THE GREAT MYTHIC SYSTEMS OF THE WORLD
It is now time to review briefly the great mythic systems of the world and to examine and analyse as far as practicable their nature and outstanding figures. This résumé is added here merely for completeness, because exhaustive works dealing with the several mythological systems alluded to in these pages are included in this series, and to these the student can refer.
GRÆCO-ROMAN MYTH
Starting with the mythic system practically common to Greece and Rome as that with which our readers are likely to be most familiar, we find a mythology a good deal more human than divine; although it would be untrue to say that it possessed no divine characteristics. However, we are not in this chapter dealing with the cults or religions underlying the mythologies we treat of, but with the mythologies themselves, or, as we have elsewhere named it, the theobiography, the gods, their lives and histories. What status did the gods of Greece occupy in the minds of those who believed in them? This, of course, differed with the centuries, but there is pretty good evidence that as they grew more enlightened the Hellenic people paid less and less reverence to Olympus, until at last it became almost a byword among them.
In Greece more than in any other country religion and mythology were two things separate and distinct. In Homer, the Greek gods, headed by Zeus, dwelt in a condition of society very much akin to that of mortals in the Homeric Age. Their government appears to have been modelled upon the social polities of the various Hellenic city-states; and when republics became the fashion, the gods, partaking of the older order of affairs, fell somewhat into disrepute, just as the elder dynasties of Cronus and Uranus, who represented the tribal system of government, had given place to Zeus when a monarchical system came into vogue.
ZEUS—JUPITER
Zeus, the head of the Greek pantheon, was supposed to dwell on the summit of Mount Olympus, where he disposed of the affairs both of the gods and of men. He was probably originally a sky-god, symbolizing the bright, clear expanse of the heavens, being later, like many other sky-gods, anthropomorphized. The many stories told of his amorous adventures in animal form are obviously totemic and fetishistic legacies which as a great mythical figure he would undoubtedly attract to himself. As a sky-god he wields the thunder and lightning, conquers the Titans, and overcomes Gæa, probably the original Earth-Mother—just as in Babylonian myth Merodach conquered Tiawath. He had several spouses, the chief of whom was Hera. He was by no means a creative deity, but he won a wide popularity, and through this and other causes he came to be head of the pantheon, composed of other gods as well as of his parents, children, brothers, sisters, or wives. Lang points out that he may well have begun as a kindly supreme being, and his mythic character may have been ultimately swamped by the accumulation around his name of myths concerning older deities. The corresponding Roman god is Jupiter.
APOLLO
Apollo in tradition is usually a solar deity, but also a civilizer or culture-hero, and his functions and attributes are manifold. He superintends the measurement of time, protects herds and flocks, and is a patron of music and poetry. He has a very active solar connexion when, for example, he slays with his golden arrows the Python, the serpent of night or winter. His oracle at Delphi was the most famous in Greece, and his priestesses were famed as prophetesses. He was usually portrayed as a young and handsome man crowned with laurel and holding a lyre in his hand. There is little doubt that many different and perhaps contradictory myths went to the making of the personality and character of Apollo, and he has decidedly totemic connexions, as, for example, the dolphin, the wolf, and the mouse; and perhaps with lizards, hawks, swans, ravens, and crows. Like Zeus, he attracted to himself the legends of a great many lesser divinities of the same type.
HERMES—MERCURY
Hermes, called by the Romans Mercury, was the son of Zeus and the messenger of the gods. Quick-witted, ready-tongued, and thievish, he is the traditional patron of lightfingered, sharp people, who can charm the senses of others as well as the money out of their pockets.
HEPHÆSTUS—VULCAN
Hephæstus or Vulcan was the god of fire, and the great artist among the gods. It was he who constructed the shining palaces of Olympus, the marvellous armour of Achilles, and the necklace of Harmonia. He also invented the thunderbolt. As a later type of deity, he is the smith or artificer deified, probably evolved from an older fire-god or thunder-god.
HERA—JUNO
Among the goddesses of the Greek pantheon Hera, the Juno of the Romans, was paramount because of her status as wife and sister of Zeus. She is the divine prototype of the wife and mother and the special patroness of marriage.
ATHENE—MINERVA
Pallas Athene, the Minerva of the Romans, is another composite deity. She seems to have been a queen of the air or a storm-goddess, and probably became a war-goddess through her possession of the lightning-spear. In peace she was looked upon as a patroness of useful crafts and even of abstract wisdom. She is often depicted with the owl and the serpent, both emblems of wisdom. It is unusual to discover a war-or storm-deity posing as the patron of learning, and the exact manner in which Athene attained to the latter position is extremely obscure.
APHRODITE—VENUS
Aphrodite or Venus, the goddess of love and beauty, was probably a deity of Asiatic origin, and her birth from the sea-foam and home in Cyprus, where her cult was very strong, confirm the identification of her myth with that of Ashtaroth or Astarte.
EGYPTIAN MYTH
A good deal has been said in this volume about the mythology of Egypt, and in especial Osiris, Thoth, and Ptah have already been considered, so that we may say more here of some other important gods of the Nile country. The reader is reminded that no definite Egyptian pantheon ever existed, for as dynasties rose and fell, and as the various priestly colleges throughout the land came into favour in turn, the deities whose cults they represented rose and fell in popularity—that is, at no time was there a fixed divine hierarchy like that of Greece.
RA
Ra, the great god of the sun, figured as the head of a hawk, voyaged daily across the heavenly expanse in his bark. For many dynasties he was regarded as the greatest of all the gods of Egypt. He is by no means an intricate mythological figure, and it is plain that he is neither more nor less than a personification of the sun.
ANUBIS
Anubis, the jackal, or dog-headed protector of the dead, presides over the process of embalming. He seems to have evolved from the dog who among many primitive people accompanies the deceased in the journey to the Otherworld.
HORUS
Horus, the son of Osiris and Isis, was a sun-god with many shapes, some perhaps local, but most of which typified the various stages of the sun's journey—its rising, its midday strength, its evening decline. He was the eternal enemy of Set, the night-god, a deity of darkness with whom he waged constant combat. From being a god of night and darkness pure and simple, Set came to be regarded as a deity of evil, and was placed in dualistic opposition to Horus, Ra, or Osiris, who thus symbolize moral good, the emblem of which is light.
ISIS
Among the most important Egyptian goddesses is Isis, sister and wife of Osiris, probably, like her husband, connected with the corn-plant, although there are also indications that she is a wind-goddess. She is the great corn-mother of Egypt, perhaps only because of her connexion with Osiris, and she has the wings of a wind deity, restoring Osiris to life by fanning him with them. She is a great traveller, and unceasingly moans and sobs. At times she shrieks so loudly as to frighten children to death. She typifies not only the dreaded blast, but the revivifying power of the spring wind wailing and sobbing over the grave of the sleeping grain.
Nephthys, her sister, is the female counterpart of Set and the personification of darkness. As such she is also a funerary goddess.
BABYLONIAN MYTH
As with Egyptian religion, the faith of the Babylonians and Assyrians varied with dynasties, for it depended upon the rise to power of a certain city or province, whose god then became temporarily supreme. Thus we find Merodach regarded as the chief god in Babylonia, while farther north in Assyria Asshur held sway, and Merodach had a fairly long line of predecessors whose powers and dignities he had taken over. Indeed, we find that he actually appropriated their myths. For example, in the creation myth cited in our chapter on cosmogony, Merodach is the hero-god who succeeded in slaying Tiawath, the monster of the abyss; but in an older version of the story her slayer is the god En-lil, whose place Merodach usurped later. Round the figure of Merodach, alluded to as the Bel, the Babylonian title for the highest divinity, are grouped the other deities in descending degrees of importance, for, as in the worldly State, the king of the gods was surrounded by officials of diverse rank.
MERODACH
Merodach, chief god of Babylon, possessed a solar significance; but it may be improper to connect him in any manner with the sun in its seasonal stages. He is, in fact, more the lord of light than of the sun in any special aspect. Although there is evidence that he was regarded as the spring sun, this was probably a secondary or derived conception of him, like that which made him a god of battle.
EA
Ea was the Babylonian Neptune. He was figured as half man, half fish, and was a great culture-hero and the lord of wisdom, probably because of the depths whence he emanated, symbolic of the profundity of knowledge. He came every day to the city of Eridu to instruct its inhabitants in the arts of life, and he was the inventor of writing, geometry, and law.
BEL
Bel, called the 'older Bel' to distinguish him from Bel-Merodach, was also called Mul-lil or En-lil. He was a god of the Underworld and may have been relegated thence, like many other deities, on the coming to power of Merodach.
Better to reign in Hell than serve in Heaven
seems to have been the thought of other ancient divinities than Milton's Satan.
The Babylonians themselves seemed rather doubtful as to the exact status of this god.
Nirig was a favourite deity in Assyria, and is called in inscriptions 'god of war.'
Anu was the father of the great gods. He may at one time have been the supreme being of the Babylonian religion, and his cult is of extreme antiquity.
Nusku was the messenger of the gods and without him the King of Heaven could not pass judgment upon anything. He seems to have personified flame or light.
Shamash was the sun in a different sense from Merodach, and he seems also to have been looked upon as the great judge of the universe, probably because the sun is able to direct his beams into the darkest places. He it was who gave the famous code of laws into the hands of King Hammurabi—according to the 'sun-god tablet' in the British Museum.
ISHTAR
Ishtar, the Queen of Heaven, was the great mother-goddess and sexual goddess of Babylon, and among the Assyrians appears to have been looked upon as a goddess of battle. She was identified with the planet Venus, and her cult was associated with that of Tammuz. Her descent into the Underworld stamps her as a corn-mother, like the Greek Demeter, the reappearance of whose daughter Persephone clothes the earth with fertility.
Allatu was the goddess of the Babylonian Otherworld. Nergal assisted her, and he was also a god of conflict, disease, and pestilence, symbolizing the misery and destruction which accompanies warfare.
Sin was the moon-god, and, probably from his connexion with the calendar, was called 'lord of wisdom.' His worship was surrounded by much mystery, and a beautiful and touching prayer in the library of Assurbanipal describes him as being "full of love like the far-off heaven and the broad ocean."
ASSHUR
Asshur, the head of the Assyrian pantheon, had attained to the position of chief god in it because his city of Asshur was the capital of Assyria. At the same time his worship was even more strongly national than that of Merodach in Babylonia. He was the sun personalized, and he was probably identical in most respects with Merodach. He was, in fact, the national god of Assyria grafted on to a Babylonian myth.
HINDU MYTH
According to one of the oldest commentators on the Vedas, three principal deities were known to the Hindus in Vedic times—Agni, Vayu or Indra, and Surya. Agni appears to personify three forms of fire—sun, lightning, and sacrificial fire, Indra was a god of the sky or firmament, twin brother of Agni and king of the gods. Surya was the sun himself. These three formed a triad. In later Vedic times the number of the gods was increased to thirty-three, but behind all these are two more ancient gods of the father and mother type—Dyaus (equated with the Greek Zeus and an abstract deity of the sky), and Prithivi, the Earth-Mother. Mitra was perhaps identical with the Persian Mithra and seems to have ruled over day, while Varuna his companion, also a sky-god, combined the divine attributes of the other gods. He was the possessor of law and wisdom and ordered all earthly and heavenly phenomena. Indra also appears to have been a god of the firmament, but, in another sense, he was a god of storm and battle; while Soma has been well described as "the Indian Bacchus."
