</p> - -<p><span class="pagenum"><a id="Page_193"></a>[193]</span></p> - -<p>3. I said, I cried aloud: May I not cause you -pain, ye beloved ones, who are seated to listen; may -the brilliant humming-birds come soon. Whom do -we seek, O noble poet? I ask, I say: Where are -the pretty, fragrant flowers with which I may make -glad you, my noble compeers? Soon they will sing -to me: “Here we will make thee to see, thou singer, -truly wherewith thou shalt make glad the nobles, thy -companions.”</p> - -<p>4. They led me within a valley to a fertile spot, -a flowery spot, where the dew spread out in glittering -splendor, where I saw various lovely fragrant -flowers, lovely odorous flowers, clothed with the dew, -scattered around in rainbow glory. There they said -to me: “Pluck the flowers, whichever thou wishest, -mayest thou the singer be glad, and give them to -thy friends, to the nobles, that they may rejoice on -the earth.”</p> - -<p>5. So I gathered in the folds of my garment -the various fragrant flowers, delicate scented, delicious, -and I said: May some of our people enter -here, may very many of us be here; and I thought -I should go forth to announce to our friends that -here all of us should rejoice in the different lovely, -odorous flowers, and that we should cull the various -sweet songs with which we might rejoice our friends -here on earth, and the nobles in their grandeur and -dignity.</p> - -<p>6. So I, the singer, gathered all the flowers to -place them upon the nobles, to clothe them and put -them in their hands, and soon I lifted my voice in<span class="pagenum"><a id="Page_194"></a>[194]</span> -a worthy song glorifying the nobles before the face -of the Cause of All, where there is no servitude.</p> - -<p>7. Where shall one pluck them? Where gather -the sweet flowers? And how shall I attain the flowery -land, that fertile land, where there is no servitude -nor affliction? If one purchases it here on -earth, it is only through submission to the Cause of -All; here on earth grief fills my soul as I recall -where I, the singer, saw the flowery spot.</p> - -<p>8. And I said: Truly there is no good spot here -on earth, truly in some other bourne there is gladness; -for what good is this earth? Truly there is -another life in the hereafter. There may I go, there -the sweet birds sing, there may I learn to know -those good flowers, those sweet flowers, those delicious -ones, which alone pleasurably, sweetly intoxicate, -which alone pleasurably, sweetly intoxicate.</p> - -<h3>FLOWER SONG</h3> - -<p class="subhead">(<i>Ancient Mexican Indian</i>)</p> - -<p>1. In the place of tears, I, the singer, watch my -flowers; they are in my hand; they intoxicate my -soul and my song, as I walk alone with them, with -my sad soul among them.</p> - -<p>2. In this spot, where the herbage is like sweet -ointment and green as the turquoise and emerald, -I think upon my song, holding the beauteous flowers -in my hand, as I walk alone with them, with my -sad soul among them.</p> - -<p>3. In this spot of turquoise and emerald, I think<span class="pagenum"><a id="Page_195"></a>[195]</span> -upon beauteous songs, beauteous flowers; let us rejoice -now, dear friends and children, for life is not -long upon earth.</p> - -<p>4. I shall hasten forth, I shall go to the sweet -songs, the sweet flowers, dear friends and children.</p> - -<p>5. O he! I cried aloud; O he! I rained down -flowers as I left.</p> - -<p>6. Let us go forth anywhere; I, the singer, shall -find and bring forth the flowers; let us be glad while -we live; listen to my song.</p> - -<p>7. I, the poet, cry out a song for a place of joy, -a glorious song which descends to Mictlan, and there -turns about and comes forth again.</p> - -<p>8. I seek neither vestment nor riches, O children, -but a song for a place of joy.</p> - -<h3>THE STORY OF ERISICHTHON</h3> - -<p class="subhead">(<i>Greek</i>)</p> - -<p>Erisichthon was a profane person and a despiser of -the gods. On one occasion he presumed to violate -with the axe a grove sacred to Ceres (Demeter). -There stood in this grove a venerable oak, so large -that it seemed a wood in itself, its ancient trunk -towering aloft, whereon votive garlands were often -hung and inscriptions carved expressing the gratitude -of suppliants to the nymph of the tree. Often -had the dryads danced round it hand in hand. Its -trunk measured fifteen cubits round, and it overtopped -the other trees as they overtopped the shrubbery. -But for all that, Erisichthon saw no reason<span class="pagenum"><a id="Page_196"></a>[196]</span> -why he should spare it, and he ordered his servants -to cut it down. When he saw them hesitate he -snatched an axe from one, and thus impiously exclaimed, -“I care not whether it be a tree beloved of -the goddess or not. Were it the goddess herself it -should come down, if it stood in my way.” So saying, -he lifted the axe, and the oak seemed to shudder -and utter a groan. When the first blow fell upon -the trunk, blood flowed from the wound. All the -bystanders were horror-struck, and one of them ventured -to remonstrate and hold back the fatal axe. -Erisichthon, with a scornful look, said to him, “Receive -the reward of your piety,” and turned against -him the weapon which he had held aside from the -tree, gashed his body with many wounds, and cut -off his head. Then from the midst of the oak came -a voice: “I who dwell in this tree am a nymph, beloved -by Ceres, and, dying by your hands, forewarn -you that punishment awaits you.” He desisted not -from his crime; and at last the tree, sundered by -repeated blows and drawn by ropes, fell with a crash, -and prostrated a great part of the grove in its fall.</p> - -<p>The dryads, in dismay at the loss of their companion, -and at seeing the pride of the forest laid -low, went in a body to Ceres, all clad in garments of -mourning, and invoked punishment upon Erisichthon. -She nodded her assent, and as she bowed her -head, the grain ripe for harvest in the laden fields -bowed also. She planned a punishment so dire that -one would pity him, if such a culprit as he could -be pitied—to deliver him over to Famine. As Ceres<span class="pagenum"><a id="Page_197"></a>[197]</span> -herself could not approach Famine, for the Fates -have ordained that these two goddesses shall never -come together, she called on Oread from her mountain -and spoke to her in these words: “There is -a place in the farthest part of ice-clad Scythia, a -sad and sterile region without trees and without -crops. Cold dwells there, and Fear, and Shuddering, -and Famine. Go and tell the last to take possession -of the bowels of Erisichthon. Let not Abundance -subdue her, nor the power of my gifts drive her -away. Be not alarmed at the distance, for Famine -dwells very far from Ceres, but take my chariot. -The dragons are fleet and obey the rein, and will -take you through the air in a short time.” So she -gave her the reins, and she drove away and soon -reached Scythia. On arriving at Mount Caucasus -she stopped the dragons and found Famine in a -stony field, pulling up with teeth and claws the -scanty herbage. Her hair was rough, her eyes sunk, -her face pale, her lips blanched, her jaws covered -with dust, and her skin drawn tight, so as to show -all her bones. As Oread saw her afar off (for she -did not dare to come near), she delivered the commands -of Ceres; and though she stopped as short a -time as possible, and kept her distance as well as -she could, yet she began to feel hungry, and turned -the dragons’ heads and drove back to Thessaly.</p> - -<p>Famine obeyed the commands of Ceres and sped -through the air to the dwelling of Erisichthon, entered -the bed-chamber of the guilty man, and found -him asleep. She enfolded him with her wings and<span class="pagenum"><a id="Page_198"></a>[198]</span> -breathed herself into him, infusing her poison into -his veins. Having discharged her task, she hastened -to leave the land of plenty and returned to her accustomed -haunts. Erisichthon still slept, and in his -dreams craved food, and moved his jaws as if eating. -When he awoke his hunger was raging. Without a -moment’s delay he would have food set before him, -of whatever kind earth, sea, or air produces, and -complained of hunger even while he ate. What -would have sufficed for a city or a nation was not -enough for him. The more he ate the more he -craved.</p> - -<p>His property rapidly diminished under the unceasing -demands of his appetite, but his hunger continued -unabated. At length he had spent all, and had -only his daughter left, a daughter worthy of a better -parent. Her, too, he sold. She scorned to be the -slave of a purchaser, and, as she stood by the sea-side, -raised her hands in prayer to Neptune. He -heard her prayer, and, though her new master was -not far off, and had his eyes on her a moment before, -Neptune changed her form, and made her assume -that of a fisherman busy at his occupation. Her master, -looking for her and seeing her in her altered -form, addressed her and said: “Good fisherman, -whither went the maiden whom I saw just now, with -hair dishevelled and in humble garb, standing about -where you stand? Tell me truly, so may your luck -be good, and not a fish nibble at your hook and get -away.” She perceived that her prayer was answered, -and rejoiced inwardly at hearing herself inquired<span class="pagenum"><a id="Page_199"></a>[199]</span> -of about herself. She replied: “Pardon me, -stranger, but I have been so intent upon my line -that I have seen nothing else; but I wish I may -never catch another fish if I believe any woman or -other person except myself to have been hereabouts -for some time.” He was deceived and went his way, -thinking his slave had escaped. Then she resumed -her own form. Her father was well pleased to find -her still with him, and the money, too, that he got -by the sale of her; so he sold her again. But she -was changed by the favor of Neptune as often as -she was sold—now into a horse, now a bird, now an -ox, and now a stag—got away from her purchasers, -and came home.</p> - -<h3>PAN AND SYRINX</h3> - -<p class="subhead">(<i>Greek</i>)</p> - -<p>Once there was a beautiful nymph of the woods -whose name was Syrinx. She was much admired by -all the satyrs and spirits of the wood, but she was -a faithful worshipper of Artemis and did not respond -to the attentions of any of her admirers. One -day, however, Pan met her, and was so delighted -with her that he persistently wooed her with many -compliments. Away she ran from him without stopping -to hear what he had to say, but on the bank -of the river he overtook her. Then she called on -her friends the water-nymphs to help her. They -heard her, and just as Pan was about to throw his -arms around her they changed her into a tuft of -reeds. As he breathed a sigh, the air sounded through<span class="pagenum"><a id="Page_200"></a>[200]</span> -the reeds and produced a plaintive melody. Pan, delighted -with the music and with the novelty of the -experience, exclaimed, “Thus, then, at least, you -shall be mine.” So he took some of the reeds, of -unequal lengths, and placing them together side by -side, he made an instrument and called it Syrinx, -in honor of the nymph.</p> - -<h3>POMONA AND VERTUMNUS</h3> - -<p class="subhead">(<i>Roman</i>)</p> - -<p>Pomona was a hamadryad who presided over fruit -trees and especially over apple orchards. She had -scorned the offers of love made her by Pan and -other spirits of the woods, and also those of Vertumnus, -the god of gardens and of the changing -seasons. But, unwearied, he wooed her in as many -guises as his seasons themselves could assume. Now -as a reaper, now as haymaker, now as ploughman, -now as vine-dresser, now as apple picker, now as -fisherman, now as soldier, all to no avail.</p> - -<p>At last he disguised himself as an old woman -and came to her. He admired her fruit, especially -the luxuriance of her grapes, and enlarged upon the -dependence of the luxuriant vine, close by, upon the -elm to which it was clinging; advised Pomona, likewise, -to choose some youth—say, for instance, the -young Vertumnus—about whom to twine her arms. -Then he told the melancholy tale of how the worthy -Iphio, spurned by Anaxarete, had hanged himself -to her gate-post; and how the gods had turned<span class="pagenum"><a id="Page_201"></a>[201]</span> -the hard-hearted virgin to stone even as she gazed -on her lover’s funeral. “Consider these things, -dearest child,” said the seeming old woman, “lay -aside thy scorn and thy delays, and accept a -lover. So may neither the vernal frosts blight -thy young fruits, nor furious winds scatter thy -blossoms!”</p> - -<p>When Vertumnus had thus spoken he dropped his -disguise, and stood before Pomona in his proper -person, a comely youth. Pleased with such ardent -wooing, Pomona consented and became his wife.</p> - -<p class="tb">Although the god Osiris in Egyptian Mythology -has been frequently identified with the sun, there is -no doubt that he was also regarded as a god of vegetation. -There is a representation of him in one -of the great temples in Egypt in which the dead -body of Osiris is shown with stalks of corn springing -from it, and a priest is watering the stalks from -a pitcher which he holds in his hands. The inscription -which accompanies this representation sets -forth, “This is the form of him one may not name, -Osiris of the Mysteries, who springs from the returning -waters.” He is often spoken of, also, as -“The one in the tree,” “The solitary one in the -Acacia.” The myth here related seems to be one -of the death of vegetation, slain by the evil Typhon. -This was caused in Egypt by drought, while the -springing up of vegetation was caused by the annual -overflow of the Nile.</p> - -<p>A similar myth exists in Greece in which the god<span class="pagenum"><a id="Page_202"></a>[202]</span> -of vegetation, Adonis, is mourned by Aphrodite, also -called Cypris and Cytherea (Roman Venus), who -loved him.</p> - -<h3>MYTH OF OSIRIS AND ISIS</h3> - -<p class="subhead">(<i>Egyptian</i>)</p> - -<p>Osiris and Isis were at one time induced to descend -to the earth to bestow gifts and blessings on -its inhabitants. Isis showed them first the use of -wheat and barley, and Osiris made the instruments -of agriculture and taught men the use of them, as -well as how to harness the ox to the plough. He then -gave men laws, the institution of marriage, a civil -organization, and taught them how to worship the -gods. After he had thus made the valley of the -Nile a happy country, he assembled a host with -which he went to bestow his blessings upon the rest -of the world. He conquered the nations everywhere -but only with music and eloquence. His brother -Typhon saw this, and sought during his absence to -usurp his throne. But Isis, who held the reins of -government, frustrated his plans. Still more imbittered, -he now resolved to kill his brother. Having -organized a conspiracy of seventy-two members, -he went with them to the feast which was -celebrated in honor of the king’s return. He then -caused a box or chest to be brought in, which had -been made to fit exactly the size of Osiris, and declared -that he would give that chest of precious -wood to whosoever could get into it. The rest tried -in vain, but no sooner was Osiris in it than Typhon<span class="pagenum"><a id="Page_203"></a>[203]</span> -and his companions closed the lid and flung the chest -into the Nile. When Isis heard of the cruel murder -she wept and mourned; and then, with her hair -shorn, clothed in black, and beating her breast, she -sought diligently for the body of her husband. In -the search she was assisted by Anubis. They sought -in vain for some time; for when the chest, carried -by the waves to the shores of Byblos, had become entangled -in the reeds that grew at the edge of the -water, the divine power that dwelt in the body of -Osiris imparted such strength to the shrub that it -grew into a mighty tree, enclosing in its trunk the -coffin of the god. This tree, with its sacred deposit, -was shortly after felled, and erected as a column in -the palace of the King of Phœnicia. But at length, -by the aid of Anubis and the sacred birds, Isis -ascertained these facts, and then went to the royal -city. There she offered herself at the palace as -a servant, and, being admitted, threw off her disguise, -and appeared as the goddess, surrounded with -thunder and lightning. Striking the column with -her wand, she caused it to split open and give up -the sacred coffin. This she seized, and returned -with it, and concealed it in the depth of a forest; -but Typhon discovered it, and cutting the body into -fourteen pieces, scattered them hither and thither. -After a tedious search, Isis found thirteen pieces, -the fishes of the Nile having eaten the other. This -she replaced by an imitation of sycamore wood, -and buried the body at Philæ, which became ever -after the burying place of the nation, and the spot<span class="pagenum"><a id="Page_204"></a>[204]</span> -to which pilgrimages were made from all parts of -the country. A temple of surpassing magnificence -was also erected there in honor of the god, and -at every place where one of his limbs had been -found minor temples and tombs were built in commemoration -of the event.</p> - -<h3>THE DEATH OF ADONIS<a id="FNanchor_4" href="#Footnote_4" class="fnanchor">[4]</a></h3> - -<p class="subhead">(<i>From Bion’s Lament for Adonis</i>)</p> - -<p>Low on the hills is lying the lovely Adonis, and -his thigh with the boar’s tusk, his white thigh with -the boar’s tusk, is wounded, and sorrow on Cypris he -brings, as softly he breathes his life away.</p> - -<p>To Cypris his kiss is dear, though he lives no -longer, but Adonis knew not that she kissed him -whenas he died.</p> - -<p><i>Woe, woe for Adonis, the Loves join in the lament!</i></p> - -<p>A cruel, cruel wound on his thigh hath Adonis, but -a deeper wound in her heart Cytherea bears. About -him his dear hounds are loudly baying, and the -nymphs of the wild wood wail him; but Aphrodite -with unbound locks through the glades goes wandering—wretched, -with hair unbraided, with feet unsandalled, -and the thorns as she passes wound her -and pluck the blossom of her sacred blood. Shrill -she wails as down the long woodlands she is borne, -lamenting her Assyrian lord, and again calling him -and again.</p> - -<p><span class="pagenum"><a id="Page_205"></a>[205]</span></p> - -<p><i>Woe, woe for Cytherea, the Loves join in the lament!</i></p> - -<p class="center">...</p> - -<p>No more in the oak woods, Cypris, lament thy -lord. It is no fair couch for Adonis, the lonely bed -of reeds!</p> - -<p>Now lay him down to sleep in his own soft coverlets, -in a couch all of gold, that yearns for Adonis, -though sad is he to look upon. Cast on him garlands -and blossoms: all things have perished in his death, -yea, all the flowers are faded. Sprinkle him with -ointments of Syria, sprinkle him with unguents of -myrrh. Nay, perish all perfumes, for Adonis, who -was thy perfume, hath perished.</p> - -<p>He reclines, the delicate Adonis, in his raiment of -purple, and around him the Loves are weeping, and -groaning aloud, clipping their locks for Adonis. And -one upon his shafts, another on his bow is treading, -and one hath loosed the sandals of Adonis, and another -hath broken his own feathered quiver, and -one in a golden vessel bears water, and another laves -the wound, and another from behind him with his -wings is fanning Adonis.</p> - -<p><i>Woe, woe for Cytherea, the Loves join in the lament!</i></p> - -<p class="center">...</p> - -<p>And woe, woe for Adonis, shrilly cry the Muses, -neglecting Pæan (Apollo), and they lament Adonis -aloud, and songs they chant to him, but he does not<span class="pagenum"><a id="Page_206"></a>[206]</span> -heed them, not that he is loath to hear, but that the -Maiden of Hades doth not let him go.</p> - -<p>Cease, Cytherea, from thy lamentations, to-day refrain -from thy dirges. Thou must again bewail -him, again must weep for him another year.</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_207"></a>[207]</span></p> - -<h2 class="nobreak" id="CHAPTER_V">CHAPTER V<br /> -<span class="smaller">MYTHS OF THE SUN, MOON, AND STARS</span></h2> - -</div> - -<p>We come now to myths in which the Sun and -the Moon, and other objects of nature, play -the most important part. We find myths of this sort -all over the globe, some of them crude and simple, -and some of them in the form of very beautiful -stories.</p> - -<p>The Incas of Peru believed they were descended -from the Sun, so with them the Sun was their totem -instead of an animal or a plant. But there came a -time when the Incas established a higher god than -the Sun. They deposed the Sun because it could -move only in one part of the heavens and so must -have a ruler over it. So then to the question: “What -are the Sun, the Moon, and the Stars,” they answered: -“They are men and women. At evening -they swim in the waters, they go down from sight in -the west. In the morning the Sun cometh forth at -Wau-bunong, the Place of Breaking Light.”</p> - -<p>According to the Cherokee Indians, a number of -beings were employed in constructing the Sun, the -first planet made. “It was the intention of the -Creator that men should live always, but the Sun, -having surveyed the land, and, finding an insufficiency<span class="pagenum"><a id="Page_208"></a>[208]</span> -for their support, changed this design, and -arranged that they should die. The daughter of the -Sun was the first to suffer under this law. She was -bitten by a serpent, and died. Thereupon the Sun -decreed that men should live always. At the same -time, he commissioned a few persons to take a box, -and seek the spirit of his daughter, and return with -it encased therein. In no wise must the box be -opened. But the box was opened. Immortality fled. -Men must die.”</p> - -<p>The Sun-God was not always able to carry everything -before him, as the story of his battle with the -Hare-God shows, as well as the various stories about -his being ensnared and his course regulated. In -some countries, the Sun is the husband of the -Moon, in others the Moon is the husband of the -Sun. Again the Moon will be the sister of the Sun -or the Sun the sister of the Moon.</p> - -<h3>THE NAVAJO STORY OF THE MAKING OF THE SUN, -MOON, AND STARS</h3> - -<p>At the beginning, when the people had all crept -out of the aperture in the cave in which they had -previously lived, a council of wise men was held to -discuss the propriety of introducing more light upon -the earth, which at that time was very small, being -lit only by a twilight, like that seen just at the -breaking of dawn. Having deliberated some time, -the wise men concluded to have a sun and moon, and -a variety of stars placed above the earth. They first<span class="pagenum"><a id="Page_209"></a>[209]</span> -made the heavens for them to be placed in; then the -old men of the Navajos commenced building a sun, -which was done in a large house constructed for the -purpose.</p> - -<p>To the other tribes was confided the making of -the moon and stars, which they soon accomplished; -when it was decided to give the sun and moon -to the guidance of the two dumb Fluters, who had -figured with some importance as musicians in their -former place of residence in the cave, and one of -whom had accidentally conceived the plan of leaving -that place for their present more agreeable quarters. -These two men, who have carried the two heavenly -bodies ever since, staggered at first with their weight; -and the one who carried the sun came near burning -the earth by bearing it too near, before he had -reached the aperture in the mountain through which -he was to pass during the night. This misfortune, -however, was prevented by the old men, who puffed -the smoke of their pipes toward it, which caused it -to retire to a greater distance in the heavens. These -men have been obliged to do this four times since the -dumb man—the Fluter—has carried the sun in the -heavens; for the earth has grown very much larger -than at the beginning, and consequently the sun -would have to be removed, or the earth and all therein -would perish in its heat. Now, after the sun and -moon had taken their places, the people commenced -embroidering the stars upon the heavens the wise -men had made, in beautiful and varied patterns -and images. Bears and fishes and all varieties of<span class="pagenum"><a id="Page_210"></a>[210]</span> -animals were being skilfully drawn, when in rushed -a prairie wolf, roughly exclaiming: “What folly is -this? Why are you making all this fuss to make a -bit of embroidery? Just stick the stars about the -sky anywhere;” and, suiting the action to the word, -the villainous wolf scattered a large pile all over the -heavens. Thus it is that there is such confusion -among the few images which the tasteful Navajos -had so carefully elaborated.</p> - -<h3>THE STORY OF THE CONQUERING OF THE SUN</h3> - -<p class="subhead">(<i>North American Indian</i>)</p> - -<p>Once upon a time Tä-vwotz, the Hare-God, was -sitting with his family by the camp-fire in the solemn -woods, anxiously waiting for the return of Tä-vi, -the wayward Sun-God. Weary with long watching, -the Hare-God fell asleep, and the Sun-God came so -near that he scorched the shoulders of Tä-vwotz. -Foreseeing the vengeance which would be thus provoked, -he fled back to his cave beneath the earth. -Tä-vwotz awoke in great wrath and speedily determined -to go and fight the Sun-God.</p> - -<p>After a long journey of many adventures the -Hare-God came to the brink of the earth, and there -watched long and patiently, till at last, the Sun-God -coming out, he shot an arrow in his face; but the -fierce heat consumed the arrow ere it had finished -its course. Then other arrows were sped, till only -one remained in his quiver; but this was the magical -arrow that never failed its mark. Tä-vwotz, holding<span class="pagenum"><a id="Page_211"></a>[211]</span> -it in his hand, lifted the barb to his eye and baptized -it in a divine tear; then the arrow was sped -and struck the Sun-God full in the face, and the -sun was shivered into a thousand fragments, which -fell to the earth and caused a general conflagration. -Then Tä-vwotz, the Hare-God, fled before the destruction -he had wrought; and as he fled, the burning -earth consumed his feet, consumed his legs, consumed -his body, his hands and arms. All were -consumed but the head alone, which rolled across -valleys and over mountains, fleeing destruction from -the burning earth, until at last, swollen with heat, -the eyes of the god burst, and the tears gushed forth -in a flood which spread over the earth and extinguished -the fire. The Sun-God was now conquered; -and he appeared before a council of the gods to -await sentence.</p> - -<p>In that long council were established the days and -nights, the seasons and years, with the length thereof, -and the Sun-God was condemned to travel across -the firmament by the same trail every day.</p> - -<p class="tb">Another view of the religion of the sun is shown -in the Indian hymns to the sun, as it is rising, at -mid-day, and at sunset. After the Indian hymn, we -shall find it interesting to go to the opposite side of -the earth and see what a Hindoo hymn to the sun -is like. It is less a prayer than the Indian hymn, -and, like the other Hindoo hymns, a song of praise.</p> - -<p><span class="pagenum"><a id="Page_212"></a>[212]</span></p> - -<h3>HYMN TO THE SUN</h3> - -<p class="subhead">(<i>North American Indian</i>)</p> - -<p>Great Spirit! Master of our lives. Great Spirit! -Master of things visible and invisible, and who daily -makes them visible and invisible. Great Spirit! -Master of every other spirit, good or bad, command -the good to be favorable unto us, and deter the bad -from the commission of evil.</p> - -<p>O Grand Spirit! preserve the strength and courage -of our warriors, and augment their numbers, that -they may resist oppression from our enemies, and -recover our country and the rights of our fathers.</p> - -<p>O Grand Spirit! preserve the lives of such of our -old men as are inclined to give counsel to the young. -Preserve our children and multiply their number, -and let them be the comfort and support of declining -age. Preserve our corn and our animals, and let no -famine desolate the land. Protect our villages, guard -our lives!</p> - -<p>O Great Spirit! when hidden in the west protect -us from our enemies, who violate the night and do -evil when thou art not present. Good Spirit! make -known to us your pleasure by sending to us the -Spirit of Dreams. Let the Spirit of Dreams proclaim -thy will in the night, and we will perform it -in the day; and if it say the time of some be closed, -send them, Master of Life, to the great country of -souls, where they may meet their friends, and where -thou art pleased to shine upon them with a bright, -warm and perpetual blaze!</p> - -<p><span class="pagenum"><a id="Page_213"></a>[213]</span></p> - -<p>O Grand, O Great Spirit! hearken to the voice -of the nations, hearken to all thy children, and remember -us always, for we are descended from thee.</p> - -<p>Courage, nations, courage! the Great Spirit, now -above our heads, will make us vanquish our enemies; -he will cover our fields with corn, and increase -the animals of our woods. He will see that the old -be made happy, and that the young augment. He -will make the nations prosper, make them rejoice, -and make them put up their voice to him, while he -rises and sets in their land, and while his heat and -light can thus gloriously shine out.</p> - -<p>The nations must prosper; they have been looked -upon by the Great Spirit. What more can they -wish? Is not that happiness enough? See, he retires, -great and content, after having visited his children -with light and universal good.</p> - -<p>O Grand Spirit! sleep not longer in the gloomy -west, but return and call your people to light and -life—to light and life—to light and life.</p> - -<h3>HYMN TO SÛRYA, THE SUN</h3> - -<p class="subhead">(<i>From the “Rig Veda”</i>)</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0">His heralds bear him up aloft, the god who knoweth all that lives,</div> - <div class="verse indent0">Sûrya, that all may look on him.</div> - <div class="verse indent0">The constellations pass away, like thieves, together with their beams,</div> - <div class="verse indent0">Before the all-beholding Sun.</div><span class="pagenum"><a id="Page_214"></a>[214]</span> - </div> - <div class="stanza"> - <div class="verse indent0">His herald rays are seen afar refulgent o’er the world of men,</div> - <div class="verse indent0">Like flames of fire that hum and blaze.</div> - <div class="verse indent0">Swift and all beautiful art thou, O Sûrya, maker of the light,</div> - <div class="verse indent0">Illuming all the radiant realm</div> - <div class="verse indent0">Thou goest to the hosts of the gods, thou comest hither to mankind,</div> - <div class="verse indent0">Hither all light to be beheld.</div> - </div> - <div class="stanza"> - <div class="verse indent0">Traversing sky and wide mid-air, thou makest with thy beams our days,</div> - <div class="verse indent0">Sun, seeing all things that have birth.</div> - <div class="verse indent0">Seven bay steeds harnessed to thy car bear thee, O thou far-seeing one,</div> - <div class="verse indent0">God, Sûrya, with the radiant hair.</div> - <div class="verse indent0">Sûrya hath yoked the pure bright seven, the daughters of the chariot;</div> - <div class="verse indent0">With these, self-yoked, he goeth forth.</div> - <div class="verse indent0">Looking upon the loftier light above the darkness we have come</div> - <div class="verse indent0">To Sûrya, god among the gods, the light that is most excellent.</div> - </div> -</div> -</div> - -<h3>THE WORSHIP OF THE SUN, AND THE DREAM OF -ONAWUTAQUTO</h3> - -<p class="subhead">(<i>North American Indian</i>)</p> - -<p>On the shores of Lake Huron there lived, a long -time ago, an aged Odjibwa and his wife, who had -an only son—a very beautiful boy—whose name was -Onawutaquto, or He that catches Clouds. These -parents were proud of their son, and anticipated the -time when they should see him a celebrated warrior. -But when Onawutaquto arrived at the proper age, -he was unwilling to submit to the fast prescribed to -youths entering manhood, which very much disturbed<span class="pagenum"><a id="Page_215"></a>[215]</span> -his parents, who denied him food at their lodge, giving -him only charcoal with which to blacken his face, -according to the custom. Finally he consented to -their wishes, and left the lodge for a place of solitude. -The night came on and the youth slept. In -his dream a beautiful woman came down from the -clouds and stood by his side. “Onawutaquto,” said -she, “I am come for you; follow in my footsteps.” -The young man obeyed, and presently found himself -ascending gradually above the trees, where, passing -through an orifice in the clouds, he perceived -that he had arrived upon a beautiful plain. Following -his guide, he entered a splendidly furnished -lodge, on one side of which there were bows and -arrows, clubs and spears, and various warlike implements, -tipped with silver. On the other side were -articles exclusively belonging to women, which were -of the most elegant description.</p> - -<p>This, the young man found, was the home of his -fair guide, who, exhibiting to him a broad rich belt -that she was embroidering with many colors, said: -“Let me conceal you beneath this belt, for my -brother is coming, and I must hide you from him.” -Then, placing him in one corner of the lodge, she -concealed him entirely with the belt. Presently her -brother came in. He was very richly dressed, and -his whole person shone as if he had bright points of -silver glittering all over his garments. Without -speaking, the brother took down from the wall a -very richly carved pipe, within which he placed -a fragrant smoking mixture, and regaled himself.<span class="pagenum"><a id="Page_216"></a>[216]</span> -When he had finished he turned to his sister, saying: -“Nemissa, my elder sister, when will you quit these -practices? Do you forget that the Great Spirit has -commanded that you should not take away the children -from below? Perhaps you suppose that you -have effectually concealed Onawutaquto, and I do -not know of his presence. If you would not offend -me, send him immediately down to his parents.” -But Nemissa was resolved to retain the young man, -and the brother desisted from urging his request. -Addressing the youth, he said: “Come forth from -your concealment, and walk about and amuse yourself! -You will become hungry if you remain there.” -He then presented him with a bow and arrow, and a -pipe of red stone elaborately ornamented. This was -a signal that he consented to the marriage of Nemissa -to Onawutaquto, which immediately took place. The -young man found that the lodge, which was now -his home, was situated in the most delightful part -of the plain; and all things—the flowers and trees -and birds—were more beautiful than any on earth. -The streams ran more swiftly, and gleamed like silver. -The animals were full of enjoyment, while the -birds wore feathers of gorgeous colors. Onawutaquto -observed that the brother regularly left in the -morning, returning in the evening, when his sister -would depart, remaining away a portion of the -night. This aroused his curiosity, and, wishing to -solve the mystery of this singular habit, he sought -and obtained consent to accompany the brother in -one of his daily journeys. They travelled over a<span class="pagenum"><a id="Page_217"></a>[217]</span> -smooth plain without boundaries, until Onawutaquto -felt exceedingly fatigued and very much in need of -food, and he asked his companion if there were no -game in that region. “Patience, my brother,” answered -he, “we shall soon reach the spot where I -eat my dinner, and you will then see in what way -I am provided.” After walking on a long time, they -came to a place which was spread over with very -fine mats, where they sat down to rest. There was -at this place a round aperture in the sky, looking -through which Onawutaquto discovered the earth, -with its gleaming lakes and thick forests. In some -places he could see the villages of the Indians, and -in others he saw a war party stealing upon the camp -of its enemy. In another place he saw feasting and -dancing, where, on the green plain, young men were -engaged at ball. Along the stream the women were -employed in gathering apukwa for mats. “Do you -see,” said the brother, “that group of children playing -beside a lodge? Observe that beautiful and active -boy,” said he, at the same time darting something -at him from his hand. The child immediately -fell upon the ground, and was carried into a lodge -where the people gathered in crowds; when Onawutaquto -heard the Jossakeed, or priest, asking the -child’s life in the sheshegwam, or “song of entreaty.” -To this entreaty the companion of Onawutaquto -made answer: “Send me up the sacrifice of a white -dog.” Immediately a feast was ordered by the parents -of the child; the white dog was killed, his -carcass was roasted, and all the wise men and the<span class="pagenum"><a id="Page_218"></a>[218]</span> -Jossakeed of the village assembled to witness the -ceremony. “There are many below,” said the -brother to Onawutaquto, “whom you call Jossakeed, -because of their great success in the medical science, -but it is to me they owe their skill. When I have -struck one of the people with sickness, the Jossakeed -directs them to look to me; and when they send me -the offering I ask, I remove my hand from off them -and they recover.” The sacrifice was now parcelled -out in dishes, when the master of the feast said: “We -send this to thee, great Manito, thou that dwellest -in the sun.” And immediately the roasted animal -came up to the two residents of the sky. After partaking -of this repast, they returned to the lodge by -another way. It was in this manner Onawutaquto -lived for some time; but at last he became wearied -of such a life, and, thinking of his friends he had -left, one day he asked permission of his wife to -return to the earth, to which, with great reluctance -and with many delays, she consented. “Since you -are better pleased,” she said, “with the cares and -the ills and the poverty of your earthly life than with -the peaceful delights of the sky, go! I give you -permission, and I will guide your return; but remember, -you are still my husband. I hold a chain -in my hand by which I can draw you back whenever -I will. Beware, therefore, how you venture to take -a wife among the people below. Should you ever -do so, it is then you shall feel the full force of my -displeasure.” As she said this her eyes flashed and -she straightened herself up with a majestic air,<span class="pagenum"><a id="Page_219"></a>[219]</span> -and—Onawutaquto awoke from his dream. He found -himself where he had lain down to fast, and his -mother told him he had been absent a year. The -change from the beautiful realms in which he had -been living to the scenes of earthly existence was -at first distasteful. He became moody and abstracted. -By degrees, however, these impressions -wore away, and he regained his interest in terrestrial -pursuits. Now, forgetting the admonition of -his heavenly spouse, he married a beautiful woman -of his tribe, but his bride died in four days after -their marriage. Although thus reminded, Onawutaquto -soon married again; when one day he left his -lodge for the purpose of hunting, and from that -time never was seen by mortal eyes.</p> - -<h3>THE WITCH AND THE SUN’S SISTER</h3> - -<p class="subhead">(<i>Russian</i>)</p> - -<p>In a certain far-off country there once lived a -king and queen. And they had an only son, Prince -Ivan, who was dumb from his birth. One day, when -he was twelve years old, he went into the stable to -see a groom who was a great friend of his.</p> - -<p>That groom always used to tell him tales (<i>skazki</i>), -and on this occasion Prince Ivan went to him expecting -to hear some stories (<i>skazochki</i>), but that -wasn’t what he heard.</p> - -<p>“Prince Ivan!” said the groom, “your mother -will soon have a daughter, and you a sister. She -will be a terrible witch, and she will eat up her father<span class="pagenum"><a id="Page_220"></a>[220]</span> -and her mother, and all their subjects. So go and -ask your father for the best horse he has—as if you -wanted a gallop—and then, if you want to be out -of harm’s way, ride away whithersoever your eyes -guide you.”</p> - -<p>Prince Ivan ran off to his father and, for the first -time in his life, began speaking to him.</p> - -<p>At that the king was so delighted that he never -thought of asking what he wanted a good steed for, -but immediately ordered the very best horse he had -in his stud to be saddled for the prince.</p> - -<p>Prince Ivan mounted, and rode off without caring -where he went. Long, long did he ride.</p> - -<p>At length he came to where two old women were -sewing, and he begged them to let him live with -them. But they said:</p> - -<p>“Gladly would we do so, Prince Ivan, only we -have now but a short time to live. As soon as we -have broken that trunkful of needles, and used up -that trunkful of thread, that instant will death arrive!”</p> - -<p>Prince Ivan burst into tears and rode on. Long, -long did he ride. At length he came to where the -giant Vertodub was, and he besought him, saying: -“Take me to live with you.”</p> - -<p>“Gladly would I have taken you, Prince Ivan,” -replied the giant, “but now I have very little longer -to live. As soon as I have pulled up all these trees -by the roots, instantly will come my death!”</p> - -<p>More bitterly still did the prince weep as he rode -farther and farther on. By and by he came to where<span class="pagenum"><a id="Page_221"></a>[221]</span> -the giant Vertogor was, and made the same request -to him, but he replied:</p> - -<p>“Gladly would I have taken you, Prince Ivan, -but I myself have very little longer to live. I am set -here, you know, to level mountains. The moment I -have settled matters with these you see remaining, -then will my death come!”</p> - -<p>Prince Ivan burst into a flood of bitter tears, and -rode on still farther. Long, long did he ride. At -last he came to the dwelling of the Sun’s Sister. -She received him into her house, gave him food and -drink, and treated him just as if he had been her -own son.</p> - -<p>The prince now led an easy life. But it was all -no use; he couldn’t help being miserable. He longed -so to know what was going on at home.</p> - -<p>He often went to the top of a high mountain, and -thence gazed at the palace in which he used to live, -and he could see that it was all eaten away; nothing -but the bare walls remained! Then he would sigh -and weep. Once when he returned after he had -been thus looking and crying, the Sun’s Sister asked -him:</p> - -<p>“What makes your eyes so red to-day, Prince -Ivan?”</p> - -<p>“The wind has been blowing in them,” said he.</p> - -<p>The same thing happened the second time. Then -the Sun’s Sister ordered the wind to stop blowing. -Again, a third time did Prince Ivan come back with -a blubbered face. This time there was no help for -it; he had to confess everything, and then he took<span class="pagenum"><a id="Page_222"></a>[222]</span> -to entreating the Sun’s Sister to let him go, that he -might satisfy himself about his old home. She -would not let him go, but he went on urgently entreating.