Dr. Brinton has endeavoured to demonstrate by arguments drawn from etymology that Michabos, Messou, Missibizi or Manabozho, the Great Hare, is originally a personification of Dawn (Myths of the New World, p. 178). I have examined his arguments in the Nineteenth Century, January, 1886, which may be consulted, and in Melusine, January, 1887. The hare appears to be one out of the countless primeval beast-culture heroes. A curious piece of magic in a tradition of the Dene Hareskins may seem to aid Dr. Brinton's theory: Pendant la nuit il entra, jeta au feu une tete de lievre blanc et aussitot le jour se fit".--Petitot, Traditions Indiennes, p. 173. But I take it that the sacrifice of a white hare's head makes light magically, as sacrifice of black beasts and columns of black smoke make rainclouds.
Some of the degraded Digger Indians of California have the following myth of the origin of species. In this legend, it will be noticed, a species of evolution takes the place of a theory of creation. The story was told to Mr. Adam Johnston, who "drew" the narrator by communicating to a chief the Biblical narrative of the creation. The chief said it was a strange story, and one that he had never heard when he lived at the Mission of St. John under the care of a Padre. According to this chief (he ruled over the Po-to-yan-te tribe or Coyotes), the first Indians were coyotes.
When one of their number died, his body became full of little animals or spirits. They took various shapes, as of deer, antelopes, and so forth; but as some exhibited a tendency to fly off to the moon, the Po-to-yan-tes now usually bury the bodies of their dead, to prevent the extinction of species. Then the Indians began to assume the shape of man, but it was a slow transformation.
At first they walked on all fours, then they would begin to develop an isolated human feature, one finger, one toe, one eye, like the ascidian, our first parent in the view of modern science. Then they doubled their organs, got into the habit of sitting up, and wore away their tails, which they unaffectedly regret, "as they consider the tail quite an ornament". Ideas of the immortality of the soul are said to be confined to the old women of the tribe, and, in short, according to this version, the Digger Indians occupy the modern scientific position.
Schoolcraft, vol. v.
The Winnebagoes, who communicated their myths to Mr. Fletcher,
are suspected of having been influenced by the Biblical narrative.
They say that the Great Spirit woke up as from a dream, and found himself sitting in a chair. As he was all alone, he took a piece of his body and a piece of earth, and made a man. He next made a woman, steadied the earth by placing beasts beneath it at the corners, and created plants and animals. Other men he made out of bears. "He created the white man to make tools for the poor Indians"--a very pleasing example of a teleological hypothesis and of the doctrine of final causes as understood by the Winnebagoes.
The Chaldean myth of the making of man is recalled by the legend that the Great Spirit cut out a piece of himself for the purpose;the Chaldean wisdom coincides, too, with the philosophical acumen of the Po-to-yan-te or Coyote tribe of Digger Indians. Though the Chaldean theory is only connected with that of the Red Men by its savagery, we may briefly state it in this place.
Ibid., iv. 228.
According to Berosus, as reported by Alexander Polyhistor, the universe was originally (as before Manabozho's time) water and mud.
Herein all manner of mixed monsters, with human heads, goat's horns, four legs, and tails, bred confusedly. In place of the Iroquois Ataentsic, a woman called Omoroca presided over the mud and the menagerie. She, too, like Ataentsic, is sometimes recognised as the moon. Affairs being in this state, Bel-Maruduk arrived and cut Omoroca in two (Chokanipok destroyed Ataentsic), and out of Omoroca Bel made the world and the things in it. We have already seen that in savage myth many things are fashioned out of a dead member of the extra-natural race. Lastly, Bel cut his own head off, and with the blood the gods mixed clay and made men.
The Chaldeans inherited very savage fancies.
Cf. Syncellus, p. 29; Euseb., Chronic. Armen., ed. Mai, p. 10;Lenormant, Origines de l'Histoire, i. 506.
One ought, perhaps, to apologise to the Chaldeans for inserting their myths among the fables of the least cultivated peoples; but it will scarcely be maintained that the Oriental myths differ in character from the Digger Indian and Iroquois explanations of the origin of things. The Ahts of Vancouver Island, whom Mr. Sproat knew intimately, and of whose ideas he gives a cautious account (for he was well aware of the limits of his knowledge), tell a story of the usual character. They believe in a member of the extra-natural race, named Quawteaht, of whom we shall hear more in his heroic character. As a demiurge "he is undoubtedly represented as the general framer, I do not say creator, of all things, though some special things are excepted. He made the earth and water, the trees and rocks, and all the animals. Some say that Quawteaht made the sun and moon, but the majority of the Indians believe that he had nothing to do with their formation, and that they are deities superior to himself, though now distant and less active. He gave names to everything; among the rest, to all the Indian houses which then existed, although inhabited only by birds and animals.