The gods of the later ages of Hinduism naturally differ considerably from those of the Vedic period, as might well be expected, considering the time between the two epochs. It is true that the Ramayana and the Mahabharata still keep the personnel the old pantheon, but whatever was animistic in the gods in Vedic times became in the later Puranic period (named after the written Puranas or traditional myths) wholly anthropomorphic. Moreover, a definite attempt to arrange a pantheon is discernible. Eight of the principal gods are revealed as guardians of the universe, each having rule over a definite domain. Some of them have even changed their character entirely. For example, we now find Varuna a god of water; Indra has all the characteristics of a great earthly chief who has dealings with terrestrial monarchs and who may be defeated by them in battle. In Hanuman, the monkey king, we perhaps find a representative of the aboriginal tribes of Southern India.
BRAHMA
More important than all these is Brahma. Only a few hymns of the Vedas appear to deal with him as the one divine, self-existent, and omnipresent being, but in the later Puranic literature we find him described as an abstract supreme spirit. With Brahma Hinduism reached its greatest heights of mystical and metaphysical thought. Such questions are asked in the Vishnu Purana, for example, as: How can a creative agency be attributed to Brahma, who, as an abstract spirit, is without qualities, illimitable, and free from imperfection? The answer is that the essential properties of existent things are objects of observation, of which no fore-knowledge is attainable, and the innumerable phenomena are manifestations of Brahma, as inseparable parts of his essence as heat from fire. Again, this Purana says: "There are two states of this Brahma—one with, and one without shape; one perishable, one imperishable; which are inherent in all beings. The imperishable is the supreme being; the perishable is all the world. The blaze of fire burning in one spot diffuses light and heat around; so the world is nothing more than the manifested energy of the supreme Brahma; and inasmuch as the light and heat are stronger or feebler as we are near to the fire or far off from it, so the energy of the supreme is more or less intense in the beings that are less or more remote from him. Brahma, Vishnu, and Siva are the most powerful energies of God; next to them are the inferior deities; then the attendant spirits; then men; then animals, birds, insects, vegetables; each becoming more and more feeble as they are farther from their primitive source."
The Vishnu Purana gives the following derivation of the word Brahma: It "is derived from the root vriha (to increase) because it is infinite (spirit), and because it is the cause by which the Vedas (and all things) are developed." Then follows this hymn to Brahma: "Glory to Brahma, who is addressed by that mystic word (Om) associated eternally with the triple universe (earth, sky, and heaven), and who is one with the four Vedas. Glory to Brahma, who alike in the destruction and renovation of the world is called the great and mysterious cause of the intellectual principle; who is without limit in time or space, and exempt from diminution and decay.... He is the invisible, imperishable Brahma; varying in form, invariable in substance; the chief principle, self-engendered; who is said to illuminate the caverns of the heart, who is indivisible, radiant, undecaying, multiform. To that supreme Brahma be for ever adoration."
Brahma had his mythological side as Brahmā, apparently a development specially intended for his employment in myth. There he appears as the Creator of the world, born from a golden egg which floated on the waters at the beginning. He went through many avatars or bodily changes, and is thus the active manifestation of the First Cause, Brahma. He was connected with two other gods, Vishnu and Siva.
Vishnu is the preserver, as Brahmā is the creator, and he is closely associated with Indra, whom he assisted to combat the powers of evil. He it was who rendered the universe habitable for man, "made the atmosphere wide and stretched out the world." He is a sort of demiurge patrolling the earth and may have evolved from the idea that the sun was a great watchful eye ever looking down to inspect what was occurring on the world below, as do several other deities.
Siva, a development of a Vedic storm-god Rudra, was regarded as a destroyer or regenerator. He is a god of reproduction and restoration, but he has a dark side to his character, and has given rise to one of the most revolting cults of any religion. Durga is a goddess of war and destruction and the wife of Siva. She is also known as Kali, and, like her husband, is placated by dreadful rites. Ganesa, the son of Siva, is an elephant-headed god of wisdom and of good luck. He is also a patron of learning and literature. He rather resembles the Egyptian Thoth.
A host of lesser deities follow these, notably the Gandharvas, who in Vedic times constituted the body-guard of Soma, but in Puranic days became heavenly minstrels, plying their art at the Court of Indra. The Apsaras are the houris of Indra's court. Indian epics contain many notices of numerous demigods, and the planets are also deified.
It may be said that in later times the fervour of Hindu worship has concentrated itself round the two figures of Vishnu and Siva, who from unimportant Vedic beginnings have evolved into deities of the first importance. There is a certain rivalry between them, but they are also complementary, being the beneficent and evil aspects of the divine spirit. It would seem as if dualism and monotheism had almost met here to form a third condition of godhead.
New gods of inferior kind have arisen in India and a small pantheon has been apportioned to each of them, but they do not require description here.
TEUTONIC MYTH
The mythology of the Teutonic peoples has a strong likeness to those of the other Aryan races, notably the Greeks, Romans, and Celts. At the head is Odin or Wotan, who in many respects resembles Zeus or Jupiter. He is a divine legislator, cunning in Runic lore, and the creator of mankind. His worshippers pictured him as a one-eyed man of venerable aspect clad in a wide-brimmed hat and voluminous cloak, and travelling through the world to observe the doings of men. With his brothers Vili and Ve he raised the earth out of the waters of chaos. His name of 'All-Father' shows the exact position he held in the minds of Scandinavian and Germanic folk. His wife, Freya, is much akin to Juno or Hera. She was the matron and housewife deified and the patroness of marriage.
LOKI
The malevolent deity was represented by Loki, perhaps originally a fire-god, and ever at the elbow of Odin offering him evil counsel. Loki is one of the most interesting figures in any mythology. He is both friend and foe to the Æsir or divine beings and seems to have reduced to a fine art the policy of running with the hare and hunting with the hounds. We find him assisting at the making of humanity and we also discover him acting as steersman to the ship that brings the forces of evil to combat with the gods on the last great day of reckoning. At times he would employ his natural cunning on behalf of the gods, at other times use it for their ignominious defeat. Protean in character, he could assume any shape he chose at will. He has been alluded to as the great riddle of Teutonic mythology, but it may be that this riddle represents fire in its beneficent and maleficent aspects. Indeed, the name Logi is given elsewhere to a certain fire-demon, and this almost clinches the matter. His many evil deeds were at last punished by his being chained to a rock like Prometheus, while over his head hung a serpent whose venom fell upon his face. The fact that Prometheus, also a fire-god, met the same fate is one of those baffling resemblances which occasionally confront the student of myth, and set him on a lifetime's search for the connexion between the stories. The great danger is that such a seeker may become enamoured of some fantastic solution. Frequently a possible solution leaps into consciousness with all the rapidity of an inspiration; but there are true and false inspirations, and the difficulty is to distinguish between them. They should be ruthlessly subjected to a melting and remelting process in the crucible of comparison until only the pure gold remains. Had this scientific process been rigorously adopted by all mythologists, the scientific value of the study would have been enormously enhanced and it would possess greater uniformity; for although magnificent work has been achieved, far too much loose thinking has been indulged in, and at the present time we are reduced to groping for standards and definitions in a manner quite extraordinary.
THOR
Thor, the god of thunder and lightning, possesses a hammer which symbolizes the thunder, as the spear or arrow of some other gods typifies the lightning. The hammer sometimes symbolizes the world-shaping god, the creative divinity, but perhaps not in regard to Thor. His red beard is probably symptomatic of the lightning, like the red limbs of some American thunder-gods. He is the foe of the Jötunn or giants, and he bulked very largely indeed in the myths of the Norsemen. At the same time, like most thunder-gods who bring in their train the fructifying winds and rains, Thor presided over the crops and was thus the friend of peasants. Indeed his wife, Sif, is usually portrayed as a peasant woman of the Scandinavian type. He is the patron of countrymen, slow of speech and wit, if quick to strike with his hammer Mjolnir.
CELTIC MYTH
The mythology of the Celts shows an early connexion with that of the Teutons on the one hand and the Græco-Roman races on the other. Perhaps originally all possessed a common mythology, which altered upon their geographical separation. The priestly caste placed many of the old myths upon a definite literary footing, but these again were manufactured into pseudo-history by Geoffrey of Monmouth and kindred writers, so that it is often impossible to discover their original significance except by analogy. Animistic myths, however, survived the establishment of anthropomorphic gods among the Celts. Agricultural and seasonal deities were in the ascendant, as became an agricultural people, but not to the exclusion of totemic influences. Later, culture-gods of music, poetry, and the manual arts sprang up or were developed from existing deities. In the Gaulish pantheon, concerning which we have little information, we find Cæsar equating no less than sixteen local gods with the Roman Mercury, many with Apollo (among chem Borvo, Belenos, and Grannos), while with Mars other writers equate Camulos, Teutates, Albiorix, and Caturix, probably tribal war-gods. With Minerva was compared the horse-goddess Epona, while Berecyntia, a goddess of Autun, is compared by Gregory of Tours with the Italian Bona Dea. Inscriptions make Aeracura the equivalent of Dispater. Turning to Ireland, we possess later and therefore more satisfactory data, based on mythic tales of a far earlier date. These stories speak of immigrant races named the Tuatha de Danann (children of the goddess Danu), the Fomorians, the Firbolgs, and Milesians, of whom the first two classes are divine. Among these warring elements the Fomorians are a race of Titans. Balor, one of their leaders, is a personification of the evil eye; nothing could live beneath his glance. Bres seems to have been a deity of growth—a vegetation-god. Dea Domnann was a species of Celtic Tiawath (Babylonian goddess of the abyss). Tethra was lord of the Underworld. Nét was a war-god. These were all gods of an early aboriginal race, and in later Irish myth are regarded as uncouth giant monsters.
THE CHILDREN OF DANU
Danu, mother of the race, was considered as a daughter of Dagda. She seems to have been an Earth-Mother.
The Tuatha de Danann, or Tribe of the Goddess Danu, have many congeners in British myth, and their worship appears to have been brought from Gaul or Britain. They were conquered by the Milesians and, retiring to the Underworld, appear to have taken the place of fairies, for they are later called sidhe or 'fairy folk.' Dagda (the 'good hand' or 'good god'), father of Danu, played the spring season into being with his harp. He fed the whole earth out of an immense pot or cauldron called Undry, the symbol of plenty. His was the perfection of knowledge and understanding. He is undoubtedly the great Celtic god of growth, and was probably originally a sun-deity, as his harp and his wisdom show, Ængus, his son, who supplanted him, resembled him. Nuada of the Silver Hand is a culture-hero and a cunning craftsman. He has a British equivalent, Llud Llaw Ereint, the 'silver-handed,' and both, like all culture-heroes, were connected with the sun and with growth. Manannan is a sea-god, and the Isle of Man may perhaps have taken its name from him when it was regarded as an Elysium. He is the same as the British Manawyddan. Lug (Welsh Lieu) is a craftsman and inventor of many arts, and is frequently alluded to as 'Lug of the Long Arm'; whence some authorities have seen in him a solar god, as the beams or arms of the sun reach from heaven to earth.
Ogma is master of poetry and the supposed inventor of the 'ogham' script, which is said to be called after him. His eloquence excited the gods to valour in battle. Diancecht ('swift in power') was a god of the healing art. Goibniu, a god of smith-craft and magic, manufactured arms for the gods and brewed ale for them. Brigit was a goddess of poetry and wisdom, and, like the Greek Pallas Athene, may have been at one time the goddess of a cult especially female. The Morrigan, Naman, and Macha are war-goddesses of sanguinary character.