</p> - -<p>So at last he persuaded her, and she let him go -away to find out about his home. But first she provided -him for the journey with a brush, a comb, -and two youth-giving apples. However old anyone -might be, let him eat one of these apples, he would -grow young again in an instant.</p> - -<p>Well, Prince Ivan came to where Vertogor was. -There was only just one mountain left! He took -his brush and cast it down on the open plain. Immediately -there rose out of the earth, goodness knows -whence, high, ever so high mountains, their peaks -touching the sky. And the number of them was -such that there were more than the eye could see! -Vertogor rejoiced greatly and blithely recommenced -his work.</p> - -<p>After a time Prince Ivan came to where Vertodub -was, and found that there were only three -trees remaining there. So he took the comb and -flung it on the open plain. Immediately from somewhere -or other there came a sound of trees, and -forth from the ground arose dense oak forests, each -stem more huge than the others! Vertodub was delighted, -thanked the prince, and set to work uprooting -the ancient oaks.</p> - -<p>By and by Prince Ivan reached the old women, -and gave each of them an apple. They ate them, and -straightway became young again. So they gave him<span class="pagenum"><a id="Page_223"></a>[223]</span> -a handkerchief; you only had to wave it, and behind -you lay a whole lake! At last Prince Ivan arrived -at home. Out came running his sister to meet him, -and caressed him fondly.</p> - -<p>“Sit thee down, my brother!” she said. “Play -a tune on the lute while I go and get dinner ready.”</p> - -<p>The prince sat down and strummed away on the -lute (<i>gusli</i>).</p> - -<p>Then there crept a mouse out of a hole, and said -to him in a human voice:</p> - -<p>“Save yourself, Prince. Run away quick! your -sister has gone to sharpen her teeth.”</p> - -<p>Prince Ivan fled from the room, jumped upon his -horse, and galloped away back. Meantime the mouse -kept running over the strings of the lute. They -twanged, and the sister never guessed that her brother -was off. When she had sharpened her teeth she -burst into the room. Lo and behold! not a soul was -there; nothing but the mouse bolting into his hole. -The witch waxed wroth, ground her teeth like anything, -and set off in pursuit.</p> - -<p>Prince Ivan heard a loud noise and looked back. -There was his sister chasing him. So he waved his -handkerchief, and a deep lake lay behind him. While -the witch was swimming across the water, Prince -Ivan got a long way ahead. But on she came faster -than ever; and now she was close at hand! Vertodub -guessed that the prince was trying to escape from -his sister. So he began tearing up oaks and strewing -them across the road. A regular mountain did -he pile up! there was no passing by for the witch!<span class="pagenum"><a id="Page_224"></a>[224]</span> -So she set to work to clear the way. She gnawed, -and gnawed, and at length contrived by hard work -to bore her way through; but by this time Prince -Ivan was far ahead.</p> - -<p>On she dashed in pursuit, chased and chased. Just -a little more, and it would be impossible for him -to escape! But Vertogor spied the witch, laid hold -of the very highest of all the mountains, pitched -it down all of a heap on the road, and flung another -mountain right on top of it. While the witch was -climbing and clambering, Prince Ivan rode and rode, -and found himself a long way ahead. At last the -witch got across the mountain, and once more set off -in pursuit of her brother. By and by she caught -sight of him and exclaimed:</p> - -<p>“You sha’n’t get away from me this time!” And -now she is close, now she is just going to catch him!</p> - -<p>At that very moment Prince Ivan dashed up to -the abode of the Sun’s Sister and cried.</p> - -<p>“Sun, Sun! open the window!”</p> - -<p>The Sun’s Sister opened the window, and the -prince bounded through it, horse and all.</p> - -<p>Then the witch began to ask that her brother might -be given up to her for punishment. The Sun’s -Sister would not listen to her, nor would she give -him up. Then the witch said:</p> - -<p>“Let Prince Ivan be weighed against me, to see -which is the heavier. If I am, then I will eat him; -but if he is, then let him kill me!”</p> - -<p>This was done. Prince Ivan was the first to get -into one of the scales; then the witch began to get<span class="pagenum"><a id="Page_225"></a>[225]</span> -into the other. But no sooner had she set foot in -it than up shot Prince Ivan in the air, and that -with such force that he flew right up into the sky, -and into the house of the Sun’s Sister.</p> - -<p>But as for the Witch-Snake, she remained down -below on earth.</p> - -<h3>THE MAKING OF THE MIRROR</h3> - -<p class="subhead">(<i>Japanese</i>)</p> - -<p>Now, when Amaterasu, the Sun-Goddess, ascended -into her kingdom, she reigned there peacefully in -great glory; and the fair light of her beauty flooded -the earth and the heavens.</p> - -<p>Her brother Susa-wo, at the time of his banishment -to the under-world, beheld her shining and -said:</p> - -<p>“I will go and bid farewell to my sister the Sun-Goddess, -ere I depart!”</p> - -<p>So he mounted to heaven with such sudden violence -that the rivers and mountains shook and -groaned aloud, and every land and country quaked.</p> - -<p>Amaterasu was greatly alarmed and said: “I -know my brother desires to take my kingdom from -me!” So she girt on her ten-span sword and her -nine-span sword, and her necklace of five hundred -jewels which she twisted round her hair and arms, -and she slung on her thousand-arrow quiver, and -great high-sounding elbow-shield. Then she brandished -her bow and stamped her feet into the hard -ground till it fell away from her like rotten snow,<span class="pagenum"><a id="Page_226"></a>[226]</span> -and she stood valiantly, uttering a mighty cry of -defiance.</p> - -<p>Then Susa-wo stood on the farther side of the -Tranquil River of Heaven, which is the Milky Way, -and answered her softly with fair words:</p> - -<p>“O my sister! I am come hither with a pure -heart to bid thee farewell. Why dost thou put on a -stern countenance? Let me but see thee once and -speak with thee, face to face, ere I depart.” Then -the heart of the Sun-Goddess was softened, and she -let him enter and cross the River of Heaven. But -even here Susa-wo could not rest from his turbulent -ways.</p> - -<p>Now, in her wisdom, Amaterasu would wonder -how best to help and comfort mankind, and on a -certain day she sent Susa-wo on a journey to find -her sister, the Food-Goddess, as she had many things -to inquire of her. When the Food-Goddess looked -and saw Susa-wo descending toward her, she quickly -prepared a great banquet in his honor, and by her -miraculous power she produced from her mouth -boiled rice and every kind of fish and game. But -Susa-wo, watching her, flew into a rage and cried -out: “Thou art unclean! Dost thou offer me what -comes from thy mouth?” And he took out his -sword and slew her.</p> - -<p>When Amaterasu heard this, she was very wroth -with her brother, and sent a second messenger to -see if the Food-Goddess were really dead. And -when he found her, behold, a miracle! All things -good for man were growing from her head and body.<span class="pagenum"><a id="Page_227"></a>[227]</span> -Millet and grass, mulberry trees with silkworms on -them, rice and wheat and large and small beans. -The messenger took them all and presented them to -the Sun-Goddess, who rejoiced greatly and gave them -to mankind, rice for the wet fields and other grains -for the dry.</p> - -<p>And she planted the mulberry trees on the fragrant -hills of heaven, and chewed the cocoons of the -silkworms, and spun thread to weave silk garments -for the gods.</p> - -<p>Now, one day, while she was weaving with her -maidens in the sacred hall, word was brought to -her that her brother had trampled the rice fields and -polluted her storehouses. And when she sought to -excuse him he angered her yet more by his folly and -violence. So Amaterasu covered her face, and in her -grief and anger she hid herself from the sight of -all men in a rocky cave, and closed the door.</p> - -<p>When her radiance was hidden, all the world was -left in deep darkness and confusion, the whole plain -of heaven was obscured, and the Land of the Reed-Plains -darkened. Night and day were unknown, -and neither in heaven nor earth was there any light -at all. The sound of many voices rose and fell, like -the swarming of bees, and everywhere was trouble -and dismay.</p> - -<p>In the midst of the gloom the eighty myriads of -gods met together in council, and their meeting-place -was on the banks of the Milky Way of Heaven. -And the Great Wise God, wiser than his fellows, -who held in his mind the thoughts and imaginings<span class="pagenum"><a id="Page_228"></a>[228]</span> -of all men, said softly: “She is a woman, and -surely will be curious. Let us show her something -more beautiful than herself!” But as in all High -Heaven nothing fairer could be found, they made a -mighty mirror, forged by the Blacksmith God from -the metals of heaven. Yet the gods were not satisfied, -and commanded him to make another. So with -his anvil from the Milky Way, and bellows, fashioned -from a single deer-skin, he forged a second -and yet a third, and this last was perfect and flawless, -in shape like the Sun.</p> - -<p>And they lit great fires outside the cave and hung -the mirror there on the branches of the sacred Sakaki -tree, above it a necklace of ever-bright and glittering -jewels, and below it some strips of fine-woven cloth. -Then the Wise God took from his fellows six long -bows and bound them together, and placed them -upright in the ground and gently brushed the -strings.</p> - -<p>And the fair Goddess Amé-no-Uzumé was led -forth to dance, her flowing sleeves bound up with -the creeping plant Masaki, and her head-dress of -trailing Kadsura vine, gathered from the mountains -of Heavenly Fragrance, and in her hands the -branches of young bamboos hung with tiny bells. -These she waved rhythmically to and fro to the -sound of her stepping, and as the humming of the -bow-strings rose and fell, the eighty Myriad Gods -sat around her and joyfully beat the measure.</p> - -<p>She sang of the beauty of an unknown goddess, -and as her body swayed in cadence, the great assembly<span class="pagenum"><a id="Page_229"></a>[229]</span> -of gods laughed aloud till the vault of heaven -shook.</p> - -<p>The Sun-Goddess wondered greatly at all this -mirth and music, and said: “How is it that while -the whole Plain of Heaven and the Land of the -Reed-Plains is darkened, Uzumé sings and frolics, -and the eighty Myriad Gods do laugh?” She -peeped inquisitive out of the cave.</p> - -<p>Uzumé still sang of the beauty of the Unknown -Goddess, and the words of the first song were these:</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0">Gods! from the cavern’s gloom</div> - <div class="verse indent0">Comes she majestical.</div> - <div class="verse indent0">Shall not our hearts rejoice?</div> - <div class="verse indent0">Mine is the victory!</div> - <div class="verse indent0">Who can resist my charms?</div> - <div class="verse indent2">Hail, Ever-Shining One!</div> - </div> -</div> -</div> - -<p>And wondering—longing—yet unwilling to venture -forth, Amaterasu looked from the depths of the -cave and listened to the strains, and heard the gods -make merry; till, opening wider the door, she stood -upon the threshold.</p> - -<p>Two gods hastily held forward the mirror, and -she saw, amazed, the vision of her own exceeding -loveliness. Then the first flush of dawn appeared -suddenly in the east, there was a stir as of awakening -birds, the mountain-tops blushed pink, and all -the gods held their breath.</p> - -<p>She stepped forward softly, still gazing entranced, -while broad shafts of light shot upward in the sky, -and her glory filled the air with rosy radiance. As<span class="pagenum"><a id="Page_230"></a>[230]</span> -she looked on her ineffable beauty, the Wise God, -twisting a rice-straw rope, stretched it across the -mouth of the cave—for never more could she desire -to hide her face from a sorrowing world.</p> - -<p>And thus with the sunshine came music and dancing, -for the delight of men.</p> - -<p class="tb">In Norse mythology, the story is told that the -heavenly bodies were formed of the sparks from -Muspelheim. The gods did not create them, but -they placed them in the heavens to give light to -the world, and assigned them a prescribed locality -and motion. Mundilfare was the father of the sun -and moon. He had two children, a son and a -daughter, so lovely and graceful that he called -the boy Maane (Moon), and the girl Sol (Sun), -and Sol he gave in marriage to Glener (the Shining -One).</p> - -<p>The gods, however, were much incensed at the -presumption of Mundilfare, so they took his two -children and placed them in the heavens, where they -let Sol drive the horses of the Sun, while Maane -guides the Moon and regulates its increasing and -waning aspect.</p> - -<p>Very closely akin to a god of the Sun in Norse -mythology is Balder the Good. He is the favorite -of all the gods and of all men and nature. So fair -and dazzling is he in form and features that rays of -light seem to issue from him. Some idea of the -beauty of his hair may be formed from the fact -that the whitest of all plants is called Balder’s brow.<span class="pagenum"><a id="Page_231"></a>[231]</span> -Balder is described as the mildest, the wisest and -the most eloquent of all the gods, yet such is his -nature that the judgment he has pronounced can -never be altered. He dwells in the heavenly mansion -called Breidablik, meaning the broad-shining splendor, -into which nothing unclean can enter. He is, -in fact, the God of Light. Some one says of him,<a id="FNanchor_5" href="#Footnote_5" class="fnanchor">[5]</a> -“Light is the best thing we have in the world; -it is white and pure; it cannot be wounded; no -shock can disturb it; nothing in the world can kill it -excepting its own negative, darkness (Höder). Loke -(Fire) is jealous of it; the pure light of heaven -and the blaze of fire are each other’s enemies. Balder -does not fight, the mythology gives no exploits by -him; he only shines and dazzles, conferring blessings -upon all, and this he continues to do steadfast -and unchangeable, until darkness steals upon him—darkness -that does not itself know what harm it is -doing; and when Balder is dead, cries of lamentation -are heard throughout all nature.” How his -death occurred will be related in the story of him in -this chapter.</p> - -<p>The God of the Sun in Egypt was Ra, though -Osiris is often called the God of the Sun; and probably -was identified with the sun in some stage of the -long development of this myth, as already mentioned.</p> - -<p>Like Balder and other sun gods, Ra has his fight -with the demon of darkness in the under world, as -described in an ancient Egyptian papyrus, a translation -of which is given in this chapter.</p> - -<p><span class="pagenum"><a id="Page_232"></a>[232]</span></p> - -<p>In Greek mythology there are two gods of the -sun and two goddesses of the moon.<a id="FNanchor_6" href="#Footnote_6" class="fnanchor">[6]</a> The older -ones were Helios and Selene, but they became identified -with the later celebrated pair, Phœbus Apollo -and Artemis or Diana, as the Romans called her, -the children of Zeus, the God of the Sky, and Latona. -Apollo was not only a god of the sun, who brought -the warm sun and the spring, but he was the healer, -who warded off the dangers and diseases of summer -and autumn. He had a temple at Delphi, where a -priestess was wont to give forth oracles in regard -to the future, supposed to be revealed by Apollo. -He was a founder of cities, a promoter of colonization, -a giver of good laws, and, finally, he was the -patron of music and poetry. To him were sacred -the wolf, the roe, the mouse, the he-goat, the ram, -the dolphin, and the swan.</p> - -<div class="figcenter" style="width: 500px;" id="illus5"> -<img src="images/illus5.jpg" width="500" height="700" alt="" /> -<p class="caption">Apollo with the Lyre. <i>Glyptothek, Munich.</i></p> -</div> - -<p>An ancient hymn by Callimachus (240 <span class="allsmcap">B.C.</span>) describes -him as follows:</p> - -<div class="blockquote"> - -<p>“How hath the laurel shoot of Apollo heaved! -How the whole of the shrine! Afar, afar be ye, sinners. -Now verily doth Phœbus knock at the doors -with beauteous foot. See you not? The Delian -palm has nodded in a pleasant fashion on a sudden, -and the swan sings sweetly on the air. Now of -your own accord fall back, ye bolts of the doors, and -of yourselves, ye bars. For no longer is the god -afar off. Make ready, ye young men, for the song -and the choir. Not to every one doth Apollo manifest<span class="pagenum"><a id="Page_233"></a>[233]</span> -himself, but to only the good. Whoso shall -have seen him, great is he; small that man who -hath not seen him.</p> - -<p>“We shall behold thee, O Fardarter! and shall be -no more of small account. Nor silent lyre, nor -noiseless tread should the servants of Phœbus have, -when he sojourns among them. Listen and keep -holy silence at the song in honor of Apollo.</p> - -<p class="center">...</p> - -<p>“Golden are both the garment and the clasp of -Apollo, his lyre, his Lyctian bow, and his quiver: -golden, too, his sandals; for Apollo is rich in gold, -and has also many possessions.</p> - -<p class="center">...</p> - -<p>“And indeed he is ever beauteous, ever young.</p> - -<p class="center">...</p> - -<p>“Great, too, in art is no one so much as Apollo.</p> - -<p>“To Phœbus the care of the bow as well as of song -is intrusted.</p> - -<p>“To him, likewise, belong divinations and diviners: -and from Phœbus physicians have learned the -art of delaying death.</p> - -<p class="center">...</p> - -<p>“And following Phœbus men are wont to measure -out cities. For Phœbus ever delights in founding -cities and Phœbus himself lays their foundations.”</p> -</div> - -<p>The twin sister of Apollo, Artemis, is first of all -the Goddess of the Moon. Its slender arc is her -bow; its beams are her arrows, with which she sends -upon womenkind a painless death. She determined<span class="pagenum"><a id="Page_234"></a>[234]</span> -herself never to fall in love or marry, and so she -imposed upon the nymphs she gathered about her -vows of perpetual maidenhood, and if any of them -broke these vows she punished them severely and -swiftly. Graceful in form and free of movement, -equipped for the chase, and surrounded by a bevy of -fair companions, the swift-rushing goddess was wont -to scour hill, valley, forest, and plain. She was, -however, not only huntress, but guardian of wild -beasts, mistress of horses and kine and other domestic -brutes. She ruled marsh and mountain; -her gleaming arrows smote sea as well as land. -Springs and woodland brooks she favored, for in -them she and her attendants were accustomed to -bathe. She blessed with verdure the meadows and -arable lands, and from them obtained a meed of -thanks. When weary of the chase, she turned to -music and dancing, for the lyre and flute and song -were dear to her. Muses, graces, nymphs, and the -fair goddesses themselves thronged the rites of the -chorus-leading queen. But ordinarily a woodland -chapel or a rustic altar sufficed for her worship. -There the hunter laid his offering—antlers, skin, -or edible portions of the deer that Artemis of the -golden arrows had herself vouchsafed him.</p> - -<p>She was mistress of the brute creation, protectress -of youth, patron of temperance in all things, -guardian of civil right. The cypress tree was sacred -to her; and her favorites were the bear, the boar, -the dog, the goat, and especially the hind.</p> - -<p>A pretty picture is given of Artemis in a hymn<span class="pagenum"><a id="Page_235"></a>[235]</span> -by Callimachus which describes how, when sitting -yet a blooming child on the knees of her sire, she -thus addressed him:</p> - -<div class="blockquote"> - -<p>“‘Grant me, kind father, to preserve eternal -maidenhood, and many names, that so Phœbus may -not vie with me. And give me arrows and bow. -Grant it, sire! I ask not a quiver of thee, nor a -large bow: the cyclopes will forthwith forge me -arrows, and fashion a flexible bow. And I ask to -be girt as far as the knee with a tunic of colored -border, that I may slay wild beasts. And give me -sixty ocean nymphs to form my chorus, all young -and of the same age. Give me likewise as attendants -twenty Amnisian nymphs, who may duly take -care of my buskins, and, when I no longer am -shooting lynxes and stags, may tend my fleet dogs. -Give me all mountains, and assign to me any city, -whichsoever thou choosest. For ’twill be rare, when -Artemis shall go down into a city. On mountains -will I dwell.’</p> - -<p>“Thus having spoken, the maiden wished to touch -the beard of her sire, and oft outstretched her hands -to no purpose, until at last she might touch it. -Then her father assented with a smile, and said as -he fondled her: ‘Have, child, whatever you ask of -your own choice; but other yet greater gifts will -your sire bestow. Thrice ten cities will I present to -you, which shall not learn to honor any other god, -but thee alone, and shall be called the cities of Artemis. -And I will give thee many cities to measure<span class="pagenum"><a id="Page_236"></a>[236]</span> -out in common with other gods, on the continent and -islands; in all shall be altars and sacred groves of -Artemis, and thou shalt be guardian over ways and -harbors.’”</p> -</div> - -<h3>THE DEATH OF BALDER THE GOOD</h3> - -<p class="subhead">(<i>From the Norse Eddas</i>)</p> - -<p>This was an event which the asas deemed of -great importance. Balder the Good having been -tormented by terrible dreams, indicating that his -life was in great peril, communicated them to -the assembled gods, who, sorrow-stricken, resolved -to conjure all things to avert from him the threatened -danger. Then Frigg exacted an oath from -fire and water, from iron and all other metals, as -well as from stones, earths, diseases, beasts, birds, -poisons, and creeping things, that none of them -would do any harm to Balder. Still Odin feared -that the prosperity of the gods had vanished. He -saddled his steed Sleipner and rode down to Niflheim, -where the dog from Hel met him; it was -bloody on the breast and barked a long time at Odin. -Odin advanced; the earth trembled beneath him, and -he came to the high dwelling of Hel. East of the -door he knew the grave of the vala was situated; -thither he rode and sang magic songs (<i>kvao galdra</i>), -until she unwillingly stood up and asked who disturbed -her peace, after she had been lying so long -covered with snow and wet with dew. Odin called -himself Vegtam, a son of Valtam, and asked for -whom the benches were strewn with rings and the<span class="pagenum"><a id="Page_237"></a>[237]</span> -couches were swimming in gold. She replied that -the mead was brewed for Balder, but all the gods -would despair. When Odin asked further who -should be Balder’s bane, she answered that Höder -would hurl the famous branch and become the bane -of Odin’s son; but Rind should give birth to a son -who, only one night old, should wield a sword, and -would neither wash his hands nor comb his hair before -he had avenged his brother. But recognizing -Odin by an enigmatical question, she said: “You are -not Vegtam, as I believed, but you are Odin, the -old ruler.” Odin replied: “You are no vala, but the -mother of three giants.” Then the vala told Odin -to ride home and boast of his journey, but assured -him that no one should again visit her thus before -Loke should be loosed from his chains and the ruin -of the gods had come.</p> - -<p>When it had been made known that nothing in -the world would harm Balder, it became a favorite -pastime of the gods at their meetings to get Balder -to stand up and serve them as a mark, some hurling -darts at him, some stones, while others hewed at -him with their swords and battle-axes; for whatever -they did none of them could harm him, and -this was regarded by all as a great honor shown -to Balder. But when Loke Laufeyarson beheld the -scene he was sorely vexed that Balder was not hurt. -Assuming, therefore, the guise of a woman he went -to Fensal, the mansion of Frigg. That goddess, seeing -the pretended woman, inquired of her whether -she knew what the gods were doing at their meetings.<span class="pagenum"><a id="Page_238"></a>[238]</span> -The woman (Loke) replied that they were -throwing darts and stones at Balder without being -able to hurt him.</p> - -<p>“Ay,” said Frigg, “neither metal nor wood can -hurt Balder, for I have exacted an oath from all of -them.”</p> - -<p>“What!” exclaimed the woman, “have all -things sworn to spare Balder?”</p> - -<p>“All things,” replied Frigg, “except one little -shrub that grows on the eastern side of Valhal, and -is called mistletoe, and which I thought too young -and feeble to crave an oath from.”</p> - -<p>As soon as Loke heard this he went away, and, -resuming his natural form, pulled up the mistletoe -and repaired to the place where the gods were assembled. -There he found Höder standing far to -one side without engaging in the sport on account -of his blindness. Loke, going up to him, said: -“Why do not you also throw something at Balder?”</p> - -<p>“Because I am blind,” answered Höder, “and -cannot see where Balder is, and besides I have nothing -to throw at him.”</p> - -<p>“Come, then,” said Loke, “do like the rest, and -show honor to Balder by throwing this twig at him, -and I will direct your arm toward the place where -he stands.”</p> - -<p>Höder then took the mistletoe, and under the -guidance of Loke darted it at Balder, who, pierced -through and through, fell down lifeless. Surely -never was there witnessed, either among gods or -men, a more atrocious deed than this! When Balder<span class="pagenum"><a id="Page_239"></a>[239]</span> -fell the gods were struck speechless with horror, and -then they looked at each other; and all were of one -mind to lay hands on him who had done the deed, -but they were obliged to delay their vengeance out -of respect for the sacred place (place of peace) -where they were assembled. They at length gave -vent to their grief by such loud lamentations that -they were not able to express their grief to one another. -Odin, however, felt this misfortune most -severely, because he knew best how great was the -mischief and the loss which the gods had sustained -by the death of Balder. When the gods were a little -composed, Frigg asked who among them wished to -gain all her love and favor by riding to the lower -world to try and find Balder, and offer a ransom -to Hel if she would permit Balder to return to Asgard; -whereupon Hermod, surnamed the Nimble, -offered to undertake the journey. Odin’s horse -Sleipner was then led forth and prepared for the -journey; Hermod mounted him and galloped hastily -away.</p> - -<p>The gods then took the dead body of Balder and -carried it to the sea, where lay Balder’s ship, <i>Ringhorn</i>, -which was the largest of all ships. But when -they wanted to launch this ship, in order to make -Balder’s funeral pile on it, they were unable to -move it from the place. In this predicament they -sent a messenger to Jotunheim for a certain giantess -named Hyrroken (the smoking fire), who came riding -on a wolf and had twisted serpents for her reins. -As soon as she alighted Odin ordered four berserks<span class="pagenum"><a id="Page_240"></a>[240]</span> -to hold her steed, but they were obliged to throw -the animal down on the ground before they could -manage it. Hyrroken then went to the prow of the -ship, and with a single push set it afloat; but the -motion was so violent that fire sparkled from the -underlaid rollers and the whole world shook. Thor, -enraged at the sight, grasped his mallet and would -have broken the woman’s skull had not the gods interceded -for her. Balder’s body was then carried -to the funeral pile on board the ship, and this ceremony -had such an effect upon Balder’s wife Nanna, -daughter of Nep, that her heart broke with grief, -and her body was laid upon the same pile and burned -with that of her husband. Thor stood beside the -pile and consecrated it with his hammer Mjolner. -Before his feet sprang up a dwarf called Lit. Thor -kicked him with his foot into the fire, so that he -also was burned. There was a vast concourse of -various kinds of people at Balder’s funeral procession. -First of all came Odin, accompanied by -Frigg, the valkyries, and his ravens. Then came -Frey in his chariot, drawn by the boar Gullinburste -(gold-brush), or Slidrugtanne (the sharp-toothed). -Heimdal rode his horse Goldtop, and Freyja drove -in her chariot drawn by cats. There were also a -great number of frost giants and mountain giants -present. Odin cast upon the funeral pile the famous -ring Draupner, which had been made for him by -the dwarfs, and possessed the property of producing -every ninth night eight rings of equal weight. -Balder’s horse, fully caparisoned, was also laid upon<span class="pagenum"><a id="Page_241"></a>[241]</span> -the pile, and consumed in the same flames with the -body of his master.</p> - -<div class="figcenter" style="width: 500px;" id="illus6"> -<img src="images/illus6.jpg" width="500" height="700" alt="" /> -<p class="caption">Diana or Artemis the Huntress. <i>Versailles.</i></p> -</div> - -<p>Meanwhile Hermod was proceeding on his mission. -Of him it is to be related that he rode nine -days and as many nights through dark and deep -valleys—so dark that he could not discern anything -until he came to the river Gjol and passed over the -Gjallar bridge (bridge over the river Gjol), which -is covered with glittering gold. Modgud, the maiden -who kept the bridge, asked him his name and parentage, -and added that the day before five fylkes -(kingdoms, bands) of dead men had ridden over the -bridge; “but,” she said, “it did not shake as much -beneath all of them together as it does under you -alone, and you have not the complexion of the dead; -why, then, do you ride here on your way to Hel?” -“I ride to Hel,” answered Hermod, “to seek for -Balder; have you perchance seen him pass this -way?” She replied that Balder had ridden over -the Gjallar bridge, and that the road to the abodes -of death (to Hel) lay downward and toward the -north.</p> - -<p>Hermod then continued his journey until he came -to the barred gates of Hel. Then he alighted from -his horse, drew the girths tighter, remounted him, -and clapped both spurs into him. The horse cleared -the gate with a tremendous leap without touching it. -Hermod then rode forward to the palace, alighted -and went in, where he found his brother Balder -occupying the most distinguished seat in the hall, -and spent the night in his company. The next morning<span class="pagenum"><a id="Page_242"></a>[242]</span> -he entreated Hel (death) to let Balder ride -home with him, representing to her the sorrow which -prevailed among the gods. Hel replied that it -should now be tried whether Balder was so universally -beloved as he was said to be; if, therefore, -she added, all things in the world, the living as -well as the lifeless, will weep for him, then he shall -return to the gods, but if anything speak against -him or refuse to weep, then Hel will keep him.</p> - -<p>After this Hermod rose up; Balder went with him -out of the hall and gave him the ring Draupner, to -present as a keepsake to Odin. Nanna sent Frigg -a carpet, together with several other gifts, and to -Fulla she sent a gold finger-ring. Hermod then -rode back to Asgard and related everything that he -had heard and witnessed.</p> - -<p>The gods upon this dispatched messengers throughout -all the world to beseech everything to weep, in -order that Balder might be delivered from the power -of Hel. All things very willingly complied with -the request—man, animals, the earth, stones, trees, -and all metals—just as we see things weep when -they come out of the frost into the warm air. When -the messengers were returning, with the conviction -that their mission had been quite successful, they -found on their way home a giantess (ogress, <i>gygr</i>), -who called herself Thok. They bade her also weep -Balder out of the dominion of Hel. But she answered:</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0">Thok will weep</div> - <div class="verse indent0">With dry tears</div><span class="pagenum"><a id="Page_243"></a>[243]</span> - <div class="verse indent0">For Balder’s death;</div> - <div class="verse indent0">Neither in life nor in death</div> - <div class="verse indent0">Gave he me gladness;</div> - <div class="verse indent0">Let Hel keep what she has.</div> - </div> -</div> -</div> - -<h3>BATTLE BETWEEN RA AND ANAPEF OR APEP IN THE -UNDERWORLD</h3> - -<p class="subhead">(<i>Egyptian</i>)</p> - -<p>Get thee back, depart, retreat from me, O Anapef; -withdraw, or thou shalt be drowned at the -pool of Nu, at the place where thy father hath -ordered that thy slaughter be performed. Depart -thou from the divine place of birth of Ra, wherein -is thy terror. I am Ra who dwelleth in his terror. -Get thee back, Fiend, before the darts of his beams. -Ra hath overthrown thy words, the gods have turned -thy face backward, the Lynx hath torn open thy -breast, the Scorpion hath cast fetters upon thee, and -Maat hath sent forth thy destruction. Those who -are in the ways have overthrown thee; fall down -and depart, O Apep, thou Enemy of Ra! O thou -that passest over the region in the eastern part of -heaven with the sound of the roaring thunder-cloud, -O Ra, who openest the gates of the horizon straightway -on thy appearance, Apep hath sunk helpless -under thy gashings. I have performed thy will, -O Ra, I have performed thy will, I have done -that which is fair, I have done that which is fair, I -have labored for the peace of Ra. I have made -to advance thy fetters, O Ra, and Apep hath fallen -through thy drawing them tight. The gods of the<span class="pagenum"><a id="Page_244"></a>[244]</span> -south and of the north, of the west and of the east, -have fastened chains upon him, and they have fettered -him with fetters; the god Rekes hath overthrown -him and the god Hertit hath put him in -chains. Ra setteth, Ra setteth, Ra is strong at his -setting. Apep hath fallen; Apep, the enemy of Ra, -departeth. Greater is the punishment which hath -been inflicted on thee than the sting which is the Scorpion -goddess, and mightily hath she, whose course -is everlasting, worked in upon thee, and with deadly -effect. Thou shalt never enjoy the delights of love, -thou shalt never fulfil thy desire, O Apep, thou -Enemy of Ra! He maketh thee to go back, O -thou who art hateful to Ra; he looketh upon thee, -get thee back! He pierceth thy head, he cutteth -through thy face, he divideth thy head at the two -sides of the ways, and it is crushed in his land; -thy bones are smashed in pieces, thy members are -hacked off thee, and the god Aker hath condemned -thee, O Apep, thou Enemy of Ra! Thy mariners -are those who keep the reckoning for thee, O Ra; -as thou advancest and thou resteth there within -are the offerings made to thee. As thou advancest, -as thou advancest toward the House. Let not any -baleful obstacle proceed from thy mouth against me -when thou workest on my behalf. I am Set, who -let loose the storm-clouds and the thunder in the -horizon of heaven.</p> - -<p><span class="pagenum"><a id="Page_245"></a>[245]</span></p> - -<h3>THE STORY OF PHŒBUS APOLLO</h3> - -<p class="subhead">(<i>Greek</i>)</p> - -<p>Soon after his birth the Sun God spent a year -among the Hyperboreans, where for six continuous -months of the year there is sunshine and spring, -soft climate, profusion of herbs and flowers, and -the very ecstasy of life. During this delay the -Delphians sang pæans—hymns of praise—to Apollo, -and danced in chorus about the tripod, or three-legged -stool, where the expectant priestess of Apollo -had taken her seat. At last, when the year was -warm, came the god in his chariot drawn by swans—heralded -by songs of springtide, of nightingales and -swallows and crickets. Then the crystal fount of -Castalia and the stream Cephissus overflowed their -bounds, and mankind made grateful offerings to the -god. But his advent was not altogether peaceful. -An enormous serpent (Python) had crept forth from -the slime with which, after the flood, the earth was -covered; and in the caves of Mount Parnassus this -terror of the people lurked. Him Apollo encountered, -and after fearful combat slew with arrows, -weapons which the god of the silver bow had not -before used against any but feeble animals. In -commemoration of this conquest, he instituted the -Pythian games, in which the victor, in feats of -strength, swiftness of foot, or in the chariot race, -should be crowned with a wreath of beach leaves.</p> - -<p>In his conflict with another monster of darkness, -Apollo had the assistance of his sister Artemis<span class="pagenum"><a id="Page_246"></a>[246]</span> -(Diana). By their unerring, fiery darts they subdued -the giant Tityus, who not only had obstructed -the peaceful ways to the oracle of Delphi, but had -ventured to insult the mother of the twin deities.</p> - -<p>Another event in the life of Apollo shows the -fatal effect of his fiery darts upon a young friend, -Hyacinthus. The god of the silver bow was in the -habit of going with Hyacinthus when he went forth -on his hunting and fishing expeditions, or upon -tramps in the mountains. One day they decided -to play a game of quoits together. Apollo, heaving -aloft the discus with strength mingled with skill, -sent it high and far. Hyacinthus, excited with the -sport and eager to make his throw, ran forward -to seize the missile; but it bounded from the earth -and struck him in the forehead. He fainted and -fell. The god, as pale as himself, raised him and -tried all his art to staunch the wound and retain -the flitting life, but in vain. As when one has -broken the stem of a lily in the garden it hangs -its head and turns its flowers to the earth, so the -head of the dying boy, as if too heavy for his neck, -fell over on his shoulder. “Thou diest, Hyacinth,” -said Phœbus, “robbed of thy life by me. Would -that I could die for thee! But since that may not -be, my lyre shall celebrate thee, my song shall tell -thy fate, and thou shalt become a flower inscribed -with my regret.” While the golden god spoke, the -blood which had flowed on the ground and stained -the herbage ceased to be blood, and a flower of -hue more beautiful than Tyrian purple sprang up,<span class="pagenum"><a id="Page_247"></a>[247]</span> -resembling in shape the lily. Phœbus then, to confer -still greater honor, marked the petals with his -sorrow, inscribing “Ai! ai!” upon them. The -flower bears the name of Hyacinthus, and with returning -spring revives the memory of his fate.</p> - -<p>Apollo was also a perfect magician in music. -He helped Neptune, the God of the Sea, to build -the walls of the ancient and far-famed city of Troy -simply by playing on his lyre.</p> - -<p>It is said that upon one occasion Pan had the -temerity to compare his music with that of Apollo, -and to challenge the God of the Lyre to a trial of -skill. The challenge was accepted, and Tmolus, -the Mountain God, was chosen umpire. The Senior -took his seat, and cleared away the trees from his -ears to listen. At a given signal, Pan blew on his -pipes, and with his rustic melody gave great satisfaction -to himself and his faithful follower Midas, -who happened to be present. Then Tmolus turned -his head toward the Sun God, and all his trees -turned with him. Apollo rose, his brow wreathed -with Parnassian laurel, while his robe of Tyrian -purple swept the ground. In his left hand he held -the lyre, and with his right hand struck the strings. -Tmolus at once awarded the victory to the lyric -god, and all but Midas acquiesced in the judgment. -He dissented, and questioned the justice of the -award, and Apollo promptly transformed his depraved -pair of ears into those of an ass.</p> - -<p><span class="pagenum"><a id="Page_248"></a>[248]</span></p> - -<h3>THE STORY OF ARTEMIS AND ORION</h3> - -<p class="subhead">(<i>Greek</i>)</p> - -<p>Orion, the son of Neptune, was a giant and a -mighty hunter, whose prowess and manly favor -gained for him the rare good-will of Artemis. It is -related that he loved Merope, the daughter of -Œnopion, king of Chios, and sought her in marriage. -He cleared the island of wild beasts, and -brought the spoils of the chase as presents to his -beloved; but as Œnopion constantly deferred his -consent, Orion attempted to gain possession of the -maiden by violence. Her father, incensed at this -conduct, made Orion drunk, deprived him of his -sight, and cast him out on the seashore. The -blinded hero, instructed by an oracle to seek the -rays of morning, followed the sound of a Cyclop’s -hammer till he reached Lemnos, where Vulcan, -taking pity on him, gave him Cedalion, one of his -men, to be his guide to the abode of the sun. Placing -Cedalion on his shoulders, Orion proceeded to -the east, and there meeting the Sun God, was restored -to sight by his beam.</p> - -<div class="figcenter" style="width: 500px;" id="illus7"> -<img src="images/illus7.jpg" width="500" height="600" alt="" /> -<p class="caption">Diana or Artemis. <i>Correggio.</i></p> -</div> - -<p>After this he used to go hunting with Artemis, -much to the displeasure of Apollo, who did not like -his sister to make such a friend of Orion. One -day, therefore, observing Orion as he walked through -the sea, with his head just above water, Apollo -pointed out the black object to his sister, and maintained -that she could not hit it. The archer goddess -discharged a shaft with fatal aim; the waves rolled<span class="pagenum"><a id="Page_249"></a>[249]</span> -the dead body of Orion to the land. Then, bewailing -with many tears the death of her friend, -Artemis placed him among the stars, where he appears -as a giant, with a girdle, sword, lion’s skin, -and club. Sirius, his dog, follows him, and the -Pleiades fly before him. In the beginning of winter, -all through the night, Orion follows the chase -across the heavens, but with dawn he sinks toward -the waters of his father, Neptune. In the beginning -of summer he may be seen, with daybreak, in -the eastern sky, till Artemis draws again her darts -and slays him.