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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. 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