BRITISH GODS
Among purely British gods, Bran, son of Llyr, the sea-god, presided over minstrelsy, and may have been a god of the fertile Underworld or the realm of the dead, the Celtic Elysium. Gwydion, also a bard, is a diviner as well, and, like the Greek Proteus, is expert at changing his form. Amaethon appears to have been an agricultural deity, and the name seems to be connected with amaeth, the Welsh for 'plough-man.' He is credited with bringing certain domestic animals from the Land of the Gods to the World of Men, and this suggests totemism. Arianrhod, wife and sister of Gwydion, is perhaps an earth-goddess, but her significance is obscure. Bilé is probably a sun-god, and is equated with Apollo. Keridwen is a goddess dwelling in an under-water Elysium. She is described as a goddess of inspiration and poetry, and possesses a cauldron which is the source of all inspiration. Her son Avaggdu was cursed with hideousness, so his mother resolved to boil the cauldron of inspiration to compensate him for his ugliness. Gwion Bach, requested to watch it until it boils, steals the gift of inspiration for himself. He flees, and is pursued by Keridwen, but changes into various shapes. She follows his example, and at length in the form of a hen she swallows him as a grain of wheat. She later gives birth to him, throws him into the sea, and he becomes the bard Taliesin, famous for his poetic fire, the gift of the cauldron of inspiration.
MEXICAN MYTHOLOGY
The mythologies of America are chiefly of interest because they illustrate and supplement the faiths of the Old World, and this is especially the case with the mythology of Mexico, which represents a phase of religious evolution considerably more advanced than the beliefs of the red man of the North American plains or the barbarians of the South American continent. In ancient Mexico we have one of the only three American mythological systems which attained anything like religious cohesion, or exemplified the higher reaches of ethical religious thought. The religion of ancient Mexico has been classified as a religion of the lower cultus, but the folly of such a classification is extreme, and it has, of course, emanated from persons who have made no especial study of the mythology of Mexico. To range it with such religions as those of the aborigines of Australia or those of some African tribes is incorrect, as a brief account of it will prove to the reader.
When the Spaniards finally conquered Mexico the more intelligent among them, although for the most part military men and priests, began to interest themselves in the antiquities and religion of the people they had conquered. The accounts they have left of the Aztec faith are, of course, unscientific, but we can gather a great deal from them by analogy and comparison with Old World faiths. We find that the Aztec population of Mexico worshipped gods who, if they did not form a pantheon or hierarchy, had each a more or less distinct sphere of his own. One of these, Tezcatlipoca, has been called the Jupiter of the Aztec pantheon, and seems to deserve this name.
Bernal Diaz, one of the Spanish conquerors, describes this god as having the face of a bear, and this error has been handed down from generation to generation of writers on Mexican mythology, is repeated in books of reference, and is generally accepted because of its antiquity. As I have shown elsewhere (Edinburgh Review for October 1920), Tezcatlipoca was probably a development of the obsidian stone, which was employed for the purpose of making both sacrificial knives and polished mirrors in which future events were supposed to be viewed. This stone, too, was regarded as capable of raising wind or tempests. Tezcatlipoca was supposed to rush through the highways at night, and in this connexion he probably symbolized the night wind, but from analogy with other North American Indian gods of a like character it is most probable that in later times he came to be thought of as a personification of the breath of life. The wind is usually regarded as the giver of breath and the source of immediate life. One of Tezcatlipoca's names was Yoalli Ehecatl, or Night Wind, and this leads us to suspect that he was the giver of all life. In many mythologies the name of the chief deity is derived from the same root as the word 'wind,' and in others the words 'soul' and 'breath' have a common origin. Thus the Hebrew word ruah is equivalent to both wind and spirit, as is the name of the Egyptian god Kneph. Strangely enough, however, Tezcatlipoca was also regarded as a death-dealer, and some of the prayers addressed to him are pitiful in their tone of entreaty that he will refrain from slaying his devotees. The probable reason for this is that his worship, however it became so, was so extremely popular as almost to eclipse most other Mexican deities, and owing to this popularity his idea achieved such an enormous significance in the Aztec mind that he began to be regarded as a god of fate and fortune with power to ban or bless as he saw fit, and therefore to be sedulously placated by prayer and sacrifice.
THE AZTEC WAR-GOD[1]
Next to him in importance, but scarcely less in the popular estimation, was Uitzilopochtli, tutelar deity of the Aztec people and god of war. Legends told how he led the Aztec tribes from their home of origin into the valley of Mexico in the shape of a humming-bird. He was represented as wearing a garment of humming-bird's feathers, and his face and limbs were painted black and yellow. Enormous sacrifices of human beings were made at stated intervals to this god, whose great teocalli or pyramid temple in the city of Mexico was literally a human shambles, where prisoners of war were immolated on his altar; but he also appears, like some other war-gods, to have an agricultural significance. His mother was the goddess of flowers, and he himself was associated with the summer and its abundance of crops and fruit. This was because of his possession of the war-spear or dart, which with the Aztecs as with many another people symbolized the lightning and therefore the thunder-cloud with its fructifying rain.
But the real rain-god, or rather the god of moisture, of the Aztecs was Tlaloc, upon whose co-operation the success of the crops depended. He dwelt in the mountains which surround the Mexican valley, and he is represented in sculpture in a semi-recumbent position, with the upper part of the body raised upon the elbows and the knees half drawn up, to enable him to hold the vase in which the sacred grain was kept. The tlaloque or rain-spirits were regarded as his progeny, and he manifested himself in three ways, by the flash, the thunder, and the thunderbolt. His dwelling, Tlalocan, was a fruitful and abounding Paradise where those who were drowned, struck by lightning, or who had died of dropsy were certain to go. In the native paintings part of his face is of a dark colour, probably to represent the thunder-cloud, Numerous children were sacrificed to him annually, and if they wept it was regarded as a happy omen for a rainy season.
One of the most important and picturesque Aztec deities was Quetzalcoatl, probably a god of the pre-Aztec inhabitants of Mexico, the Toltecs. The name signifies 'feathered serpent', and the myths tell how he played the part of culture-hero in Mexico, teaching the people the arts and sciences; but by the cunning of Tezcatlipoca he was driven from the land, and, embarked upon a raft of serpents, he floated away to the East, the land of sunrise, where dwelt his father, the sun. A number of authorities have seen in Quetzalcoatl a god of the air, and even a moon-deity. He is obviously the trade wind, which carries the rain, and is driven from the country by Tezcatlipoca, the anti-trade wind.
A regular group of gods presided over the food supply and agriculture of Mexico: Xilonen and Chicomecohuatl were maize-goddesses, and Centeotl, a god, also presided to some extent over the maize. The earth-goddess Toci or Teteoinnan was regarded as the progenitrix or mother of the gods. Sun-worship was extremely popular in Mexico, and the sun was regarded as the god par excellence. Moreover, he was the deity of warriors to whom he granted victory in battle that they might supply him with food.
CHINOOK MYTH
The Chinook Indians of the north-west coast of America possess a religious system of great interest to the student of myth, and we must deal with it at some length. The Chinooks were divided into two linguistic groups with numerous dialectic differences—Lower Chinook (comprising Chinook proper and the Clatsop), and Upper Chinook (comprising the rest of the tribe). The Lower Chinook dialects are now practically extinct; of persons of pure Chinook blood only about three hundred now exist. Upper Chinook is still spoken by considerable numbers, but the mixture of blood on the Indian Reservation, where they dwell, has been so great that the majority using the dialect are not really Chinooks.
ZOOTHEISM
The stage of religious evolution to which the beliefs of the Chinooks belong is 'zootheism,' where no line of demarcation exists between man and beast, and all phenomena are explained in the mythic history of zoomorphic personages who can hardly be described as gods. The original totemic nature of these beings it would be difficult to gainsay, but they occupy a position between the totem and the god proper—a rank which has been the lot of many evolving deities.
Allied with these beliefs we find shamanistic medico-religious practices invoking assistance for the sick.
Their mythological figures fall into four classes: (1) supernatural beings of a zoomorphic type, with many of the attributes of deity; (2) guardian spirits; (3) evil spirits; (4) culture-heroes.
The first class includes the Coyote, Blue Jay, Robin, Skunk, and Panther, etc. As has been said, there is little doubt that such beings were originally totems of various Chinookan clans, although these clans are without special tribal names, being simply designated as 'those dwelling at such and such a place.' They may, however, have lost their tribal names—a common occurrence when tribes become sedentary—while retaining their totemistic concepts.
Italapas, the Coyote, is one of the Chinook gods of the first class, and may be regarded as the head of the pantheon. Nearly equal to him in importance is Blue Jay, who figures in nearly every myth of Chinook origin; but whereas Italapas the Coyote assisted Ikanam, the Creator, in the making of men, and taught them various arts, Blue Jay's mission is obviously dissension; and he well typifies the bird from which he takes his name, and probably his totem derivation. He figures as a mischievous tale-bearer, braggart, and cunning schemer, and resembles Loki of Scandinavian mythology.
His origin is touched upon in a myth of the journey of the Thunderer through the country of the Supernatural People, where, with Blue Jay's help, the Thunderer and his son-in-law obtain possession of the bows and targets of the inhabitants. They engage in a shooting-match and win at first by using their own targets, but when the Supernatural People suspect craft, they agree to the substitution of shining Supernatural targets for their own, and lose; and, as they had staked their own persons in the match, they fall into the power of the Supernatural beings, who wreak vengeance upon Blue Jay by metamorphosing him into the bird whose name he bears. "Blue Jay shall be your name and you shall sing 'Watsetsetset-setse,' and it shall be a bad omen."
There is a trilogy of myths concerning Blue Jay and his sister Ioi. Ioi begs him to take a wife to share her labour, and Blue Jay takes the corpse of a chief's daughter from her grave and carries her to the land of the Supernatural People, who restore her to life. The chief, her father, discovers the circumstance, and demands Blue Jay's hair in payment for his daughter, but Blue Jay changes himself into his bird shape and flies away—an incident which suggests his frequent adoption of human as well as bird form. When he flees, his wife expires again. The ghosts then buy Ioi, Blue Jay's sister, for a wife, and Blue Jay goes in search of her. Arriving in the country of the ghosts, he finds his sister surrounded by heaps of bones, to which she alludes as her relations by marriage. The ghosts take human shape occasionally, but upon being spoken to by Blue Jay become mere heaps of bones again. He takes a mischievous delight in reducing them to this condition, and in tormenting them in every possible manner, especially by mixing the various heaps of bones, so that, upon materializing, the ghosts find themselves with the wrong heads, legs, and arms, In fact the whole myth is obviously one which recounts the 'Harrying of Hell,' so common in savage and barbarian myth, and probably invented to reassure the savage as to the terrors of the next world, and to instruct him in the best methods of foiling its evil inhabitants. We find the same atmosphere in the myth of the descent into Xibalba of Hun-Apu and Xbalanque in the Popol Vuh of the Kiche of Guatemala, hero-gods who outwit and ridicule the lords of Hell.
Skasa-it (Robin) is Blue Jay's elder brother, and his principal occupation is making sententious comments on the mischievous acts of his relative. The Skunk, Panther, Raven, and Crow are similar figures. That most of these were anthropomorphic in shape—probably having animals' or birds' heads upon men's bodies—is proved not only by the protean facility with which they change their shapes, but by a passage in the myth of Anektcxolemix, mentioning "a person who came to the fire with a very sharp beak, and began to cut meat"; and another 'person' splits logs for firewood with his beak. Such ideas are notoriously incomprehensible to those unfamiliar with the distorted appearance of Nature—due to an intense familiarity with and nearness to her—in the savage mind.