</p> - -<p class="tb">The myths of the stars are almost as numerous -as those of the sun and moon, and exist everywhere. -A very prevalent idea in regard to them -is that human beings are transformed into stars; -for example, in Australia they say that the god -Pundjel made stars of all the good men and women -after the Deluge. In Greek mythology, the gods -very frequently turned men and women into stars. -Both in Australia and Greece the stars the Greeks -called, and we know now as, Castor and Pollux were -two young men. In the first case they are said to -be two hunters, in the second they were two brothers -so famous for their brotherly love that Zeus, desiring -to make their memory immortal, placed them -both among the stars. Sometimes a human being -or an animal is transformed into a whole constellation -or group of stars. The story told about the -constellations of the Great Bear and the Little Bear<span class="pagenum"><a id="Page_250"></a>[250]</span> -in Greece is that once a nymph, Callisto, of the train -of Artemis, who fell in love, was changed into a -bear by Juno. One day long after she saw a youth -hunting, and recognized him as her own son. She -stopped and wanted to embrace him, but her son, not -recognizing her in her bear form, was on the point -of transfixing her when Zeus arrested the crime, -and, snatching away both of them, placed them in -the heavens as the Great Bear and the Little Bear. -The story of Orion’s translation into a constellation -has already been given. Around the group of stars -called the Pleiades cluster many legends. Of this -group of seven stars one is so dim that it seems -entirely to disappear. A South Australian legend -tells that the Pleiades were a queen and her six -attendants. The Crow fell in love with the queen, -who refused to be his wife. The Crow, however, -found that the queen and her six maidens were in -the habit of hunting for white, edible grubs in the -bark of trees. The Crow at once changed himself -into a grub and hid in the bark of a tree. The -six maidens sought to pick him out with their -wooden hooks, but he broke the points of all the -hooks. Then came the queen with her pretty bone -hook; he let himself be drawn out, took the shape -of a giant, and ran away with her. Ever since there -have only been six stars and six maidens in the -Pleiades. According to a Greek myth, the Pleiades, -who still fly before Orion in the heavens, were -daughters of Atlas and nymphs of the train of -Artemis. One day they were pursued by the giant<span class="pagenum"><a id="Page_251"></a>[251]</span> -hunter Orion, and, being very much frightened, -they prayed to the gods to change their form. Zeus -heard their prayers, changed them into pigeons, and -placed them among the stars. Though their number -was seven, only six stars are now visible, for -it is said Electra left her place that she might not -behold the ruin of Troy, which had been founded -by her son Dardanus. The sight had such an effect -on her sisters that they blanched, and have been -pale ever since. But Electra became a comet. Her -hair floating wildly, she still ranges inconsolably the -expanse of heaven.</p> - -<p>The prettiest notion in regard to the stars is that -they are the souls of the dead. In Germany, for -example, they thought that when a child died, God -made a new star.</p> - -<p>The North American Indians are particularly fond -of star myths, and they have invented some charming -star stories. According to them, stars might -come down and talk to men, after the manner of -one whose story is given below. It came down and -told a hunter where to find game.</p> - -<p>Some of the animal constellations among the stars -are evidently metamorphosed totems, for there is a -widespread belief that these star animals or men -were the ancestors of the people, and that ages ago -they had been lifted up to heaven. The Milky Way -is described by the Indians sometimes as the “path -of spirits and the road of souls,” sometimes as the -“road of birds along which the souls of the good go -flitting like birds, to dwell at last in heaven in peace.”</p> - -<p><span class="pagenum"><a id="Page_252"></a>[252]</span></p> - -<h3>STORY OF THE CHILD AND THE STAR</h3> - -<p class="subhead">(<i>Iowa Indian</i>)</p> - -<p>Many years ago a child, when very young, observed -a star in the heavens that attracted him more -than any others. As the child grew to manhood his -attachment increased. His thoughts dwelt continually -on this beauty of the night. One day, while -hunting, as he sat down, travel-worn and weary -with his ill-success, his beloved star appeared to him -and comforted him with encouraging words, and then -conducted him to a place where he found a great -plenty and variety of game. From this time the -young man showed a wonderful improvement in the -art of hunting, and soon became celebrated in this -pursuit.</p> - -<h3>OSSEO, THE SON OF THE EVENING STAR</h3> - -<p class="subhead">(<i>North American Indian</i>)</p> - -<p>There once lived an Indian in the north who had -ten daughters, all of whom grew up to womanhood. -They were noted for their beauty, especially Oweenee, -the youngest, who was very independent in her -way of thinking. She was a great admirer of romantic -places, and spent much of her time with the -flowers and winds and clouds in the open air. -Though the flower were homely, if it was fragrant—though -the wind were rough, if it was healthful—and -though the cloud were dark, if it embosomed -the fruitful rain, she knew how, in spite of appearances,<span class="pagenum"><a id="Page_253"></a>[253]</span> -to acknowledge the good qualities concealed -from the eye. She paid very little attention to the -many handsome young men who came to her father’s -lodge for the purpose of seeing her.</p> - -<p>Her elder sisters were all sought in marriage, and -one after the other they went off to dwell in the -lodges of their husbands; but Oweenee was deaf to -all proposals of the kind. At last she married an -old man called Osseo, who was scarcely able to walk, -and who was too poor to have things like others. -The only property he owned in the world was the -walking-staff which he carried in his hand. Though -thus poor and homely, Osseo was a devout and good -man; faithful in all his duties, and obedient in all -things to the Good Spirit. Of course they jeered -and laughed at Oweenee on all sides, but she seemed -to be quite happy, and said to them, “It is my -choice and you will see in the end who has acted -the wisest.”</p> - -<p>They made a special mock of the walking-staff, -and scarcely an hour in the day passed that they did -not make some disparaging reference to it. Among -themselves they spoke of Osseo of the walking-staff, -in derision, as the owner of the big woods, or the -great timber-man.</p> - -<p>“True,” said Oweenee, “it is but a simple stick; -but as it supports the steps of my husband, it is -more precious to me than all the forests of the -north.”</p> - -<p>A time came when the sisters, and their husbands, -and their parents were all invited to a feast. As<span class="pagenum"><a id="Page_254"></a>[254]</span> -the distance was considerable, they doubted whether -Osseo, so aged and feeble, would be able to undertake -the journey; but in spite of their friendly -doubts, he joined them, and set out with a good -heart.</p> - -<p>As they walked along the path they could not -help pitying their young and handsome sister who -had such an unsuitable mate. She, however, smiled -upon Osseo, and kept with him by the way the same -as if he had been the comeliest bridegroom in all -the company. Osseo often stopped and gazed upward; -but they could perceive nothing in the direction -in which he looked, unless it was the faint -glimmering of the evening star. They heard him -muttering to himself as they went along, and one -of the elder sisters caught the words, “Pity me, my -father!”</p> - -<p>“Poor old man,” said she; “he is talking to his -father. What a pity it is that he would not fall -and break his neck, that our sister might have a -young husband.”</p> - -<p>Presently, as they came to a great rock where -Osseo had been used to breathe his morning and -his evening prayer, the star emitted a brighter ray, -which shone directly in his face. Osseo, with a -sharp cry, fell trembling to the earth, where the -others would have left him; but his good wife raised -him up, and he sprang forward on the path, and -with steps light as the reindeer he led the party, -no longer decrepit and infirm, but a beautiful young -man. On turning around to look for his wife, behold!<span class="pagenum"><a id="Page_255"></a>[255]</span> -she had become changed, at the same moment, -into an aged and feeble woman, bent almost -double, and walking with the staff which he had cast -aside.</p> - -<p>Osseo immediately joined her, and with looks of -fondness and the tenderest regard, bestowed on her -every endearing attention, and constantly addressed -her by the term of ne-ne-moosh-a, or my sweetheart.</p> - -<p>As they walked along, whenever they were not -gazing fondly in each other’s face, they bent their -looks on heaven, and a light, as if of far-off stars, -was in their eyes.</p> - -<p>On arriving at the lodge of the hunter with whom -they were to feast, they found the banquet ready, -and as soon as their entertainer had finished his -harangue—in which he told them his feasting was -in honor of the Evening or Woman’s Star—they -began to partake of the portion dealt out, according -to age and character, to each one of the guests. The -food was very delicious, and they were all happy -but Osseo, who looked at his wife, and then gazed -upward, as if he was looking into the substance of -the sky. Sounds were soon heard, as if from far-off -voices in the air, and they became plainer and -plainer, till he could clearly distinguish some of the -words.</p> - -<p>“My son, my son,” said the voice, “I have seen -your afflictions, and pity your wants. I come to call -you away from a scene that is stained with blood and -tears. The earth is full of sorrows. Wicked spirits, -the enemies of mankind, walk abroad, and lie in wait<span class="pagenum"><a id="Page_256"></a>[256]</span> -to ensnare the children of the sky. Every night -they are lifting their voices to the Power of Evil, -and every day they make themselves busy in casting -mischief in the hunter’s path. You have long been -their victim, but you shall be their victim no more. -The spell you were under is broken. Your evil -genius is overcome. I have cast him down by my -superior strength, and it is this strength I now exert -for your happiness. Ascend, my son; ascend into -the skies, and partake of the feast I have prepared -for you in the stars, and bring with you those you -love.</p> - -<p>“The food set before you is enchanted and blessed. -Fear not to partake of it. It is endowed with magic -power to give immortality to mortals, and to change -men to spirits. Your bowls and kettles shall no -longer be wood and earth. The one shall become -silver and the other pure gold. They shall shine -like fire, and glisten like the most beautiful scarlet. -Every female shall also change her state and looks, -and no longer be doomed to laborious tasks. She -shall put on the beauty of the starlight, and become -a shining bird of the air. She shall dance, and -not work. She shall sing, and not cry.</p> - -<p>“My beams,” continued the voice, “shine faintly -on your lodge, but they have power to transform it -into the lightness of the skies, and decorate it with -the colors of the clouds. Come, Osseo, my son, and -dwell no longer on earth. Think strongly on my -words, and look steadfastly at my beams. My power -is now at its height. Doubt not, delay not. It is<span class="pagenum"><a id="Page_257"></a>[257]</span> -the voice of the Spirit of the Stars that calls you -away to happiness and celestial rest.”</p> - -<p>The words were intelligible to Osseo, but his companions -thought them some far-off sounds of music, -or birds singing in the woods. Very soon the lodge -began to shake and tremble, and they felt it rising -into the air. It was too late to run out, for they -were already as high as the tops of the trees. Osseo -looked around him as the lodge passed through the -topmost boughs, and behold! their wooden dishes -were changed into shells of a scarlet color, the poles -of the lodge to glittering rods of silver, and the bark -that covered them into the gorgeous wings of insects.</p> - -<p>A moment more and his brothers and sisters, and -their parents and friends, were transformed into -birds of various plumage. Some were jays, some -partridges and pigeons, and others gay singing birds, -who hopped about, displaying their many-colored -feathers, and singing songs of cheerful note.</p> - -<p>But his wife, Oweenee, still kept her earthly garb, -and exhibited all the indications of extreme old age. -He again cast his eyes in the direction of the clouds, -and uttered the peculiar cry which had given him -the victory at the rock. In a moment the youth and -beauty of his wife returned; her dingy garments -assumed the shining appearance of green silk, and -her staff was changed into a silver feather.</p> - -<p>The lodge again shook and trembled, for they -were now passing through the uppermost clouds, and -they immediately after found themselves in the -Evening Star, the residence of Osseo’s father.</p> - -<p><span class="pagenum"><a id="Page_258"></a>[258]</span></p> - -<p>“My son,” said the old man, “hang that cage of -birds which you have brought along in your hand -at the door, and I will inform you why you and -your wife have been sent for.”</p> - -<p>Osseo obeyed, and then took his seat in the lodge.</p> - -<p>“Pity was shown to you,” resumed the King of -the Star, “on account of the contempt of your -wife’s sisters, who laughed at her ill fortune, and -ridiculed you while you were under the power of -that wicked spirit whom you overcame at the rock. -That spirit lives in the next lodge, being the small -star you see on the left of mine, and he has always -felt envious of my family because we had greater -power, and especially because we had committed to us -the care of the female world. He failed in many -attempts to destroy your brothers and sisters-in-law, -but succeeded at last in transforming yourself and -your wife into decrepit old persons. You must be -careful and not let the light of his beams fall on -you while you are here, for therein lies the power -of his enchantment. A ray of light is the bow and -arrow he uses.”</p> - -<p>Osseo lived happy and contented in the parental -lodge, and in due time his wife presented him with -a son, who grew up rapidly, and in the very likeness -of Osseo himself. He was very quick and ready in -learning everything that was done in his grandfather’s -dominions, but he wished also to learn the -art of hunting, for he had heard that this was a -favorite pursuit below. To gratify him, his father -made him a bow and arrows, and he then let the<span class="pagenum"><a id="Page_259"></a>[259]</span> -birds out of the cage that he might practise in shooting. -In this pastime he soon became expert, and -the very first day he brought down a bird; but when -he went to pick it up, to his amazement it was a -beautiful young woman, with the arrow sticking in -her breast. It was one of his younger aunts.</p> - -<p>The moment her blood fell upon the surface of -that pure and spotless planet, the charm was dissolved. -The boy immediately found himself sinking, -although he was partly upheld by something -like wings until he passed through the lower clouds, -and he then suddenly dropped upon a high, breezy -island in a large lake. He was pleased, on looking -up, to see all his aunts and uncles following him in -the form of birds, and he soon discovered the silver -lodge, with his father and mother, descending, with -its waving tassels fluttering like so many insects’ -gilded wings. It rested on the loftiest cliffs of the -island, and there they fixed their residence. They -all resumed their natural shapes, but they were diminished -to the size of fairies; and as a mark of -homage to the King of the Evening Star, they never -failed on every pleasant evening during the summer -season to join hands and dance upon the top of the -rocks. These rocks were quickly observed by the -Indians to be covered, in moonlight evenings, with a -larger sort of Ininees, or little men, and were called -Mish-in-e-mok-in-ok-ong, or Little Spirits, and the -island is named from them to this day.</p> - -<p>Their shining lodge can be seen in the summer -evenings, when the moon beams strongly on the pinnacles<span class="pagenum"><a id="Page_260"></a>[260]</span> -of the rocks; and the fishermen who go near -those high cliffs at night have even heard the voices -of the happy little dancers. And Osseo and his -wife, as fondly attached to each other as ever, always -lead the dance.</p> - -<h3>THE WANDERING STAR</h3> - -<p class="subhead">(<i>A Chippewa Legend</i>)</p> - -<p>A quarrel arose among the stars, when one of -them was driven from its home in the heavens, and -descended to the earth. It wandered from one path -to another, and was seen hovering over the campfires -when the people were preparing to sleep. -Among all the people in the world, only one could -be found who was not afraid of this star, and this -was a daughter of a Chippewa. She was not afraid -of the star, but admired and loved it. When she -awoke in the night she always beheld it, for the -star loved the maiden. In midsummer the young -girl, on going into the woods for berries, lost her -way, when a storm arose. Her cries for rescue were -answered only by the frogs. A lonely night came, -when she looked for her star in vain; the storm -overcast the sky, and at length caught her in its -fury and bore her away. Many seasons passed, -during which the star was seen, dimmed and wandering, -in the sky. At length, one autumn, it disappeared. -Then a hunter saw a small light hanging -over the water within the marshland in which -he was hunting. He returned to announce the<span class="pagenum"><a id="Page_261"></a>[261]</span> -strange sight. “That,” said the old wise man, “was -the star driven from heaven, now wandering in -search of our lost maiden, our beautiful child of -the Chippewas.”</p> - -<h3>THE DAUGHTERS OF THE STARS</h3> - -<p class="subhead">(<i>North American Indian</i>)</p> - -<p>Waupee, or the White Hawk, lived in a remote -part of the forest, where animals abounded. Every -day he returned from the chase with a large spoil, -for he was one of the most skilful and lucky hunters -of his tribe. His form was like the cedar; the -fire of youth beamed from his eye; there was no -forest too gloomy for him to penetrate, and no track -made by bird or beast of any kind which he could -not readily follow.</p> - -<p>One day he had gone beyond any point which he -had ever before visited. He travelled through an -open wood, which enabled him to see a great distance. -At length he beheld a light breaking through -the foliage of the distant trees, which made him -sure that he was on the borders of a prairie. It -was a wide plain, covered with long blue grass, and -enamelled with flowers of a thousand lovely tints.</p> - -<p>After walking for some time without a path, -musing upon the open country, and enjoying the -fragrant breeze, he suddenly came to a ring worn -among the grass and the flowers, as if it had been -made by footsteps moving lightly round and round. -But it was strange—so strange as to cause the White<span class="pagenum"><a id="Page_262"></a>[262]</span> -Hawk to pause and gaze long and fixedly upon the -ground—there was no path which led to this flowery -circle. There was not even a crushed leaf nor a -broken twig, nor the least trace of a footstep, approaching -or retiring, to be found. He thought he -would hide himself and lie in wait to discover, if -he could, what this strange circle meant.</p> - -<p>Presently he heard the faint sounds of music in -the air. He looked up in the direction they came -from, and as the magic notes died away he saw a -small object, like a little summer cloud that approaches -the earth, floating down from above. At -first it was very small, and seemed as if it could -have been blown away by the first breeze that came -along; but it rapidly grew as he gazed upon it, and -the music every moment came clearer and more -sweetly to his ear. As it neared the earth it appeared -as a basket, and it was filled with twelve -sisters, of the most lovely forms and enchanting -beauty.</p> - -<p>As soon as the basket touched the ground they -leaped out, and began straightway to dance, in the -most joyous manner, around the magic ring, striking, -as they did so, a shining ball, which uttered the -most ravishing melodies, and kept time as they -danced.</p> - -<p>The White Hawk, from his concealment, entranced, -gazed upon their graceful forms and movements. -He admired them all, but he was most -pleased with the youngest. He longed to be at -her side, to embrace her, to call her his own; and<span class="pagenum"><a id="Page_263"></a>[263]</span> -unable to remain longer a silent admirer, he rushed -out and endeavored to seize this twelfth beauty who -so enchanted him. But the sisters, with the quickness -of birds, the moment they descried the form -of a man, leaped back into the basket, and were -drawn up into the sky.</p> - -<p>Lamenting his ill-luck, Waupee gazed longingly -upon the fairy basket as it ascended and bore the -lovely sisters from his view. “They are gone,” he -said, “and I shall see them no more.”</p> - -<p>He returned to his solitary lodge, but he found -no relief to his mind. He walked abroad, but to -look at the sky, which had withdrawn from his sight -the only being he had ever loved, was painful to -him now.</p> - -<p>The next day, selecting the same hour, the White -Hawk went back to the prairie, and took his station -near the ring; in order to deceive the sisters, he -assumed the form of an opossum, and sat among -the grass as if he were there engaged in chewing -the cud. He had not waited long when he saw the -cloudy basket descend, and heard the same sweet -music falling as before. He crept slowly toward -the ring; but the instant the sisters caught sight of -him they were startled, and sprang into their car. -It rose a short distance when one of the elder sisters -spoke.</p> - -<p>“Perhaps,” she said, “it has come to show us how -the game is played by mortals.”</p> - -<p>“Oh, no!” the youngest replied. “Quick, let -us ascend.”</p> - -<p><span class="pagenum"><a id="Page_264"></a>[264]</span></p> - -<p>And all joining in a chant, they rose out of -sight.</p> - -<p>Waupee, casting off his disguise, walked sorrowfully -back to his lodge—but, ah! the night seemed -very long to lonely White Hawk. His whole soul -was filled with the thought of the beautiful sister.</p> - -<p>Betimes, the next day, he returned to the haunted -spot, hoping and fearing, and sighing as though his -very soul would leave his body in its anguish. He -reflected upon the plan he should follow to secure -success. He had already failed twice; to fail a -third time would be fatal. Near by he found an -old stump, much covered with moss, and just then -in use as the residence of a number of mice, who -had stopped there on a pilgrimage to some relatives -on the other side of the prairie. The White Hawk -was so pleased with their tidy little forms that he -thought he, too, would be a mouse, especially as they -were by no means formidable to look at, and would -not be at all likely to create alarm.</p> - -<p>He accordingly, having first brought the stump -and set it near the ring, without further notice -became a mouse, and peeped and sported about, and -kept his sharp little eyes busy with the others; but -he did not forget to keep one eye up toward the sky, -and one ear wide open in the same direction.</p> - -<p>It was not long before the sisters, at their customary -hour, came down and resumed their sport.</p> - -<p>“But see,” cried the younger sister, “that stump -was not there before.”</p> - -<p>She ran off, frightened, toward the basket. Her<span class="pagenum"><a id="Page_265"></a>[265]</span> -sisters only smiled, and gathering round the old -tree stump, they struck it, in jest, when out ran -the mice, and among them Waupee. They killed -them all but one, which was pursued by the younger -sister. Just as she had raised a silver stick which -she held in her hand to put an end to it, too, the -form of the White Hawk arose, and he clasped his -prize in his arms. The other eleven sprang to their -basket, and were drawn up to the skies.</p> - -<p>Waupee exerted all his skill to please his bride -and win her affections. He wiped the tears from -her eyes; he related his adventures in the chase; he -dwelt upon the charms of life on the earth. He was -constant in his attentions, keeping fondly by her -side, and picking out the way for her to walk as he -led her gently toward his lodge. He felt his heart -glow with joy as he entered it, and from that moment -he was one of the happiest of men.</p> - -<p>Winter and summer passed rapidly away, and as -the spring drew near with its balmy gales and its -many-colored flowers, their happiness was increased -by the presence of a beautiful boy in their lodge. -What more of earthly blessing was there for them -to enjoy?</p> - -<p>Waupee’s wife was a daughter of one of the stars, -and as the scenes of earth began to pall upon her -sight, she sighed to revisit her father. But she -was obliged to hide these feelings from her husband. -She remembered the charm that would carry -her up, and while White Hawk was engaged in the -chase, she took occasion to construct a wicker basket,<span class="pagenum"><a id="Page_266"></a>[266]</span> -which she kept concealed. In the meantime -she collected such rarities from the earth as she -thought would please her father, as well as the most -dainty kinds of food.</p> - -<p>One day when Waupee was absent, and all was -in readiness, she went out to the charmed ring, -taking with her her little son. As they entered the -car she commenced her magical song, and the basket -rose. The song was sad, and of a lowly and mournful -cadence, and as it was wafted far away by the -wind, it caught her husband’s ear. It was a voice -which he well knew, and he instantly ran to the -prairie. Though he made breathless speed, he could -not reach the ring before his wife and child had -ascended beyond his reach. He lifted up his voice -in loud appeals, but they were unavailing. The -basket still went up. He watched it till it became -a small speck, and finally it vanished in the sky. -He then bent his head down to the ground, and was -miserable.</p> - -<p>Through a long winter and a long summer Waupee -bewailed his loss, but he found no relief. The -beautiful spirit had come and gone, and he should -see it no more!</p> - -<p>He mourned his wife’s loss sorely, but his son’s -still more; for the boy had both the mother’s beauty -and the father’s strength.</p> - -<p>In the meantime his wife had reached her home -in the stars, and in the blissful employments of her -father’s house she had almost forgotten that she had -left a husband upon the earth. But her son, as he<span class="pagenum"><a id="Page_267"></a>[267]</span> -grew up, resembled more and more his father, and -every day he was restless and anxious to visit the -scene of his birth. His grandfather said to his -daughter, one day:</p> - -<p>“Go, my child, and take your son down to his -father, and ask him to come up and live with us. -But tell him to bring along a specimen of each kind -of bird and animal he kills in the chase.”</p> - -<p>She accordingly took the boy and descended. -The White Hawk, who was ever near the enchanted -spot, heard her voice as she came down the sky. -His heart beat with impatience as he saw her form -and that of his son, and they were soon clasped in -his arms.</p> - -<p>He heard the message of the Star, and he began -to hunt with the greatest activity, that he might -collect the presents with all dispatch. He spent -whole nights, as well as days, in searching for every -curious and beautiful animal and bird. He only -preserved a foot, a wing, or a tail of each.</p> - -<p>When all was ready, Waupee visited once more -each favorite spot—the hill-top whence he had been -used to see the rising sun; the stream where he had -sported as a boy; the old lodge, now looking sad and -solemn, which he was to sit in no more; and, last -of all, coming to the magic circle, he gazed widely -around him with tearful eyes, and, taking his wife -and child by the hand, they entered the car and -were drawn up—into a country far beyond the flight -of birds, or the power of mortal eye to pierce.</p> - -<p>Great joy was manifested upon their arrival at the<span class="pagenum"><a id="Page_268"></a>[268]</span> -starry plains. The Star Chief invited all his people -to a feast; and when they had assembled, he proclaimed -aloud that each one might continue as he -was, an inhabitant of his own dominions, or select -of the earthly gifts such as he liked best. A very -strange confusion immediately arose; not one but -sprang forward. Some chose a foot, some a wing, -some a tail, and some a claw. Those who selected -tails or claws were changed into animals, and ran -off; the others assumed the form of birds, and flew -away. Waupee chose a white hawk’s feather. His -wife and son followed his example, and each one -became a white hawk. He spread his wings, and, -followed by his wife and son, descended with the -other birds to the earth, where he is still to be -found, with the brightness of the starry plains in -his eye and the freedom of the heavenly breezes -in his wings.</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_269"></a>[269]</span></p> - -<h2 class="nobreak" id="CHAPTER_VI">CHAPTER VI<br /> -<span class="smaller">MYTHS OF THE SKY AND AIR</span></h2> - -</div> - -<p>The sky and the air are identified with the -highest conceptions of divinity reached in the -myths either of savage or more cultured races. The -Great Spirit of the North American Indians was -the god of the sky. Varuna, the all-seeing, merciful -god of the Hindoos, was the god of the vault of -heaven. Zeus, the supreme god of the Greeks, was -the sky god; also Odin, the great god in Norse -mythology (although above him was a mysterious, -unnameable god), Ormuzd in Persian mythology, -Rangi in Polynesian, in Japan the Invisible Lord -of the Middle Heaven. Closely related in power -to the gods of the sky are the gods of wind or storm. -Sometimes the god of the sky is himself the wielder -of the thunder, as in the case of Zeus, and sometimes -there is a special god of storm or thunder, as the -Indra of the Hindoos or the Thor of the Norsemen. -In Indian myths, Manabozho often wielded the thunder -and lightning, and he has contests with another -god of the air, Paup-puk-keewiss, the wind, a personage -full of mischief, as wind gods are apt to be, like -the Greek Hermes. The personification of wind and -thunder as birds is very common, and many a quaint<span class="pagenum"><a id="Page_270"></a>[270]</span> -tale results from this mythical idea. The Sioux -Indians believed in a god, Wah-keen-yan, in the -form of a large bird, whose flapping wings made -the thunder. He lived in the far, far west, on a -mound rising from a mountain top. To his tent -there are four openings, in which there are sentinels -clothed in red down. At the east is a butterfly, -at the west a bear; a fawn is at the south, and -a reindeer is at the north. He fashioned the first -spear and tomahawk, and attempted to kill the -offspring of Oan-tay-hee, his bitter enemy. If -Oan-tay-hee came near the surface of the earth, then -Wah-keen-yan would fire a hot thunderbolt at him. -Another of his enemies was Chaho-ter’dah, the god -of the forest. It was said that the god of thunder -often came racing along, hurling lightning at a tree, -to kill the forest god, who, having been warned, -had taken refuge in the water. Then Chaho-ter’dah -would ascend a tree and hurl his lightning at his -adversary to bring him down to submission.</p> - -<div class="figcenter" style="width: 700px;" id="illus8"> -<img src="images/illus8.jpg" width="700" height="350" alt="" /> -<p class="caption">Aurora. <i>Guido Reni.</i></p> -</div> - -<p>Another thunder bird is Sootooch, believed in by -the natives of Vancouver’s Island. He is a mighty -bird, dwelling aloft and far away, the flap of whose -wings makes the thunder, and his tongue is the -forked lightning. There were once four of these -birds in the land, and they fed on whales. But -the great deity Quawteaht, entering into a whale, -enticed one thunder bird after another to swoop -down and seize him with its talons. Then he would -plunge to the bottom of the sea and drown it. Thus -three of them perished, but the last one spread his<span class="pagenum"><a id="Page_271"></a>[271]</span> -wings and flew to the distant height, where he has -since remained.</p> - -<p>The Dakotahs say that thunder is a large bird -flying through the air. Its bright tracks are seen -in the air before you hear the clapping of its wings. -The old bird begins the thunder, but its rumbling -noise is caused by an immense quantity of young -birds or thunders that do the mischief. They are -like the young, mischievous men that will not listen to -good counsel. The old Thunder is wise and good, and -does not kill anybody nor do any kind of mischief.</p> - -<p>The chief god of the Brazilians is a large bird -who sweeps over the heavens, watching his children -and watering their crops. He warns them of his -presence by the mighty sound of his voice, the rushing -of his wings, and the flash of his eye. This -interesting bird is worshipped in a way befitting his -nature. A dry gourd is filled with pebbles and -decked with feathers and arrows, which is rattled -vigorously to symbolize the drama of the storm. -This curious implement has another element of interest -in the fact that it is one of the earliest forms -of musical instrument.</p> - -<p>An equally remarkable variety of bird is the wind -bird, who wings his way through all mythologies in -one form or another. Although the wind in Greece -had risen to man’s estate, it was still represented -as having wings. Even the wind god Hermes, far -removed as he is from the savage idea of the wind, -could not get along without wings for his feet and -head. Zeus, also, has a raven for his messenger,<span class="pagenum"><a id="Page_272"></a>[272]</span> -and Odin has the ravens Hugin and Munin, who -fly every day over the whole world and report to -him on their return what they have seen. Besides, -there is a Norse god of the winds—a giant who -sits in the northern extremity of heaven, clad in -eagle’s plumes. When he spreads out his wings for -flight the winds arise from under them.</p> - -<p>The thunder, however, like the wind, even among -savages, is sometimes personified as men, as in the -following Algonquin stories:</p> - -<h3>HOW A HUNTER VISITED THE THUNDER SPIRITS WHO -DWELL IN MOUNT KATAHDIN</h3> - -<p class="subhead">(<i>Passamaquoddy</i>)</p> - -<p><i>N’karnayoo.</i> Of old times. Once an Indian -went forth to hunt. And he departed from the -east branch of the Penobscot, and came to the head -of another branch that leads into the east branch, -and this he followed even to the foot of Mount -Katahdin. And there he hunted many a day alone, -and met none, till one morning in midwinter he -found the track of snowshoes. So he returned to -his camp; but the next day he met with it again -in a far-distant place. And thus it was that, wherever -he went, this track came to him every day. -Then noting this, as a sign to be observed, he followed -it, and it went up the mountain Katahdin, -which, being interpreted, means “the great mountain,” -until at last it was lost in a hard snowshoe -road made by many travellers. And since it was<span class="pagenum"><a id="Page_273"></a>[273]</span> -hard and even, he took off his <i>agahmook</i> (P.), or -snowshoes, and went ever on and up with the road; -and it was a strange path and strange was its ending, -for it stopped just before a high ledge, like an -immense wall, on a platform at its foot. And there -were many signs there, as of many people, yet he -saw no one. And as he stayed it seemed to grow -stranger and stranger. At last he heard a sound as -of footsteps coming, yet within the wall, when lo! -a girl stepped directly out of the precipice upon the -platform. But though she was beautiful beyond -belief, he was afraid. And to his every thought -she answered in words, and that so sweetly and -kindly and cleverly that he was soon without fear, -though he saw that she had powerful <i>m’téoulin</i>, or -great magic power. And they being soon pleased -one with the other, and wanting each other, she -bade him accompany her, and that by walking directly -through the rock. “Have no fear,” said she, -“but advance boldly!” So he obeyed, and lo! the -rock was as the air, and it gave way as he went on. -And ever as they went the maiden talked to him, -answering his thoughts, so that he spoke not aloud.</p> - -<p>And anon they came to a great cavern far within, -and there was an old man seated by a fire, and the -old man welcomed him. And he was very kindly -treated by the strange pair all day: in all his life he -had never been so happy. Now as the night drew -near, the old man said to his daughter, “Can you -hear aught of your brothers?” Then she went out -to the terrace, and, returning, said, “No.” Then<span class="pagenum"><a id="Page_274"></a>[274]</span> -anon he asked her again, and she, going and returning -as before, replied, “Now I hear them coming.” -Then they listened, when lo! there came, as at the -door without, a crash of thunder with a flash of -lightning, and out of the light stepped two young -men of great beauty, but like giants, stupendous and -of awful mien. And, like their father, their eyebrows -were of stone, while their cheeks were as rocks.</p> - -<p>And the hunter was told by their sister that when -they went forth, which was every few days, their -father said to them: “Sons, arise! it is time now -for you to go forth over the world and save our -friends. Go not too near the trees, but if you see -aught that is harmful to those whom we love, strike, -and spare not!” Then when they went forth they -flew on high, among the clouds: and thus it is that -the Thunder and Lightning, whose home is in the -mighty Katahdin, are made. And when the thunder -strikes, the brothers are shooting at the enemies -of their friends.</p> - -<p>Now when the day was done the hunter returned -to his home, and when there found he had been -gone seven years. All this I have heard from the -old people who are dead and gone.</p> - -<h3>THE THUNDER AND LIGHTNING MEN</h3> - -<p class="subhead">(<i>Passamaquoddy</i>)</p> - -<p>This is truly an old Indian story of old time. -Once an Indian was whirled up by the roaring -wind: he was taken up in a thunder-storm, and set<span class="pagenum"><a id="Page_275"></a>[275]</span> -down again in the village of the Thunders. In -after times he described them as very like human -beings: they used bows and arrows (<i>tah-bokque</i>), -and had wings.</p> - -<p>But these wings can be laid aside, and kept for -use. And from time to time their chief gives these -Thunders orders to put them on, and tells them -where to go. He also tells them how long they are -to be gone, and warns them not to go too low, for -it is sure death for them to be caught in the crotch -of a tree.</p> - -<p>The great chief of the Thunders, hearing of the -stranger’s arrival, sent for him, and received him -very kindly, and told him that he would do well to become -one of them. To which the man being willing, -the chief soon after called all his people together to -see the ceremony of <i>thunderifying</i> the Indian.</p> - -<p>Then they bade him go into a square thing, or -box, and while in it he lost his senses and became -a Thunder. Then they brought him a pair of wings, -and he put them on. So he flew about like the rest -of the Thunders; he became quite like them, and -followed all their ways. And he said that they -always flew toward the <i>sou’ n’ snook</i>, or south, and -that the roar and crash of the thunder was the sound -of their wings. Their great amusement is to play -at ball across the sky. When they return they carefully -put away their wings for their next flight. -There is a big bird in the south, and this they are -always trying to kill, but never succeed in doing so.</p> - -<p>They made long journeys, and always took him<span class="pagenum"><a id="Page_276"></a>[276]</span> -with them. So it went on for a long time, but it -came to pass that the Indian began to tire of his -strange friends. Then he told the chief that he -wished to see his family on earth, and the sagamore -listened to him and was very kind. Then he called -all his people together, and said that their brother -from the other world was very lonesome, and wished -to return. They were all very sorry indeed to lose -him, but because they loved him they let him have -his own way, and decided to carry him back again. -So bidding him close his eyes till he should be on -earth, they carried him down.</p> - -<p>The Indians saw a great thunder-storm drawing -near; they heard such thunder as they never knew -before, and then something in the shape of a human -being coming down with lightning; then they ran -to the spot where he sat, and it was their long-lost -brother, who had been gone seven years.</p> - -<p>He had been in the Thunder-world. He told them -how he had been playing ball with the Thunder-boys; -yes, how he had been turned into a real Thunder -himself.</p> - -<h3>HOW GLOOSKAP BOUND WUCHOWSEN, THE GREAT -WIND-BIRD, AND MADE ALL THE WATERS IN -ALL THE WORLD STAGNANT</h3> - -<p class="subhead">(<i>Passamaquoddy</i>)</p> - -<p>The Indians believe in a great bird called by them -<i>Wochowsen</i> or <i>Wuchowsen</i>, meaning Wind-Blow or -the Wind-Blower, who lives far to the North, and<span class="pagenum"><a id="Page_277"></a>[277]</span> -sits upon a great rock at the end of the sky. And -it is because whenever he moves his wings the wind -blows they of old times called him that.</p> - -<p>When Glooskap was among men he often went -out in his canoe with bow and arrows to kill sea-fowl. -At one time it was every day very windy; -it grew worse; at last it blew a tempest, and he -could not go out at all. Then he said: “Wuchowsen, -the Great Bird, has done this!”</p> - -<p>He went to find him; it was long ere he reached -his abode. He found sitting on a high rock a large -white Bird.</p> - -<p>“Grandfather,” said Glooskap, “you take no compassion -on your <i>Koosesek</i>, your grandchildren. You -have caused this wind and storm; it is too much. -Be easier with your wings!”</p> - -<p>The Giant Bird replied: “I have been here since -ancient times; in the earliest days, ere aught else -spoke, I first moved my wings; mine was the first -voice—and I will ever move my wings as I will.”</p> - -<p>Then Glooskap rose in his might; he rose to the -clouds; he took the Great Bird-giant Wuchowsen as -though he were a duck, and tied both his wings, -and threw him down into a chasm between deep -rocks, and left him lying there.</p> - -<p>The Indians could now go out in their canoes all -day long, for there was a dead calm for many weeks -and months. And with that all the waters became -stagnant. They were so thick that Glooskap could -not paddle his canoe. Then he thought of the Great -Bird, and went to see him.</p> - -<p><span class="pagenum"><a id="Page_278"></a>[278]</span></p> - -<p>As he had left him he found him, for Wuchowsen -is immortal. So, raising him, he put him on his -rock again, and untied one of his wings. Since then -the winds have never been so terrible as in the old -time.