Evil spirits are many and various. The most terrible appears to be the insatiable Glutton, who devours everything in a house, and when the meat supply comes to an end kills and eats the occupants. In the myth of Okulam he pursues five brothers, after eating all their meat, and devours them one by one, except the youngest, who escapes by the good offices of the Thunderer, Ikenuwakcom, a being of the nature of a thunder-god, and marries his daughter.
Besides being reckoned as deities of zoomorphic or sometimes anthropomorphic type, Blue Jay, Italapas, and the others may be regarded as hero-gods or culture-heroes, although not always prompted by the highest motives in their activities. They are markedly egotistical, every action being dictated by a desire to prove superior in force and cunning to the foe. To overcome difficulties by craft is the delight of the savage, and those gods who are most skilled in such methods he honours most. In the myths of Blue Jay and his sister Ioi, Blue Jay repeatedly scores against his adversaries, but in the end he is punished himself, and it is difficult to say whether or not the world was any the wiser or better for his efforts. The idea of good accomplished is a purely relative one in the savage mind, and cannot be appreciated to any extent by uncivilized persons.
The shamans of the Chinooks were a medico-religious fraternity, the members of which worked individually, as a general rule, but sometimes in concert. Their methods were much the same as those of the medicine-men of other Indian tribes in a similar state of belief, but were differentiated from them by various thaumaturgical practices which they made use of in their medical duties. These were usually undertaken by three shamans acting in concert for the purpose of rescuing the 'astral body' of a sick patient from the Land of Spirits. The three shamans who undertook the search for the sick man's spiritual body threw themselves into a state of clairvoyance; their souls, temporarily detached from their bodies, then followed the spiritual track of the sick man's soul. The soul of the shaman with a strong guardian spirit was placed first, the next in degree last, and that of the priest with the weakest guardian spirit in the middle. When the trail of the sick man's soul foreshadowed danger or the proximity of any supernatural evil, the soul of the foremost shaman sang a magical chant to ward it off; and if a danger approached from behind, the shaman in the rear did likewise. The soul was usually thought to be reached about the time of the rising of the morning star. If possible, it was laid hands on and brought back, after a sojourn of one or perhaps two nights in the regions of the supernatural. The shamans next replaced the soul in the body of their patient, who forthwith recovered. Should the soul of a sick person take the trail to the left, the pursuing shamans would say, "He will die"; whereas, if it took a trail toward the right, they would say, "We shall cure him."
When the spirits of the shamans reached the well in the Land of the Ghosts where the shades of the departed drink, their first care was to ascertain if the soul of him they sought had drunk of these waters; had it done so, all hope of cure was past. If they laid hold of a soul that had drunk of the water, it shrank as they neared home, so that it would not fill the sick man's body, and he died. The same superstition applied to the spirit eating ghostly food. Did the sick man's soul eat on the astral plain, then was he doomed indeed. In this belief we have a Greek parallel: Persephone, the daughter of Demeter, the corn-mother, might not return to earth permanently, because Pluto had given her to eat of the seed of a pomegranate. The taboo regarding the eating of the food of the dead is almost universal. We find it in the Finnish Kalevala, where Waïnamoïmen, visiting Tuonela, the place of the dead, refuses to drink, and in Japanese and Melanesian myth-cycles. Likewise, if the spirit enters the house of the ghosts, it cannot return to earth. These beliefs apply not only to human beings, but also to animals, and even to inanimate objects. For example, if the astral counterpart of a horse or a canoe be seen in ghost-land, unless they are rescued from thence by the shaman they are doomed.
CHOCTAW MYTH
Another interesting North American mythology is that of the Choctaw Indians, formerly occupying Middle and South Mississippi from Tombigbee River to the borders of Dallas County, Georgia. The Choctaw religion is almost unique among the North American Indian religions, as it is a union of animism and sun-worship, or, more correctly speaking, the two systems may be observed side by side among this and allied peoples of the Muskhogean stock. They have a supreme being whom they designate Yuba Paik, 'Our Father Above'; but whether this conception arose from contact with missionaries or is genuinely aboriginal it is impossible to say. The term may be collective, like the Hebrew Elohim or the Latin Superi, and may include all the powers of the air. It is perhaps more likely that it evolved from the word for sky, as did Zeus, the Nottoway Qui-oki, the Iroquois Garonhia, and the ancient Powhatan Oki. This supposition is strengthened by the cognate Greek expression, signifying 'He who lives in the sky.' As usual among North American Indian tribes, the Choctaws confound the sun with fire; at least they refer to fire as Shahli miko,'the greater chief,' and speak of it as Hashe ittiapa, 'He who accompanies the sun and the sun him.' On going to war they call for assistance from both sun and fire, but, except as fire, they do not address the sun, nor does he stand in any other relation to their religious thought. He is not personified, as, for example, among the Peruvians, or worshipped as the supreme symbol of fire. In American religions, generally speaking, what appears on the surface to be sun-worship pure and simple usually resolves itself, upon closer examination, into the worship of light and fire. Indeed the cognate Natchez word for 'sun' is derived from that for 'fire,' and the sun is referred to as 'the great fire.' The expression 'sun-worship' must, then, be understood to imply an adoration of all fire, symbolized by the sun.
The Muskhogean tribes, according to tradition, were originally banded in one common confederacy, and unanimously located their earliest ancestry near an artificial eminence in the Valley of the Big Black River in the Natchez country, whence they believed they had emerged. Gregg states[2] that they described this to him and another traveller, and calls it "an elevation of earth, about half a mile square, and fifteen or twenty feet high. From its north-east corner a wall of equal height extends for nearly half a mile to the high land."[3] This eminence they designated Nunne Chaha, or Nunne Hamgeh, 'the High Hill,' or 'the Bending Hill,' known to the Muskhogees as Rvne em mekko, or 'King of Mountains.' This looks as if the Choctaws alluded to some of those immense artificial mounds so common in the Mississippi valley. When De Soto passed through the Gulf State country in 1540-41, the tribes inhabiting it—Creeks, Choctaws, etc.—were still using, and probably constructing, mounds; and from this it is inferred that they and no others were the famous 'Mound-builders' of American archæology—a theory now adopted by the officials of the U.S. Bureau of Ethnology and the majority of modern Americanists. Wilson, writing in 1875, considerably before the modern theory of the 'Mound-builders' gained general credence, states that "analogies to these structures have been traced in the works of Indian tribes formerly in occupation of Carolina and Georgia. They were accustomed to erect a circular terrace or platform on which their council-house stood. In front of this a quadrangular area was enclosed with earthen embankments, within which public games were played and captives tortured.... Upon the circular platform it is also affirmed that the sacred fire was maintained by the Creek Indians as part of their most cherished rites as worshippers of the sun."[4] He adds that, although the evidence does not seem very clear, analogies point "to the possibility of some of the Indian tribes having perpetuated on a greatly inferior scale some maimed rites borrowed from their civilized precursors."
Several proved analogies between the worship of the 'Mound-builders' and the Indians exist: for example, there is unmistakable evidence that one of the sacred altars of 'Mound City' was specially devoted to nicotian rites and offerings. The discarded stones, also, found in the mound country are the same as those used by the Muskhogean people in the name of chunkey, which has probably a solar significance.
Like the other Muskhogean tribes, the Choctaws believed that before the Creation a great body of water alone was visible. Two pigeons flew to and fro over its waves, and at last espied a blade of grass rising above the surface. Dry land gradually followed, and the islands and mainland took their present shapes. In the centre of the hill Nunne Chaha, already mentioned, was a cave, the house of the Master of Breath (Esaugetuh Emissee). There he took clay, and fashioned the first men; and, as at that period the waters covered the earth, he raised a great wall to dry them on. When the soft mud had hardened into flesh and bone, he directed the waters to their present places, and gave the dry land to the men he had made. The fact that the Choctaws were divided into eight clans has been cited by Brinton[5] in confirmation of the view that the myth of their origin was akin to those American legends which give to the majority of the Indian tribes a descent from four or eight brothers who emanated from a cave. Such a myth was in vogue among the Tupi-Guarani of Brazil, the Muyscas of Bogota, the Nahua of Mexico, and many other tribes. They possessed an ancient tradition that the present world will be consumed by a general conflagration, after which it will be made a much more pleasant place than it now is, and that then the spirits of the dead will return to the bones in the bone-mound, become covered with flesh, and once more occupy their ancient territory.
The Choctaws believe that after death those "who have behaved well" are taken under the care of Esaugetuh Emissee ('Master of Breath') and well looked after; that those who have behaved ill are left "to shift for themselves"; and that there is no further punishment. They also believe that when they die the spirit flies westward "as the sun goes," and there joins its family and friends "who went before it." They do not believe in a place of punishment, or in any infernal power.
Although the sun appears to have been their chief deity, the Choctaws conceived Esaugetuh Emissee, or the 'Master of Breath,' as the creative agency, at least where man was concerned, so that he may have acted as a demiurge. This deity has many counterparts in American mythologies, and appears to be the personification of the wind, the name being onomatopoetic. The deification of the wind as soul or breath is common to many mythologies.
We see a totemic significance in the fact that the alligator was worshipped, or at least venerated, by the coast and river tribes of the Muskhogeans, and never by any chance destroyed by them. The myth of the horned serpent was also in vogue among them, and was practically identical with that told by the Cherokees to Lieutenant Timberlake; and the charm which they presented to their young men when they set out on the war-path was composed of the bones of the panther and the horn of the fabulous horned snake.
This snake dwelt in the waters, and the old people went to the shore and sang sacred songs to it. It rose a little out of the water; the magic chant was repeated, and it then showed its horns. They cut off the horns, and, when occasion necessitated, placed a fragment of them in their 'war-physic,' to ward off the arrows of enemies.
The priests of the Choctaws, as is usual among Indian tribes, were medicine-men and diviners. The office of high priest, or 'Great Beloved Man,' as he was called, was kept in one family, passing from father to eldest son. The junior priests are described as dressed in white robes and carrying on their head or arm a great owl-skin stuffed very ingeniously, as a symbol of wisdom and divination. They were distinguished from the rest of the tribe by their taciturnity, grave and solemn countenance, and dignified carriage, and went about the settlements singing to themselves in a low, almost inaudible voice. They possessed an apparently esoteric language, which examination by competent scholars has proved to be merely a modification of the ordinary speech. It contains some words unknown in the idiom of daily life, but they are archaisms, or borrowed from other peoples, along with the ceremonies or myths to which they refer.
ARAUCANIAN MYTH
One of the best examples of a South American religion is that of the Araucanian Indians of Chile. Early accounts credit them with a fairly exalted theogony, with a supreme being, the author of all things, called Pillan—a name derived from pulli or pilli, 'the soul,' and signifying Supreme Essence. Pillan is, according to the Austrian missionary Dobrizhoffer,[6] their word for thunder. They also called him Guenu-pillan, 'the Spirit of Heaven,' and Annolu, 'the Infinite,' besides many other lesser names. The native tribal life was but a microcosm of his celestial existence; everything was modelled upon the heavenly polity of Pillan, who was called, in his aspect of Supreme Ruler, Toquichen, or 'the Great Chief' of the invisible world. He had his apo-ulmenes and his ulmenes, or greater and lesser sub-chiefs, like the chief of any prairie confederacy; and to them he entrusted the administration of his affairs of lesser importance.
In Pillan it is easy to trace a mythological conception widely prevalent among the indigenous American peoples. He is unquestionably a thunder-god, similar to such deities as the Hurakan of the Kiches of Guatemala, the Tlaloc of the Mexicans, and the Con or Cun, the thunder-god of the Collao of Peru. The gathering of clouds round great mountain peaks like those of the Andes, and the resultant phenomena of thunder and lightning, kindle in the savage mind the idea that the summits of these mountains are the dwelling-place of some powerful supernatural being, who manifests his presence by the agencies of fire and terrifying sound. Supernatural beings of this kind are usually described by the Indians as red in colour, having neither arms nor legs, but moving with incredible swiftness, difficult of approach because of their irascibility, but generous to those who succeed in gaining their favour. They are in general placated by libations of native spirit poured into the pools below the snow-line, and in case of drought are roused from inactivity by the sympathetic magic of 'rain-making,' in which the magician or priest sprinkles water from a gourd over the thirsty soil.
The apo-ulmenes, or greater deities, subservient to Pillan are several in number. The chief is Epunamun, or god of war, whose name is apparently of Peruvian origin. He may have been a type adopted from the Incan sun-idol Punchau Inca, or the 'Sun-Inca,' depicted as a warrior armed with darts. There can be little doubt that the mythology of the Araucanians, as opposed to their mere demon-worship, was highly coloured by, if not altogether adopted from, that of their Peruvian neighbours, the Aymara. And when we find that this Peruvian sun-idol was originally brought to the Incan court by a chief of the Collao who worshipped Cun (adored by the Araucanians under the name of Pillan), it would seem as though Epunamun, with his Peruvian name and probable likeness to Punchau, was also of northern origin, or had been adopted by the Araucanians from the Aymara. Other inferior deities were Meulen, a benevolent protector of the human race; and the Guecubu, a malignant being, author of all evil, also known as Algue or Aka-Kanet—at least, the similarity between him and the deities or demons bearing these names is strong, although Aka-Kanet, throned in the Pleiades, sends fruits and flowers to the earth, and is called 'Grandfather.' As Müller remarks: "Dualism is not very striking among these tribes"; and again: "The good gods do more evil than good."[7] Molina, who lived among the Araucanians for many years, says, speaking of Guecubu: "From hence it appears that the doctrine of two adverse principles, improperly called Manicheism, is very extensive, or, in other words, is found to be established among almost all the barbarous natives of both continents."[8] He goes on to compare the Guecubu with the Persian Ahriman, and states that, according to the general opinion of the Araucanians, he is the cause of all the misfortunes that occur. If a horse tires, it is because the Guecubu has ridden him. If the earth trembles, it is because the Guecubu has given it a shock; nor does anyone die who is not suffocated by the Guecubu. The name is spelt 'Huecuvu' by Falkner in his Description of Patagonia, and is translated as 'the wanderer without,' an evil demon, hostile to humanity, who lurks outside the encampment or on the outskirts of any human habitation for the express purpose of working malignant mischief upon unwary tribesmen—a very familiar figure to the student of anthropology and folklore.
It is not clear to which of their gods the Araucanians gave the credit for the creation of all things, and it is probable that they imagined that one or other of the totemic beings from whom they were supposed to be descended had fashioned the universe. They had, however, a very clear tradition of a deluge, from which they were saved by a great hill called Theg-Theg, 'the Thunderer,' with three peaks, and possessing the property of moving upon the waters. Whenever an earthquake threatens they fly to any hill shaped like the traditional Theg-Theg, believing that it will save them in this cataclysm as it did in the last, and that its only inconvenience is that it approaches too near the sun. To avoid being scorched, says Molina, they always kept ready wooden bowls to act as parasols.
The ulmenes or lesser spirits of the celestial hierarchy of the Araucanians, are the gen ('lords'), who have the charge of created things, and who, with the benevolent Meulen, attempt to stem the power of the Guecubu. They are of both sexes, the females being designated amei-malghen, or spiritual nymphs, who are pure and lead an existence of chastity, propagation being unknown in the Araucanian spiritual world. These beings, especially the females, perform for men the offices of familiar spirits, and all Araucanians believe that they have one of these minor deities or angels in their service. "Nien cat gni amehi-malghen" ("I still keep my guardian spirit") is a common expression when they succeed in any undertaking. These minor deities remind us forcibly of the totemic familiars who are adopted by the members of many North American Indian tribes at puberty, and appear to them in dreams and hypnotic trances to warn them concerning future events; and it is probable that the gen and amei-malghen are the remnants of a totemic system.
The likeness between things spiritual and things material is carried still further by the Araucanians; for, as their earthly ulmenes have no right to impose any contribution or service upon the common people, so they deny to supernatural beings worship or gifts. Thus no outward homage is ordinarily paid to them. There is probably no parallel to this lack of worship in the case of a people possessing clearly defined religious ideas and conceptions of supernatural beings. "They possess neither temples nor idols, nor are they in the habit of offering any sacrifice except in some severe calamity, or on concluding a peace."[9] Upon such occasions the offerings were usually animals and tobacco, the latter being burned as incense and supposed to be peculiarly agreeable to their gods. This custom recalls that of the North American Indian peoples, with whom the Araucanians exhibit some points of resemblance in the ceremonial use of tobacco, such as blowing the smoke to the four cardinal points, as a sacrifice to the god of the elements, probably Pillan. On urgent occasions only were these sacrificial rites employed, omen Pillan and Meulen chiefly were adored and implored to assist their people. The absolute indifference of the Araucanians to mere ritual was well exemplified by the manner in which they ignored the elaborate ritualistic practices of the early Roman Catholic missionaries, although they displayed no hostility to the new creed, but tolerated its institution throughout their territories.
Although the Araucanians did not practise any rites, they were not behind other American aboriginal peoples in superstition. They were firm believers in divination, and paid marked attention to favourable or unfavourable omens. Appearances in dreams, the songs and flight of birds, and all the usual machinery of augury were pressed into the service of their priests or diviners; and the savage who dreaded naught on the field of battle would tremble violently at the mere sight of an owl.
The priests, or rather diviners, were called by the Araucanians gligua or dugol, and were subdivided into guenguenu, genpugnu, and genpiru, meaning respectively 'masters of the heavens,' 'of epidemics,' and 'of insects or worms.' There was also a sect called calcu, or 'sorcerers,' who dwelt in caves and were served by ivunches, or 'man-animals,' to whom they taught their terrible arts. The Araucanians believed that these wizards had the power to transform themselves at night into nocturnal birds, to fly through the air, and to shoot invisible arrows at their enemies, besides indulging in the malicious mischief with which folklore credits the wizards of all countries. Their priests proper they believed to possess numerous familiars who were attached to them after death. Thus they resemble the 'magicians' of the Middle Ages. These priests were celibate, and led an existence apart from the tribe, in some communities being garbed as women. The tales told of their magical prowess lead us to believe that they were either natural epileptics or ecstatics, or excited themselves by drugs. The Araucanians also held that the knowledge of their real personal names gave dangerous magic power over them.
They firmly believed in the immortality of the soul. They held that the composition of man was twofold—the anca, or corruptible body, and the am or pulli, the soul, which they believed to be ancanolu ('incorporeal'), and mugcalu ('eternal' or 'existing for ever'). So thoroughly a matter of everyday allusion had these distinctions become that they frequently made use of the word anca in a metaphorical sense, to denote a part, the half, or the subject of anything. They differed about details of life after death. All held that after death they would go west, beyond the sea—a conception of the soul's flight held by many other American tribes. The west, the 'grave' of the sun, was supposed also to be the goal of man in the evening of his days—a place where the tired soul might find rest.
"The old notion among us," said an old chief, "is that, when we die, the spirit goes the way the sun goes, to the west, and there joins its family and friends who went before it."[10] The country to which the Araucanians believed their dead went was called Gulcheman, 'the dwelling of the men beyond the mountains.' The general conception of this Otherworld was that it was divided into two parts, one pleasant, and filled with everything that is delightful, the abode of the good; and the other desolate and in want of everything, the habitation of the wicked. Some of the Araucanians held, however, that all indiscriminately enjoyed eternal pleasures, saying that earthly behaviour had no effect upon the immortal state. The amount of spirituality in their belief is shown by their funerary practices.
The relatives of the deceased person seated themselves round his body and wept for a long time, afterward exposing it for a space upon a raised bier, called pilluay, where it remained during the night. During this time they watched over and 'waked' it, eating and drinking with those who came to console them. This meeting was called curicahuin, or the 'black entertainment,' as black was the symbolical colour of mourning with them. About the second or third day the body was laid to rest in the eltum, or family burying-ground. The eltum was usually situated in a wood or on a hill, and the procession to it was preceded by two young men on horseback, riding full speed. The bier was carried by the nearest relatives of the deceased, and surrounded by women who mourned and wept during the entire ceremony. On arrival at the eltum the corpse was laid on the ground and surrounded by arms in the case of a man, or by feminine implements in that of a woman. Provisions, chica (native spirit), wine, and sometimes even a dead horse were placed beside the deceased to serve him in the Otherworld. The Pehuenches believed that the Otherworld was cold, and so sought to warm the corpse with fire, after which they bound it to a horse, placed the bridle in its hand, killed the steed, and buried both together in the grave. The relatives and friends of the dead man then wished him a prosperous journey, and covered the body with a pyramid or cairn of stones, over which they poured large quantities of chica.
After they had departed, an old woman called Tempuleague came to the grave in the shape of a whale, and transported the soul of the deceased to the Otherworld. Probably the Araucanians of the Chilean coast were acquainted with the spermaceti, or southern variety of whale, and regarded it as the only method of locomotion for a spirit across the great waters, or it is probable that they borrowed the conception from the Peruvians of the coast, who regarded the sea as the most powerful among the gods, and called it Mama-cocha or 'Mother Sea.' The whale was a general object of worship all along the Peruvian coast, while each of the Peruvian coastal districts worshipped the particular species of fish that was taken there in the greatest abundance. This fish-worship was not mere superstition, and it was very elaborate, the fish-ancestor of each variety or 'tribe' of fish holding a special place in the heavens in the form of a constellation. The Collao tribes to the south, on the shores of Lake Titicaca, some fifty miles or so from the Chilean frontier, also worshipped a fish-god; so that in all likelihood the fish-goddess of the Araucanians was originally borrowed from the Collao, who were probably ethnologically akin to the Araucanian tribes. This theory is confirmed by the nature of the fish-deity worshipped by the Collao; its name was Copacahuana, 'valuable stone to be looked upon,' the idol being carved from a bluish-green stone, with the body of a fish surmounted by a rude human head. This deity, like Tempuleague, was female.
The deceased, however, must pay a toll to another old woman, of malicious character, for permission to pass a narrow strait on the road; otherwise she would deprive him of an eye.
The life after death was very similar to earthly existence, but without fatigue or satiety. Husbands had the same wives as on earth, but had no children, as the Otherworld was inhabited by the spirits of the dead alone.
Certain vestiges of sun- and moon-worship were known among some tribes, who called the sun Anti, and the moon Kayan; but recognition of these luminaries as deities was intermittent and probably seasonal.
[2] Commerce of the Prairies, vol. ii, p. 235.