</p> - -<h3>THE WONDERFUL EXPLOITS OF PAUP-PUK-KEEWISS</h3> - -<p>A man of large stature found himself standing -alone on a prairie. He thought to himself: “How -came I here? Are there no beings on this earth -but myself? I must travel and see. I must walk -till I find the abodes of men.”</p> - -<p>So soon as his mind was made up he set out, he -knew not whither, in search of habitations. He was -a resolute fellow, and no difficulties could turn him -from his purpose: neither prairies, rivers, woods, -nor storms had the effect to daunt his courage or -turn him back. After travelling a long time he -came to a wood, in which he saw decayed stumps -of trees, as if they had been cut in ancient times, -but no other trace of men. Pursuing his journey, -he found more recent marks of the same kind; after -this he came upon fresh traces of human beings; -first their footsteps, and then the wood they had -felled, lying in heaps. Pushing on, he emerged -toward dusk from the forest, and beheld at a distance -a large village of high lodges standing on -rising ground.</p> - -<p>“I am tired of this dog-trot,” he said to himself. -“I will arrive there on a run.”</p> - -<p><span class="pagenum"><a id="Page_279"></a>[279]</span></p> - -<p>He started off with all his speed. On coming to -the first lodge, without any especial exertion, he -jumped over it, and found himself standing by the -door on the other side. Those within saw something -pass over the opening in the roof, and then -they heard a thump upon the ground. “What is -that?” they all said, and one ran out to see and -invited him in. He found himself in company with -an old chief and several men who were seated in -the lodge. Meat was set before him, after which -the old chief asked him whither he was going, and -what was his name. He answered that he was in -search of adventures, and that his name was “Paup-puk-keewiss.”</p> - -<p>They all opened their eyes upon the stranger with -a broad stare.</p> - -<p>“Paup-puk-keewiss!” whispered one to another, -and a general titter went round.</p> - -<p>They invited him to stay with them, which he -was inclined to do, for it was a pleasant village, -but so small as constantly to embarrass Paup-puk-keewiss. -He was in perpetual trouble; whenever -he shook hands with a stranger to whom he might -be introduced, such was the abundance of his -strength, without meaning it, he wrung his arm -off at the shoulder. Once or twice, in mere sport, -he cuffed the boys about the lodge by the side of -the head, and they flew out of sight as though they -had been shot from a bow; nor could they ever -be found again, though they were searched for in -all the country round, far and wide. If Paup-puk-keewiss<span class="pagenum"><a id="Page_280"></a>[280]</span> -proposed to himself a short stroll in the -morning, he was at once miles out of town. When -he entered a lodge, if he happened for a moment -to forget himself, he walked straight through the -leathern, or wooden, or earthen walls as if he had -been merely passing through a bush. At his meals -he broke in pieces all the dishes, set them down -as lightly as he would; and, putting a leg out of -bed when he rose, it was a common thing for him -to push off the top of the lodge.</p> - -<p>He wanted more elbow-room, and after a short -stay, in which, by the accidental letting go of his -strength, he had nearly laid waste the whole place, -and filled it with demolished lodges and broken pottery -and one-armed men, he made up his mind to -go farther, taking with him a young man who had -formed a strong attachment for him, and who might -serve him as his pipe-bearer; for Paup-puk-keewiss -was a huge smoker, and vast clouds followed him -wherever he went, so that people could say, “Paup-puk-keewiss -is coming!” by the mighty smoke he -raised.</p> - -<p>They set out together, and when his companion -was fatigued with walking, Paup-puk-keewiss would -put him forward on his journey a mile or two by -giving him a cast in the air and lighting him in a -soft place among the trees, or in a cool spot in a -water-pond, among the sedges and water-lilies. At -other times he would lighten the way by showing -off a few tricks, such as leaping over trees, and -turning round on one leg till he made the dust fly;<span class="pagenum"><a id="Page_281"></a>[281]</span> -at which the pipe-bearer was mightily pleased, although -it sometimes happened that the character of -these gambols frightened him. For Paup-puk-keewiss -would, without the least hint of such an intention, -jump into the air far ahead, and it would -cost the little pipe-bearer half a day’s hard travel -to come up with him; and then the dust Paup-puk-keewiss -raised was often so thick and heavy as completely -to bury the poor little pipe-bearer, and compel -Paup-puk-keewiss to dig diligently and with -might and main to get him out alive.</p> - -<p>One day they came to a very large village, where -they were well received. After staying in it some -time (in the course of which Paup-puk-keewiss, in -a fit of abstraction, walked straight through the sides -of three lodges without stopping to look for the -door), they were informed of a number of wicked -spirits, who lived at a distance, and who made it -a practice to kill all who came to their lodge. Attempts -had been made to destroy them, but they -had always proved more than a match for such as -had come out against them.</p> - -<p>Paup-puk-keewiss determined to pay them a visit, -although he was strongly advised not to do so. The -chief of the village warned him of the great danger -he would incur, but finding Paup-puk-keewiss resolved, -he said:</p> - -<p>“Well, if you will go, being my guest I will send -twenty warriors to serve you.”</p> - -<p>Paup-puk-keewiss thanked him for the offer, although -he suggested that he thought he could get<span class="pagenum"><a id="Page_282"></a>[282]</span> -along without them, at which the little pipe-bearer -grinned, for his master had never shown in that -village what he could do, and the chief thought that -he, Paup-puk-keewiss, would be likely to need twenty -warriors, at the least, to encounter the wicked spirits -with any chance of success. Twenty young men -made their appearance. They set forward, and after -about a day’s journey they descried the lodge of the -Manitoes.</p> - -<p>Paup-puk-keewiss placed his friend, Pipe-bearer, -and the warriors near enough to see all that passed, -while he went alone to the lodge.</p> - -<p>As he entered, Paup-puk-keewiss saw five horrid-looking -Manitoes in the act of eating. It was the -father and his four sons. They were really hideous -to look upon. Their eyes were swimming low in -their heads, and they glared about as if they were -half starved. They offered Paup-puk-keewiss something -to eat, which he politely refused, for he had -a strong suspicion that it was the thigh-bone of a -man.</p> - -<p>“What have you come for?” said the old one.</p> - -<p>“Nothing,” answered Paup-puk-keewiss.</p> - -<p>They all stared at him.</p> - -<p>“Do you not wish to wrestle?” they all asked.</p> - -<p>“Yes,” replied Paup-puk-keewiss, “I don’t mind -if I do take a turn.”</p> - -<p>Pipe-bearer, who stood near enough to overhear -the conversation, grinned from ear to ear when he -caught this remark. A hideous smile came over the -faces of the Manitoes.</p> - -<p><span class="pagenum"><a id="Page_283"></a>[283]</span></p> - -<p>“You go,” they said to the eldest brother.</p> - -<p>The two got ready—the Manito and Paup-puk-keewiss—and -they were soon clinched in each other’s -arms for a deadly throw. Paup-puk-keewiss knew -their object—his death; they wanted a taste of his -body, and he was determined they should have it, -perhaps in a different sense from that they intended.</p> - -<p>“Haw! haw!” they cried, and soon the dust and -dry leaves flew about as if driven by a strong wind. -The Manito was strong, but Paup-puk-keewiss -thought he could master him; and all at once, -giving him a sly trip as the wicked spirit was -trying to finish his breakfast with a piece out of -his shoulder, he sent the Manito headforemost -against a stone, and, calling aloud to the three -others, he bade them come and take the body away.</p> - -<p>The brothers now stepped forth in quick succession, -but Paup-puk-keewiss, having got his blood -up and limbered himself by exercise, soon dispatched -the three—sending one this way, another that, and -the third straight up into the air so high that he -never came down again.</p> - -<p>It was time for the old Manito to be frightened, -and dreadfully frightened he got, and ran for his -life, which was the very worst thing he could have -done; for Paup-puk-keewiss, of all his gifts of -strength, was most noted for his speed of foot. The -old Manito set off, and for mere sport’s sake Paup-puk-keewiss -pursued him. Sometimes he was before -the wicked old spirit, sometimes he was flying<span class="pagenum"><a id="Page_284"></a>[284]</span> -over his head, and then he would keep along at a -steady trot just at his heels, till he had blown all -the breath out of the old knave’s body.</p> - -<p>Meantime his friend, Pipe-bearer, and the twenty -young warriors cried out:</p> - -<p>“Ha, ha, ah! ha, ha, ah! Paup-puk-keewiss is -driving him before him!”</p> - -<p>The Manito only turned his head now and then -to look back. At length, when he was tired of the -sport, to be rid of him, Paup-puk-keewiss, with a -gentle application of his foot, sent the wicked old -Manito whirling away through the air, in which he -made a great number of the most curious turnovers -in the world, till he came to alight, when it so -happened that he fell astride of an old bull buffalo, -grazing in a distant pasture, who straightway set -off with him at a long gallop, and the old Manito -has not been heard of to this day.</p> - -<p>The warriors and Pipe-bearer and Paup-puk-keewiss -set to work and burned down the lodge of -the wicked spirits, and then when they came to -look about, they saw that the ground was strewn on -all sides with human bones bleaching in the sun; -these were the unhappy victims of the Manitoes. -Paup-puk-keewiss then took three arrows from his -girdle, and, after having performed a ceremony to -the Great Spirit, he shot one into the air, crying: -“You are lying down; rise up or you will be -hit!”</p> - -<p>The bones all moved to one place. He shot the -second arrow, repeating the same words, when each<span class="pagenum"><a id="Page_285"></a>[285]</span> -bone drew toward its fellow-bone; the third arrow -brought forth to life the whole multitude of people -who had been killed by the Manitoes. Paup-puk-keewiss -conducted the crowd to the chief of the -village, who had proved his friend, and gave them -into his hands. The chief was there with his counsellors, -to whom he spoke apart.</p> - -<p>“Who is more worthy,” said the chief to Paup-puk-keewiss, -“to rule than you? <i>You</i> alone can defend -them.”</p> - -<p>Paup-puk-keewiss thanked him, and told him that -he was in search of more adventures. “I have done -some things,” said Paup-puk-keewiss, rather boastfully, -“and I think I can do some more.”</p> - -<p>The chief still urged him, but he was eager to -go, and, naming Pipe-bearer to tarry and take his -place, he set out again on his travels, promising that -he would some time or other come back and see -them.</p> - -<p>“Ho! ho! ho!” they all cried. “Come back -again and see us!” He renewed his promise that -he would, and then set out alone.</p> - -<p>After travelling some time he came to a great -lake, and on looking about he discovered a very -large otter on an island. He thought to himself: -“His skin will make me a fine pouch.” And he -immediately drew up at long shots and drove an -arrow into his side. He waded into the lake, and -with some difficulty dragged him ashore, and up a -hill overlooking the lake.</p> - -<p>As soon as Paup-puk-keewiss got the otter into<span class="pagenum"><a id="Page_286"></a>[286]</span> -the sunshine where it was warm, he skinned him, -and threw the carcass some distance off, thinking -the war-eagle would come, and that he should have -a chance to secure his feathers as ornaments for the -head; for Paup-puk-keewiss began to be proud, and -was disposed to display himself.</p> - -<p>He soon heard a rushing noise as of a loud wind, -but could see nothing. Presently a large eagle -dropped, as if from the air, upon the otter’s carcass. -Paup-puk-keewiss drew his bow, and the -arrow passed through under both of his wings. The -bird made a convulsive flight upward, with such -force that the cumbrous body was borne up several -feet from the ground; but, with its claws deeply -fixed, the heavy otter brought the eagle back to the -earth. Paup-puk-keewiss possessed himself of a -handful of the prime feathers, crowned his head -with the trophy, and set off in high spirits on the -lookout for something new.</p> - -<p>After walking awhile, he came to a body of water -which flooded the trees on its banks—it was a -lake made by beavers. Taking his station on the -raised dam where the stream escaped, he watched -to see whether any of the beavers would show themselves. -A head presently peeped out of the water -to see who it was that disturbed them.</p> - -<p>“My friend,” said Paup-puk-keewiss, in his most -persuasive manner, “could you not oblige me by -turning me into a beaver like yourself. Nothing -would please me so much as to make your acquaintance, -I can assure you,” for Paup-puk-keewiss was<span class="pagenum"><a id="Page_287"></a>[287]</span> -curious to know how these watery creatures lived, -and what kind of notions they had.</p> - -<p>“I do not know,” replied the beaver, who was -rather short-nosed and surly. “I will go and ask -the others. Meanwhile stay where you are, if you -please.”</p> - -<p>“To be sure,” answered Paup-puk-keewiss, stealing -down the bank several paces as soon as the -beaver’s back was turned.</p> - -<p>Presently there was a great splashing of the water, -and all the beavers showed their heads and looked -warily to where he stood, to see if he was armed; -but he had knowingly left his bow and arrows in -a hollow tree at a short distance.</p> - -<p>After a long conversation, which they conducted -in a whisper so that Paup-puk-keewiss could not -catch a word, strain his ears as he would, they all -advanced in a body toward the spot where he stood, -the chief approaching the nearest, and lifting his -head highest out of the water.</p> - -<p>“Can you not,” said Paup-puk-keewiss, noticing -that they waited for him to speak first, “turn me -into a beaver? I wish to live among you.”</p> - -<p>“Yes,” answered their chief; “lie down.” And -Paup-puk-keewiss in a moment found himself a -beaver, and was gliding into the water, when a -thought seemed to strike him, and he paused at the -edge of the lake. “I am very small,” he said to the -beaver, in a sorrowful tone. “You must make me -large,” he said; for Paup-puk-keewiss was terribly -ambitious, and wanted always to be the first person<span class="pagenum"><a id="Page_288"></a>[288]</span> -in every company. “Larger than any of you; in -my present size it’s hardly worth my while to go -into the water.”</p> - -<p>“Yes, yes!” said they. “By and by, when we -get into the lodge, it shall be done.”</p> - -<p>They all dived into the lake, and in passing great -heaps of limbs and logs at the bottom, he asked the -use of them. They answered, “It is for our winter’s -provisions.”</p> - -<p>When they all got into the lodge their number -was about one hundred. The lodge was large and -warm.</p> - -<p>“Now we will make you large,” said they. “Will -<i>that</i> do?”</p> - -<p>“Yes,” he answered; for he found that he was -ten times the size of the largest.</p> - -<p>“You need not go out,” said the others; “we -will bring you food into the lodge, and you will be -our chief.”</p> - -<p>“Very well,” Paup-puk-keewiss answered. He -thought, “I will stay here and grow fat at their -expense.” But, soon after, one ran into the lodge, -out of breath, crying out, “We are visited by the -Indians!”</p> - -<p>All huddled together in great fear. The water -began to lower, for the hunters had broken down -the dam, and they soon heard them on the roof -of the lodge, breaking it up. Out jumped all the -beavers into the water, and so escaped.</p> - -<p>Paup-puk-keewiss tried to follow them, but, unfortunately, -to gratify his ambition they had made<span class="pagenum"><a id="Page_289"></a>[289]</span> -him so large that he could not creep out at the hole. -He tried to call them back, but either they did not -hear or would not attend to him; he worried himself -so much in searching for a door to let him -out that he looked like a great bladder, swollen and -blistering in the sun, and the sweat stood out upon -his forehead in knobs and huge bubbles.</p> - -<p>Although he heard and understood every word -that the hunters spoke—and some of their expressions -suggested terrible ideas—he could not turn -himself back into a man. He had chosen to be a -beaver, and a beaver he must be. One of the hunters, -a prying little man, with a single lock dangling -over one eye, put his head in at the top of the lodge. -“<i>Ty-au!</i>” cried he. “<i>Tut ty-au!</i> Me-shau-mik—king -of beavers—is in.” Whereupon the whole -crowd of hunters began upon him with their clubs, -and knocked his skull about until it was no harder -than a morass in the middle of summer. Paup-puk-keewiss -thought as well as ever he did, although -he was a beaver; and he felt that he was in -a rather foolish scrape, inhabiting the carcass of a -beaver.</p> - -<p>Presently seven or eight of the hunters hoisted -his body upon long poles, and marched away home -with him. As they went, he reflected in this manner: -“What will become of me? My ghost or -shadow will not die after they get me to their -lodges.”</p> - -<p>Invitations were immediately sent out for a grand -feast; but as soon as his body got cold, his soul,<span class="pagenum"><a id="Page_290"></a>[290]</span> -being uncomfortable in a house without heat, flew -off.</p> - -<p>Having reassumed his mortal shape, Paup-puk-keewiss -found himself standing near a prairie. -After walking a distance, he saw a herd of elk -feeding. He admired their apparent ease and enjoyment -of life, and thought there could be nothing -more pleasant than the liberty of running about and -feeding on the prairies. He had been a water -animal, and now he wished to become a land animal, -to learn what passed in an elk’s head as he -roved about. He asked them if they could not turn -him into one of themselves.</p> - -<p>“Yes,” they answered, after a pause. “Get -down on your hands and feet.”</p> - -<p>He obeyed their directions, and forthwith found -himself to be an elk.</p> - -<p>“I want big horns, big feet,” said he; “I wish -to be very large,” for all the conceit and vainglory -had not been knocked out of Paup-puk-keewiss, even -by the sturdy thwacks of the hunters’ clubs.</p> - -<p>“Yes, yes,” they answered. “There,” exerting -their power, “are you big enough?”</p> - -<p>“That will do,” he replied, for, looking into a -lake hard by, Paup-puk-keewiss saw that he was -very large. They spent their time in grazing and -running to and fro; but what astonished Paup-puk-keewiss, -although he often lifted up his head and -directed his eyes that way, he could never see the -stars, which he had so admired as a human being.</p> - -<p>Being rather cold one day, Paup-puk-keewiss went<span class="pagenum"><a id="Page_291"></a>[291]</span> -into a thick wood for shelter, whither he was followed -by most of the herd. They had not been -long there when some elks from behind passed the -others like a strong wind, calling out:</p> - -<p>“The hunters are after us!”</p> - -<p>All took the alarm, and off they ran, Paup-puk-keewiss -with the rest.</p> - -<p>“Keep out on the plains,” they said. But it -was too late to profit by this advice, for they had -already got entangled in the thick woods. Paup-puk-keewiss -soon scented the hunters, who were -closely following his trail, for they had left all the -others and were making after him in full cry. He -jumped furiously, dashed through the underwood, -and broke down whole groves of saplings in his -flight. But this only made it the harder for him to -get on, such a huge and lusty elk was he by his -own request.</p> - -<p>Presently, as he dashed past an open space, he -felt an arrow in his side. They could not well -miss it, he presented so wide a mark to the shot. -He bounded over trees under the smart, but the -shafts clattered thicker and thicker at his ribs, and -at last one entered his heart. He fell to the ground, -and heard the whoop of triumph sounded by the -hunters. On coming up, they looked on the carcass -with astonishment, and with their hands up -to their mouths, exclaimed: “<i>Ty-au! ty-au!</i>”</p> - -<p>There were about sixty in the party, who had -come out on a special hunt, as one of their number -had, the day before, observed his large tracks on<span class="pagenum"><a id="Page_292"></a>[292]</span> -the plains. When they had skinned him his flesh -grew cold and his spirit took its flight from the -dead body, and Paup-puk-keewiss found himself in -human shape, with a bow and arrows.</p> - -<p>But his passion for adventure was not yet cooled; -for, on coming to a large lake with a sandy beach, -he saw a large flock of brant, and speaking to them -in the brant language, he requested them to make -a brant of him.</p> - -<p>“Yes,” they replied at once, for the brant is a -bird of a very obliging disposition.</p> - -<p>“But I want to be very large,” he said. There -was no end to the ambition of Paup-puk-keewiss.</p> - -<p>“Very well,” they answered; and he soon found -himself a large brant, all the others standing gazing -in astonishment at his great size.</p> - -<p>“You must fly as leader,” they said.</p> - -<p>“No,” answered Paup-puk-keewiss; “I will fly -behind.”</p> - -<p>“Very well,” rejoined the brant. “One thing -more we have to say to you Brother Paup-puk-keewiss” -(for he had told them his name); “you -must be careful, in flying, not to look down, for -something may happen to you.”</p> - -<p>“Well, it is so,” said he; and soon the flock rose -up into the air, for they were bound north. They -flew very fast—he behind. One day, while going -with a strong wind, and as swift as their wings -could flap, as they passed over a large village the -Indians raised a great shout on seeing them, particularly -on Paup-puk-keewiss’s account, for his<span class="pagenum"><a id="Page_293"></a>[293]</span> -wings were broader than two large mats. The -village people made such a frightful noise that he -forgot what had been told him about looking down. -They were now scudding along as swift as arrows, -and as soon as he brought his neck in and stretched -it down to look at the shouters, his huge tail was -caught by the wind, and over and over he was blown. -He tried to right himself, but without success, for -he had no sooner got out of one heavy air-current -than he fell into another, which treated him even -more rudely than that he had escaped from. Down, -down he went, making more turns than he wished -for, from a height of several miles.</p> - -<p>The first moment he had to look about him, Paup-puk-keewiss, -in the shape of a big brant, was aware -that he was jammed into a large, hollow tree. To -get backward or forward was out of the question, -and there, in spite of himself, was Paup-puk-keewiss -forced to tarry till his brant life was ended by -starvation, when, his spirit being at liberty, he was -once more a human being.</p> - -<p>As he journeyed on in search of further adventures, -Paup-puk-keewiss came to a lodge in which -were two old men, with heads white from extreme -age. They were very fine old men to look at. There -was such sweetness and innocence in their features -that Paup-puk-keewiss would have enjoyed himself -very much at their lodge if he had had no other -entertainment than such as the gazing upon the -serene and happy faces of the two innocent old -men, with heads white from extreme age, afforded.</p> - -<p><span class="pagenum"><a id="Page_294"></a>[294]</span></p> - -<p>They treated him well, and he made known to -them that he was going back to his village, his -friends and people, whereupon the two white-headed -old men very heartily wished him a good journey -and abundance of comfort in seeing his friends once -more. They even arose, old and infirm as they -were, and, tottering with exceeding difficulty to the -door, were at great pains to point out to him the -exact course he should take; and they called his -attention to the circumstance that it was much -shorter and more direct than he would have taken -himself. Ah! what merry deceivers were these two -old men with very white heads.</p> - -<p>Paup-puk-keewiss, with blessings showered on him -until he was fairly out of sight, set forth with good -heart. He thought he heard loud laughter resounding -after him in the direction of the lodge of the -two old men; but it could not have been the two old -men, for they were certainly too old to laugh.</p> - -<p>He walked briskly all day, and at night he had -the satisfaction of reaching a lodge in all respects -like that which he had left in the morning. There -were two fine old men, and his treatment was in -every particular the same, even down to the parting -blessing and the laughter that followed him as -he went his way.</p> - -<p>After walking the third day, and coming to a -lodge the same as before, he was satisfied from the -bearings of the course he had taken that he had -been journeying in a circle, and by a notch which -he had cut in the door-post that these were the same<span class="pagenum"><a id="Page_295"></a>[295]</span> -two old men all along; and that, despite their innocent -faces and their very white heads, they had -been playing him a sorry trick.</p> - -<p>“Who are you,” said Paup-puk-keewiss, “to treat -me so? Come forth, I say!”</p> - -<p>They were compelled to obey his summons lest, -in his anger, he should take their lives, and they -appeared on the outside of the lodge.</p> - -<p>“We must have a little trial of speed now,” said -Paup-puk-keewiss.</p> - -<p>“A race?” they asked. “We are very old; we -cannot run.”</p> - -<p>“We will see,” said Paup-puk-keewiss; whereupon -he set them out upon the road, and then he gave -them a gentle push, which put them in motion. -Then he pushed them again—harder—harder—until -they got under fine headway, when he gave each -of them an astounding shock with his foot, and off -they flew at a great rate, round and round the -course; and such was the magic virtue of the foot -of Paup-puk-keewiss that no object once set going -by it could by any possibility stop; so that, for -aught we know to the contrary, the two innocent, -white-headed, merry old men are trotting with all -their might and main around the circle in which -they beguiled Paup-puk-keewiss to this day.</p> - -<p>Continuing his journey, Paup-puk-keewiss, although -his head was warm and buzzing with all -sorts of schemes, did not know exactly what to do -until he came to a big lake. He mounted a high -hill to try and see to the other side, but he could<span class="pagenum"><a id="Page_296"></a>[296]</span> -not. He then made a canoe, and sailed forth. The -water was very clear—a transparent blue—and he -saw that it abounded with fish of a rare and delicate -complexion. This circumstance inspired him -with a wish to return to his village, and to bring -his people to live near this beautiful lake.</p> - -<p>Toward evening, coming to a woody island, he -encamped and ate the fish he had speared, and they -proved to be as comforting to the stomach as they -were pleasing to the eye. The next day Paup-puk-keewiss -returned to the mainland, and as he wandered -along the shore he espied at a distance the -celebrated giant, Manabozho, who is a bitter enemy -of Paup-puk-keewiss, and loses no opportunity to -stop him on his journeyings and to thwart his plans.</p> - -<p>At first it occurred to Paup-puk-keewiss to have -a trial of wits with the giant, but on second thoughts -he said to himself: “I am in a hurry now; I will -see him another time.”</p> - -<p>With no further mischief than raising a great -whirlwind of dust, which caused Manabozho to rub -his eyes severely, Paup-puk-keewiss quietly slipped -out of the way; and he made good speed withal, -for in much less time than you could count half -the stars in the sky of a winter night, he had reached -home.</p> - -<p>His return was welcomed with a great hubbub of -feasting and songs; and he had scarcely set foot in -the village before he had invitations to take potluck -at different lodges, which would have lasted -him the rest of his natural life. Pipe-bearer, who<span class="pagenum"><a id="Page_297"></a>[297]</span> -had some time before given up the cares of a ruler, -and fallen back upon his native place, fairly danced -with joy at the sight of Paup-puk-keewiss, who, not -to be outdone, dandled him affectionately in his -arms by casting him up and down in the air half -a mile or so, till little Pipe-bearer had no breath -left in his body to say that he was happy to see -Paup-puk-keewiss home again.</p> - -<p>Paup-puk-keewiss gave the village folks a lively -account of his adventures, and when he came to the -blue lake and the abundant fish, he dwelt upon their -charms with such effect that they agreed, with one -voice, that it must be a glorious place to live in, -and if he would show them the way they would -shift camp and settle there at once.</p> - -<p>He not only showed them the way, but, bringing -his wonderful strength and speed of foot to bear, -in less than half a day he had transported the whole -village, with its children, women, tents, and implements -of war, to the new water-side.</p> - -<p>Here, for a time, Paup-puk-keewiss appeared to -be content, until one day a message came for him -in the shape of a bear, who said that their king -wished to see him immediately at his village. Paup-puk-keewiss -was ready in an instant, and, mounting -upon the messenger’s back, off he ran. Toward -evening they climbed a high mountain, and came -to a cave where the bear-king lived. He was a -very large person, and, puffing with fat and a sense -of his own importance, he made Paup-puk-keewiss -welcome by inviting him into his lodge.</p> - -<p><span class="pagenum"><a id="Page_298"></a>[298]</span></p> - -<p>As soon as it was proper, he spoke, and said that -he had sent for him on hearing that he was the -chief who was moving a large party toward his -hunting-grounds.</p> - -<p>“You must know,” said the bear-king with a -terrible growl, “that you have no right there, and -I wish you would leave the country with your party, -or else the strongest force will take possession. Take -notice.”</p> - -<p>“Very well,” replied Paup-puk-keewiss, going -toward the door, for he suspected that the king of -the bears was preparing to give him a hug, “so -be it.”</p> - -<p>He wished to gain time and to consult his people, -for he had seen, as he came along, that the bears -were gathering in great force on the side of the -mountain. He also made known to the bear-king -that he would go back that night, that his people -might be put in immediate possession of his royal -behest.</p> - -<p>The bear-king replied that Paup-puk-keewiss -might do as he pleased, but that one of his young -men was at his command; and, jumping nimbly on -his back, Paup-puk-keewiss rode home.</p> - -<p>He assembled the people, and ordered the bear’s -head off, to be hung outside of the village, that the -bear-spies, who were lurking in the neighborhood, -might see it and carry the news to their chief.</p> - -<p>The next morning, by break of day, Paup-puk-keewiss -had all of his young warriors under arms -and ready for a fight. About the middle of the<span class="pagenum"><a id="Page_299"></a>[299]</span> -afternoon the bear war-party came in sight, led -on by the pursy king, and making a tremendous -noise. They advanced on their hind-legs, and -made a very imposing display of their teeth and -eyeballs.</p> - -<p>The bear-chief himself came forward, and, with -a majestic wave of his right hand, said that he did -not wish to shed the blood of the young warriors, -but that if Paup-puk-keewiss, who appeared to be -the head of the war-party, consented, they two -would have a race, and the winner should kill the -losing chief, and all his young men should be servants -to the other.</p> - -<p>Paup-puk-keewiss agreed, of course—how little -Pipe-bearer, who stood by, grinned as they came to -terms!—and they started to run before the whole -company of warriors, who stood in a circle looking -on.</p> - -<p>At first there was a prospect that Paup-puk-keewiss -would be badly beaten; for, although he kept -crowding the great fat bear-king till the sweat -trickled from his shaggy ears, he never seemed to -be able to push past him. By and by, Paup-puk-keewiss, -going through a number of the most extraordinary -maneuvers in the world, raised about -the great fat bear-king such eddies and whirlwinds -with the sand, and so danced about before and after -him, that he at last got fairly bewildered, and cried -out for them to come and take him off. Out of -sight before him in reaching the goal, Paup-puk-keewiss -only waited for the bear-king to come up,<span class="pagenum"><a id="Page_300"></a>[300]</span> -when he drove an arrow straight through him and -ordered them to take the body away and make it -ready for supper, as he was getting hungry.</p> - -<p>He then directed all of the other bears to fall -to and help prepare the feast, for in fulfilment of -the agreement they had become servants. With -many wry faces the bears, although bound to act -becomingly in their new character, according to the -forfeit, served up the body of their late royal master; -and in doing this they fell, either by accident -or design, into many curious mistakes.</p> - -<p>When the feast came to be served up and they -were summoned to be in attendance, one of them, -a sprightly young fellow of an inquisitive turn of -mind, was found upon the roof of the lodge, with -his head half way down the smoke-hole, with a view -to learn what they were to have for dinner. Another, -a middle-aged bear with very long arms, who -was put in charge of the children in the character -of nurse, squeezed three or four of the most promising -young pappooses to death, while the mothers -were outside to look after the preparations; and -another, when he should have been waiting at the -back of his master, had climbed a shady tree and -was indulging in his afternoon nap. And when, at -last, the dinner was ready to be served, they came -tumbling in with the dishes, heels over head, one -after the other, so that one half of the feast was -spread upon the ground and the other half deposited -out of doors, on the other side of the lodge.</p> - -<p>After a while, however, by strict discipline and<span class="pagenum"><a id="Page_301"></a>[301]</span> -threatening to cut off their provisions, the bear-servants -were brought into tolerable control.</p> - -<p>Yet Paup-puk-keewiss, with his ever-restless disposition, -was uneasy; and, having done so many -wonderful things, he resolved upon a strict and thorough -reform in all the affairs of the village. To -prevent future difficulty he determined to adopt new -regulations between the bears and their masters.</p> - -<p>With this view, he issued an edict that henceforward -the bears should eat at the first table, and -that the Indians were to wait upon them; that in -all public processions of an honorable character the -bears should go first; and that when any fighting -was to be done, the Indians should have the privilege -reserved of receiving the first shots. A special -exemption was made in behalf of Paup-puk-keewiss’s -favorite and confidential adviser, Pipe-bearer (who -had been very busy in private recommending the -new order of things), who was to be allowed to sit -at the head of the feast, and to stay at home with -the old women in the event of battle.</p> - -<p>Having seen his orders strictly enforced, and the -rights of the bears over the Indians fairly established, -Paup-puk-keewiss fixed his mind upon further -adventures. He determined to go abroad for -a time, and having an old score to settle with Manabozho, -he set out with a hope of soon falling in with -that famous giant. Paup-puk-keewiss was a blood -relation of Dais Imid, or He of the Little Shell, -and had heard of what had passed between that -giant and his kinsman.</p> - -<p><span class="pagenum"><a id="Page_302"></a>[302]</span></p> - -<p>After wandering a long time he came to the lodge -of Manabozho, who was absent. He thought he -must play him a trick, and so he turned everything -in the lodge upside down and killed his birds, of -which there was an extraordinary attendance, for -Manabozho is master of the fowls of the air, and -this was the appointed morning for them to call -and pay their court to him. Among the number -was a raven, accounted the meanest of birds, which -Paup-puk-keewiss killed and hung up by the neck, -to insult him.</p> - -<p>He then went on till he came to a very high -point of rocks running out into the lake, from the -top of which he could see the country back as far -as the eye could reach. While sitting there, Manabozho’s -mountain chickens flew round and past him -in great numbers. Out of mere spite to their master, -Paup-puk-keewiss shot them by the score, for -his arrows were very sure and the birds very -plenty, and he amused himself by throwing the -birds down the rocks. At length a wary bird -cried out:</p> - -<p>“Paup-puk-keewiss is killing us; go and tell our -father.”</p> - -<p>Away sped a delegation of the birds which were -the quickest of wing, and Manabozho soon made his -appearance on the plain below. Paup-puk-keewiss, -who when he is in the wrong is no match for Manabozho, -made his escape on the other side. Manabozho, -who had in two or three strides reached the -top of the mountain, cried out:</p> - -<p><span class="pagenum"><a id="Page_303"></a>[303]</span></p> - -<p>“You are a rogue. The earth is not so large -but I can get up to you.”</p> - -<p>Off ran Paup-puk-keewiss, and Manabozho after -him. The race was sharp, and such leaps and strides -as they made! Over hills and prairies, with all his -speed, went Paup-puk-keewiss, and Manabozho hard -upon him. Paup-puk-keewiss had some mischievous -notions still left in his head which he thought -might befriend him. He knew that Manabozho -was under a spell to restore whatever he, Paup-puk-keewiss, -destroyed. Forthwith he stopped and -climbed a large pine-tree, stripped off its beautiful -green foliage, threw it to the winds, and then -went on.</p> - -<p>When Manabozho reached the spot, the tree addressed -him. “Great chief,” said the tree, “will -you give me my life again? Paup-puk-keewiss has -killed me.”</p> - -<p>“Yes,” replied Manabozho, who as quickly as he -could gathered the scattered leaves and branches, -renewed its beauty with his breath, and set off. -Although Paup-puk-keewiss in the same way compelled -Manabozho to lose time in repairing the hemlock, -the sycamore, cedar, and many other trees, the -giant did not falter, but pushing briskly forward, -was fast overtaking him when Paup-puk-keewiss -happened to see an elk. And asking him, for old -acquaintance’ sake, to take him on his back, the -elk did so, and for some time he made good headway; -but still Manabozho was in sight.</p> - -<p>He was fast gaining upon him when Paup-puk-keewiss<span class="pagenum"><a id="Page_304"></a>[304]</span> -threw himself off the elk’s back, and, striking -a great sandstone rock near the path, he broke -it into pieces, and scattered the grains in a thousand -directions; for this was nearly his last hope of -escape. Manabozho was so close upon him at this -place that he had almost caught him; but the foundation -of the rock cried out:</p> - -<p>“Haye! Ne-me-sho, Paup-puk-keewiss has spoiled -me. Will you not restore me to life?”</p> - -<p>“Yes,” replied Manabozho. He re-established the -rock in all its strength.</p> - -<p>He then pushed on in pursuit, and had got so -near to Paup-puk-keewiss as to put out his arm to -seize him; but Paup-puk-keewiss dodged him and, as -his last chance, he immediately raised such a dust and -commotion by whirlwinds as made the trees break -and the sand and leaves dance in the air. Again and -again Manabozho stretched his arm, but he escaped -him at every turn, and kept up such a tumult of -dust that he dashed into a hollow tree which had -been blown down, changed himself into a snake, -and crept out at the roots just in time to save his -life; for at that moment Manabozho, who had the -power of lightning, struck it, and it was strewn -about in little pieces.</p> - -<p>Again Paup-puk-keewiss was in human shape, -and Manabozho was pressing him hard. At a distance -he saw a very high bluff of rocks jutting out -into a lake, and he ran for the foot of the precipice, -which was abrupt and elevated. As he came near, -to his surprise and great relief, the Manito of the<span class="pagenum"><a id="Page_305"></a>[305]</span> -rock opened his door and told Paup-puk-keewiss to -come in. The door was no sooner closed than Manabozho -knocked.</p> - -<p>“Open it!” he cried, with a loud voice. The -Manito was afraid of him, but he said to Paup-puk-keewiss: -“Since I have taken you as my guest, -I would sooner die with you than open the door.”</p> - -<p>“Open it!” Manabozho again cried, in a louder -voice than before.</p> - -<p>The Manito kept silent.</p> - -<p>“Very well,” said Manabozho; “I give you till -morning to live.”</p> - -<p>Paup-puk-keewiss trembled, for he thought his -last hour had come.</p> - -<p>When the night came on the clouds were thick -and black, and as they were torn open by the lightning, -such discharges of thunder were never heard -as bellowed forth. The clouds advanced slowly and -wrapped the earth about with their vast shadows -as in a huge cloak. All night long the clouds gathered, -and the lightning flashed, and the thunder -roared, and above all could be heard Manabozho -muttering vengeance upon poor Paup-puk-keewiss.</p> - -<p>“You have led a very foolish kind of life, Paup-puk-keewiss,” -said his friend the Manito.</p> - -<p>“I know it—I know it!” Paup-puk-keewiss answered.</p> - -<p>“You had great gifts of strength awarded to -you,” said the Manito.</p> - -<p>“I am aware of it,” replied Paup-puk-keewiss.</p> - -<p>“Instead of employing it for useful purposes, and<span class="pagenum"><a id="Page_306"></a>[306]</span> -for the good of your fellow-creatures, you have done -nothing since you became a man but raise whirlwinds -on the highways, leap over trees, break whatever -you met in pieces, and perform a thousand -idle pranks.”</p> - -<p>Paup-puk-keewiss, with great penitence, confessed -that his friend the Manito spoke but too truly. Then -Manabozho as Animiki, the Spirit of Lightning, in a -cloud of heavy blackness, floated over the bluff of -rocks that protected Paup-puk-keewiss. The threatening -roar of his voice was heard rending the air, -and Paup-puk-keewiss, with his companion, the -Manito of the Rocks, trembled with fear. Mighty -arrows of fire darted through the air from Manabozho’s -bow; the mountains themselves gave way; -the solid rocks were broken, and, tottering apart, -fell, crushing Paup-puk-keewiss and the Manito into -fragments. For the first time Paup-puk-keewiss experienced -death, for he was incapable of entering by -his own will a new form, as he was in the human -form when crushed between the rocks of the mountain.