[3] Heart, Trans. Am. Phil. Soc., vol. iii, p. 216.
[4] Prehistoric Man, vol. i, p. 276 (London, 1876).
[5] Myths of the New World, p. 101 (1896).
[6] Abipones, vol. ii, p. 101 (London, 1822).
[7] Amer. Urreligionen, pp. 265, 272 (Basel, 1855).
[8] History of Chile, vol. ii, p. 85 (1809).
[9] Molina, op. cit., vol. ii, p. 87.
[10] Hawkins, Sketch of the Creek Country, p. 80 (Savannah, 1848).
INDEX
A
ABALL, Celtic term for apple, [95]
Abella, city of Campania, [95]
Accadian concept of the abyss, [34]-[35]; sun myth, [155]
Adjacent method in mythology, the, [83]
Adonis represents revival of vegetation, [135]
Aeracura, Celtic deity, [294]
Æacus, son of Zeus and Ægina, [206]
Æneid, Servius's commentary on the, [78]
Ængus, Irish deity, [295]
Æolus, Greek wind-god, [133]
Ætiological (explanatory) myth, [15] n.; story of Orestes an, [79];
Jevons on, [86]-[87]; Marett on, [89]
African myth, Lang on, [71]; ideas of future life, [216]
After-life, ideas of, [195] et seq.
Agamedes, builder of Apollo's palace, [121]
Agave, mother of Pentheus, [243]
Agni, Hindu fire-god, [52], [130], [131], [256], [259]; birth of, [160]
Agricultural gods, [113], [128]-[129]
Ahriman, Persian evil principle, [169]; Molina on, [310]
Ahts Indians, beast myth of, [145]; creation myth of, [147];
fire-stealing myth of, [149]; flood myth of, [153]
Ai and Edda, dwarfs in Norse myth, [262]
Aimon Kondi, deity of Arawak Indians, [139], [179]
Ainu (Japan), soul myth of, [152]
A-Kikuyus, myth to account for customs and rites of, [157]
Alatnir, Slavonic magical instrument, [208]
Albiorix, Celtic (Gaulish) deity, [204]
Algonquin Indians, belief in destruction by fire, [139]; myth of birth
of gods of, [144]; dualistic myths of, [145]; dismemberment myth of, [146];
creation myth of, [147], [177]; culture myth of, [150]; fire myth of, [152];
belief in after-life of, [212]
Algonquin Legends of New England, Leland's, [271]
Allatu, Queen of Assyrian Hades, [201]-[202], [288]
'All-Father,' gods and sky-gods; [74] n.; Lang's theory
of the, [67]-[71], [73]-[74]
Alligator as totem of Muskhogean Indians, [307]
Ama-terasu, Japanese sun-goddess, [120], [168], [260]
Amaethon, British deity, [296]
Amei-malghen, guardian spirits of Araucanian Indians, [311]
Amen, Egyptian god, [114]
America, anthropological theories applied to myth of, by Payne, [84];
mound-building in, [305]-[306]; sun-worship in, [305]. See also
Brazil, Mexico, South America, etc.
American Indians, North, myths of, [31]; flint-gods of, [26] et seq.;
fire myths of, [139]; myth of origin of man of, [143]; place of reward of,
[153]; star myth of, [156]; creation myths of, [174]-[186]; ideas of
after-life among, [211]-[215]; mythic writings of, [270]
Ancestor-worship, [104], [110]-[112]
Andaman Islanders, fire-stealing myth of, [149]
Andes, thunder-gods of, [122]-[123]
Animal worship in Egypt, [45]
Animatism, definition of, [22] n.
Animism, definitions, [17], [22], [52]; Tylor on origin of, [23] n.; place
in mythic development, [31]; Tylor's theory regarding, [58]-[59]; causes of,
according to Spencer, [59]-[60]; Lang's criticism upon theory of, [72]-[73];
universal nature of early, [82]; and the supernatural idea of water, [97];
definite form of, developed in Egypt, [97]; origin of, Elliot Smith's
theory of the, [97]; distinction between, and polytheism, [109]; animistic
conception of thunder, [122]; and corn myth, [129]-[130]
Animistic myth, classes of, [23]
Anthropological school of mythology [51]; its criticism of Müller's
theories, [52]-[53]; recognizes gender-termination as survival
from animistic stage, [53]; its position, [54]-[55]; Tiele on, [65]-[66];
'ignorant camp-followers' of, [66]
Anthropomorphism, [20], [110], [119], [125] et seq.
Anti, Araucanian sun-deity, [315]
Antike Wald- und Feldkulte, Mannhardt's, [53]
Antis Indians, dismemberment myth of, [146]; culture myth of, [150];
flood myth of, [153]
Anu, Babylonian deity, [166], [251], [288]
Anubis, Egyptian god, [285]
Apep, night-serpent in Egyptian myth, [99]
Aphrodite, mandrake cult of, [93]; description of, [285]
Apollo, as fire, [41]; apple cult of, [93], [94]-[95]; as mistletoe, [95];
origin of, [95]; as sun-god, [119]; solar myth of, [121]; as wielder
of lightning spear, [124], [127]; as guardian of crops, [129]; Homer
on, [258]; described, [283]-[284]; Celtic gods equated with, [294];
Bilé equated with, [296]
Apo-ulmenes, [309]-[310]
Apple-trees, cult of, [95]
Apsaras, Hindu nymphs, [291]
Apsu, Babylonian monster, [34], [166], [296]
Aqas Xenas Xena, American Indian myth of, [214]
Aradia, the Gospel of the Witches of Italy, Leland's, [236]
Araucanian (Chilean) Indians, [308] et seq.; Peruvian
influence upon myth of, [309]-[310]; deluge myth of, [310]-[311];
lack of worship among, [311]; castes of priests among, [312];
beliefs regarding the soul among, [313]; place of the dead
according to, [313]; funeral practices of, [313]-[314]
Arawaks of Guiana, fire myth of, [139], [152]; legend of world-tree
among, [141]; culture myth of, [150]; flood myth of, [153]; creation
myth of, [177]-[179]
Arianrhod, British deity, [296]
Arician grove, cult of, [76]; priest of, as incarnation of
tree-spirit, [77]. See also Golden Bough
Aricoute, Tupi-Guarani hero, [183]
Arran, sacred stone of, [27]
Artemis, as moon, [41]; mugwort cult of, [93]; as moon-goddess, [127];
Homer on, [258]
Arthur, King, as sun-hero, [122]; his Round Table as the sun, [122]
Aruru, creatrix of Eabani in the Gilgamesh epic, [250]
Ascent of Olympus, The, Harris's, [93]
Aschochimi Indians, beast myth of, [145]; flood myth of, [153]
Ashtaroth, or Astarte, compared with Venus, [285]
Askr and Embla, Norse Adam and Eve, [170]
Asshur, Assyrian god, [286]; described, [288]
Assyrian Hades, [201]-[203]
Astrology and myth, [202]
Athapascan Indians, creation myth of, [147], [179];
fire-stealing myth of, [149]
Athene, Homer on, [20], [258]; the name, [47] n.; as owl, [94];
described, [284]-[285]
Atius Tirawa, Caddoan creative deity, [181]
Attys, vegetation god, [135]
Augustine, St, on myth, [43]
Aurora, Greek divinity, [50]
Australia, early isolation of, [36]-[37]
Australians (aboriginal), myth of moon of, [19]; Lang on, [68]; beast
myth of, [145]; dualistic myth, of, [146]; myth of origin of man of,
[148]; culture myth of, [150]; taboo myth of, [150]; death myth of,
[151]; star myth of, [156]
Avaggdu, British deity, [296]
Aztecs, war-god of, [32], [298]; fire myth of, [152]; myth of place of
reward of, [154]; sun myth of, [155]; moon myth of, [156]; abode
of dead of, [211]; deities of, [299].
See also Mexicans
B
BAAL, Bealltainn sacrifice believed to be to, [240]
Babylonians, creation myth of, [34]-[35], [146], [165]-[166], [173]; dualistic
myth of, [145]; culture myth of, [149]; deluge myth of, [153];
place of punishment of, [154]; myth of journey through
Underworld of, [154]; food of the dead myth of, [155];
sun myth of, [155]; moon myth of, [155]; star myth of, [156],
[252]-[253]; general description of myths of, [286]
Bacchus, connected with the earth, [134]; Leland on invocation to, [237]
Bacon, Francis, his interpretation of myth, [45]
Bakairi Indians, star myth of, [140]; and Orion, [141]; creation-myth of, [182]
Balder, his journey to Hel, [196]
Balor, Celtic god, [294]-[295]
Banier, Abbé, historical treatment of myth, [45]
Bast, Egyptian goddess, [110]
Bat-god of Kakchiquel steals seeds of fire, [268]
Bealltainn, Scottish festival of, [240] et seq.
Beast myths, table of, [144]
Beelzebub, Syrian deity, [44]
Beetle as creative agency in Egypt and South America, [181], [183]
Bel in Gilgamesh epic, [253]
Belenos, Celtic (Gaulish) deity, [294]
Belial, [44]
Bellerophon, Hellenic sun-hero, [122]
Bel-Merodach, Babylonian god, [34]; description of, [287]-[288]
Belus, supposititious connexion of, with Bealltainn festival, [241]-[242]
Beowulf, myth of, [121]-[122]
Berecyntia, goddess of Autun, [294]
Bhaga, Indian deity, [256]
Biblical narrative, how it colours myth, [37]
Biblical creation story, [167]
Bilé, British god, [242], [296]
Bird myths, [31]-[32]
Birth of gods myths, table of, [144]
Blood, natural food of spirits, [106]
Blue Jay, god of Chinook Indians, myths of, [31]-[32], [68], [301]-[302]
Boag, Johnny, legend of, [234]
Boat-language of Scottish fishers, [235]
Bohemian festival, return of summer, [136]
Book of the Dead, [246]
Boreas, Harris on, [95]; as wind in Greek myth, [133]
Bornean ideas of after-life, [216]-[217]
Bororo Indians and Milky Way, [141]
Borvo, Celtic (Gaulish) god, [294]
"Bragaræthur," the, a portion of the Edda, [260]
Brahma, Hindu deity, [115], [256], [290]-[291]; as creator, [160], [162];
his mythological side, [291]
Brahmanas, savagery in, [20]
Bran, British deity, [296]
Brasseur de Bourbourg, Abbé, French translator of Popol Vuh,
[187]-[188], [290]
Brazilian Indians, earth myth of, [134]; fire myth of, [139]; moon
myth of, [156]
Bres, Celtic god, [295]
Bretons, fire-stealing myth of, [149]
"Brewing of Ægir, The," Norse myth, [262]
Brigit, Irish goddess, [296]
Brinton, Professor D. G., his Myths of the New World, [190]-[191];
mentioned by Leland, [270]
Britain, totems in, [28]
British gods, [296] et seq.
Brounger, myth of, [26]; folk-song on, [27] et seq.
Browny, a goblin, [44]
Bryant, Jacob, his Analysis of Ancient Mythology, [46]
Buddhists, place of reward of, [153]
Bull-roarer, [19]; gods evolved from, [24]
Buri, Norse primeval deity, [170]
Burnt-offerings to spirits, [106]-[107]
Burry Man, the, [135]-[137]
Bushmen, myth of Kwai Hemm among, [19]; dismemberment myth
among, [146]; creation myth of, [147]; myth of origin of man of,
[148]; culture myth of, [150]; death myth of, [151]; star myth
of, [156]; moon myth of, [156]
Buyán, isle of, [208]
C
CABRAKAN, earth-giant in Kiche myth, [265] et seq.