</p> - -<p class="tb">The Norse god of the sky,<a id="FNanchor_7" href="#Footnote_7" class="fnanchor">[7]</a> Odin, was depicted -in a most picturesque fashion. He is said to look -like an old, tall, one-eyed man, with a long beard, -a broad-brimmed hat, a striped cloak of many colors, -and a spear in his hand. On his arm he wears -the gold ring Draupner and carries a spear called -Gungner; two ravens sit on his shoulders, two wolves<span class="pagenum"><a id="Page_307"></a>[307]</span> -lie at his feet, and a huge chariot rolls over his head. -He sits upon a high throne and looks out upon the -world, or he rides on the winds upon his horse -Sleipner. There is a deep speculative expression -upon his countenance. Odin’s hat symbolizes the -arched vault of heaven, and his blue or variegated -cloak is the blue sky or atmosphere. His horse with -eight legs, as we learned before, symbolizes the eight -winds of heaven, and his ring the fruitfulness of -nature. His spear produces violent trembling or -shaking. He is regarded as the all-pervading spirit -of the world, and produces life and spirit, though -he did not create the world. In whatever creative -work he does he is helped by others. All knowledge -comes from him—the arts of war and the arts of -peace; even poetry was invented by him. He is -the ruler over all things, and, although other deities -may have power, they all serve and obey him as -children do their father.</p> - -<p>He frequently appeared to men. One of the most -interesting of these revelations of himself is told in -the Norse epic, the “Volsung Saga.”</p> - -<h3>THE STORY OF ODIN’S SWORD AND SIGMUND</h3> - -<p>King Volsung had made preparations for an entertainment. -Blazing fires burned along the hall, -and in the middle of the hall stood a large tree, -whose green and fair foliage covered the roof. King -Volsung had placed it there, and it was called Odin’s -tree. Now, as the guests sat around the fire in<span class="pagenum"><a id="Page_308"></a>[308]</span> -the evening, a man entered the hall whose countenance -they did not know. He wore a variegated -cloak, was barefooted, his breeches were of linen, -and a wide-brimmed hat hung down over his face. -He was very tall, looked old, and was one-eyed. He -had a sword in his hand. The man went to the -tree, and struck his sword into it with so powerful -a blow that it sunk into it even to the hilt. No one -dared greet this man. Then said he: “He who -draws this sword out of the trunk of the tree shall -have it as a gift from me, and shall find it true -that he never wielded a better sword.” Then went -the old man out of the hall again, and no one knew -who he was or whither he went. Now all tried to -draw the sword out, but it would not move before -Volsung’s son, Sigmund, came; for him it seemed -to be quite loose.</p> - -<p>When Odin went forth to battle, he was resplendent -in armor and a golden helmet; with him were -his messengers, the Valkyries—giant, warlike maids -who, when in Valhalla, the home of Odin, brought -in the drink and waited upon the table, but in time -of battle were sent forth by Odin to every battle-field, -carrying the message of death to the brave -hero, and inviting him home to Odin’s hall, a message -he received with joy and gladness. To bear -away to heaven the souls of the dead is often an -office of a wind god, and in this case of wind -goddesses, for there can be little doubt that the -Valkyries had some of the attributes of the wind.</p> - -<p><span class="pagenum"><a id="Page_309"></a>[309]</span></p> - -<p>The Norse god next in importance to Odin was -Thor. He wears a red beard. He has a fiery nature, -is girded with a belt of strength, and swings -a hammer in his hand. He rides in a chariot -drawn by two goats, from whose hoofs and teeth -sparks of fire flash, and the scarlet cloud reflects -his fiery eyes. Over his head he wears a crown of -stars, under his feet rests the earth, and it shows -the footprints of his mighty steps. He is enormously -strong, and very terrible when angry, which is not -supposed to be often, for he has, on the whole, a -good-natured disposition. The region in which he -lives is called Thrudvaug and his mansion Bilskiner, -in which there are five hundred and forty halls. -His hammer, his belt, and his gauntlet are all possessed -of remarkable qualities. The first is called -Mjolner, and woe be to the frost or mountain giant -against whom Thor hurls it. His iron gauntlet he -wears when he is laying about him with his hammer, -and when he puts on his belt of strength his -power is redoubled. This mighty god has many and -wonderful adventures.</p> - -<p>There is no better description of the god Thor -to be found than that by our own poet Longfellow, -in his “Tales of a Wayside Inn”:</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0">“I am the god Thor,</div> - <div class="verse indent0">I am the war god,</div> - <div class="verse indent0">I am the Thunderer!</div> - <div class="verse indent0">Here in my Northland,</div> - <div class="verse indent0">My fastness and fortress,</div> - <div class="verse indent0">Reign I forever!</div><span class="pagenum"><a id="Page_310"></a>[310]</span> - </div> - <div class="stanza"> - <div class="verse indent0">Here amid icebergs</div> - <div class="verse indent0">Rule I the nations;</div> - <div class="verse indent0">This is my hammer,</div> - <div class="verse indent0">Mjolner, the mighty</div> - <div class="verse indent0">Giants and sorcerers</div> - <div class="verse indent0">Cannot withstand it!</div> - </div> - <div class="stanza"> - <div class="verse indent0">These are the gauntlets</div> - <div class="verse indent0">Wherewith I wield it</div> - <div class="verse indent0">And hurl it afar off;</div> - <div class="verse indent0">This is my girdle;</div> - <div class="verse indent0">Whenever I brace it</div> - <div class="verse indent0">Strength is redoubled!</div> - </div> - <div class="stanza"> - <div class="verse indent0">The light thou beholdest</div> - <div class="verse indent0">Stream through the heavens,</div> - <div class="verse indent0">In flashes of crimson,</div> - <div class="verse indent0">Is but my red beard</div> - <div class="verse indent0">Blown by the night wind,</div> - <div class="verse indent0">Affrighting the nations.</div> - </div> - <div class="stanza"> - <div class="verse indent0">Jove is my brother;</div> - <div class="verse indent0">Mine eyes are the lightning;</div> - <div class="verse indent0">The wheels of my chariot</div> - <div class="verse indent0">Roll in the thunder;</div> - <div class="verse indent0">The blows of my hammer</div> - <div class="verse indent0">Ring in the earthquake!”</div> - </div> -</div> -</div> - -<h3>HOW THOR CONQUERED THE STONE GIANT HRUNGNER</h3> - -<p>Thor had once gone eastward to crush trolls, but -Odin rode on his horse Sleipner to Jotunheim, the -land of giants, and came to a giant by name Hrungner. -Then he asked Hrungner what man that was, -who with a helmet of gold rode through the air and<span class="pagenum"><a id="Page_311"></a>[311]</span> -over the sea, and added that it was an extraordinarily -good horse he had. Odin replied that he would -wager his head that so good a horse could not be -found in Jotunheim. Hrungner said that it was indeed -a very excellent horse, but he had one called -Goldfax that could take much longer paces, and he -immediately sprang upon his horse and galloped -away after Odin. Odin constantly kept ahead, but -Hrungner’s giant nature had become so excited that -before he was himself aware of it he had come within -the gates of Asgard. When he came to the door -of the hall the gods invited him in to drink. They -set before him the bowls out of which Thor was accustomed -to drink, and he emptied them each in one -draught, and so he became drunk and began to boast -in a most conceited fashion. He was going to take -Valhal, he said, and carry it off to Jotunheim; he -would demolish Asgard and kill the gods, except -Freyja and Lif, whom he would take home with him; -and while Freyja was pouring the celestial beverage -into bowls for him he remarked that he was going to -drink up all the ale of the gods. At last the gods -grew very tired of his arrogance. They, therefore, -called Thor, who came at once. He was very much -enraged and, swinging his hammer about, he fiercely -asked who was to blame that dogwise giants should -be permitted to drink there, or who had given safety -to Hrungner in Valhal, and why Freyja should pour -ale for him as she did at the feasts of the gods. -Hrungner, looking at Thor with anything but a -friendly eye, answered that Odin had invited him<span class="pagenum"><a id="Page_312"></a>[312]</span> -and that he was under his protection. Thor said -that Hrungner should come to rue that invitation before -he came out; but the giant answered that it -would be but little honor to Thor to kill him, -unarmed, as he was; it would be a better proof of his -valor if he dared contend with him at the boundaries -of his territory. “It was foolish, indeed, of me to -leave my weapons at home. Had I my shield and -my flint stone with me, we would now try a duel. -But I declare you to be a coward if you kill me unarmed.” -Thor would not excuse himself from such -a challenge the like of which no one had ever offered -him before. Hrungner now went his way and hastened -home. This journey of Hrungner was much -talked of by the giants, and especially did his challenge -of Thor awaken their interest, and it was of -great importance to them which of the two should -come out from the combat victorious. For if Hrungner, -who was the most powerful among the giants, -should be conquered, they might look for nothing but -evil from Thor. They, therefore, made a man of -clay, nine miles high and three miles broad between -the shoulders. They could not find a heart corresponding -to his size and therefore took one out of a -mare; but this fluttered and trembled when Thor -came. Hrungner had a heart of hard stone, sharp -and three-cornered; his head was also of stone, and -likewise his shield, which was broad and thick, and -this shield he held before him when he stood waiting -for Thor. His weapon was a flint stone, which he -swung over his shoulders, so that it was no trifle to<span class="pagenum"><a id="Page_313"></a>[313]</span> -join in combat with him. By his side stood the clay -giant, who was so extremely terrified that the sweat -poured from off him. Thor went to the duel together -with Thjalfe, a servant, whom he had got from a -peasant by the sea. Thjalfe ran to the place where -Hrungner was standing, and said to him: “You stand -unguarded, giant; you hold the shield before you, -but Thor has seen you; he comes with violence from -beneath the earth and attacks you.” Then Hrungner -hastily put the shield beneath his feet and stood -upon it, but he seized his flint stone with both hands. -Presently he saw flashes of lightning and heard loud -crashings, and then he saw Thor in his might rushing -forward with impetuous speed, swinging his hammer -and throwing it from the distance against Hrungner. -The latter lifted the flint stone with both his hands -and threw it with all his might against the hammer; -the two met in the air and the flint stone broke into -two pieces, one piece of which fell on the ground -(and hence the flint mountains), while the other flew -with such force against the head of Thor that he fell -forward to the ground; but the hammer Mjolner hit -Hrungner right in the head and crushed his skull into -small pieces, he himself falling over Thor, so that his -foot lay across Thor’s neck. Thor could only be -released from the giant’s foot by his own son Magne -(strength), and to this day the flint stone sticks fast -in Thor’s forehead.</p> - -<p class="tb">Longfellow calls Thor the brother of Zeus. Zeus -is, however, only like Thor in his character of the<span class="pagenum"><a id="Page_314"></a>[314]</span> -thunderer. As the All-father of the Greeks he is -like Odin.</p> - -<p>Zeus, or Jupiter,<a id="FNanchor_8" href="#Footnote_8" class="fnanchor">[8]</a> as he was called by the Romans, -was regarded as the supreme ruler of the universe. -Sometimes he was pictured as a god of war. Then -he rode in his thunder car, hurling the thunderbolt -or lashing his enemies with a scourge of lightning. -He wore a breastplate or shield of storm-cloud like -the skin of a gray goat fearful to behold and made -by the God of Fire. His special messenger was the -eagle.</p> - -<p>In his peaceful guise, he sat throned in the high -clear heavens. There he was the gatherer of clouds -and snows, the dispenser of gentle rains and winds, -the moderator of light and heat and the seasons. He -was worshipped with various rites in different places, -but everywhere the loftiest trees and the highest -mountain peaks were sacred to him.</p> - -<h3>HOW ZEUS CAME TO BE KING OF GODS</h3> - -<p>The story told of Zeus is that he had not always -been the supreme god. Before him reigned his -father, Cronus, and before Cronus his grandfather, -Uranus. Cronus deposed Uranus, and having heard -that he was destined to be deposed by one of his own -children, he indulged in the queer habit of swallowing -them all. His wife, Rhea, however, when Zeus -was born thought of the happy expedient of giving -Cronus a stone to swallow, which he, unsuspecting,<span class="pagenum"><a id="Page_315"></a>[315]</span> -did. The little Zeus was hidden in the island of -Crete, where he was tended by nymphs and brought -up on goat’s milk. When he became a full-grown -god, he made his father disgorge the brothers and sisters -he had swallowed—namely, Vesta, Ceres, Juno, -Pluto, and Neptune—and then went to war against -his cruel father. This war is a battle of the powers -of light against the powers of darkness. Cronus is -helped by his brothers the Titans, and Zeus is helped -by the Cyclopes, one-eyed giants, and the Hecatonchires, -hundred-handed monsters who had been confined -for ages in Tartarus. Zeus and his hosts held -Mount Olympus. For ages victory wavered in the -balance, until by the advice of Rhea, Zeus released -the Cyclopes and the Hecatonchires. Instantly they -hastened to the battle-field of Thessaly, the Cyclopes -to support Zeus with their thunders and lightnings, -the hundred-handed monsters with the shock of the -earthquake. Provided with such artillery, shaking -earth and sea, Zeus issued to the onslaught. With -the gleam of the lightning the Titans were blinded, -by the earthquake they were laid low, with the flames -they were well-nigh consumed; overpowered and fettered -by the hands of the Hecatonchires, they were -consigned to the yawning cave of Tartarus. In the -council of the gods following this great battle Zeus -was chosen Sovereign of the World. He delegated -to his brother Posidon or Neptune the kingdom of -the sea and all the waters, to his brother Hades or -Pluto the government of the underworld, dark, unseen, -mysterious, where the spirits of the dead should<span class="pagenum"><a id="Page_316"></a>[316]</span> -dwell, and of Tartarus the prison of the subdued -Titans. For himself Zeus retained heaven and -earth. His dwelling and that of the gods was on the -summit of an ideal mountain called Olympus. The -gods all had their separate dwellings, but all when -summoned assembled in the palace of Zeus, there to -feast upon ambrosia and nectar. Their duties consisted -in discussing the affairs of heaven and earth, -while for amusement they had the melodies of Apollo’s -lyre, and the songs of the muses. There was a -gate of clouds to this heavenly city kept by goddesses, -the Hours or Seasons, and through these gates -the celestials passed when bent upon any errand to -earth.</p> - -<div class="figcenter" style="width: 500px;" id="illus9"> -<img src="images/illus9.jpg" width="500" height="700" alt="" /> -<p class="caption">The Flying Mercury or Hermes. <i>Giovanni di Bologna.</i></p> -</div> - -<p>Hermes (Roman name, Mercury) was the personification -of the wind and the messenger of Zeus, and, -like the Valkyries, he had the office of conducting -the souls of the dead to Hades. His summoning -of the souls of the dead is beautifully described in -this passage from the Odyssey, translated by the -poet Bryant:</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent20">“In his hand he bore</div> - <div class="verse indent0">The beautiful golden wand, with which at will</div> - <div class="verse indent0">He shuts the eyes of men, or opens them</div> - <div class="verse indent0">From sleep. With this he guided on their way</div> - <div class="verse indent0">The ghostly rout; they followed, uttering</div> - <div class="verse indent0">A shrilly wail. As when a flock of bats,</div> - <div class="verse indent0">Deep in a dismal cavern, fly about</div> - <div class="verse indent0">And squeak, if one have fallen from the place</div> - <div class="verse indent0">Where, clinging to each other and the rock,</div> - <div class="verse indent0">They rested, so that crowd of ghosts went forth</div> - <div class="verse indent0">With shrill and plaintive cries. Before them moved</div><span class="pagenum"><a id="Page_317"></a>[317]</span> - <div class="verse indent0">Beneficent Hermes through those dreary ways,</div> - <div class="verse indent0">And past the ocean stream they went, and past</div> - <div class="verse indent0">Leucadia’s rock, the portals of the Sun,</div> - <div class="verse indent0">And people of the land of dreams, until</div> - <div class="verse indent0">They reached the fields of asphodel, where dwell</div> - <div class="verse indent0">The souls, the bodiless forms of those who die.”</div> - </div> -</div> -</div> - -<p>Among the loveliest of the sky deities are the goddesses -of the dawn. Besides bringing light and joy -to mankind, they are his kind helpers when he is in -trouble, and the givers of all good things. We have -already made the acquaintance of the Hindoo Dawn -Goddess Ushas, and give here another Vedic hymn -in her praise. The counterpart of Ushas in Greek -mythology is Aurora, the Goddess of the Dawn, -who is pictured flying before the car of Apollo. A -more developed Dawn Goddess is Pallas Athēne -(Roman name Minerva.) She is represented as -having sprung fully armed from the head of her -father Zeus, as the Dawn springs up in the morning -sky. But she has a warlike, as well as a beneficent -side when she wields the lightning and the thunderbolts. -When Pallas Athēne decided to give her aid -to any human being, she sometimes took the form -of Mentes, or of a young shepherd, as she does in -different scenes in the “Odyssey.” When she descends -to earth she is described as fastening underneath -her feet</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0">“The fair, ambrosial golden sandals worn</div> - <div class="verse indent0">To bear her over ocean like the wind,</div> - <div class="verse indent0">And o’er the boundless land. In hand she took,</div> - <div class="verse indent0">Well tipped with trenchant brass, the mighty spear,</div> - <div class="verse indent0">Heavy and huge and strong, with which she bears</div><span class="pagenum"><a id="Page_318"></a>[318]</span> - <div class="verse indent0">Whole phalanxes of heroes to earth,</div> - <div class="verse indent0">When she, the daughter of a mighty sire,</div> - <div class="verse indent0">Is angered. From the Olympian heights she plunged</div> - <div class="verse indent0">And stood among the men of Ithaca.</div> - <div class="verse indent0">... In her hand she bore the spear,</div> - <div class="verse indent0">And seemed the stranger Mentes.”</div> - </div> -</div> -</div> - -<p>When Pallas returned to heaven she</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0">“Passed like an eagle out of sight and all</div> - <div class="verse indent0">Were seized with deep amazement as they saw.”</div> - </div> -</div> -</div> - -<p>Another time Pallas appears to Odysseus or -Ulysses in the shape</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0">“Of a young shepherd, delicately formed,</div> - <div class="verse indent0">As are the sons of kings. A mantle lay</div> - <div class="verse indent0">Upon her shoulder in rich folds, her feet</div> - <div class="verse indent0">Shone in their sandals: in her hand she bore</div> - <div class="verse indent0">A javelin. As Ulysses saw, his heart</div> - <div class="verse indent0">Was glad within him, and he hastened on</div> - <div class="verse indent0">And thus accosted her with wingèd words,</div> - <div class="verse indent0">‘Fair youth, who art the first whom I have met</div> - <div class="verse indent0">Upon this shore, I bid thee hail, and hope</div> - <div class="verse indent0">Thou meetest me with no unkind intent.</div> - <div class="verse indent0">Protect what thou beholdest here and me;</div> - <div class="verse indent0">I make my suit to thee as to a god,</div> - <div class="verse indent0">And come to thy dear knees.’”</div> - </div> -</div> -</div> - -<p>After a little talk with Odysseus</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent14">“the blue-eyed goddess, Pallas, smiled</div> - <div class="verse indent0">And touched the chief caressingly. She seemed</div> - <div class="verse indent0">A beautiful and stately woman now,</div> - <div class="verse indent0">Such as are skilled in works of rare device.”</div> - </div> -</div> -</div> - -<p>She advises Odysseus and says to him:</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0">“Hither am I come to frame for thee</div> - <div class="verse indent0">Wise counsels, and to hide away the stores</div><span class="pagenum"><a id="Page_319"></a>[319]</span> - <div class="verse indent0">Given by the opulent Phæacian chiefs</div> - <div class="verse indent0">At thy departure. I shall also tell</div> - <div class="verse indent0">What thou must yet endure beneath the roof</div> - <div class="verse indent0">Of thine own palace, by the will of fate.</div> - <div class="verse indent0">Yet bear it bravely, since thou must, nor speak</div> - <div class="verse indent0">To any man or woman of thyself</div> - <div class="verse indent0">And of thy wandering hither, but submit</div> - <div class="verse indent0">To many things that grieve thee, silently,</div> - <div class="verse indent0">And bear indignities from violent men.”</div> - </div> -</div> -</div> - -<p>Thus this beneficent Dawn Goddess is always helping -mankind in their troubles, and scattering abroad -so much wisdom that she came to be called in Greek -mythology the Goddess of Wisdom.</p> - -<p>The Indian and the Japanese stories following -show other fancies about gods of the sky and air. -“The Lover’s Vision of the Happy Land” gives a -picture of the home of departed spirits in the sky. -“The Message-Bearers” is related to the idea that -the wind is a messenger of the gods, but it is the -wind in the form of the repeated sounds in echoes.</p> - -<p>The Indians<a id="FNanchor_9" href="#Footnote_9" class="fnanchor">[9]</a> were in the habit of frequenting -rivers with high, wooded banks, or ravines with precipitous -sides where reverberations could be heard -for miles, until they would die away in the distance. -There they would stand for hours shouting and listening -to the echoing shouts as they leaped from -shore to shore, or from hill to mountain, and from -mountain to valley—on and on into silence; always -firmly believing that the words were called from one -to another of the faithful spirits until they reached<span class="pagenum"><a id="Page_320"></a>[320]</span> -the ears of their loved ones, and finally the Great -Spirit himself.</p> - -<p>“The Way of the Gods” describes a god of the -infinite sky as the beginning of all things.</p> - -<h3>HYMN TO THE DAWN</h3> - -<p class="subhead">(<i>From the “Rig Veda”</i>)</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent0">The radiant Dawns have risen up for glory, in their white splendor live the waves of waters.</div> - <div class="verse indent0">She maketh paths all easy, fair to travel, and rich hath shown herself, benign and friendly.</div> - <div class="verse indent0">We see that thou art good: far shines thy lustre; thy beams, thy splendors have flown up to heaven.</div> - <div class="verse indent0">Decking thyself, thou makest bare thy bosom, shining in majesty, thou goddess Morning.</div> - <div class="verse indent0">Red are the kine and luminous that bear her, the blessèd one who spreadeth through the distance.</div> - <div class="verse indent0">The foes she chaseth like a valiant archer, like a swift warrior she repelleth darkness.</div> - <div class="verse indent0">Thy ways are easy on the hills: thou passest in windless calm, self-luminous! through waters.</div> - <div class="verse indent0">So lofty goddess with thine ample pathway, daughter of Heaven, bring wealth to give us courage.</div> - <div class="verse indent0">Dawn, bring me wealth: untroubled, with thine oxen thou bearest riches at thy will and pleasure;</div> - <div class="verse indent0">Thou who, a goddess, child of Heaven, hast shown thee lovely through bounty when we called thee early.</div> - <div class="verse indent0">As the birds fly forth from their resting-places, so men with store of food rise at thy dawning.</div> - <div class="verse indent0">Yea, to the liberal mortal who remaineth at home, O goddess Dawn, much good thou bringest.</div> - </div> -</div> -</div> - -<div class="figcenter" style="width: 500px;" id="illus10"> -<img src="images/illus10.jpg" width="500" height="700" alt="" /> -<p class="caption">Athēne: Brandisher of the Spear. <i>Capitol, Rome.</i></p> -</div> - -<p><span class="pagenum"><a id="Page_321"></a>[321]</span></p> - -<h3>THE LOVER’S VISION OF THE HAPPY ISLAND</h3> - -<p>There was once a very beautiful girl, more beautiful -than all the Indian maidens of her tribe, who -died suddenly, on the eve of her marriage to a handsome -young chief; and, although her lover was brave, -his heart was not proof against his loss. He mourned -as one without hope. After her burial he sat near -the spot where her remains were deposited, without -speaking, musing and dreaming of her he had lost. -War and hunting had no charms for him. He pushed -aside his bow and arrows, for his heart was dead -within him. He had heard the old people say that -there was a path that led to the Land of Souls, and -he determined to follow it. With this resolution he -left the remains of his beloved, and, after making -some preparation for the journey, set out at an early -hour of the morning.</p> - -<p>At first he hardly knew which direction to take, -for he was guided only by the tradition that he must -go southward. For a while he could discover no -change in the appearance of the country; forests, -hills, valleys, and streams had the same familiar look -that they wore around his native home. There was -snow upon the ground, however, when he set out; -and it was sometimes seen clinging in thick mats -upon the trees and bushes, but at length it began to -diminish, and finally, as he travelled swiftly along, -totally disappeared, when the forest assumed a more -cheerful appearance. The trees appeared to be putting -forth their leaves, and suddenly, as if by enchantment,<span class="pagenum"><a id="Page_322"></a>[322]</span> -as he walked onward, he found himself -surrounded by the budding flowers of spring; the air -seemed warm upon his cheek, while overhead, instead -of wintry clouds, the sky was clear, and his ears were -saluted with songs of birds.</p> - -<p>The lover’s heart beat quickly at these changes, for -he knew he was in the right path, as appearances -agreed with the traditions of his tribe. As he sped -along, he discovered a footpath, which he followed, -and was led through a dark grove, then up a long precipitous -ridge, on the extreme summit of which he -came to a lodge. In the doorway of this lodge stood -an old man, whose hair was white as snow, and whose -eyes, though deeply sunken, had a wonderful brilliancy. -He had a long robe of skins thrown loosely -around his shoulders, and a staff in his hand. The -young lover accosted him and began to tell his story, -when the old man interrupted him by saying: “I -have expected you, and had just risen to bid you welcome. -She whom you seek passed here a few days -since. Enter my lodge, for therein she rested, being -fatigued, and I will answer all your inquiries, and -give you direction for your journey from this point.”</p> - -<p>Having entered and rested within the lodge, according -to the old man’s invitation, the young lover, -impatient of delay, soon issued forth from the lodge-door, -accompanied by the venerable chief. “You -see yonder gulf,” said the chief, “and the wide-stretching -blue plains beyond. It is the Land of -Souls. You stand upon its borders, and my lodge is -its gate of entrance; but you cannot take your body<span class="pagenum"><a id="Page_323"></a>[323]</span> -along with you; leave it here with your bow and arrows, -your bundle and your dog; you will find it safe -on your return.”</p> - -<p>So saying, he turned and reëntered his lodge, and -the freed traveller bounded forward as if his feet -were winged. He found, as he thus sped forward, -that all things retained their natural colors and -shapes, except that they seemed more beautiful—the -colors being richer and shapes more comely; and he -would have thought that everything was the same as -heretofore, had he not seen that the animals bounded -across his path with the utmost freedom and confidence, -and birds of beautiful plumage inhabited the -groves, and sported in the waters in fearless and undisturbed -enjoyment. As he passed on, however, he -noticed that his passage was not impeded by trees or -other objects; he appeared to walk directly through -them. They were, in fact, but the souls of trees, and -he then became sensible that he was in the Land of -Shadows.</p> - -<p>When he had travelled some distance through the -country, which continually became more and more -attractive, he came to the banks of a broad lake, in -the center of which was a beautiful island; and tied -upon the shore of this lake he found a canoe of white, -shining stone, within which were white paddles that -seemed to be of the same shining material.</p> - -<p>He immediately entered the canoe and took the -paddles in his hands, when, to his joy and surprise, -on turning around, he discovered the object of his -search, the young maiden, in another canoe exactly<span class="pagenum"><a id="Page_324"></a>[324]</span> -the counterpart of his; who, having imitated his motions -in gathering up the paddles and making preparations -for embarking, followed him as he pushed off -from shore.</p> - -<p>The waves of the lake soon began to rise, and, at -a distance, looked ready to submerge them in their -watery embrace; but yet, on approaching their white -edges, they seemed to melt away. Still, as these enormous -waves followed each other in quick succession, -it kept them in continual fear; for they felt no certainty -but that some one of them might break upon -their canoes and bring them to destruction; while, -added to this perpetual fear, the water of the lake -was so clear that it disclosed to their affrighted gaze -large heaps of bones of human beings who had perished -before. And, as they moved on, they saw many -persons struggling and sinking in the waves. Old -men and women, and young men and maidens, were -there; and but few were able to pass over. The children -alone were seen to glide on without fear. However, -notwithstanding their terror, the young man and -maiden moved unharmed along, for their deeds in -life had been free from evil, and the Master of Life -had decreed their safety; and, at length, they leaped -out upon the shore of the Happy Island, the place of -their destination, and wandered together over the -blissful fields, where everything was formed to delight -the eye and please the ear. The air itself was -like food, and nourished and strengthened them. -There were no tempests. No one shivered for the -want of warm clothes. No one suffered from hunger.<span class="pagenum"><a id="Page_325"></a>[325]</span> -No one mourned for the dead. They saw no graves. -They heard of no wars. There was no hunting of -animals. Gladly the young lover would have remained -forever with his beloved in this beautiful -land, but this was not permitted; for, although he did -not see the Master of Life, he heard his voice in a -soft breeze which commanded his return: “Go -back,” said the voice, “to the land from whence you -came. Your time has not yet come; your work is -not finished, and the duties for which I made you are -not completed. Return to your people and accomplish -all the duties of a brave man. You will be the -ruler of your tribe for many years. My messenger -at the gate shall instruct you in your future work, -when he surrenders your body. Listen to him, and -you shall afterwards rejoin the spirit which you must -now leave behind. She is accepted, and will dwell -here forever, as young and as happy as when I called -her from the Land of Snows.” And with this the -lover’s vision closed.</p> - -<h3>THE MESSAGE-BEARERS</h3> - -<p>When the Great Spirit brought the Redmen from -the Happy Hunting Grounds and left them upon -the earth, they were filled with fear lest they could -never make him hear their wants, and could not -reach his ears when they desired to tell him of their -joys and sorrows. The sachems went before him -and said: “O our Father, how will thy children -tell thee of the deeds they have performed that will<span class="pagenum"><a id="Page_326"></a>[326]</span> -please thine ear? How will they ask thee to their -homes to help them drive away the bad spirits; and -how will they invite thee to their feasts and dances? -O our Father, thou canst not at all times be awake -and watching thy children, and they will not know -when thou art sleeping. Thy children do not know -the trail to the Happy Hunting Grounds by which -to send their wise men and sachems to talk with -thee, for thou hast covered it with thy hands and -thy children cannot discover it. How will the words -of thy children reach thee, O our Father, the Manito; -how will what they say come to thine ears?”</p> - -<p>Then the Great Spirit created for each one of the -Redmen a second self, to whom he gave a home in -the air. He provided these beings with wings and -swift feet, so they could move very rapidly. To -them he imparted the secrets of the entrance to his -home, and made them guides to his children whom -he had called on the long journey, so that they -should not lose the paths leading to their future -home. Finally, the Great Spirit told these creatures -of the air that they should be message-bearers -for his children, and convey their words exactly as -spoken from one point to another until they reached -the ears of his sachems in the big wigwam by the -side of the council-fire that never lost its light. -They must be ready at all times to answer the -calls of the Redmen, so that none of their words -might be lost. Messages to the loved ones who had -left the earth and gone to the Happy Hunting -Grounds must be transmitted with the same watchful<span class="pagenum"><a id="Page_327"></a>[327]</span> -care as were those intended for his ears alone. -If any of his children spoke idle and untruthful -words, they, too, must be repeated, that their father -might know whether they were worthy to be admitted -to the grand council-fire.</p> - -<p>When he had finished his instructions, the Great -Spirit told the sachems that he would return to his -home, and that they could go with his children to -the bank of a beautiful river near which they dwelt, -and there talk to him.</p> - -<p>Slowly and with a loud voice the chief sachem -began to speak. From the opposite bank of the -river the waiting message-bearer caught up the -sachem’s words as they were spoken, and with a -strong voice shouted them to another dweller of the -air, who crouched in the tree-tops far down the river, -ready and alert to do the Great Spirit’s bidding. -On and on, rolling along the ravines and valleys, -leaping from hill-top to mountainside and from -mountainside to lake, striding over the forests at -a bound—fainter and yet fainter, until lost in the -blue distance of the plain—the message of thankfulness -and love was borne from the lips of the -grateful sachem until it reached the ears of the -ever-listening and loving father, and was told to the -chiefs who sat in the light of the council-fire that -never grows dim.</p> - -<p><span class="pagenum"><a id="Page_328"></a>[328]</span></p> - -<h3>THE WAY OF THE GODS</h3> - -<p class="subhead">(<i>Japanese</i>)</p> - -<p>Listen, my children, to the true story of the Beginning -of the World.</p> - -<p>When there was neither Heaven nor Earth, nor -Sun nor Moon, nor anything that is, there existed -in Infinite Space the Invisible Lord of the Middle -Heaven. With him were two other Gods.</p> - -<p>By their miraculous power, a Thing whose shape -cannot be described came into existence in the midst -of Space, in appearance like a Floating Cloud. -Forth from it sprang, as it were, a Flowering Rushsprout, -rising from the water—pure, translucent, -and bright—which grew and grew and widened and -widened infinitely, till it spread over all things and -became the Canopy of Heaven. Then downward -from the Floating Cloud grew the Under-region—the -Realm of Night—which is the Root-region of -the World and the abode of Departed Spirits.</p> - -<p>And the center of the Floating Cloud became the -Earth, which was still liquid and formless and without -life.</p> - -<p>After this were born in Heaven seven generations -of Gods, and the last and most perfect of these were -Izanagi and Izanami. Now, Izanagi and Izanami -were the Parents of the World and all that is in -it. And it happened in this wise: the Gods of the -High Plain of Heaven said to Izanagi and Izanami:</p> - -<p>“Descend and make of this drifting mud and -ocean a firm and beautiful Land, and fill it with<span class="pagenum"><a id="Page_329"></a>[329]</span> -living things.” And the Gods placed in their hands -a mystic jewelled Spear.</p> - -<p>Now, in these days the heavens were near to the -earth, and the space between was spanned by a -Heavenly Floating Bridge. So they set forth -bravely on their journey, and, looking down into -the space beneath them, they saw in the depths the -green plain of the Sea. They held counsel together -and said, “Is there not a country beneath?”</p> - -<p>And Izanagi pushed the jewelled Spear down from -the Floating Bridge and stirred the green sea round -and round, and some say that is why the earth -turns round and round to this day. Then the brine -went curdle-curdle, and they drew up the Spear, and -the brine that fell from the end of the Spear dropped -down and became an island. This island was called -Onogoro, and is one of the Everlasting Islands of -the Land of Sunrise, of the Land of Fertile Reed-plains, -which is Japan.</p> - -<p>Now, the Gods stepped down on to the Earth, and -it was strange and desolate, and they shivered, and -felt lonely and afraid.</p> - -<p>Suddenly sounded a whirring of wings; two tiny -Sekirei—wagtails—swept by and fluttered to the -ground. It was early springtime; the living air -thrilled warm and sweet. With little pecks and -cheeps, full of busy pride, the pair sought twigs -and grasses and wove them deftly into a downy -nest. Quivering with rapture, the lover-bird hovered -round his mate, and sang of love and joy and -happy days to come.</p> - -<p><span class="pagenum"><a id="Page_330"></a>[330]</span></p> - -<p>While the Great Gods watched, a warmth crept -round the heart of Izanagi, and in Izanami’s eyes -was a mist of tears. She whispered softly, “Let -us, too, make a house to dwell in!” Then Izanagi -plunged his spear into the ground, and round them -rose a great and glorious Palace, and the Spear was -the Heart-Pillar thereof. And they were hidden -from the sight of Heaven and Earth.</p> - -<p>Then, moving round this Pillar, they met and -gazed on one another with charmed eyes. The -Mother of Mankind cried joyfully: “Behold! I -have met with a lovely Youth!” And Izanagi -cried back: “Behold! I have met with a lovely -Maiden!”</p> - -<p>So the Sekirei first taught the Gods the ways of -Love, and are honored and cherished in Japan to -this day.</p> - -<p>But Izanagi remembered how Izanami had been -the first to speak, and in his displeasure said wrathfully: -“I am a Man, and should by right have -spoken first!”</p> - -<p>When the first child born to them was ugly and -deformed, they put him in a boat made of camphor-wood, -and he sailed away to sea and became the -God of the fisherfolk. His children are the hairy -men who live in some of the islands of Japan to -this day.</p> - -<p>Then the Gods passed round the Pillar a second -time, and Izanagi spoke first. So his anger was -appeased, and they lived greatly content.</p> - -<p>Together they made the eight islands of Japan,<span class="pagenum"><a id="Page_331"></a>[331]</span> -and placed them at the summit of the globe. But -the land was hidden—becovered with mists—so Izanagi -sent forth the God of the Winds. He, blowing -lustily, rent the clouds, and the earth lay as a bride -unveiled, shimmering with silver dew on her green -pastures.</p> - -<p>Next came the Food-Spirit to comfort mankind, -the Sea Gods, the Mountain Gods, the Gods of the -River-mouths, the Tree Gods, and the Earth Goddess. -Last of all was born the fierce Fire God, -Kagu-tsuchi. Now, this God was of such a hot and -fiery temper that he burned his Great Mother, and -she suffered change and departed to the Lower -World.</p> - -<p>Then Izanagi was wroth, and cried aloud: “Oh, -that I should have given my Beloved in return for -a single child!”</p> - -<p>And his sorrow was so great that he crawled -round her head and her feet, and from the tears -that he shed sprang up the Goddess of Weeping. -Then he took his ten-span sword and hewed Kagu-tsuchi -in three pieces, and each piece sprang into -life as the Spirit of Thunder, the Spirit of Mountains, -and the Spirit of Rain.</p> - -<p>Now, Izanagi loved his wife so greatly that he -could find no rest or peace on earth; and, after -wandering long in search of comfort and finding -none, he determined to seek her, even in the realm -of Departed Spirits. His way lay through a long -and gloomy passage where few have trod, right -through the center of the earth, till he came at<span class="pagenum"><a id="Page_332"></a>[332]</span> -length to the Gate of Everlasting Night, to the -Kingdom of Yomi, the Ruler of the Under World. -He knocked at the Gate and cried aloud:</p> - -<p>“O my beloved Sister! come back to me!” And -she answered him:</p> - -<p>“O beloved Elder Brother! gladly would I come, -but, alas! I have eaten of Yomi’s cooking and am -bewitched. Let me return and speak to him, but -do not thou follow me!”</p> - -<p>So Izanagi waited anxiously without, till, growing -impatient at her long delay, he broke a tooth -off his comb, lighting it as a torch, and so dared -to enter those terrible shades. Through dark and -dreadful ways he wandered, and his heart quailed -within him.