Cadmus, Greek solar hero, [122]
Cahrocs, fire-stealing myth of, [149]
Californian Indian creation myths, [180]
Camulos, Celtic (Gaulish) tribal god, [294]
Carayas Indians, culture myth of, [150]
Caribs (Bakairi), their name for Earth-Mother, [134]; name for
Milky Way, [141]; (of Guiana) star myth of, [142]; (Antillean)
beast myth of, [145]; dismemberment myth of, [146]; culture myth
of, [150]; flood myth of, [153]; place of reward of, [154]; place
of punishment of, [154]; creation myths of, [182]
Castor and Pollux, their human form, [156]
Caturix, Gaulish war-god, [294]
Celtic myth of origin of heroes, [149]; culture myth, [150]; place
of reward, [153]; place of punishment, [154]; adventures in
Underworld, [155]; sun myth, [155]; creation myth, [169], [194];
Otherworld, [209]-[210]; mythic system described generally, [294]
et seq.
Centeotl, Mexican maize-god, [134]
Central Africans, death myth of, [151]
Centzon Mimizcoa, Mexican name for the star-spirits, [211]
Cephalus as sun, [50]
Cerberus, dog guardian of Latin Hades, [44]
Ceremonies representing details of myths, [87]
Cherokee Indians, culture myth of, [150]
Chiapas Indians, culture myth of, [150]
Chicomecohuatl, Mexican maize-goddess, [299]
Childhood, conservatism of, [64]
Childhood of Fiction, Macculloch's, [222]
Chinese creation myth, [166]-[167], [193]
Chinook Indians, myths of, [31], [300]-[304]; beast myth of, [145]; myth of
journey through Underworld of, [155]; food of the dead myth of, [155];
idea of after-life among, [213]-[214]; mythic system of, [300]-[304]
Chippeway Indian belief in after-life, [212]
Choctaw Indians, myths of, [304]; creation myth of, [306]-[307];
Paradise of, [307]; priests of, [308]
Cingalese, soul myth of, [152]
Cipactli animal in Mexican myth, [98]
Classification of myth, [138] et seq.
Codex Regius, MS. of the Edda, [261]-[262]
Coem, hero of Tupi-Guarani Indians, [183]
Comes, Natalis, his interpretation of myth, [45]
Compact with gods, [112]-[113], [117]-[118]
Comparative mythology, [47]
Comparative religion, [13]
Comparative tables of myths, [144]-[157]
Complementary process in folklore, [233]
Con or Cun, thunder-god of the Collao of Peru, [309], [310]
Conservatism of childhood, [64]
Cook, Professor A. B., [89]
Copacahuana, fish-goddess of Peruvians, [125]-[126], [315]
Corn-sheaf, rites connected with, [128]
Corn-spirit, [113]-[114]; distinction between, and god, [128];
abode of, [129]-[130]; as ruler of Underworld, [218]
Cosmic egg in Japanese myth, [168]
Cosmogony generally, see Chapter VI, pp. [158] et seq.; also
Creation myths
Cosmogonies, relationship of, [187]-[193]
'Covent Garden' school of mythology, [75]
Cox, Rev. Sir G. W., advocates universality of the sun myth, [50];
on relationship of mythology to folklore, [223]
Coyote, evil principle in Maidu
Indian creation myth, [180]
Creation myths generally, see Chapter VI, pp. [158] et seq.;
Babylonian, [34]-[35], [165]-[166]; table of, [146]-[147]; Egyptian, [163]-[165];
Chinese, [166]-[167]; Jewish, [167]; Japanese, [168]; Iranian, [169];
Celtic, 169; Norse, [170]; Mexican, [171]-[172]; Peruvian, [173]; American
Indian, [174]-[186]; South American, 177-17[9]relationship of, [187]-[193];
conclusions on, [192]-[194]; of the Choctaw Indians, [306]-[307]
Creation Myths of Primitive America, Curtin's, [174]
Creuzer, on religious nature of myth, [46]
Cronus, and savage element in Greek myth, [18]; as principle of time, [41];
deposed by his sons, [206]; shares sovereignty of Elysium with
Rhadamanthus, [207]
Cult of Othin, Chadwick's, [198]
Cultes, mythes, et religions, Reinach's, [85], [109]
Culture-heroes, [119]
Culture myths, [149]-[150]
Çupay, Peruvian lord of the dead, [212], [218]
Cupid and Psyche, myth of, [143]
Curtin, Jeremiah, his Creation Myths of Primitive America
quoted, [174]-[177]
Custom, reasons for its adoption inspired by tradition, [96]
Customs or rites, myths of, classified, [157]
Cythrawl, Celtic evil principle, [169]-[170]
D
DAGDA, Irish deity, [295]
Dakota Indians, soul myth of, [212]
Dancing and myth, [238]-[239]
Danu, Celtic goddess, [295]
Darmesteter and meteorological myths, [51]
Dea Domnann, Celtic goddess, [295]
Dead, the, as gods, [42]
Death, myths of, [142], [150]-[151]
De Brosses, his explanation of myth, [45]
Delphi, Apolline garden at, [95]
Deluge myth, [36]-[37]; classified, [153]; Babylonian, [252]-[253];
Araucanian, [310]-[311]
Demeter, myth of, [129]-[130], [288], [304]
Déné Indians—see Tinneh
Departmental gods, [116], [117], [118]
De præstigiis dæmonum, Wierus's, [232]
Deucalion, [178]
Deutsche Mythologie, [90]
Deutsche Sagen, Brothers Grimm's, [90]
Devetinus, a devil, [44]
Dharma, Indian god of duty, [256]
Diana, temple of, [78], [79]; as moon-goddess, [127]; Leland on, as
goddess of old religion, [237]
Diana Nemorensis, priest of, [75]
Diancecht, Irish deity, [295]
Dictionary of Mythology, Spence's, [226]
Dindje Indians, dismemberment myth of, [146]
Dionysus, ivy cult of, [93], [94]-[95]; and dismemberment myth, [143];
the rites of, [242] et seq.; Homer on, [258]
Dismemberment myths, [143]; table of, [146]
Distribution of myths, [70]
Dragon, earth-, Great Mother evolved from, [98]
Dragon legend, Elliot Smith on, [97]-[98]
Dualism, [143]-[144]
Dualistic myths, table of, [145]-[146]; in Tupi mythology, [184]
Duat, Egyptian Hades, [200]-[201]
Du culte des dieux fétiches, ou parallèle de l'ancienne religion de
l'Égypte avec la religion actuelle de Nigritie, De Brosses's, [45]
Durga, Hindu goddess, [291]
Dyaus, Hindu Vedic deity, [289]
E
EA, Babylonian deity, [126], [287]; creation of, [166]; in myth of
Ut-Napishtim, [253], [254]
Eabani, type of primitive man in Gilgamesh epic, [250] et seq.
Earth-gods, [133]-[135]
Earth-Mother, [133]; evolved from earth-dragon, [98]
Eclectic system in mythology, rationality of, [115]
Eddas, the, [260]-[262]; the Younger or Prose, [260]; the Elder or Poetic, [261]
Editing of myth, Peruvian example of, [16]; Babylonian instance of, [34]-[35]
Egg, cosmic, in Indian myth, [162]; in Egyptian myth, [165]
Egyptians, Plutarch on gods of, [15]; animal-worship of, [45]; dualistic
myth of, [145]; dismemberment myth among, [146]; culture myth of, [149];
soul myth of, [152]; flood myth of, [153]; place of reward of, [153];
place of punishment of, [154], [200]-[201]; myth of journey through
Underworld of, [154]; sun myth of, [155]; moon myth of, [155]; star myth
of, [156]; creation myths of, [163]-[165], [193]; Paradise of, [198]-[200];
mythic writings of, [245]-[248]; general description of myths of, [285]-[286]
Elf-arrow, [27]
Elixir of life, and dragon, [97]; as human blood, [97]
Elysium, [206]-[207]
Enigohatgea (Bad Mind), in Iroquois myth, [191]
Enigorio (Good Mind), in Iroquois myth, [191]
En-lil, Babylonian thunder-god, [124]; creation of, [166], [287]
Eos, as dawn, [50]
Epona, Celtic (Gaulish) horse-goddess, [294]
Eponymous animals, [125]
Epunamun, Araucanian deity, [309]-[310]
Esaugetuh Emissee, Choctaw creative deity, [306]-[307]
Eskimos, soul myth of, [152]; star myth of, [156]
Ethical influences upon myth, [217]-[218]
Euhemerus, his system, [42]
Evolution of gods, [102] et seq.; associated with conception of
spirit, [102]-[104]
Evolution of the Dragon, The, Elliot Smith's, [96]
"Execration upon Vulcan," Jonson's, [280]
F
FAERIE QUEENE, mythological references in Spenser's, [278]
Farnell, Lewis, his criticism of The Golden Bough, [81]-[83]
Father May, May Day character in Brie, [136]
Fauna, Latin rural deity, [135]
Faunus, Latin rural deity, [135]
Faust, Scottish, [228]-[233]
Fetish, definition of, [24] et seq.; difference between god
and, [25]; development of, [104]-[108]; air the element of, [106]-[107];
work of, [108]; sale of, [108]; religious ideas connected with,
lack force and permanence, [108]; hunting, [116]-[117]; sacrifice to, [116]
Fetishism, in Greece, [20]; nature of, [24] et seq.; and evolution
of idea of god, [104], [107]
Fiji Islanders, death myth of, [151]
Finns, forest-god of, [76]; dismemberment myth among, [146]; creation myth
of, [147]; food of the dead myth of, [155]
Fire-gods, [130]-[131]
Fire myths, [139]; preponderance of American examples in, [139];
classification of, [152]; myths of fire-stealing, [140], [149]
Fire-stick, [94]
Fisher beliefs of Scotland, [234]
Fish-gods of America, [314]-[315]
Fladdahuan (Hebrides), sacred stone in, [27]
Flint-gods, [26]
Flood myths, [36], [37]; classified, [153]; Babylonian, [252]-[253];
Araucanian, [310]-[311]
Folklore, definition of, [12] et seq.; and myth, [221] et seq.;
complementary process in, [233]
Folklore as an Historical Science, Gomme's, [14] n.,
[15] n., [90], [221], [233]
Folk-tale, definition of, [12]; appropriated by mythologists, [92];
and history, [92]; dependence of, upon custom and superstition, [93]
Fomorians, mythical Irish race of Titans, [294]
Food of the dead, [37]; myths of, classified, [155]; the eating of, [304]
Frazer, Sir J. G., definition of religion, [14]; his Golden Bough,[75];
his method founded on that of Mannhardt, [75]; his thesis, [75]-[77];
criticism of, by Lang, [77]-[81]
Freya, Teutonic goddess, [262], [292]
Funeral practices of the Araucanian Indians, [313]-[314]; of Pehuenche
Indians, [314]
G
GÆA, Greek earth-goddess, [18], [134], [283]
Gallinomero (Californian) Indians, place of punishment of, [154]
Gandharvas, Hindu deities, [291]
Ganesa, Hindu god, [291]
Garnega, St, in Sir John Rowll's Cursing, [44]
Garog, in Sir John Rowll's Cursing, [44]
Garonhia, Iroquois Indian deity, [305]
Garuda, Hindu deity, [256]
Gaul, gods of, [294]
Gayatri, Hindu deity, [256]
Gayomart, Persian Adam, [169]
Gehenna, Hebrew Hell, [203]-[206]
Gelfion, in Scandinavian myth, [260]
Gender-terminations, effect of, in beliefs regarding natural
phenomena, [52]; anthropological school regards, as early survivals, [53]
German Myths, Mannhardt's, [53]
Germany, myths of, [90]
Ghastly Priest, The, Lang's essay on, [75]-[81]
Gilgamesh epic, [248]-[255]; astrological aspect of, [254]-[255]
Glooskap, central figure of New England Indian legends, [270] et seq.