</p> - -<p>But Yomi was wroth with him for his daring, -and smote Izanami so that when he found her she -lay as one altered in death, with Eight Witches at -her head and her feet. Then a great horror fell -upon Izanagi; he turned and fled swiftly, and the -Eight Ugly Women rose and pursued him. On he -ran, through winding ways where icy blasts fly -shrieking; and the Witches swept after him and -would have caught him, but he seized the wreath -from his head and flung it down, and it was changed -into bunches of grapes. When the Witches saw -these they stopped and greedily devoured them; -then, gathering up their robes, rose and pursued -again.</p> - -<p>Izanagi felt the chill of their coming, and drew -out a many-toothed comb from the right bunch of<span class="pagenum"><a id="Page_333"></a>[333]</span> -his hair and threw it behind him. Behold! as it -touched the ground, there sprang up a hedge of -young bamboo shoots across the path. The Witches -swooped down, pulled up the young shoots, and ate -them to the last one; then again gave chase.</p> - -<p>Now, Izanami, too, was angered against him, for -she had been put to shame; and she sent five hundred -warriors from Yomi to pursue him. When the -rush and the tramping drew nearer, Izanagi unsheathed -his ten-span sword, and in his despair his -breath failed as at the approach of Death. Then -suddenly appeared before him the Gate of the Pass -of Yomi; and hastily plucking some peaches which -grew by the gate, he threw them, and scattered -his pursuers, and himself passed through into the -light. And he rolled a mighty stone across the -mouth of the opening, so that none hereafter could -move it.</p> - -<p>The peaches that had saved him he named Their -Augustness the Great Divine Fruit, and they are -honored in some parts of Japan to this day.</p> - -<p>Now, when he came back into the world again, -Izanagi felt very weary, and searched for a clear -stream to wash away the foulness of the Lower -Regions which clung to him. When he had found -one he bathed therein, and of this washing many -evil gods were born; among them were the Gods -of Crookedness, who love to plague mankind. Seeing -this evil, he made the Gods of Straightening, to -make crooked things straight.</p> - -<p>Now, when he had rested and accomplished his<span class="pagenum"><a id="Page_334"></a>[334]</span> -purification, he created the greatest of his children -in this wise:</p> - -<p>Descending once more into the clear stream, he -bathed his left eye, and forth sprang Amaterasu, -the great Sun Goddess.</p> - -<p>Sparkling with light, she rose from the waters -as the Sun rises in the East, and her brightness -was wonderful, and shone through Heaven and -Earth; never was seen such radiant glory.</p> - -<p>Izanagi rejoiced greatly, and said, “There is -none like this Miraculous Child!”</p> - -<p>Taking a necklace of jewels, he put it round her -neck and said, “Rule Thou over the Plain of High -Heaven!”</p> - -<p>Thus Amaterasu became the source of all life and -light; the glory of her shining has warmed and comforted -all mankind, and she is worshipped by them -unto this day.</p> - -<p>Then he bathed his right eye, and there appeared -her brother, the Moon God. Izanagi said: “Thy -beauty and radiance are next to the Sun in splendor; -rule thou over the Dominion of Night!”</p> - -<p>When the two beautiful ones had departed, a third -God came forth, whose name was Susa-wo. He was -a god with a strange destiny, and could never be at -peace, sweeping ceaselessly over hills and valleys -with his long beard floating behind him. Izanagi -gave him dominion over the sea.</p> - -<p>But he was not content and neglected his kingdom, -restlessly roaming over the earth, so that the -green mountains withered and the rivers dried up.<span class="pagenum"><a id="Page_335"></a>[335]</span> -The murmuring of spirits he woke with his moaning -was as the sound of innumerable bees.</p> - -<p>So Izanagi in his wrath banished him to the -Nether Regions, and, having accomplished his work, -withdrew into an Island Cave, and abode there till -the End.</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="chapter"> - -<p><span class="pagenum"><a id="Page_336"></a>[336]</span></p> - -<h2 class="nobreak" id="CHAPTER_VII">CHAPTER VII<br /> -<span class="smaller">MOTHER-MYTHS AND CHILD-MYTHS</span></h2> - -</div> - -<p>In all the myths we have learned about so far there -has been very little of the purely human element -of affection, yet it is true that reverence and love for -the mother of all things was one of the earliest instincts -in the mind of primitive man, as well as love -and even reverence for children.</p> - -<p>The idea of the earth as a mother is a very simple -and natural one, and so we find everywhere that the -earth has been personified as a mother.</p> - -<p>Among the primitive people of America the Earth-Mother -is a personage of much importance. The -Peruvians worshipped her as Mama-Pacha or Mother -Earth. The Caribs, when there was an earthquake -said it was their Mother Earth dancing and signifying -to them to dance and make merry likewise, which -accordingly they did. Among the North American -Indians, the Comanches call on the earth as their -mother, while they regard the Great Spirit as their -father.</p> - -<p>In the mythology of the Finns, Lapps and Esths, -the Earth-Mother is a divinely honored personage. -One of the most primitive forms of the Earth-Mother -is that of the Zulus. She is described as a very little<span class="pagenum"><a id="Page_337"></a>[337]</span> -animal about as large as a pole-cat, and is marked -with little white and black stripes. The Zulus say -of her that she is not commonly seen. We hear it -said that primitive men knew her. No one existing at -the present time ever saw her. In spite of this fact, -however, they seem to have very definite ideas of her -appearance, for upon one side of this little black and -white animal there grow a bed of reeds, a forest, and -grass. She always goes about followed by a large -troop of children which resemble her, and in whose -welfare she takes a great interest. The name of this -goddess is Inkosa-za-na.</p> - -<p>The oldest of all their gods in Polynesian mythology -is a mother-goddess called Vari. She is the -very beginning of things in the abyss. She is celebrated -as the source of all from whom all beings -claim descent. She sheltered the Earth-Mother, who -in Polynesian mythology is called Papa, whose husband -was Rangi, the Heaven. How these two came -to be separated is told in the story of the “Children -of Heaven and Earth.”</p> - -<p>We see from this myth of Vari that the earth is -not the only mother-goddess.</p> - -<p>The very beginnings of things in night and chaos -were frequently represented as mother goddesses. -For example, the Egyptian Mother-goddess was -Neith, the goddess of night. She is celebrated as the -“Only One.” “Glory to thee! Thou art mightier -than the Gods! The forms of the living souls which -are in their places give glory to the terrors of thee, -their mother; thou art their origin.” She is represented<span class="pagenum"><a id="Page_338"></a>[338]</span> -as self-existing. “I am all that was and is and -is to be; no mortal hath lifted my veil.” In the -Public Library in Boston the artist Sargent has -made the vague, black figure of this goddess the -background in his fresco, giving a symbolic representation -of Egyptian religion. The face of Neith shows -inscrutable calm, and she wears as a necklace the constellations -of the Zodiac, and on her head the winged -globe of the sun. She was said also to have been the -mother of the sun.</p> - -<p>The Hindoo, Aditi, mother of the gods, seems to -have been a goddess of the same kind. She is said to -represent free, unbounded infinity, and is the mother -of twelve heavenly beings—sun-gods, called Adityas. -Her kinship with other mother-goddesses is shown -by the fact that she was invoked as the bestower of -blessings on children and cattle.</p> - -<p>In the naïve and poetical little myth of the Malayan -Peninsula given later, the sun and moon both -figure as mother-goddesses.</p> - -<p>The worship of mother-goddesses among the ancient -Mexican Indians was prominent. Hymns descriptive -of two are given here. The first is to the -goddess Teteoinan, the “Mother of the Gods.” She -was also called Soci, “Our Mother,” and also by another -name which signified “The Heart of the -Earth.” This last name was given to her because -she was believed to be the cause of earthquakes. She -presided over the vegetable and animal world and her -chief temple at Tepeyacac was one of the most renowned -in ancient Mexico. The other goddess,<span class="pagenum"><a id="Page_339"></a>[339]</span> -Cihuacoatl, was the mythical mother of the human -race, and was regarded with veneration on account -of her antiquity. As well as being an Earth-Goddess, -she was the Goddess of War.</p> - -<p>It would be possible to give many illustrations of -mother-tree goddesses, but we have space for only -one, that of the Persian world-tree in whose midst -dwelt the mother of all. “In Eridu a dark pine -grew. It was planted in a holy place. Its crown was -crystal white, which spread toward the deep vault -above. The Abyss of Hea was its pasturage in -Eridu, a canal full of waters. Its station was the -center of the earth. Its shrine was the couch of -Mother Zicam. The roof of its holy house like a forest -spread its shade; there were none who entered -within. It was the seat of the mighty mother, who -passes athwart the heavens.”</p> - -<p>The Norse earth-goddess, consort of Odin, appears -in three forms—Jord, Frigg, and Rind. Jord is the -original uninhabited earth, Frigg is the inhabited, -cultivated earth, and Rind is the frozen earth of winter. -The child of the first is Thor, the thunderer; of -the second is Balder, the good or the beautiful; and -of the third is Vale, who revenged the death of -Balder. Of these, Frigg is more nearly like other -mother-goddesses, though she seems to be somewhat -withdrawn from active participation in the duties of -the mother-goddess. These are handed over to her -maid-servants, of whom she had seven—Fulla, Hlyn, -Guaa, Snotra, Var, Lofu, and Syn. Fulla, with -golden hair adorned with a ribbon, looks after harvests.<span class="pagenum"><a id="Page_340"></a>[340]</span> -Hlyn is the protectress who delivers people -from peril. Guaa is the messenger who runs errands -for Frigg. Var has charge of marriage, Lofu of love, -and Syn of justice. The counterpart of Frigg in -Greek mythology is Demeter (Roman name, Ceres), -the daughter of another earth-goddess, Rhea. Like -Frigg, she represents the bountiful life-giving aspects -of nature. She is best described in the hymn written -in her honor by Callimachus given later, and in -which you will recognize another version of the story -of Erisichthon.</p> - -<h3>MALAYAN STORY OF THE SUN AND MOON</h3> - -<p>The Moon is a woman, and the Sun also. The -stars are the Moon’s children, and the Sun had in -olden times as many. Fearing, however, that mankind -could not bear so much brightness and heat, -they agreed each to devour her children. But the -Moon instead of eating up her stars hid them from -the Sun’s sight, who, believing them all devoured, ate -up her own; no sooner had she done it than the Moon -brought her family out of their hiding-place. When -the Sun saw them, filled with rage, she chased the -Moon to kill her. The chase has lasted ever since, -and sometimes the Sun even comes near enough to -bite the Moon, and that is an eclipse. The Sun, as -men may see, still devours her stars at dawn, and the -Moon hides hers all day while the Sun is near, and -only brings them out at night when her pursuer is far -away.</p> - -<div class="figcenter" style="width: 500px;" id="illus11"> -<img src="images/illus11.jpg" width="500" height="700" alt="" /> -<p class="caption">Demeter or Ceres. <i>The Vatican.</i></p> -</div> - -<p><span class="pagenum"><a id="Page_341"></a>[341]</span></p> - -<h3>HYMN TO THE MOTHER OF THE GODS</h3> - -<p class="subhead">(<i>Mexican Indian</i>)</p> - -<p>Hail to our mother, who caused the yellow flowers to blossom, -she who scattered the seeds of the maguey, as she came -forth from Paradise.</p> - -<p>Hail to our mother, who poured forth white flowers in -abundance, who scattered the seeds of the maguey, as she -came forth from Paradise.</p> - -<p>Hail to the goddess who shines in the thorn-bush like a -bright butterfly.</p> - -<p>Ho! she is our mother, goddess of the earth; she supplies -food in the desert to the wild beasts, and causes them to live.</p> - -<p>Thus, thus, you see her to be an ever-fresh model of -liberality toward all flesh.</p> - -<p>And as you see the goddess of the earth do to the wild -beasts, so also does she toward the green herbs and the fishes.</p> - -<h3>HYMN TO CIHUACOATL, THE MOTHER OF MORTALS</h3> - -<p class="subhead">(<i>Mexican Indian</i>)</p> - -<p>Quilaztli, plumed with eagle feathers, with the crest of -eagles, painted with serpents’ blood, comes with her hoe, -beating her drum, from Colhuacan.</p> - -<p>She alone, who is our flesh, goddess of the fields and shrubs, -is strong to support us.</p> - -<p>With the hoe, with the hoe, with hands full, with the hoe, -with hands full, the goddess of the fields is strong to support -us.</p> - -<p>With a broom in her hands the goddess of the fields strongly -supports us.</p> - -<p>Our mother is as twelve eagles, goddess of drum-beating, -filling the fields of tzioac and maguey like our lord Mixcoatl.</p> - -<p>She is our mother, a goddess of war, our mother, a goddess<span class="pagenum"><a id="Page_342"></a>[342]</span> -of war, an example and a companion from the home of our -ancestors.</p> - -<p>She comes forth, she appears when war is waged, she protects -us in war that we shall not be destroyed, an example -and companion from the home of our ancestors.</p> - -<p>She comes adorned in the ancient manner with the eagle -crest, in the ancient manner with the eagle crest.</p> - -<h3>THE CHILDREN OF HEAVEN AND EARTH</h3> - -<p class="subhead">(<i>Polynesian</i>)</p> - -<p>Men had but one pair of primitive ancestors; they -sprang from the vast Heaven that exists above us, -and from the Earth which lies beneath us. According -to the traditions of our race, Rangi and Papa, or -Heaven and Earth, were the source from which, in -the beginning, all things originated. Darkness then -rested upon the Heaven and upon the Earth, and -they still both clave together, for they had not yet -been rent apart, and their children were ever thinking -among themselves what might be the difference -between darkness and light.</p> - -<p>At last, worn out by the continued darkness, the -children of Heaven and Earth consulted amongst -themselves, saying: “Let us now determine what we -should do with Rangi and Papa, whether it would be -better to slay them or to rend them apart.” Then -spoke Tu-Matauenga, the fiercest of the children of -Heaven and Earth: “It is well, let us slay them.”</p> - -<p>Then spoke Tane-Mahuta, the father of forests and -of all things that inhabit them, or that are constructed -from trees: “Nay, not so. It is better to<span class="pagenum"><a id="Page_343"></a>[343]</span> -rend them apart, and to let the Heaven stand far -above us, and the Earth lie under our feet. Let the -Sky become as a stranger to us, but the Earth remain -close to us as our nursing mother.”</p> - -<p>The brothers all consented to this proposal, with -the exception of Tawhiri-ma-tea, the father of winds -and storms, and he, fearing that his kingdom was -about to be overthrown, grieved greatly at the -thought of his parents being torn apart.</p> - -<p>Finally, however, having come to an agreement as -to their plans, lo, Rongo-matane, the god and father -of the cultivated food of man, rises up that he may -rend apart Heaven and Earth; he struggles, but he -cannot rend them apart. Lo, next, Tangawa, the -god and father of fish and reptiles, rises up, that he -may rend apart Heaven and Earth; he also struggles, -but he cannot rend them apart. Lo, next, Haumia-tikitiki, -the god and father of the food of man which -springs without cultivation, rises up and struggles, -but ineffectually. Lo, then, Tu-Matauenga, the god -and father of fierce human beings, rises up and struggles, -but he, too, fails in his efforts. Then, at last, -slowly uprises Tane-Mahuta, the god and father of -forests, of birds, and of insects, and he struggles with -his parents; in vain he strives to rend them apart with -his hands and arms. Lo, he pauses; his head is now -firmly planted on his mother the Earth, his feet he -raises up and rests against his father the Heaven, he -strains his back and limbs with mighty effort. Now -are rent apart Rangi and Papa, and with cries and -groans of woe they shriek aloud: “Wherefore slay<span class="pagenum"><a id="Page_344"></a>[344]</span> -you thus your parents? Why commit you so dreadful -a crime as to slay us, as to rend your parents -apart?” But Tane-Mahuta pauses not; he regards -not their shrieks and cries; far, far beneath him he -presses down the Earth; far, far above him he thrusts -up the Sky.</p> - -<p>Then, also, there arose in the breast of Tawhiri-ma-tea, -the god and father of winds and storms, a -fierce desire to wage war with his brothers, because -they had rent apart their common parents.</p> - -<p>The god of hurricanes and storms dreads also that -the world should become too fair and beautiful, so -he rises, follows his father to the realms above, and -hurries to the sheltered hollows in the boundless -skies; there he hides and clings, and nestling in this -place of rest he consults long with his parent, and as -the vast Heaven listens to the suggestions of Tawhiri-ma-tea, -thoughts and plans are formed in his -breast, and Tawhiri-ma-tea also understands what he -must do.</p> - -<p>He sends forth fierce squalls, whirlwinds, dense -clouds, massy clouds, dark clouds, gloomy thick -clouds, fiery clouds, clouds which precede hurricanes, -clouds of fiery black, clouds reflecting glowing red -light, clouds wildly drifting from all quarters and -wildly bursting, clouds of thunder-storms, and clouds -hurriedly flying. In the midst of these Tawhiri-ma-tea -himself sweeps wildly on. Alas! Alas! then -rages the fierce hurricane; and whilst Tane-Mahuta -and his gigantic forests still stand, unconscious and -unsuspecting, the blast of the breath of the mouth of<span class="pagenum"><a id="Page_345"></a>[345]</span> -Tawhiri-ma-tea smites them, the gigantic trees are -snapped off right in the middle; alas! alas! they are -rent to atoms, dashed to the earth, with boughs and -branches torn and scattered, and lying on the earth, -trees and branches all alike left for the insect, for -the grub, and for loathsome rottenness.</p> - -<p>From the forests and their inhabitants Tawhiri-ma-tea -next swoops down upon the seas, and lashes -in his wrath the ocean. Ah! ah! waves steep as cliffs -arise, whose summits are so lofty that to look from -them would make the beholder giddy; these soon -eddy in whirlpools, and Tangawa, the god of ocean, -and father of all that dwell therein, flies affrighted -through his seas.</p> - -<p>Tawhiri-ma-tea next rushed on to attack his brothers -Rongo-matane and Haumia-tikitiki, the gods and -progenitors of cultivated and uncultivated food; but -Papa, to save these for her other children, caught -them up, and hid them in a place of safety; and so -well were these children of hers concealed by their -Mother Earth, that Tawhiri-ma-tea sought for them -in vain.</p> - -<p>Tawhiri-ma-tea having thus vanquished all his -other brothers, next rushed against Tu-Matauenga, -to try his strength against his; he exerted all his force -against him, but he could neither shake him nor prevail -against him. What did Tu-Matauenga care for -his brother’s wrath? he was the only one of the whole -party of brothers who had planned the destruction of -their parents, and had shown himself brave and fierce -in war. Tu-Matauenga, or man, still stood erect and<span class="pagenum"><a id="Page_346"></a>[346]</span> -unshaken upon the breast of his Mother Earth; and -now at length the hearts of Heaven and of the god -of storms became tranquil, and their passions were -assuaged.</p> - -<p>Up to this time the vast Heaven has still ever remained -separated from his spouse the Earth. Yet -their mutual love still continues—the soft warm -sighs of her loving bosom still ever rise up to him, -ascending from the woody mountains and valleys, -and men call these mists; and the vast Heaven, as -he mourns through the long nights his separation -from his beloved, drops frequent tears upon her -bosom, and men seeing these, term them dewdrops.</p> - -<h3>STORY OF DEMETER</h3> - -<p class="subhead">(<i>Greek: From the Hymn of Callimachus</i>)</p> - -<p>He sings how Demeter was the first to cut off -wheat, straw, and handfuls of ears, and introduced -oxen to tread out the corn. He tells also how she -punishes those who are guilty of disrespect to her -power. She made the son of Triopus pitiable by -hunger. Not yet were the Pelasgians inhabiting -the Cnidian land, but sacred Dotium; but to thyself -had raised a beautiful enclosure, thickly grown -with trees; scarce would an arrow have penetrated -it. In it was the pine, in it tall elms, and pear-trees -also, and beautiful, sweet apples, whilst the -water, like as amber, was bursting forth from -springs. Then the son of Triopus hastened forth -with twenty servants, all in their prime, all giant<span class="pagenum"><a id="Page_347"></a>[347]</span> -men, having armed them in both respects with -hatchets and axes, so they rushed without shame -into the grove of Demeter.</p> - -<p>Now there was a poplar, a large tree reaching to -heaven, and under it the nymphs were wont to disport -themselves in the noontide, which, stricken first, -sounded an evil melody for the rest. Demeter became -aware that her sacred grove was in danger, -and said in anger, “Who is hewing down my beautiful -trees?”</p> - -<p>Forthwith she likened herself to Nicippe, whom -the state had appointed as her public priestess, and -she grasped in her hand the fillets and poppies and -kept her key on her shoulders. Then said she, -soothing the sad and shameless man: “My son who -fellest the sacred trees which are consecrated to gods, -stay, my son, child, much beloved by thy parents, -forbear and turn away thy servants, lest anywise our -Lady Demeter be wroth with thee; Demeter, whose -holy precinct thou art pillaging.”</p> - -<p>At her then, looking askance more fiercely than -a lioness with savage brood: “Give way, lest I -fasten this great axe in thy flesh. These trees thou -shalt behold my well-roofed house, wherein I shall -ever and anon hold pleasant banquets to my heart’s -content with my companions.” So spake the youth, -and Nemesis recorded the wicked speech.</p> - -<p>Demeter was wroth in an unspeakable degree, and -she became the goddess. Her steps, indeed, trod -the ground, but her head touched Olympus. Then -were they half dead, I wot, when they had seen<span class="pagenum"><a id="Page_348"></a>[348]</span> -the awful goddess, and on a sudden rushed away, -having left the axe among the oaks. The rest she -left alone, for by constraint they followed beneath -their lord’s hands, but she replied to the king that -vexed her: “So, so; build thy hall, thou dog, thou -dog, wherein thou mayst hold banquets, for frequent -festivals thou shalt have hereafter.” Forthwith she -sent upon him a grievous, fierce hunger, burning -and violent. So terrible was his appetite that he -ate up everything his mother had, causing her to -call on Neptune:</p> - -<p>“Either remove thou from him his sad disorder -or thyself take and maintain him, for my tables -have fallen short. Reft are my folds, and my stalls -now void of beasts; and at length my cooks have -declined the task. Nay, more, they have unyoked -the mules from the great wains, and he ate the -heifer which his mother was feeding for Vesta, and -the prize-gaining steed and war horse, and the cat -which lesser animals dread.”</p> - -<p>O Demeter, may he be no friend to me who is -hated by you.... Sing ye virgins, and ye mothers -join the acclaim. All hail, Demeter, many nurturing -of many measures. And as the four white-maned -steeds carry the basket, so shall the great -goddess, wide ruling, come, bringing to us fair -spring, fair summer, winter and autumn, and shall -keep them for us to another year.</p> - -<p>Hail, goddess, and preserve this city in harmony -and prosperity, and bring all things home ripe from -the fields. Feed our cattle; support our fruit trees;<span class="pagenum"><a id="Page_349"></a>[349]</span> -bring forth the ear, produce the harvest; nurse also -peace; that he who has sowed, that same may reap. -Be propitious at my bidding, O thou, thrice-prayed-for, -widely ruling among goddesses.</p> - -<h3>THE STORY OF DEMETER AND PERSEPHONE</h3> - -<p class="subhead">(<i>Greek</i>)</p> - -<p>Once upon a time, when the giants had all been -imprisoned by Zeus under Mount Ætna, Pluto, the -ruler over the lower regions, or Hades, became very -much alarmed lest the shock of their fall might expose -his kingdom to the light of day. Under this -apprehension, he mounted his chariot, drawn by -black horses, and made a journey of inspection to -satisfy himself of the extent of the damage. While -he was thus engaged, he was espied by the Goddess -of Love, Aphrodite (Venus), who was sitting on -Mount Eryx, playing with her little boy Eros -(Cupid).</p> - -<p>He is one of the children in mythology who never -grows up and never grows any wiser. He carries -about with him always a bow and a quiver full of -arrows, which he shoots right into the hearts of -people and fills them with a love so overwhelming -for some one they have seen that they will even -carry that person off against his or her will, as this -present story shows. As soon as Aphrodite saw -Pluto, she exclaimed: “My son, take thy darts -which subdue all, even Zeus himself, and send one -into the breast of yonder dark monarch, who rules<span class="pagenum"><a id="Page_350"></a>[350]</span> -the realm of Tartarus. Dost thou not see that -even in heaven some despise our power? Athēne -and Artemis defy us; and there is that daughter -of Demeter, who threatens to follow their example. -Now, if thou regardest thine own interest or mine, -join these two in one.” The boy selected his sharpest -and truest arrow, and sped it right to the heart -of Pluto.</p> - -<p>Now in the vale of Enna is a lake embowered in -woods, where Spring reigns perpetual. Here Persephone -(Roman, Proserpina) was playing with her -companions, gathering lilies and violets, when the -god Pluto saw her. He immediately loved her, and, -without waiting to find out whether she returned -his love or not, he caught her up and carried her -off. She screamed for help to her mother and her -companions, but Pluto urged on his steeds and outdistanced -pursuit. When he reached the river Cyane, -it opposed his passage; whereupon he struck -the bank with his trident, and the earth opened and -gave him a passage to Tartarus.</p> - -<p>Then Demeter, overwhelmed with grief, sought -her daughter through the whole world. Bright-haired -Aurora, when she came forth in the morning, -and Hesperus, when he led out the stars in -the evening, found her still busy in the search. -At length, weary and sad, she sat down upon a -stone, and remained nine days and nine nights, in -the open air, under the sunlight and moonlight and -falling showers. It was where the city of Eleusis -now stands, near the home of an old man named<span class="pagenum"><a id="Page_351"></a>[351]</span> -Celeus. His little girl, pitying the old woman, -said to her: “Mother”—and the name was sweet -to the ears of Demeter—“why sittest thou here -alone upon the rocks?” The old man begged her -to come into his cottage. She declined. He urged -her. “Go in peace,” she replied, “and be happy -in thy daughter; I have lost mine.” But their -compassion finally prevailed. Demeter rose from -the stone and went with them. As they walked, -Celeus said that his only son lay sick of a fever. -The goddess stooped and gathered some poppies. -Then, entering the cottage where all was in distress—for -the boy, Triptolemus, seemed past recovery—she -restored the child to life and health with -a kiss. In grateful happiness the family spread the -table, and put upon it curds and cream, apples, and -honey in the comb. While they ate, Demeter -mingled poppy juice in the milk of the boy. When -night came, she arose and, taking the sleeping boy, -moulded his limbs with her hands, and uttered over -him three times a solemn charm, then went and -laid him in the ashes. His mother, who had been -watching what her guest was doing, sprang forward -with a cry and snatched the child from the fire. -Then Demeter assumed her own form, and a divine -splendor shone all around. While they were overcome -with astonishment, she said: “Mother, thou -hast been cruel in thy fondness; for I would have -made thy son immortal. Nevertheless, he shall be -great and useful. He shall teach men the use of -the plough, and the rewards which labor can win<span class="pagenum"><a id="Page_352"></a>[352]</span> -from the soil.” So saying, she wrapped a cloud -about her, and, mounting her chariot, rode away.</p> - -<p>Demeter continued her search for her daughter, -until at last she returned to Sicily, whence she had -at first set out, and stood by the banks of the river -Cyane. The river nymph would have told the goddess -all she had witnessed, but dared not for fear of -Pluto; so she ventured merely to take up the girdle -which Persephone had dropped in her flight, and -float it to the feet of her mother. Demeter, seeing -this, laid her curse upon the innocent earth in which -her daughter had disappeared. Then succeeded -drought and famine, flood and plague, until at last -the fountain Arethusa made intercession for the -land. For she had observed that it had opened all -unwillingly to the might of Pluto, and she had -also, in her flight from Alpheus through the lower -regions of the earth, beheld the missing Persephone. -She reported that the daughter of Demeter seemed -sad, but no longer showed alarm in her countenance. -Her look was such as became a queen—the queen -of Erebus, the powerful bride of the monarch of -the realm of the dead.</p> - -<p>When Demeter heard this she stood a while like -one stupefied; then she implored Zeus to interfere -to procure the restitution of her daughter. Zeus -consented on condition that Persephone should not, -during her stay in the lower world, have taken any -food; otherwise, the Fates forbade her release. Accordingly, -Hermes was sent, accompanied by Spring, -to demand Persephone of Pluto. The wily monarch<span class="pagenum"><a id="Page_353"></a>[353]</span> -consented; but, alas! the maiden had taken a pomegranate -which Pluto offered her, and had sucked -the sweet pulp from a few of the seeds. A compromise, -however, was effected by which she was to -pass half the time with her mother and the rest -with the lord of Hades—so the flowers bloom upon -the earth for half the year, and for the other half -are buried underground, out of sight.</p> - -<p>Demeter, pacified with this arrangement, restored -the earth to her favor. She remembered, also, about -Celeus and his family, and her promise to his infant -son, Triptolemus. She taught the boy the use -of the plough and how to sow the seed. She took him -in her chariot, drawn by winged dragons, through -all the countries of the earth; and under her guidance -he imparted to mankind valuable grains, and -the knowledge of agriculture. After his return, -Triptolemus built a temple to Demeter in Eleusis, -and established the worship of the goddess under the -name of the Eleusinian mysteries, which, in the -splendor and solemnity of their observance, surpassed -all other religious celebrations among the -Greeks.</p> - -<p class="tb">Myths in which children figure are so numerous -that it will be possible to give but a few of the -most important ones. There are sun and moon children, -and star children, and children of the wind; -strong children and clever children and tricksy -children, and even children who are worshipped as -ancestors. A charming tale of the Zuni Indians<span class="pagenum"><a id="Page_354"></a>[354]</span> -tells how they came to worship children. Once some -mothers were crossing a river with their children. -By some magical means the children were changed -into such ugly and mischievous shapes that many of -the mothers, in their fright, let them fall into the -water. Some of them held fast to their children, -and these were restored to their natural shapes on -the other side of the river, but those who had lost -their children grieved deeply, and nothing could -comfort them. Thereupon, two little twin brothers, -who were called Sons of the Sun, went downward -beneath the waters of a lake to the dwelling of the -children, who as soon as they saw the twins inquired -lovingly how it fared with their mothers. -Their visitors told them of the grief and sorrow of -their parents, whereupon the children said: “Tell -our mothers we are not dead, but live and sing in -this beautiful place, which is the home for them -when they sleep. One day they will wake here and -be happy always. And we are here to intercede -with the Sun, our father, that he may give to our -people rain and the fruits of the earth, and all that -is good for them.” Ever since these children have -been worshipped as ancestral gods.</p> - -<p>We have already had a little story in which the -stars appear as the children of the sun and moon. -In another one, of the Indians of British Columbia, -the dark spots which we see on the moon are supposed -to be a child and her little basket. According -to this legend, one night a child of the chief class -awoke and cried for water. Its cries were very<span class="pagenum"><a id="Page_355"></a>[355]</span> -affecting—“Mother, give me a drink!”—but the -mother heeded not. The Moon was touched, and -came down, entered the house, and approached the -child, saying: “Here is water from heaven; drink.” -The child eagerly took hold of the jar and drank -the water, and was then enticed to go away with its -benefactor, the Moon. They took an underground -passage until they got quite clear of the village, -and then ascended to heaven. And still we see in -the moon the figure of that very child, carrying the -little round basket it had in its hand when it went -to sleep.</p> - -<p>The Indians of Mt. Shasta have a little wind -child, who also became the ancestress of the grizzly-bear -people. They tell how once a terrific storm -came up from the sea and shook to its base the -wigwam—Mt. Shasta itself—in which lived the -Great Spirit and his family. Then the Great Spirit -commanded his daughter, little more than an infant, -to go up and command the wind to be still; -but he cautioned her at the same time, in a tender, -fatherly manner, to be sure and not put her head -out into the blast, but to thrust out her little red -arm and make a sign before she delivered her message. -But she could not withstand the temptation -to look out upon the world, and of course, being -such a little thing, she was caught up by the storm -and blown down the mountain into the land of the -grizzly-bear people. She married one of them, and -became the ancestress of a new race of men. When -the Great Spirit heard that his daughter still lived,<span class="pagenum"><a id="Page_356"></a>[356]</span> -he ran down the mountain for joy, but when he -found out that his daughter had married one of the -grizzly-bear people, he was so angry that he cursed -the grizzly people and turned them into the present -race of bears of that name. Then he drove them -and the new race of men out of their wigwam, shut -to the door, and passed away to his mountains, -carrying his daughter with him; and her or him no -eye has since seen.</p> - -<p>A very important mythical being in Polynesian -mythology is a little boy called Maui-tiki-tiki-o-Taranga, -and how he caught the Sun is told in the story -of him in this chapter.</p> - -<p>The Egyptians called the sun itself a child when -it was rising. The name of this Child-Sun was -Horus, and he was sometimes regarded as the god -of silence and represented as a child with his finger -held up to his lip. The principal children in Greek -myths are Heracles and Hermes, who, although they -figure in many stories after they had become full-grown -gods, were both very remarkable when they -were babies. Heracles was the God of Strength, -but it is very probable that there are some cosmic -elements in the conception of this god. His struggle -with the serpents in his babyhood resembles very -closely other battles in mythology between the sun -and the powers of darkness, Ra and Anapef or -Apollo and the Python. Hermes, who is a roguish -little imp, is full of such tricks as the wind plays, -and he has become the model of many a mediæval -tale of tricksy thieves and wonder-workers.</p> - -<p><span class="pagenum"><a id="Page_357"></a>[357]</span></p> - -<p>Other stories to be given in this chapter show -how important little human children were among -primitive people—so important in one story that -all the animals in the world assembled and tried -to save two little boys who went sound asleep upon -a rock that gradually rose higher and higher until -their faces touched the moon; and so important in -another that even the great god of the Algonquins, -Glooskap himself, was conquered by the baby; and -in still another Indian myth so important that if -it had not been for the wishes of the little son of -a Manito, there would never have been any summer; -but this last, if he really were the son of a Manito, -was, of course, a little more than human.</p> - -<h3>LEGEND OF TU-TOK-A-NU-LA</h3> - -<p class="subhead">(<i>Indians of the Yosemite Valley</i>)</p> - -<p>There were once two little boys living in the -valley, who went down to the river to swim. After -paddling and splashing about to their hearts’ content, -they went on shore and crept upon a huge -bowlder that stood beside the water, on which they -lay down in the warm sunshine to dry themselves. -Very soon they fell asleep, and slept so soundly that -they never wakened more. Through moons and -snows, winter and summer, they slumbered on. -Meantime the great rock whereon they slept was -treacherously rising day and night, little by little, -until it soon lifted them up beyond the sight of their -friends, who sought them everywhere, weeping.<span class="pagenum"><a id="Page_358"></a>[358]</span> -Thus they were borne up at last beyond all human -help or reach of human voice; lifted up into the -blue heavens, far up, far up, until their faces -touched the moon; and still they slumbered and -slept, year after year, safe among the clouds.</p> - -<p>Then, upon a time, all the animals assembled together -to bring down the little boys from the top -of the great rock. Every animal made a spring up -the face of the wall as far as he could leap. The -little mouse could only jump up a hand-breadth; -the rat, two hand-breadths; the raccoon, a little farther; -and so on—the grizzly bear making a mighty -leap far up the wall, but falling back like all the -others. Last of all the lion tried, and he jumped -up farther than any other animal, but he, too, fell -down flat on his back.</p> - -<p>Then came along an insignificant measuring-worm, -which even the mouse could have crushed by -treading on it, and began to creep up the rock. -Step by step, a little at a time, he measured his -way up, until he presently was above the lion’s -jump, then pretty soon out of sight. So he crawled -up and up, through many sleeps, for about one whole -snow, and at last he reached the top. Then he took -the little boys and came downward as he went up, -so bringing them safely to ground.</p> - -<p>And the rock is called the measuring-worm—Tutokanula.</p> - -<p><span class="pagenum"><a id="Page_359"></a>[359]</span></p> - -<h3>NEZHIK-E-WA-WA-SUN; OR, THE LONE LIGHTNING</h3> - -<p class="subhead">(<i>Odjibwa</i>)</p> - -<p>A little orphan boy, who had no one to care for -him, was once living with his uncle, who treated -him very badly, making him do hard things and -giving him very little to eat; so that the boy pined -away, he never grew much, and became, through -hard usage, very thin and light. At last the uncle -felt ashamed of this treatment, and determined to -make amends for it by fattening him up, but his -real object was to kill him by over-feeding. He told -his wife to give the boy plenty of bear’s meat, and -let him have the fat, which is thought to be the -best part. They were both very assiduous in cramming -him, and one day came near choking him to -death by forcing the fat down his throat. The boy -escaped and fled from the lodge. He knew not where -to go, but wandered about. When night came on, -he was afraid the wild beasts would eat him; so he -climbed up into the forks of a huge pine tree, and -there he fell asleep in the branches, and had an -<i>aupoway</i>, or ominous dream.</p> - -<p>A person appeared to him from the upper sky -and said: “My poor little lad, I pity you, and the -bad usage you have received from your uncle has -led me to visit you; follow me, and step in my -tracks.” Immediately his sleep left him, and he -rose up and followed his guide, mounting up higher -and higher into the air, until he reached the upper -sky. Here twelve arrows were put into his hands,<span class="pagenum"><a id="Page_360"></a>[360]</span> -and he was told that there were a great many Manitoes -in the northern sky, against whom he must go -to war, and try to waylay and shoot them. Accordingly, -he went to that part of the sky, and at long -intervals shot arrow after arrow until he had expended -eleven, in vain attempts to kill the Manitoes. -At the flight of each arrow there was a long and -solitary streak of lightning in the sky—then all was -clear again, and not a cloud or spot could be seen. -The twelfth arrow he held a long time in his hands, -and looked around keenly on every side to spy the -Manitoes he was after. But these Manitoes were -very cunning, and could change their form in a -moment. All they feared was the boy’s arrows, for -these were magic arrows, which had been given to -him by a good spirit, and had power to kill them -if aimed aright. At length the boy drew up his -last arrow, settled in his aim, and let fly, as he -thought, into the very heart of the chief of the -Manitoes; but before the arrow reached him, the -Manito changed himself into a rock. Into this rock -the head of the arrow sank deep and stuck fast.</p> - -<p>“Now your gifts are all expended,” cried the enraged -Manito, “and I will make an example of your -audacity and pride of heart for lifting your bow -against me.” And so saying, he transformed the -boy into the Nezhik-e-wa-wa-sun, or Lone Lightning, -which may be observed in the northern sky to this -day.</p> - -<p><span class="pagenum"><a id="Page_361"></a>[361]</span></p> - -<h3>WASIS, THE BABY<br /> -<span class="smaller">HOW THE LORD OF MEN AND BEASTS STROVE WITH THE MIGHTY -WASIS, AND WAS SHAMEFULLY DEFEATED</span></h3> - -<p class="subhead">(<i>Penobscot</i>)</p> - -<p>Now it came to pass when Glooskap had conquered -all his enemies, even the Kewahqu’, who were giants -and sorcerers, and the M’téoulin, who were magicians, -and the Pamola, who is the evil spirit of the -night air, and all manner of ghosts, witches, devils, -cannibals, and goblins, that he thought upon what -he had done, and wondered if his work was at an -end.</p> - -<p>And he said this to a certain woman. But she replied: -“Not so fast, Master, for there yet remains -One whom no one has ever conquered or got the better -of in any way, and who will remain unconquered -to the end of time.”</p> - -<p>“And who is he?” inquired the Master.</p> - -<p>“It is the mighty Wasis,” she replied, “and -there he sits; and I warn you that if you meddle -with him you will be in sore trouble.”</p> - -<p>Now Wasis was the Baby. And he sat on the -floor sucking a piece of maple-sugar, greatly contented, -troubling no one.</p> - -<p>As the Lord of Men and Beasts had never married -or had a child, he knew naught of the way of -managing children. Therefore he was quite certain, -as is the wont of such people, that he knew all -about it. So he turned to Baby with a bewitching -smile and bade him come to him.</p> - -<p><span class="pagenum"><a id="Page_362"></a>[362]</span></p> - -<p>Then Baby smiled again, but did not budge. -And the Master spake sweetly and made his voice -like that of the summer bird, but it was of no avail, -for Wasis sat still and sucked his maple-sugar.</p> - -<p>Then the Master frowned and spoke terribly, and -ordered Wasis to come crawling to him immediately. -And Baby burst out into crying and yelling, but did -not move for all that.</p> - -<p>Then, since he could do but one thing more, the -Master had recourse to magic. He used his most -awful spells, and sang the songs which raise the -dead and scare the devils. And Wasis sat and -looked on admiringly, and seemed to find it very interesting, -but all the same he never moved an inch.</p> - -<p>So Glooskap gave it up in despair, and Wasis, sitting -on the floor in the sunshine, went <i>goo! goo!</i> and -crowed.</p> - -<p>And to this day when you see a babe well contented, -going <i>goo! goo!</i> and crowing, and no one can -tell why, know that it is because he remembers the -time when he overcame the Master who had conquered -all the world. For of all the beings that -have ever been since the beginning, Baby is alone -the only invincible one.</p> - -<h3>OJEEG ANNUNG; OR, THE SUMMER-MAKER</h3> - -<p class="subhead">(<i>North American Indian</i>)</p> - -<p>There lived a celebrated hunter on the southern -shores of Lake Superior, who was considered a Manito -by some, for there was nothing but what he could<span class="pagenum"><a id="Page_363"></a>[363]</span> -accomplish. He lived off the path, in a wild, lonesome -place, with a wife whom he loved, and they -were blessed with a son, who had attained his thirteenth -year. The hunter’s name was Ojeeg, or the -Fisher, which is the name of an expert, sprightly -little animal common to the region. He was so successful -in the chase that he seldom returned without -bringing his wife and son a plentiful supply of venison, -or other dainties of the woods. As hunting -formed his constant occupation, his son began early -to emulate his father in the same employment, and -would take his bow and arrows, and exert his skill in -trying to kill birds and squirrels. The greatest impediment -he met with was the coldness and severity -of the climate. He often returned home, his little -fingers benumbed with cold, and crying with vexation -at his disappointment. Days and months and -years passed away, but still the same perpetual depth -of snow was seen, covering all the country as with -a white cloak.</p> - -<p>One day, after a fruitless trial of his forest skill, -the little boy was returning homeward with a heavy -heart, when he saw a small red squirrel gnawing the -top of a pine bur. He had approached within a -proper distance to shoot, when the squirrel sat up on -its hind legs and thus addressed him:</p> - -<p>“My grandchild, put up your arrows, and listen to -what I have to tell you.” The boy complied rather -reluctantly, when the squirrel continued: “My son, -I see you pass frequently, with your fingers benumbed -with cold, and crying with vexation for not<span class="pagenum"><a id="Page_364"></a>[364]</span> -having killed any birds. Now, if you will follow my -advice we will see if you cannot accomplish your -wishes. If you will strictly pursue my advice, we -will have perpetual summer, and you will then have -the pleasure of killing as many birds as you please; -and I will also have something to eat, as I am now -myself on the point of starvation.</p> - -<p>“Listen to me. As soon as you get home you must -commence crying. You must throw away your bow -and arrows in discontent. If your mother asks you -what is the matter, you must not answer her, but -continue crying and sobbing. If she offers you anything -to eat, you must push it away with apparent -discontent, and continue crying. In the evening, -when your father returns from hunting, he will inquire -of your mother what is the matter with you. -She will answer that you came home crying, and -would not so much as mention the cause to her. All -this while you must not leave off sobbing. At last -your father will say: ‘My son, why is this unnecessary -grief? Tell me the cause. You know I am a -spirit, and that nothing is impossible for me to perform.’ -You must then answer him, and say that you -are sorry to see the snow continually on the ground, -and ask him if he could not cause it to melt, so that -we might have perpetual summer. Say it in a supplicating -way and tell him this is the cause of your grief. -Your father will reply: ‘It is very hard to accomplish -your request, but for your sake, and on account -of my love for you, I will use my utmost endeavors.’ -He will tell you to be still, and cease crying. He<span class="pagenum"><a id="Page_365"></a>[365]</span> -will try to bring summer with all its loveliness. You -must then be quiet, and eat that which is set before -you.”</p> - -<p>The squirrel ceased. The boy promised obedience -to his advice, and departed. When he reached home, -he did as he had been instructed, and all was exactly -fulfilled, as it had been predicted by the squirrel.</p> - -<p>Ojeeg told him that it was a great undertaking. -He must first make a feast, and invite some of his -friends to accompany him on a journey. Next day -he had a bear roasted whole. All who had been invited -to the feast came punctually to the appointment. -There were the Otter, Beaver, Lynx, Badger, and -Wolverine. After the feast, they arranged it among -themselves to set out on the contemplated journey in -three days. When the time arrived, the Fisher took -leave of his wife and son, as he foresaw that it was -for the last time. He and his companions travelled -in company day after day, meeting with nothing but -the ordinary incidents. On the twentieth day they -arrived at the foot of a high mountain, where they -saw the tracks of some person who had recently -killed an animal, which they knew by the blood that -marked the way. The Fisher told his friends that -they ought to follow the track, and see if they could -not procure something to eat. They followed it for -some time; at last they arrived at a lodge, which had -been hidden from their view by a hollow in the -mountain. Ojeeg told his friends to be very sedate, -and not to laugh on any account. The first object -that they saw was a man standing at the door of the<span class="pagenum"><a id="Page_366"></a>[366]</span> -lodge, but of so deformed a shape that they could not -possibly make out who or what sort of a man it could -be. His head was enormously large; he had such a -queer set of teeth, and no arms. They wondered how -he could kill animals. But the secret was soon revealed. -He was a great Manito. He invited them to -pass the night, to which they consented.</p> - -<p>He boiled his meat in a hollow vessel made of -wood, and took it out of this singular kettle in some -way unknown to his guests. He carefully gave each -their portion to eat, but made so many odd movements -that the Otter could not refrain from laughing, -for he is the only one who is spoken of as a -jester. The Manito looked at him with a terrible -look, and then made a spring at him, and got on him -to smother him, for that was his mode of killing animals. -But the Otter, when he felt him on his neck, -slipped his head back and made for the door, which -he passed in safety; but went out with the curse of -the Manito. The others passed the night, and they -conversed on different subjects. The Manito told the -Fisher that he would accomplish his object, but that -it would probably cost him his life. He gave them -his advice, directed them how to act, and described -a certain road which they must follow, and they -would thereby be led to the place of action.</p> - -<p>They set off in the morning, and met their friend, -the Otter, shivering with cold; but Ojeeg had taken -care to bring along some of the meat that had been -given him, which he presented to his friend. They -pursued their way, and travelled twenty days more<span class="pagenum"><a id="Page_367"></a>[367]</span> -before they got to the place of which the Manito -had told them. It was a most lofty mountain. They -rested on its highest peak to fill their pipes and refresh -themselves. Before smoking, they made the -customary ceremony, pointing to the heavens, the -four winds, the earth, and the zenith; in the meantime, -speaking in a loud voice, they addressed the -Great Spirit, hoping that their object would be accomplished. -They then commenced smoking.</p> - -<p>They gazed on the sky in silent admiration and astonishment, -for they were on so elevated a point that -it appeared to be only a short distance above their -heads. After they had finished smoking, they prepared -themselves. Ojeeg told the Otter to make the -first attempt to try and make a hole in the sky. He -consented with a grin. He made a leap, but fell -down the hill stunned by the force of his fall; and -the snow being moist, and falling on his back, he -slid with velocity down the side of the mountain. -When he found himself at the bottom, he thought to -himself: “It is the last time I shall attempt such a -jump, so I will make the best of my way home.” -Then it was the turn of the Beaver, who made the -attempt, but fell down senseless; then of the Lynx -and Badger, who had no better success.</p> - -<p>“Now,” says Fisher to the Wolverine, “try your -skill; your ancestors were celebrated for their activity, -hardihood, and perseverance, and I depend on -you for success. Now make the attempt.” He did -so, but also without success. He leaped the second -time, but now they could see that the sky was giving<span class="pagenum"><a id="Page_368"></a>[368]</span> -way to their repeated attempts. Mustering strength, -he made the third leap, and went in. The Fisher -nimbly followed him.</p> - -<p>They found themselves in a beautiful plain, extending -as far as the eye could reach, covered with -flowers of a thousand different hues and fragrance. -Here and there were clusters of tall, shady trees, -separated by innumerable streams of the purest -water, which wound around their courses under the -cooling shades, and filled the plain with countless -beautiful lakes, whose banks and bosom were covered -with water-fowl, basking and sporting in the -sun. The trees were alive with birds of different -plumage, warbling their sweet notes, and delighted -with perpetual spring.</p> - -<p>The Fisher and his friend beheld very long lodges, -and the celestial inhabitants amusing themselves at a -distance. Words cannot express the beauty and -charm of the place. The lodges were empty of inhabitants, -but they saw them lined with <i>mocuks</i>, of -different sizes, filled with birds and fowls of different -plumage. Ojeeg thought of his son, and immediately -commenced cutting open the mocuks and letting out -the birds, who descended in whole flocks through the -opening which they had made. The warm air of -those regions also rushed down through the opening, -and spread its genial influence over the north.</p> - -<p>When the celestial inhabitants saw the birds let -loose, and the warm gales descending, they raised a -shout like thunder, and ran for their lodges. But it -was too late. Spring, summer, and autumn had gone;<span class="pagenum"><a id="Page_369"></a>[369]</span> -even perpetual summer had almost all gone; but -they separated it with a blow, and only a part descended; -but the ends were so mangled that, wherever -it prevails among the lower inhabitants, it is -always sickly.</p> - -<p>When the Wolverine heard the noise, he made for -the opening and safely descended. Not so the Fisher. -Anxious to fulfil his son’s wishes, he continued to -break open the <i>mocuks</i>. He was, at last, obliged to -run also, but the opening was now closed by the inhabitants. -He ran with all his might over the plains -of heaven, and, it would appear, took a northerly -direction. He saw his pursuers so close that he had -to climb the first large tree that he came to. They -commenced shooting at him with their arrows, but -without effect, for all his body was invulnerable except -the space of about an inch near the tip of his -tail. At last one of the arrows hit the spot, for he -had in this chase assumed the shape of the Fisher -after whom he was named.</p> - -<p>He looked down from the tree, and saw some -among his assailants with the totems of his ancestors. -He claimed relationship, and told them to desist, -which they only did at the approach of night. -He then came down to try and find an opening in -the celestial plain, by which he might descend to -the earth. But he could find none. At last, becoming -faint from the loss of blood from the wound on -his tail, he laid himself down toward the north of -the plain, and, stretching out his limbs, said: “I -have fulfilled my promise to my son, though it has<span class="pagenum"><a id="Page_370"></a>[370]</span> -cost me my life; but I die satisfied in the idea that -I have done so much good, not only for him, but for -my fellow-beings. Hereafter I will be a sign to the -inhabitants below for ages to come, who will venerate -my name for having succeeded in procuring -the varying seasons. They will now have from -eight to ten moons without snow.”</p> - -<p>He was found dead next morning, but they left -him as they found him, with the arrow sticking in -his tail, as it can be plainly seen, at this time, in -the heavens.</p> - -<h3>THE LEGEND OF MAUI</h3> - -<p class="subhead">(<i>Polynesian</i>)</p> - -<p>Once when his relations were all dancing in the -great House of Assembly they found out who he was. -For little Maui, the infant, crept into the house, -and went and sat behind one of his brothers, and hid -himself, so when their mother counted her children -that they might stand up ready for the dance, she -said: “One, that’s Maui-taha; two, that’s Maui-roto; -three, that’s Maui-pae; four, that’s Maui-waho”; -and then she saw another, and cried out: -“Hollo, where did this fifth come from?” Then -little Maui, the infant, answered: “Ah, I’m your -child, too.” Then the mother counted them all over -again, and said: “Oh, no, there ought to be only -four of you; now for the first time I’ve seen you.” -Then little Maui and his mother stood for a long -time disputing about this in the very middle of the -ranks of all the dancers.</p> - -<p><span class="pagenum"><a id="Page_371"></a>[371]</span></p> - -<p>At last she got angry, and cried out: “Come, you, -be off now, out of the house at once; you are no -child of mine, you belong to some one else.” Then -little Maui spoke out quite boldly, and said: “Very -well, I’d better be off, then, for I suppose, as you say -it, I must be the child of some other person; but -indeed I did think I was your child when I said so, -because I knew I was born by the side of the sea, -and was thrown by you into the foam of the surf, -after you had wrapped me up in a long tress of your -hair, which you cut off for the purpose; then the -seaweed formed and fashioned me, as, caught in its -long tangles, the ever-heaving surges of the sea -rolled me, folded as I was in them, from side to -side; at length the breezes and squalls which blew -from the ocean drifted me on shore again, and the -soft jelly-fish of the long, sandy beaches rolled themselves -round me to protect me; then again myriads -of flies buzzed about me, and flocks of birds collected -round me to tear me to pieces, but at that moment -appeared there also my great ancestor, Tama-nui-ki-te-Rangi, -and he saw the flies and birds collected in -clusters and flocks above the jelly-fish, and behold, -within there lay a human being; then he caught me -up and carried me to his house, and he hung me up -in the roof that I might feel the warm smoke and -the heat of the fire, so I was saved alive by the kindness -of that old man. At last I grew, and then I -heard of the fame of the dancing of this great House -of Assembly. It was that which brought me here. -But ever since I can remember I have heard the<span class="pagenum"><a id="Page_372"></a>[372]</span> -names of these your first-born children, as you have -been calling them over until this very night, when -I again heard you repeating them. In proof of this -I will now recite your names to you, my brothers. -You are Maui-taha, and you are Maui-roto, and -you are Maui-pae, and you are Maui-waho, and as -for me, I’m little Maui-the-baby, and here I am sitting -before you.”</p> - -<p>When his mother, Taranga, heard all this, she -cried out: “You dear little child, you are indeed -my last-born, therefore I now tell you your name -shall be Maui-tiki-tiki-o-Taranga,” and he was called -by that name.</p> - -<p>It was now night; but early in the morning -Taranga rose up, and suddenly, in a moment of -time, she was gone from the house where her children -were. As soon as they woke up they looked -all about to no purpose, as they could not see her; -the elder brothers knew she had left them, and -were accustomed to it; but the little child was exceedingly -vexed; yet he thought: “I cannot see -her, ’tis true, but perhaps she has only gone to prepare -some food for us.” No-no—she was off, far, -far away.</p> - -<p>Now, at nightfall when their mother came back -to them, her children were dancing and singing as -usual. As soon as they had finished, she called to -her last-born, “Come here, my child, let us sleep -together”; so they slept together; but as soon as day -dawned, she disappeared. The little fellow now felt -quite suspicious at such strange proceedings on the<span class="pagenum"><a id="Page_373"></a>[373]</span> -part of his mother every morning. So, at length, -another night, he crept out of bed in the night and -stole his mother’s apron, her belt, and clothes, and -hid them; then he went and stopped up every crevice -in the wooden window, and in the doorway, so -that the light of the dawn might not shine into the -house, and make his mother hurry to get up. But -after he had done this his little heart still felt very -anxious and uneasy, lest his mother should, in her -impatience, rise in the darkness, and defeat his -plans. But the night dragged its slow length along -without his mother moving; at last there came the -faint light of early morn, but his mother still slept -on; then the sun rose up, and mounted far up above -the horizon; now at last his mother moved, and began -to think to herself, “What kind of night can -this be, to last so long?” and having thought thus, -she dropped asleep again. Again she awoke, and -began to think to herself, but could not tell that it -was broad daylight outside, as the window and every -chink in the house were stopped up closely.</p> - -<p>At last up she jumped; and finding herself without -her clothes or her belt or her apron, she ran and -pulled out the things with which the windows and -chinks in the doors were stopped up, and whilst -doing so, oh, dear! oh, dear! there she saw the sun -high up in the heavens; then she snatched up, as -she ran off, the old flax cloak, with which the door -of the house had been stopped up, and carried it off -as her only covering; getting, at last, outside the -house, she hurried away, and ran crying at the<span class="pagenum"><a id="Page_374"></a>[374]</span> -thought of having been so badly treated by her own -children.</p> - -<p>As soon as his mother got outside the house, little -Maui jumped up, and kneeling upon his hands and -knees peeped after her through the doorway into -the bright light. Whilst he was watching her, she -reached down to a clump of rushes, and snatching it -up from the ground, dropped into a hole underneath -it, and clapping the rushes into the hole again as -if it were its covering, so disappeared. Then little -Maui jumped on his feet, and, as hard as he could -go, ran out of the house, pulled up the clump of -rushes, and peeping down, discovered a beautiful -open cave running quite deep into the earth.</p> - -<p>He covered up the hole again and returned to the -house, and waking up his brothers who were still -sleeping, said: “Come, come, my brothers, rouse up, -you have slept long enough; come, get up; here we -are again cajoled by our mother.” Then his brothers -made haste and got up; alas! alas! the sun was -quite high up in the heavens.</p> - -<p>The little Maui now asked his brothers again, -“Where do you think the place is where our father -and mother dwell?” and they answered: “How -should we know, we have never seen it; although -we are Maui-taha, and Maui-roto, and Maui-pae, and -Maui-waho, we have never seen the place; and do -you think you can find that place which you are so -anxious to see? What does it signify to you? Cannot -you stop quietly with us? What do we care -about our father, or about our mother? Did she<span class="pagenum"><a id="Page_375"></a>[375]</span> -feed us with food till we grew up to be men? not -a bit of it. Why, without doubt, Rangi, or the -Heaven, is our father, who kindly sent his offspring -down to us: Hau-whenna, or gentle breezes, to cool -the earth and young plants; and Hau-ma-ringiringi, -or mists, to moisten them; and Hau-ma-roto-roto, or -fine weather, to make them grow; and Tonarangi, -or rain, to water them; and Tomairangi, or dews, -to nourish them. He gave these his offspring to cause -our food to grow, and then Papa-tu-a-nuku, or the -Earth, made her seeds to spring, and grow forth, -and provide sustenance for her children in this long-continuing -world.”</p> - -<p>Little Maui then answered: “What you say is -truly quite correct; but such thoughts and sayings -would better become me than you, for in the foaming -bubbles of the sea I was nursed and fed: it -would please me better if you would think over and -remember the time when you were nursed at your -mother’s breast; it could not have been until after -you had ceased to be nourished by her milk that -you could have eaten the kinds of food you have -mentioned; as for me, oh! my brothers, I have never -partaken either of her milk or of her food; yet I -love her, for this single reason alone—that she is -my mother; and because I love her, I wish to know -the place where she and my father dwell.”</p> - -<p>His brothers felt quite surprised and pleased with -their little brother when they heard him talk in this -way, and when, after a little time, they had recovered -from their amazement, they told him to try and<span class="pagenum"><a id="Page_376"></a>[376]</span> -find their father and mother. So he said he would -go. It was a long time ago that he had finished his -first labor, for when he first appeared to his relatives -in their house of singing and dancing, he had -on that occasion transformed himself into the likeness -of all manner of birds, of every bird in the -world, and yet no single form that he then assumed -had pleased his brothers; but now when he showed -himself to them, transformed into the semblance of -a pigeon, his brothers said: “Ah! now indeed, oh, -brother, you do look very well indeed, very beautiful, -very beautiful, much more beautiful than you -looked in any of the other forms you assumed, when -you first discovered yourself to us.” What made -him look so beautiful now were the belt and apron -he had stolen from his mother. The shining white -upon his breast was her belt, the glossy black feathers -at his throat, the fastening to the belt. Then -off he flew until he came to the clump of rushes, -closing the opening of the cave into which his -mother had disappeared. Then down he went into -the cave, shutting up its mouth with the rushes so -as to hide the entrance. Away he flew, very fast -indeed, and twice he dipped his wing, because the -cave was narrow; soon he reached nearly to the bottom -of the cave, and flew along it; and again, because -the cave was so narrow, he dipped first one -wing and then the other, but the cave now widened, -and he dashed straight on.</p> - -<p>At last he saw a party of people coming along -under a grove of trees; they were a special kind of<span class="pagenum"><a id="Page_377"></a>[377]</span> -tree, called manapan trees, that belonged to the -country. Maui flying on, perched upon the top of -one of these trees, under which the people had seated -themselves; and when he saw his mother lying down -on the grass by the side of her husband, he guessed -at once who they were, and he thought, “Ah! there -sit my father and mother right under me”; and he -soon heard their names, as they were called to by -their friends who were sitting with them; then the -pigeon hopped down, and perched on another spray -a little lower, and it pecked off one of the berries -of the tree and dropped it gently down, and hit the -father with it on the forehead; and some of the -party said, “Was it a bird which threw that -down?” but the father said, “Oh, no, it was only -a berry that fell by chance.”</p> - -<p>Then the pigeon again pecked off some of the -berries from the tree, and threw them down with -all its force, and struck both father and mother, so -that he really hurt them; then they cried out, and -the whole party jumped up and looked into the tree, -and as the pigeon began to coo, they soon found out -from the noise where it was sitting amongst the -leaves and branches, and the whole of them, the -chiefs and common people alike, caught up stones -to pelt the pigeon with, but they threw for a very -long time without hitting it; at last the father tried -to throw a stone at it; ah, he struck it, but Maui -had himself contrived that he should be struck by -the stone which his father threw; for, but by his -choice no one could hit him; he was struck exactly<span class="pagenum"><a id="Page_378"></a>[378]</span> -upon his left leg, and down he fell, and as he lay -fluttering and struggling upon the ground, they all -ran to catch him, but lo! the pigeon had turned into -a man.</p> - -<p>Then all those who saw him were frightened at -his fierce glaring eyes, which were red as if painted -with red ochre, and they said: “Oh, it is now no -wonder that he so long sat still up in the tree; had -he been a bird he would have flown off long before, -but he is a man.” And some of them said: “No, -indeed, rather a god—just look at his form and appearance; -the like has never been seen before since -Rangi and Papa-tu-a-nuku were torn apart.” Then -Taranga said: “I used to see one who looked like -this person every night when I went to visit my -children, but what I saw then excelled what I see -now; just listen to me.” Then she told the story of -Maui as he had told it to her and his brothers himself.</p> - -<p>Then Taranga asked Maui, who was sitting near -her, “Where do you come from? from the west?” -and he answered, “No.” “From the north-east, -then?” “No.” “From the south-east then?” -“No.” “From the south then?” “No.” “Was -it the wind which blows upon me—the wind that -brought you here to me?” When she asked this, he -opened his mouth and answered, “Yes.” And she -cried out, “Oh, this then is indeed my child”; and -she said, “Are you Maui-taha?” He answered, -“No.” Then said she, “Are you Maui-tiki-tiki-o-Taranga?” -and he answered, “Yes.” And she cried<span class="pagenum"><a id="Page_379"></a>[379]</span> -aloud: “This is, indeed, my child. By the winds -and storms and wave-uplifting gales he was fashioned -and became a human being; welcome, oh, my -child, welcome! By you shall hereafter be climbed -the threshold of the house of your great ancestor -Hine-nui-te-po, and death shall thenceforth have no -power over man.” This prophecy, however, was not -fulfilled, for when the time came for him to encounter -Hine-nui-te-po, he was himself killed.</p> - -<p>Maui, after these things, returned to his brothers -to tell them that he had found his parents, and to -explain where they dwelt.</p> - -<p>The young hero, Maui, had not been long at home -with his brothers when he began to think that it -was too soon after the rising of the sun that it became -night again, and that the sun again sank down -below the horizon, every day, every day; in the same -manner the days appeared too short to him. So at -last one day he said to his brothers, “Let us now -catch the sun in a noose, so that we may compel him -to move more slowly, in order that mankind may -have long days to labor in to procure subsistence for -themselves”; but they answered him, “Why, no -man could approach it on account of its warmth, -and the fierceness of its heat”; but the young hero -said to them: “Have you not seen the multitude of -things I have already achieved? Did I not by degrees -transform myself into every bird in the world, -small or great; and did I not after all this again -assume the form of a man? As for that feat, I accomplished -it by enchantments, and I will by the<span class="pagenum"><a id="Page_380"></a>[380]</span> -same means accomplish also this other thing which -I have in mind.” When his brothers heard this they -consented to aid him in his conquest of the sun.</p> - -<p>Then they began to spin and twist ropes to form -a noose to catch the sun in, and in doing this they -discovered the mode of plaiting flax into stout, -square-shaped ropes, and the manner of plaiting -flat ropes, and of spinning round ropes; at last they -finished making all the ropes they required. Then -Maui took up his enchanted weapon, and he took -his brothers with him, and they carried their provisions, -ropes, and other things with them in their -hands. They travelled all night, and as soon as day -broke, they halted in the desert, and hid themselves -that they might not be seen by the sun; and at night -they renewed their journey, and before dawn they -halted and hid themselves again; at length they got -very far, very far to the eastward, and came to the -very edge of the place out of which the sun rises.</p> - -<p>Then they set to work and built on each side of -this place a long high wall of clay, with huts of -boughs of trees at each end to hide themselves in; -when these were finished, they made the loops of the -noose, and the brothers of Maui then lay in wait on -one side of the place out of which the sun rises, -and Maui himself lay in wait upon the other side. -The young hero held in his hand his enchanted -weapon, the jaw-bone of his ancestress, and said -to his brothers: “Mind now, keep yourselves hid, -and do not go showing yourselves foolishly to the -sun; if you do, you will frighten him; but wait patiently<span class="pagenum"><a id="Page_381"></a>[381]</span> -until his head and fore-legs have got well -into the snare, then I will shout; you haul away as -hard as you can on the ropes on both sides, and then -I’ll rush out and attack him, but do you keep your -ropes tight for a good long time, until he is nearly -dead, when we will let him go; but mind now, my -brothers, do not let him move you to pity with his -shrieks and screams.”</p> - -<p>At last the sun came rising up out of his place, -like a fire spreading far and wide over the mountains -and forests; he rises up, his head passes -through the noose, and it takes in more and more of -his body, until his fore-paws pass through; then the -ropes are pulled tight, and the monster begins to -struggle and roll himself about, whilst the snare -jerks backward and forward as he struggles. Ah! -is he not held fast in the ropes of his enemies!</p> - -<p>Then forth rushes that bold hero, Maui-tiki-tiki-o-Taranga, -with his enchanted weapon. Alas! the -sun screams aloud; he roars; Maui strikes him -fiercely with many blows; they hold him for a long -time; at last they let him go, and then weak from -wounds the sun creeps slowly along its course. Then -men learned the second name of the sun, for in its -agony the sun screamed out: “Why am I thus smitten -by you! oh, man! do you know what you are -doing? Why should you wish to kill Tama-nui-te-Ra?” -At last they let him go. Oh, then, Tama-nui-te-Ra -went very slowly and feebly on his course.</p> - -<p><span class="pagenum"><a id="Page_382"></a>[382]</span></p> - -<h3>THE INFANT HERACLES</h3> - -<p class="subhead">(<i>Greek</i>)</p> - -<p>When Heracles (Roman, Hercules) was a very -wee child, not more than ten months old, he performed -a marvellous feat which was a worthy sample -of the vast labors he was to accomplish during -his life. His mother, Alcmena, took him and his -younger brother, Iphicles, gave them both their bath -and their evening feast of milk, and then tucked -them safely away in their cradle, which was not an -ordinary one by any means, but a magnificent -bronze shield which their father, Amphitryon, had -taken from his fallen enemy, Pterelaus. Then the -mother stroked her little children’s heads, and said -to them:</p> - -<p>“Sleep, my little ones, a light delicious sleep; -sleep, soul of mine, two brothers, babes unharmed; -blessed be your sleep, and blessed may ye come to -the dawn.”<a id="FNanchor_10" href="#Footnote_10" class="fnanchor">[10]</a></p> - -<p>And as she spoke she rocked the huge shield back -and forth, and soon they both fell asleep.</p> - -<p>But just at midnight, when the constellation of -the Great Bear wheeled round toward the constellation -of Orion that shows his mighty shoulder, Hera -(Roman, Juno) sent forth two horrible monsters, -two snakes with bristling coils of azure—she urged -them against the broad threshold of the house door, -intending that they should devour the young child -Heracles. Then the serpents crawled, writhing<span class="pagenum"><a id="Page_383"></a>[383]</span> -along the ground, and ever from their eyes shone -a baleful fire as they came, and they spat out their -deadly venom. But when with their flickering -tongues they were drawing near the children, then -Alcmena’s dear babes wakened, by the will of Zeus -that knows all things, and there was a bright light -in the chamber.</p> - -<p>Then one of the children, Iphicles, straightway -screamed out, when he beheld the hideous monsters -above the hollow shield, and saw their pitiless fangs, -and eager to flee from them he kicked off the woollen -coverlet with his feet. But Heracles set his force -against them, and grasped them with his hands, -holding them as in a bond, having got them by the -throat, wherein lies the evil venom, detested even -by the gods, of baleful snakes. Then the serpents, -in their turn, wound their coils about the young -child, the child unweaned, who never wept in his -nursling days; but again they relaxed their spines -on account of the pain, and strove to find some issue -from the grasp of iron. Alcmena awoke first, hearing -the cry.</p> - -<p>“Arise, Amphitryon, for numbing fear lays hold -of me: arise, nor stay to put on thy shoes! Dost thou -not hear how loud the younger child is wailing? and -though it is the depth of night, the walls are all plain -to see as in the clear dawn? I know there is some -strange thing within the house, my dearest lord!”</p> - -<p>Thus she spoke, and at his wife’s bidding Amphitryon -stepped down out of his bed of cedar, making -for his richly ornamented sword which he always<span class="pagenum"><a id="Page_384"></a>[384]</span> -kept hanging on a pin above his bed. Just as he was -reaching out for his new woven belt, and lifting with -his other hand the mighty sheath of lotus wood, lo! -the wide chamber was filled again with night. Then -he called aloud to his servants, who were sleeping -soundly. “Lights! Bring lights as quick as may be -from the hearth, my servants, and thrust back the -strong bolts of the doors. Arise, serving-men, stout -of heart. Your master calls you.”</p> - -<p>Then quickly came the serving-men with burning -torches, filling the whole house. When they saw the -young child Heracles clutching the two snakes in his -tender grasp, they all cried out and smote their hands -together. But Heracles displayed the creeping things -to his father, Amphitryon, and leaped on high in his -childish glee, and laughing, at his father’s feet he -laid them down, the dread monsters fallen on the -sleep of death. Then Alcmena took Iphicles, dry-eyed -and wan with fear, and laid him in her own -bosom; but Amphitryon placed the other child beneath -a lamb’s wool coverlet, and betook himself -again to his rest.</p> - -<p>The cocks had barely sung their third welcome to -the earliest dawn, when Alcmena called forth the -seer Tiresias, who cannot lie, and told him of the -new portent, and bade him declare what things -should come to pass.</p> - -<p>“Nay, even if the gods devise some mischief, do -not in pity conceal it from me; let me remind thee -what thou well knowest, that mortals may not escape -the doom that Fate speeds from her spindle.”</p> - -<p><span class="pagenum"><a id="Page_385"></a>[385]</span></p> - -<p>Thus the Queen spoke, and he answered:</p> - -<p>“Be of good cheer, daughter of Perseus, woman -that hast borne the noblest of children. For by the -sweet light that long hath left mine eyes, I swear -that many Achæan women, as they card the soft -wool about their knees, shall sing at eventide of -Alcmena’s name, and thou shalt be honorable among -the women of Argos. Such a man, even this thy son, -shall mount to the starry firmament, the hero, broad -of breast, the master of all wild beasts, and of all -mankind. Twelve labors is he fated to accomplish, -and thereafter to dwell in the house of Zeus.”</p> - -<div class="figcenter" style="width: 500px;" id="illus12"> -<img src="images/illus12.jpg" width="500" height="600" alt="" /> -<p class="caption">The Infant Hercules. <i>Louvre.</i></p> -</div> - -<h3>THE STORY OF THE CHILD HERMES</h3> - -<p class="subhead">(<i>Greek</i>)</p> - -<p>The little child-god Hermes was born at the first -peep of day in a rocky cavern overshadowed by a -beautiful grove of ancient trees. He was so remarkable -a child that he began playing on the lyre at noon, -and the very same evening he stole away the herds -of Phœbus Apollo. He sprang from the arms of his -mother, Maia, nor could she keep him in his sacred -cradle, nor from creeping forth to seek the herds of -Apollo.</p> - -<p>Wandering forth from the lofty cavern, he found -a tortoise, and cried out, “What a treasure!” Before -the portal, the little beast was depasturing the -flowery herbage at his leisure, moving his feet in a -deliberate measure over the turf. Hermes, eyeing -him and laughing, exclaimed: “You are a useful<span class="pagenum"><a id="Page_386"></a>[386]</span> -godsend indeed to me, king of the dance, companion -of the feast, lovely in all your nature! Welcome, -you excellent plaything! Where, sweet mountain -beast, did you get that speckled shell? Thus much -I know, you must come home with me and be my -guest; you will give joy to me, and I will do all that -is in my power to honor you. Better to be at home -than out-of-doors; so come with me, and though it -has been said that when alive you defend from magic -power, I know you will sing sweetly when you are -dead.” Having spoken, this quaint infant lifted the -tortoise up from the grass upon which it was feeding, -and grasping it tightly in his delighted hold, carried -off his treasured prize into the cavern. He then -scooped out all the inside of the tortoise, leaving only -the shell. Then, through the shell he bored small -holes at proper distances, and fastened within, the -cut stems of reeds, and a bridge, over which he -stretched the strings.</p> - -<p>When he had made this lovely instrument, he tried -the chords, and brought forth beautiful music. He -hit the strings with a little instrument called the plectrum, -and lo! up from beneath his hand there went -a tumult sweet of mighty sounds and from his lips -he sent a strain of unpremeditated wit, joyous and -wild and wanton—such as you may hear among revellers -on a holiday. He sang a lovely song in honor -of his mother Maia, but while he was singing, he was -suddenly seized with a new fancy. So he deposited -in his sacred crib the hollow lyre, and from the sweet -cavern rushed with great leaps up to the mountain’s<span class="pagenum"><a id="Page_387"></a>[387]</span> -head, revolving in his mind some subtle feat of -thievish craft, such as a swindler might devise in the -lone season of dim night. The great Sun had driven -his steeds and chariot under the ocean’s bed. Meanwhile -the child strode over the Pierian mountains -clothed in shadows, where the immortal oxen of the -God are pastured in the flowering unmown meadows, -and safely stalled in a remote abode—elate and proud -he drove fifty from the herd, lowing aloud. He drove -them wandering over the sandy way, but being of a -crafty disposition, he drove them backward and forward -astray, so that the tracks which seemed before -were aft; then he threw his sandals into the ocean -spray, and for each foot he wrought a kind of raft of -tamarisk, and tamarisk-like sprigs, and bound them in -a lump with withy twigs. And on his feet he tied -these sandals light, so that the trail of the wide leaves -might confuse his tracks; and then, a self-sufficing -wight, like a man hastening on some distant way, -he from Piera’s mountain bent his flight; but an old -man perceived the infant pass down green Onchestus -heaped like beds with grass. The old man stood, -dressing his sunny vine: “Halloo! old fellow with -the crooked shoulder! You grub those stumps? Before -they will bear wine methinks even you must -grow a little older: attend, I pray, to this advice of -mine if you would escape something which might -appall a bolder man. Seeing, see not—and hearing, -hear not—and—if you have understanding—understand.” -So saying, Hermes roused the oxen vast; -over shadowy mountain and resounding dell, and<span class="pagenum"><a id="Page_388"></a>[388]</span> -flower-paven plains, great Hermes passed; till the -black night divine, which favoring fell around his -steps, grew gray, and morning fast wakened the world -to work, and from her sea-strewn cell, the sublime -Morn had just begun to climb into her watch-tower. -Now to Alpheus he drove all the broad foreheaded -oxen of the Sun. They came unwearied to the lofty -stall and to the water-troughs which ever run through -the fresh fields—and when everyone had been pastured -with rush-grass tall, lotus and all sweet herbage, -the great God drove them into the stall.</p> - -<p>Hermes then heaped a mighty pile of wood, and -then bethought him how to produce fire. He took -two smooth laurel branches, stripped off the bark and -rubbed them in his palms. Suddenly the burning -vapor leaped forth on high, which the divine child -saw with delight. And fine dry logs and numerous -roots he gathered in a delve upon the ground and -kindled them, and instantaneously the strength of the -fierce flames was breathed around, and while the -might of the glorious fire thus wrapped the great pile -with glare and roaring sound, Hermes dragged forth -two heifers, lowing loud, close to the fire—such might -was in the God. He threw them on their backs upon -the earth and rolled them over and over and bored -their lives out. Then he cut up the fat and flesh -and placed the two on spits of wood before the fire, -toasting their flesh and ribs, and while this was being -done he stretched their hides over a craggy stone. -This was a burnt offering to the gods, but the savor -of the roasted meat tempted him sorely though immortal,<span class="pagenum"><a id="Page_389"></a>[389]</span> -but he repressed the desire to taste it and put -not a single morsel into his mouth.</p> - -<p>Then he removed every trace of the fresh butchery -and cooking, so that it seemed all to have vanished -through the sky. He burned the hoofs and horns and -head and hair; the insatiate fire devoured them hungrily. -And when he saw that everything was clear, -he quenched the coals and trampled the black dust, -and tossed into the stream his bloody sandals. All -night he worked in the serene moonshine, but when -the light of day was spread abroad, he sought his -natal mountain-peaks. On his long wandering, -neither man nor god had met him, since he killed -Apollo’s kine, nor had a single house-dog barked at -him on his road. Now he passed obliquely through -the keyhole, like a thin mist or an autumnal blast. -Right through the temple of the spacious cave he -went with soft light feet, as if his tread fell not on -earth. Then he crept quickly to his cradle and -spread the swaddling clothes about him; and the -knave lay playing with the covering of the bed, with -his left hand about his knees and the right hand -holding his beloved tortoise-lyre tight. There he lay, -innocent as a new-born child, as gossips say.</p> - -<p>But though he was a god, the goddess, his fair -mother, was not deceived, and knew all that he -had been doing while away. So she said to him: -“Whence come you and what wild adventures have -you had, you cunning rogue. Where have you been -all night long, clothed in your impudence? What -have you done since you departed hence? Apollo will<span class="pagenum"><a id="Page_390"></a>[390]</span> -soon pass within this gate and bind your tender body -in a chain inextricably tight and fast as fate, unless -you can delude the god again. A pretty torment are -you for gods and men.” “Dear mother,” the sly -Hermes replied, “why scold and bother as if I were -like other babes of my age, and understood nothing. -I have hatched a scheme in my subtle brain which, -while the sacred stars round heaven are rolled, will -profit you and me, nor shall our lot be as you counsel, -without gifts or food, to spend our lives in this -obscure abode. We will leave this shadow-peopled -cave and live among the gods, and pass each day in -high communion, sharing their great wealth, and -from the portion which Jove gave to Phœbus I will -snatch my share away, and if he should find me out -I’ll countermine him by a deeper plan. I’ll pierce -the Pythian temple walls, though stout, and sack the -fane of everything I can—cauldrons and tripods, -each golden cup and every brazen pan, all the -wrought tapestries and the gay garments.” So they -talked together.</p> - -<p>Meanwhile the Day, ethereal-born, arose out of -the flood of flowing Ocean, bearing light to men. -Apollo passed toward the sacred wood, which from -the inmost depths of its green glen echoes the -voice of Neptune, and there stood on the same -spot in green Onchestus that same old man, the -vine-dresser, who was employed hedging his vineyard -there. Latona’s glorious son began: “Pray tell -me, ancient hedger of Onchestus green, whether a -drove of kine has passed this way, all heifers with<span class="pagenum"><a id="Page_391"></a>[391]</span> -crooked horns? For they have been stolen from the -herd in high Pieria, where a black bull was fed apart, -between two woody mountains in a neighboring glen, -though four fierce dogs guarded them. And what -is strange, the author of this theft has stolen all the -fatted heifers, but the four dogs and the black bull -are left. They were stolen last night at set of sun, -of their soft beds and their sweet food bereft. Now -tell me, old man, born before the world began, have -you seen any one pass with the cows?” The old -man replied: “My friend, it would require no common -skill justly to speak of everything I see. On -various purposes of good or ill many pass by my -vineyard, and for me it is difficult to know the invisible -thoughts which may be in all those many -minds. Thus much alone I can certainly say. I -tilled these vines until the decline of day, and then -I thought I saw, but dare not speak with certainty -of such a wondrous thing, a child who could scarcely -have been born a week, closely following those fair-horned -cattle. And in his hand he held a polished -stick, and, as on purpose, he walked wavering from -one side to the other of the road, and with his face -turned in the opposite direction from his steps.” -Apollo, hearing this, passed quickly on. No winged -omen could have shown more clearly who it was. So -Apollo wrapped a purple atmosphere around his -shoulders, and like fire went to famous Pylos, seeking -his kine there. He found their tracks, yet hardly -cold, and cried: “What wonder do mine eyes behold. -Here are the footsteps of the horned herd turned back<span class="pagenum"><a id="Page_392"></a>[392]</span> -toward their fields of asphodel; but these are not the -tracks of beast or bird, gray wolf or bear, or lion of -the dell, or maned Centaur. Sand was never stirred -by man or woman thus! Inexplicable! Who with -unwearied feet ever could impress the sand with such -enormous vestiges?”</p> - -<p>Having spoken thus, Phœbus impetuously sought -high Cyllene’s forest-cinctured hill, and the deep -cavern where dark shadows lie, the home of Hermes. -A delightful odor from the dew was all about. -And Phœbus stooped under the craggy roof arched -over the dark cavern. Maia’s child perceived from -afar that he came angry about the cows that had -been stolen. Then Hermes piled over him his fine -and fragrant swaddling clothes. There he lay like -a burning spark covered, beneath the ashes cold -and dark, an infant who had sucked his fill and -now was newly washed and put to bed, awake but -courting sleep with weary will. And gathered in a -lump, hands, feet and head, he lay, and his beloved -tortoise still he grasped and held under his shoulder -blade. Phœbus knew the lovely mountain goddess, -not less her subtle, swindling baby, who lay swathed -in his sly wiles. He looked sharp round every -crook of the ample cavern for his kine, and when he -saw them not he took the glittering key and opened -three great hollow recesses in the rock, where many -a nook was filled with sweet food immortals swallow, -and mighty heaps of silver and of gold were piled -within—a wonder to behold, and white and silver -robes, all overwrought with cunning workmanship.<span class="pagenum"><a id="Page_393"></a>[393]</span> -Except among the gods there can be naught in the -wide world to be compared with it. Latona’s offspring, -after having sought his herds in every corner, -thus greeted great Hermes: “Little cradled rogue, -tell me about my illustrious heifers, where are they? -Speak quickly, or a quarrel between us must rise, -and the event will be that I shall haul you into dismal -Tartarus, in fiery gloom to dwell eternally. Nor -shall your father nor your mother loose the bars of -that black dungeon. Utterly you shall be cast out -from the light of day, unblest as they to rule the -ghosts of men.” Hermes slyly answered: “Son of -great Latona, what a speech is this! Why come you -here to ask me what has been done with the wild -oxen which it seems you miss? I have not seen them, -nor from any one have I heard a word of the whole -business. If you should promise an immense reward -I could not tell you more. A stealer of oxen should -be both tall and strong, and I am but a little new-born -thing who, yet at least, can think of nothing -wrong. My business is to suck and sleep and fling -the cradle clothes about me all day long; or half -asleep, hear my sweet mother sing, and to be washed -in water clean and warm, and hushed and kissed and -kept secure from harm. Oh, let not this quarrel ever -be heard of, for the astounded gods would laugh at -you for telling a story so absurd as that a new-born -infant could fare forth out of his home after a savage -herd. I was born yesterday. My small feet are -too tender for the roads so hard and rough, and if you -think that this is not enough, I swear a great oath that<span class="pagenum"><a id="Page_394"></a>[394]</span> -I stole not your cows, and that I know of no one else -who might or could or did. Whatever things cows -are I do not know, for I have only heard the name.” -This said, he winked as fast as could be, and his -brow was all wrinkled, and he gave a loud whistle -like one who hears some strange absurdity. Apollo -gently smiled and said: “Ay, ay, you cunning little -rascal, you will bore many a rich man’s house, and -your array of thieves will lay their siege before his -door, silent as night, in night, and many a day in -the wild glens rough shepherds will deplore that you -or yours, having an appetite, met with their cattle. -And this among the gods shall be your gift, to be -the lord of those who steal and swindle.”</p> - -<p>Apollo seized him then. “What do you mean to -do with me, you unkind God?” said Hermes. “Is it -about these cows you tease me so? I wish the race -of cows were perished. I did not steal your cows, I -do not even know what things cows are. Alas! I well -may sigh that since I came into this world of woe I -should ever have heard of one.” Thus Phœbus and -the vagrant Hermes talked without coming to an explanation. -Hermes continued to try and cheat Apollo -with lies and roguery, but when no evasion served, -he proposed to appeal to Jove to judge between them. -Hermes paced first over the sandy ground and he -of the silver bow followed, and from Jove’s equal -balance they did require a judgment in the cause -wherein they strove. As they came over odorous -Olympus and its snows a murmuring tumult arose. -And from the folded depths of the great hill, while<span class="pagenum"><a id="Page_395"></a>[395]</span> -Hermes and Apollo reverent stood before Jove’s -throne, the indestructible immortals rushed in mighty -multitude, and while their seats in order due they -filled the lofty Thunderer in a careless mood to -Phœbus said: “Whence drive you this sweet prey, -this herald-baby, born but yesterday? A most important -subject, trifler, this to lay before the Gods!” -“Nay, father, nay. When you have understood the -business, say not that I alone am fond of prey. I -found this little boy in a recess in Cyllene’s mountains -far away—a manifest and most apparent thief, -a scandal-monger beyond all belief. I never saw his -like either in heaven or earth for knavery or craft. -Out of the field yester-even, by the low shore on which -the loud sea laughed, he had driven my cattle right -down to the river ford. The cattle’s track on the -black dust is fully evident, as if they went toward -the place from which they came—that asphodel -meadow in which I feed my many herds. The child’s -steps were most incomprehensible. I know not how -I can describe in words those tracks. He could not -have gone either upon his feet or his hands. He -must have had some strange mode of moving on. -Those immense vestiges, as I traced them on the -sandy road, seemed like the trail of oak toppings, -but thence the hard ground gave no mark or track -denoting where they trod; but, working at his fence -an old man saw him as he passed to Pylos with the -cows in fiery haste. I found that in the dark he had -quietly sacrificed some cows, and before light had -thrown the ashes all dispersedly about the road; then,<span class="pagenum"><a id="Page_396"></a>[396]</span> -still as gloomy night, he crept into his cradle, rubbing -either eye and cogitating some new trick. No -eagle could have seen him as he lay hid in his cavern. -I taxed him with the fact, when he declared most -solemnly that he had neither seen nor in any manner -heard of my lost cows, whatever things cows be; nor -could he tell, though offered a reward of any one -who could tell me about them.”</p> - -<p>Then Phœbus sat down and Hermes addressed the -Supreme Lord of Gods and Men. “Great Father, -you know well beforehand that all I shall say is truth, -for I am totally unacquainted with untruth. At sunrise -Phœbus came, but with no band of gods to bear -him witness, in great wrath to my abode, seeking his -heifers there and declaring that I must show him -where they are or he would hurl me down the dark -abyss. I know that every limb of Apollo is clothed -with speed and might and manliness, as a green bank -with flowers, but unlike him I was born yesterday, -and you may guess he knew this well when he indulged -the whim of bullying a poor little new-born -thing that slept and never thought of cow-driving. -Am I like a strong fellow who steals kine? This driving -of herds is none of mine. I have never wandered -across my threshold! I reverence the divine Sun and -the gods and you, and care even for this hard accuser, -who must know I am as innocent as they or you. -I swear by these most gloriously wrought portals -through which the multitude of the Immortals pass -and repass forever, day and night, devising schemes -for the affairs of mortals, that I am guiltless,” and<span class="pagenum"><a id="Page_397"></a>[397]</span> -Hermes winked as if now his adversary was silenced, -and Jove, according to his wont, laughed heartily to -hear the subtle-witted infant give such a plausible -account. But he remitted judgment for the time -and sent them forth to seek the stolen cows. Hermes -was truthfully to lead the way and show where he -had hidden the mighty heifers.</p> - -<p>Then they hastened to Pylos and the wide pastures -and lofty stalls by the Alphean ford, where wealth -in the mute night is multiplied with silent growth. -While Hermes drove the herd out of the stony cavern, -Phœbus spied the hides of those the little babe -had slain, stretched high upon the precipice. “How -was it possible,” then Phœbus asked, “that you, a -little child born yesterday, a thing on mother’s milk -and kisses fed, could have slain these two prodigious -heifers? Ever I may well dread hereafter your -prowess, when you grow strong and tall.” He -spoke, and bound stiff withy bands around the infant’s -wrists. He might as well have bound the wild -oxen. The withy bands, though starkly interknit, -fell at the feet of the immortal child, loosened by -some device of his quick wit. Phœbus was again -deceived, and stared while Hermes sought some hole, -looking askance and winking fast, as though where -he might hide himself. But suddenly he changed his -plans, and with strange skill subdued Apollo by the -might of winning music. His left hand held the -lyre, and in his right the plectrum struck the chords; -unconquerable, up from beneath his hands in circling -flight the gathering music rose, and sweet as Love<span class="pagenum"><a id="Page_398"></a>[398]</span> -the penetrating notes did live and move within the -heart of great Apollo. He listened with all his soul -and laughed for pleasure. The unabashed boy stood -close to his side harping fearlessly, and to the measure -of the sweet lyre there followed loud and free his -joyous voice, for he unlocked the treasure of his deep -song illustrating the birth of the bright gods and the -dark desert Earth, and how to the Immortals every -one, a portion was assigned of all that is; but chief -did clothe Maia’s son Mnemosyne in the light of his -loud melodies, and as each god was born or had begun -he in their order due and fit degrees sang of -his birth and being, and did move Apollo to unutterable -love. These words he spoke: “You heifer-stealing -schemer, well do you deserve that fifty oxen -should requite such minstrelsies as I have heard even -now. Comrade of feasts, little contriving wight, one -of your secrets I would gladly know—whether the -glorious power you now show forth was folded up -within you at your birth, or whether mortal taught -or God inspired your skill in song?” And Hermes -replied: “Wisely hast thou enquired of my skill. -Jove has given to thee also divinest gifts. By thee -the depths of his far voice are understood, by thee -the mystery of all oracular fates. Even I, a child, -perceive thy might and majesty. Thou canst seek -out and compass all that wit can find or teach, yet -if thou wilt, come take the lyre—be mine the glory -giving it. Strike the sweet chords and sing aloud, -and wake thy joyous pleasure out of many a fit of -tranced sound.” The shell he proffered Apollo took,<span class="pagenum"><a id="Page_399"></a>[399]</span> -and gave him in return the glittering lash, installing -him as herdsman. Hermes flashed a joyous look at -him, and then Apollo with the plectrum struck the -chords, and from beneath his hands a crash of mighty -sounds rushed up whose music shook the soul with -sweetness, and with the lyre his sweeter voice a just -accordance kept.</p> - -<hr class="chap x-ebookmaker-drop" /> - -<div class="footnotes"> - -<h2>FOOTNOTES</h2> - -<div class="footnote"> - -<p><a id="Footnote_1" href="#FNanchor_1" class="label">[1]</a> See Schoolcraft.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_2" href="#FNanchor_2" class="label">[2]</a> Leland, “Algonquin Legends.”</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_3" href="#FNanchor_3" class="label">[3]</a> See Gubernatis “Zoological Mythology.”</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_4" href="#FNanchor_4" class="label">[4]</a> Andrew Lang’s translation.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_5" href="#FNanchor_5" class="label">[5]</a> See Anderson’s “Norse Mythology.”</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_6" href="#FNanchor_6" class="label">[6]</a> See Gayley’s “Classic Myths in English Literature.”</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_7" href="#FNanchor_7" class="label">[7]</a> See Anderson’s “Norse Mythology.”</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_8" href="#FNanchor_8" class="label">[8]</a> Gayley’s “Classic Myths in English Literature.”</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_9" href="#FNanchor_9" class="label">[9]</a> See Canfield’s “Legends of the Iroquois.”</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_10" href="#FNanchor_10" class="label">[10]</a> Andrew Lang’s translation.</p> - -</div> - -</div> - -<hr class="chap x-ebookmaker-drop" /> - -<p class="titlepage">THE END</p> - -<div class="figcenter" style="width: 300px;"> -<img src="images/press.jpg" width="150" height="150" alt="" /> -<p class="caption"><span class="smcap">The Country Life Press</span></p> -<p class="caption"><span class="smcap">Garden City, N. Y.</span></p> -</div> - -<div style='display:block; margin-top:4em'>*** END OF THE PROJECT GUTENBERG EBOOK A GUIDE TO MYTHOLOGY ***</div> -<div style='text-align:left'> - -<div style='display:block; margin:1em 0'> -Updated editions will replace the previous one—the old editions will -be renamed. -</div> - -<div style='display:block; margin:1em 0'> -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. Special rules, set forth in the General Terms of Use part -of this license, apply to copying and distributing Project -Gutenberg™ electronic works to protect the PROJECT GUTENBERG™ -concept and trademark. Project Gutenberg is a registered trademark, -and may not be used if you charge for an eBook, except by following -the terms of the trademark license, including paying royalties for use -of the Project Gutenberg trademark. If you do not charge anything for -copies of this eBook, complying with the trademark license is very -easy. You may use this eBook for nearly any purpose such as creation -of derivative works, reports, performances and research. Project -Gutenberg eBooks may be modified and printed and given away--you may -do practically ANYTHING in the United States with eBooks not protected -by U.S. copyright law. Redistribution is subject to the trademark -license, especially commercial redistribution. -</div> - -<div style='margin:0.83em 0; font-size:1.1em; text-align:center'>START: FULL LICENSE<br /> -<span style='font-size:smaller'>THE FULL PROJECT GUTENBERG LICENSE<br /> -PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK</span> -</div> - -<div style='display:block; margin:1em 0'> -To protect the Project Gutenberg™ mission of promoting the free -distribution of electronic works, by using or distributing this work -(or any other work associated in any way with the phrase “Project -Gutenberg”), you agree to comply with all the terms of the Full -Project Gutenberg™ License available with this file or online at -www.gutenberg.org/license. -</div> - -<div style='display:block; font-size:1.1em; margin:1em 0; font-weight:bold'> -Section 1. General Terms of Use and Redistributing Project Gutenberg™ electronic works -</div> - -<div style='display:block; margin:1em 0'> -1.A. By reading or using any part of this Project Gutenberg™ -electronic work, you indicate that you have read, understand, agree to -and accept all the terms of this license and intellectual property -(trademark/copyright) agreement. If you do not agree to abide by all -the terms of this agreement, you must cease using and return or -destroy all copies of Project Gutenberg™ electronic works in your -possession. If you paid a fee for obtaining a copy of or access to a -Project Gutenberg™ electronic work and you do not agree to be bound -by the terms of this agreement, you may obtain a refund from the person -or entity to whom you paid the fee as set forth in paragraph 1.E.8. -</div> - -<div style='display:block; margin:1em 0'> -1.B. “Project Gutenberg” is a registered trademark. It may only be -used on or associated in any way with an electronic work by people who -agree to be bound by the terms of this agreement. There are a few -things that you can do with most Project Gutenberg™ electronic works -even without complying with the full terms of this agreement. See -paragraph 1.C below. There are a lot of things you can do with Project -Gutenberg™ electronic works if you follow the terms of this -agreement and help preserve free future access to Project Gutenberg™ -electronic works. See paragraph 1.E below. -</div> - -<div style='display:block; margin:1em 0'> -1.C. The Project Gutenberg Literary Archive Foundation (“the -Foundation” or PGLAF), owns a compilation copyright in the collection -of Project Gutenberg™ electronic works. Nearly all the individual -works in the collection are in the public domain in the United -States. If an individual work is unprotected by copyright law in the -United States and you are located in the United States, we do not -claim a right to prevent you from copying, distributing, performing, -displaying or creating derivative works based on the work as long as -all references to Project Gutenberg are removed. Of course, we hope -that you will support the Project Gutenberg™ mission of promoting -free access to electronic works by freely sharing Project Gutenberg™ -works in compliance with the terms of this agreement for keeping the -Project Gutenberg™ name associated with the work. You can easily -comply with the terms of this agreement by keeping this work in the -same format with its attached full Project Gutenberg™ License when -you share it without charge with others. -</div> - -<div style='display:block; margin:1em 0'> -1.D. The copyright laws of the place where you are located also govern -what you can do with this work. Copyright laws in most countries are -in a constant state of change. If you are outside the United States, -check the laws of your country in addition to the terms of this -agreement before downloading, copying, displaying, performing, -distributing or creating derivative works based on this work or any -other Project Gutenberg™ work. The Foundation makes no -representations concerning the copyright status of any work in any -country other than the United States. -</div> - -<div style='display:block; margin:1em 0'> -1.E. Unless you have removed all references to Project Gutenberg: -</div> - -<div style='display:block; margin:1em 0'> -1.E.1. The following sentence, with active links to, or other -immediate access to, the full Project Gutenberg™ License must appear -prominently whenever any copy of a Project Gutenberg™ work (any work -on which the phrase “Project Gutenberg” appears, or with which the -phrase “Project Gutenberg” is associated) is accessed, displayed, -performed, viewed, copied or distributed: -</div> - -<blockquote> - <div style='display:block; margin:1em 0'> - This eBook is for the use of anyone anywhere in the United States and most - other parts of the world at no cost and with almost no restrictions - whatsoever. You may copy it, give it away or re-use it under the terms - of the Project Gutenberg License included with this eBook or online - at <a href="https://www.gutenberg.org">www.gutenberg.org</a>. If you - are not located in the United States, you will have to check the laws - of the country where you are located before using this eBook. - </div> -</blockquote> - -<div style='display:block; margin:1em 0'> -1.E.2. If an individual Project Gutenberg™ electronic work is -derived from texts not protected by U.S. copyright law (does not -contain a notice indicating that it is posted with permission of the -copyright holder), the work can be copied and distributed to anyone in -the United States without paying any fees or charges. If you are -redistributing or providing access to a work with the phrase “Project -Gutenberg” associated with or appearing on the work, you must comply -either with the requirements of paragraphs 1.E.1 through 1.E.7 or -obtain permission for the use of the work and the Project Gutenberg™ -trademark as set forth in paragraphs 1.E.8 or 1.E.9. -</div> - -<div style='display:block; margin:1em 0'> -1.E.3. If an individual Project Gutenberg™ electronic work is posted -with the permission of the copyright holder, your use and distribution -must comply with both paragraphs 1.E.1 through 1.E.7 and any -additional terms imposed by the copyright holder. Additional terms -will be linked to the Project Gutenberg™ License for all works -posted with the permission of the copyright holder found at the -beginning of this work. -</div> - -<div style='display:block; margin:1em 0'> -1.E.4. Do not unlink or detach or remove the full Project Gutenberg™ -License terms from this work, or any files containing a part of this -work or any other work associated with Project Gutenberg™. -</div> - -<div style='display:block; margin:1em 0'> -1.E.5. Do not copy, display, perform, distribute or redistribute this -electronic work, or any part of this electronic work, without -prominently displaying the sentence set forth in paragraph 1.E.1 with -active links or immediate access to the full terms of the Project -Gutenberg™ License. -</div> - -<div style='display:block; margin:1em 0'> -1.E.6. You may convert to and distribute this work in any binary, -compressed, marked up, nonproprietary or proprietary form, including -any word processing or hypertext form. However, if you provide access -to or distribute copies of a Project Gutenberg™ work in a format -other than “Plain Vanilla ASCII” or other format used in the official -version posted on the official Project Gutenberg™ website -(www.gutenberg.org), you must, at no additional cost, fee or expense -to the user, provide a copy, a means of exporting a copy, or a means -of obtaining a copy upon request, of the work in its original “Plain -Vanilla ASCII” or other form. Any alternate format must include the -full Project Gutenberg™ License as specified in paragraph 1.E.1. -</div> - -<div style='display:block; margin:1em 0'> -1.E.7. Do not charge a fee for access to, viewing, displaying, -performing, copying or distributing any Project Gutenberg™ works -unless you comply with paragraph 1.E.8 or 1.E.9. -</div> - -<div style='display:block; margin:1em 0'> -1.E.8. You may charge a reasonable fee for copies of or providing -access to or distributing Project Gutenberg™ electronic works -provided that: -</div> - -<div style='margin-left:0.7em;'> - <div style='text-indent:-0.7em'> - • You pay a royalty fee of 20% of the gross profits you derive from - the use of Project Gutenberg™ works calculated using the method - you already use to calculate your applicable taxes. The fee is owed - to the owner of the Project Gutenberg™ trademark, but he has - agreed to donate royalties under this paragraph to the Project - Gutenberg Literary Archive Foundation. Royalty payments must be paid - within 60 days following each date on which you prepare (or are - legally required to prepare) your periodic tax returns. Royalty - payments should be clearly marked as such and sent to the Project - Gutenberg Literary Archive Foundation at the address specified in - Section 4, “Information about donations to the Project Gutenberg - Literary Archive Foundation.” - </div> - - <div style='text-indent:-0.7em'> - • You provide a full refund of any money paid by a user who notifies - you in writing (or by e-mail) within 30 days of receipt that s/he - does not agree to the terms of the full Project Gutenberg™ - License. You must require such a user to return or destroy all - copies of the works possessed in a physical medium and discontinue - all use of and all access to other copies of Project Gutenberg™ - works. - </div> - - <div style='text-indent:-0.7em'> - • You provide, in accordance with paragraph 1.F.3, a full refund of - any money paid for a work or a replacement copy, if a defect in the - electronic work is discovered and reported to you within 90 days of - receipt of the work. - </div> - - <div style='text-indent:-0.7em'> - • You comply with all other terms of this agreement for free - distribution of Project Gutenberg™ works. - </div> -</div> - -<div style='display:block; margin:1em 0'> -1.E.9. If you wish to charge a fee or distribute a Project -Gutenberg™ electronic work or group of works on different terms than -are set forth in this agreement, you must obtain permission in writing -from the Project Gutenberg Literary Archive Foundation, the manager of -the Project Gutenberg™ trademark. Contact the Foundation as set -forth in Section 3 below. -</div> - -<div style='display:block; margin:1em 0'> -1.F. -</div> - -<div style='display:block; margin:1em 0'> -1.F.1. Project Gutenberg volunteers and employees expend considerable -effort to identify, do copyright research on, transcribe and proofread -works not protected by U.S. copyright law in creating the Project -Gutenberg™ collection. Despite these efforts, Project Gutenberg™ -electronic works, and the medium on which they may be stored, may -contain “Defects,” such as, but not limited to, incomplete, inaccurate -or corrupt data, transcription errors, a copyright or other -intellectual property infringement, a defective or damaged disk or -other medium, a computer virus, or computer codes that damage or -cannot be read by your equipment. -</div> - -<div style='display:block; margin:1em 0'> -1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the “Right -of Replacement or Refund” described in paragraph 1.F.3, the Project -Gutenberg Literary Archive Foundation, the owner of the Project -Gutenberg™ trademark, and any other party distributing a Project -Gutenberg™ electronic work under this agreement, disclaim all -liability to you for damages, costs and expenses, including legal -fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT -LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE -PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE -TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE -LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR -INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH -DAMAGE. -</div> - -<div style='display:block; margin:1em 0'> -1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a -defect in this electronic work within 90 days of receiving it, you can -receive a refund of the money (if any) you paid for it by sending a -written explanation to the person you received the work from. If you -received the work on a physical medium, you must return the medium -with your written explanation. The person or entity that provided you -with the defective work may elect to provide a replacement copy in -lieu of a refund. If you received the work electronically, the person -or entity providing it to you may choose to give you a second -opportunity to receive the work electronically in lieu of a refund. If -the second copy is also defective, you may demand a refund in writing -without further opportunities to fix the problem. -</div> - -<div style='display:block; margin:1em 0'> -1.F.4. Except for the limited right of replacement or refund set forth -in paragraph 1.F.3, this work is provided to you ‘AS-IS’, WITH NO -OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT -LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE. -</div> - -<div style='display:block; margin:1em 0'> -1.F.5. Some states do not allow disclaimers of certain implied -warranties or the exclusion or limitation of certain types of -damages. If any disclaimer or limitation set forth in this agreement -violates the law of the state applicable to this agreement, the -agreement shall be interpreted to make the maximum disclaimer or -limitation permitted by the applicable state law. The invalidity or -unenforceability of any provision of this agreement shall not void the -remaining provisions. -</div> - -<div style='display:block; margin:1em 0'> -1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the -trademark owner, any agent or employee of the Foundation, anyone -providing copies of Project Gutenberg™ electronic works in -accordance with this agreement, and any volunteers associated with the -production, promotion and distribution of Project Gutenberg™ -electronic works, harmless from all liability, costs and expenses, -including legal fees, that arise directly or indirectly from any of -the following which you do or cause to occur: (a) distribution of this -or any Project Gutenberg™ work, (b) alteration, modification, or -additions or deletions to any Project Gutenberg™ work, and (c) any -Defect you cause. -</div> - -<div style='display:block; font-size:1.1em; margin:1em 0; font-weight:bold'> -Section 2. Information about the Mission of Project Gutenberg™ -</div> - -<div style='display:block; margin:1em 0'> -Project Gutenberg™ is synonymous with the free distribution of -electronic works in formats readable by the widest variety of -computers including obsolete, old, middle-aged and new computers. It -exists because of the efforts of hundreds of volunteers and donations -from people in all walks of life. -</div> - -<div style='display:block; margin:1em 0'> -Volunteers and financial support to provide volunteers with the -assistance they need are critical to reaching Project Gutenberg™’s -goals and ensuring that the Project Gutenberg™ collection will -remain freely available for generations to come. In 2001, the Project -Gutenberg Literary Archive Foundation was created to provide a secure -and permanent future for Project Gutenberg™ and future -generations. To learn more about the Project Gutenberg Literary -Archive Foundation and how your efforts and donations can help, see -Sections 3 and 4 and the Foundation information page at www.gutenberg.org. -</div> - -<div style='display:block; font-size:1.1em; margin:1em 0; font-weight:bold'> -Section 3. Information about the Project Gutenberg Literary Archive Foundation -</div> - -<div style='display:block; margin:1em 0'> -The Project Gutenberg Literary Archive Foundation is a non-profit -501(c)(3) educational corporation organized under the laws of the -state of Mississippi and granted tax exempt status by the Internal -Revenue Service. The Foundation’s EIN or federal tax identification -number is 64-6221541. Contributions to the Project Gutenberg Literary -Archive Foundation are tax deductible to the full extent permitted by -U.S. federal laws and your state’s laws. -</div> - -<div style='display:block; margin:1em 0'> -The Foundation’s business office is located at 809 North 1500 West, -Salt Lake City, UT 84116, (801) 596-1887. Email contact links and up -to date contact information can be found at the Foundation’s website -and official page at www.gutenberg.org/contact -</div> - -<div style='display:block; font-size:1.1em; margin:1em 0; font-weight:bold'> -Section 4. Information about Donations to the Project Gutenberg Literary Archive Foundation -</div> - -<div style='display:block; margin:1em 0'> -Project Gutenberg™ depends upon and cannot survive without widespread -public support and donations to carry out its mission of -increasing the number of public domain and licensed works that can be -freely distributed in machine-readable form accessible by the widest -array of equipment including outdated equipment. Many small donations -($1 to $5,000) are particularly important to maintaining tax exempt -status with the IRS. -</div> - -<div style='display:block; margin:1em 0'> -The Foundation is committed to complying with the laws regulating -charities and charitable donations in all 50 states of the United -States. Compliance requirements are not uniform and it takes a -considerable effort, much paperwork and many fees to meet and keep up -with these requirements. We do not solicit donations in locations -where we have not received written confirmation of compliance. To SEND -DONATIONS or determine the status of compliance for any particular state -visit <a href="https://www.gutenberg.org/donate/">www.gutenberg.org/donate</a>. -</div> - -<div style='display:block; margin:1em 0'> -While we cannot and do not solicit contributions from states where we -have not met the solicitation requirements, we know of no prohibition -against accepting unsolicited donations from donors in such states who -approach us with offers to donate. -</div> - -<div style='display:block; margin:1em 0'> -International donations are gratefully accepted, but we cannot make -any statements concerning tax treatment of donations received from -outside the United States. U.S. laws alone swamp our small staff. -</div> - -<div style='display:block; margin:1em 0'> -Please check the Project Gutenberg web pages for current donation -methods and addresses. Donations are accepted in a number of other -ways including checks, online payments and credit card donations. To -donate, please visit: www.gutenberg.org/donate -</div> - -<div style='display:block; font-size:1.1em; margin:1em 0; font-weight:bold'> -Section 5. General Information About Project Gutenberg™ electronic works -</div> - -<div style='display:block; margin:1em 0'> -Professor Michael S. Hart was the originator of the Project -Gutenberg™ concept of a library of electronic works that could be -freely shared with anyone. For forty years, he produced and -distributed Project Gutenberg™ eBooks with only a loose network of -volunteer support. -</div> - -<div style='display:block; margin:1em 0'> -Project Gutenberg™ eBooks are often created from several printed -editions, all of which are confirmed as not protected by copyright in -the U.S. unless a copyright notice is included. Thus, we do not -necessarily keep eBooks in compliance with any particular paper -edition. -</div> - -<div style='display:block; margin:1em 0'> -Most people start at our website which has the main PG search -facility: <a href="https://www.gutenberg.org">www.gutenberg.org</a>. -</div> - -<div style='display:block; margin:1em 0'> -This website includes information about Project Gutenberg™, -including how to make donations to the Project Gutenberg Literary -Archive Foundation, how to help produce our new eBooks, and how to -subscribe to our email newsletter to hear about new eBooks. -</div> - -</div> -</body> -</html> diff --git a/old/67172-h/images/cover.jpg b/old/67172-h/images/cover.jpg Binary files differdeleted file mode 100644 index 65266ea..0000000 --- a/old/67172-h/images/cover.jpg +++ /dev/null diff --git a/old/67172-h/images/fructus.jpg b/old/67172-h/images/fructus.jpg Binary files differdeleted file mode 100644 index 914afae..0000000 --- a/old/67172-h/images/fructus.jpg +++ /dev/null diff --git a/old/67172-h/images/illus1.jpg b/old/67172-h/images/illus1.jpg Binary files differdeleted file mode 100644 index 1e6a063..0000000 --- a/old/67172-h/images/illus1.jpg +++ /dev/null diff --git a/old/67172-h/images/illus10.jpg b/old/67172-h/images/illus10.jpg Binary files differdeleted file mode 100644 index 6820e48..0000000 --- a/old/67172-h/images/illus10.jpg +++ /dev/null diff --git a/old/67172-h/images/illus11.jpg b/old/67172-h/images/illus11.jpg Binary files differdeleted file mode 100644 index 04c0fcd..0000000 --- a/old/67172-h/images/illus11.jpg +++ /dev/null diff --git a/old/67172-h/images/illus12.jpg b/old/67172-h/images/illus12.jpg Binary files differdeleted file mode 100644 index c1a5115..0000000 --- a/old/67172-h/images/illus12.jpg +++ /dev/null diff --git a/old/67172-h/images/illus2.jpg b/old/67172-h/images/illus2.jpg Binary files differdeleted file mode 100644 index 1202769..0000000 --- a/old/67172-h/images/illus2.jpg +++ /dev/null diff --git a/old/67172-h/images/illus3.jpg b/old/67172-h/images/illus3.jpg Binary files differdeleted file mode 100644 index a4668d3..0000000 --- a/old/67172-h/images/illus3.jpg +++ /dev/null diff --git a/old/67172-h/images/illus4.jpg b/old/67172-h/images/illus4.jpg Binary files differdeleted file mode 100644 index 06bda2b..0000000 --- a/old/67172-h/images/illus4.jpg +++ /dev/null diff --git a/old/67172-h/images/illus5.jpg b/old/67172-h/images/illus5.jpg Binary files differdeleted file mode 100644 index 0253a16..0000000 --- a/old/67172-h/images/illus5.jpg +++ /dev/null diff --git a/old/67172-h/images/illus6.jpg b/old/67172-h/images/illus6.jpg Binary files differdeleted file mode 100644 index 668af11..0000000 --- a/old/67172-h/images/illus6.jpg +++ /dev/null diff --git a/old/67172-h/images/illus7.jpg b/old/67172-h/images/illus7.jpg Binary files differdeleted file mode 100644 index ba8d22e..0000000 --- a/old/67172-h/images/illus7.jpg +++ /dev/null diff --git a/old/67172-h/images/illus8.jpg b/old/67172-h/images/illus8.jpg Binary files differdeleted file mode 100644 index 7952b02..0000000 --- a/old/67172-h/images/illus8.jpg +++ /dev/null diff --git a/old/67172-h/images/illus9.jpg b/old/67172-h/images/illus9.jpg Binary files differdeleted file mode 100644 index ca23176..0000000 --- a/old/67172-h/images/illus9.jpg +++ /dev/null diff --git a/old/67172-h/images/press.jpg b/old/67172-h/images/press.jpg Binary files differdeleted file mode 100644 index 266835e..0000000 --- a/old/67172-h/images/press.jpg +++ /dev/null |