God, idea of, not animistic, [72]; conception of soul not essential to
idea of, [72]; original idea of, as 'magnified non-natural man,' [73]-[74];
idea of, developed from deified king, [97]
Gods, in animal shape, [19]; dialectical misunderstandings alter
nomenclature of, [30]; grouping of, into a pantheon, [30]; alien,
identified with national, [34]; as elements, [41]-[42]; developed
from the dead, [42]; graves of, [42]; names of, no guide to their
nature, [52]; of vegetation, [75]; totems attached to, [109]; compact
with the, [112]-[113]; of the chase, later secondary position of, [113];
agricultural, [113], [129]; departmental, [116], [117], [118]; of the sea, [125];
idea of, as dwelling in the sky, [219]
Gods of Egypt, The, Budge's, [165] n.
Gog, in Sir John Rowll's Cursing, [44]
Goibnin, Celtic smith-god, [263], [295]-[296]
Golden bough of myth situated in the Arician grove, [76]; Virgil
on, [77]-[78]; Servius on, [77]-[78];
Virgil's idea of, equated by Lang with mystic sword of romance, [77], [81];
human sacrifice and, [78], Proserpine and, [78]; temple of, [78]; what is
the? [80]-[81]
Golden Bough, The, Frazer's, [75] et seq.; criticism of,
by Lewis Farnell, [81]
Gomme, Sir G. Laurence, on traditional narrative, [91]; his standpoint,
[90]-[92]; on folklore and myth, [221]-[222]; on restoration of myth, [233]-[234]
Gorgon's head, Shelley's poem on, [279]
Govannon, Celtic smith-god, [263].
See also Goibniu
Græco-Roman myth, [282]-[285]
Grannos, Celtic (Gaulish) god, [294]
Great Mother, cowrie-shell as, [99]
Greeks, mysteries of, [19]; early religion of, [93]; myth of birth of
gods of, [144]; beast myth among, [144]-[145]; dualistic myth of, [145];
dismemberment myth of, [146]; creation myth of, [146]; origin of man myth
among, [148]; myth of origin of heroes among, [149]; fire-stealing myth
of, [149]; culture myth of, [150]; taboo myth of, [150]; death myth of, [151];
soul myth of, [152]; flood myth of, [153]; place of reward of, [153]; place
of punishment of, [154], [206]-[207]; myth of journey through Underworld
of, [154]; food of the dead myth among, [155]; sun myth of, [155]; moon
myth of, [156]; star myth of, [156]; myth to account for rites among, [157];
ideas of Elysian fields among, [207]
Green George, St George's Day character in Carinthia, [136]
Grimm, J. L. K., [90]
Grimm, W. K., [90]
Grubb, W. Barbrook, on Lengua Indian creation myth, [180]-[181]
Guaracy, Tupi Indian sun-god, [184]
Guatemalans, place of punishment of, [154]
Gucumatz in Kiche Popol Vuh, [265]
Guecubu, demon of Araucanians of Chile, [310]
Gulcheman, Araucanian Indian place of the dead, [313]
Gwion Bach, British god, [296]
Gwydion, British deity, [296]
Gylfi in Scandinavian myth, [260]
H
HADES, Greek, [206]-[207]
Hahe, Samoyede fetish, [105]
Haida, American Indian thunder-god, [123]
Hanuman, monkey king in Hindu myth, [289]
Hare or Hare-skin Indians—see Tinneh
Harog, Teutonic god or spirit, [45]
Harris, Dr Rendel, his view on myth, [93]-[95]; Elliot Smith on views of, [96]
'Harrying of Hell,' myth of, [31]
Hartland, Sidney, his theories, [92]-[93]
Hathor, Egyptian goddess, [27]
"Hávamál" Norse mythological hook, [261]
Heaven, idea of, [195] et seq.; localized in the sky, [218]-[219]
Hebrews, myth of origin of heroes of, [149]; taboo myth of, [150];
soul myth of, [152]; fire myth of, [152]; flood myth of, [153]; creation
myth of, [167]; place of punishment of, [203]-[206]
Hecatæus of Miletus, his interpretation of myth, [42]
Hecate, infernal goddess, [278]
Heh, Egyptian sky-god, [165]
Hel, the Teutonic Hades, [196]-[197]
Hel, Teutonic goddess of death, [196], [197], [218]
Hell, idea of, [195] et seq.; localized as beneath the
earth, [219]-[220]. See also Places of punishment
Hephæstus, as fire, [41], [130]-[131], [284]
Hera, Greek deity, as air, [41]; mother of Hephæstus, [130];
Homer on, [258]; wife of Zeus, [283]; described, [284]
Herman, G., explains myth by etymology, [48]
Hermes, Greek deity, [284]
Hermitten, Brazilian Indian hero-god, [183]
Hero myths, classified, [149]. See also Culture myths
Herse, Greek deity, as the dew, [50]
Hindus, dualistic myths of, [145]; creation myths of, [147]; myth of
origin of man among, [148]; myths of origin of heroes among, [149];
death myth of, [151]; flood myth of, [153]; sun myth of, [155]; star
myth of, [156], [159]-[160]; gods of, [20], [289] et seq.; mythical
literature of [255] et seq.
History, its relation to myth, [15] n., [42], [58], [92]
History of the Affairs of New Spain, Sahagun's, [210], [264]
History of the New World called America, Payne's, [83], [84], [105]
Hiyeda No Ra Rae, reciter of Japanese myth and history, [259]
Homeric period, religion of, [258]
Horus, Egyptian god, [29]-[30], [122], [198]-[199]; confused with Great
Mother, [98]; described, [286]
Hottentot beliefs, [71]; dualistic myths, [145]; death myth, [151]
Hun-Apu, Kiche god, adventures of, in Popol Vuh,[265] et seq.;
overcomes giants, [266], [302]
Hunhun-Apu and Vukub-Hunapu, adventures of, in Popol Vuh, [266]
et seq.
Hunting gods, [116]-[117]
Hurakan, Kiche creative god, [172], [309]; in Popol Vuh, [265]
Huron Indians, myth of the birth of gods among, [144]; dualistic
myth of, [145]; myth of the origin of man of, [148]; culture myth
of, [150]; death myth of, [151]; moon myth of, [156]; belief in
after-life of, [212]
"Hymn to Proserpine," Swinburne's, mythical references in, [280]
I
IKANAM, Chinook creator, [301]
Ikenuwakcom, Indian thunder-god, [302]
Iliad, the, [20], [257]-[259]
Imagination, theory of the universal resemblance of human, [93]
Incas (Peru), dualistic myth of, [145]; creation myth of, [147]
Indians of Nicaragua, their mode of sacrifice, [107]
Indra, Hindu god, myth of, [20]; as a quail, [123]; birth of, [160];
mentioned, [130], [256], [289], [291]
Inniskea, Irish island, sacred stone of, [27]
Inspiration, value of, in mythic elucidation, [293]
Introduction to Mythology and Folklore, Cox's, [50], [133]
Introduction to the History of Religion, Jevons', [86]
Ioi, sister of Blue Jay, in Chinook myth, [301]
Ipurina Indians, their belief about Orion, [141]
Iranian creation myth, [169]
Irin Magé deity of Tupi-Guarani Indians, [139], [183]
Iris, Xenophanes on, [41]
Irish gods, [294] et seq.; myths, [295] et seq.
Iron, spirits' dread of, [234]-[235]
Iroquois Indians, dualistic myth of, [146]; creation myth
of, [147], [179]-[180]; myth of the Two Brothers of, [191];
belief in after-life of, [212]
Ishtar and Tammuz, myth of, [251]; described, [288]
Isis, Egyptian goddess, [129]-[130], [246], [286]
Italapas, coyote-god of the Chinook Indians, [301], [303]
Italy, modern magic in, [236]-[237]
Ivy, as sacred plant, [94]-[95]
Izanagi, Japanese creative god, [168]
Izanami, Japanese creative goddess, [168]
J
JACK-IN-THE-GREEN, [137]
Jacy, Tupi Indian moon-god, [184]
Japanese, creation myth of, [147], [168], [194]; culture myth of, [150];
place of punishment of, [154]; adventures in Underworld of, [155];
mythic literature, [259]-[260]
Jevons, Dr F. B., on myths, [86]; his Introduction to the History of
Religion, [86]
Joskeha (White One), Huron Indian deity, [37], [191]
Jötunn, Norse giants alluded to in the "Völuspá," [261], [293]
"Journey of Skirnir, The," Norse mythic book, [261]
Juno, [80]; as mother of Vulcan, [279]
Jupiter, myth of, as swan, [28]; equated with Zeus and Tyr, [48];
as thunder-deity, [124]; Leland on invocation to, [237]; in Shelley's
Prometheus Unbound, [276]; in Milton's Paradise Lost, [277];
Spenser on, [278]
Jurupari, Brazilian Indian deity, [192]
K
KALI, Hindu goddess, variant of Durga, [291]
Kame, Carib Indian hero-god, [182]
Karaya Indians, star myth of, [140]; their myth about Milky Way, [141];
their myth about Orion, [141]
Karma, Hindu deity,
[159]
Kartikeya, Hindu god, [256]
Karu, hero-god of the Mundruku Indians, [183]
Keri, hero-god of Bakairi (Carib) Indians, [182]
Keridwen, British goddess, [227], [296]
Khepera, Egyptian creative deity, [163]; Osiris takes form of, [164]
Khnemu, creative acts of, [165]
Kiche Indians (Guatemala), creation myth of, [147], [172], [264]-[265]; their
myth of origin of man, [148]; their myth of origin of heroes, [149],
[265]-[268]; Underworld of, [212]; mythical history of, [268] et seq.
Kinder- und Hausmärchen, Brothers Grimm's, [90]
King, as tree-spirit, [76]
King of Tars, The, English romance, mythical references in, [43]
Kingu, Babylonian monster, [35]
Klaatsch, Dr, on Australians, [37]
Kneph, Egyptian god, [298]
Kodoyanpe, Maidu Indian creation myth of, [180]
Kojiki, Japanese mythic book, [259]
Krimen, Tupi-Guarai Indian hero, [183]
Krishna, Hindu deity, cult of, [257]
Kuhn, and meteorological myths, [51]
Kuni-toko-tachi, Japanese god, [168]
Kuvera, Hindu deity, [256]
L
LADAKS of Tibet, place of punishment of, [154]
Laestrin, his interpretation of myths from nebular phenomena, [51]
Lafitau, his interpretation of Indian totems, [29]; indicates savage
element in myth, [45]
Lang, Andrew, on solar myth, [54]; on Spencer's theories, [60]; works
of, [66] et seq.; his position, [66]; distrust of Müller's
conclusions, [66]; on 'disease of language,' [67]; on the sacred and
frivolous in religion, [67]; his conception of myth, arguments
against, [69]; his general thesis, [69]; his theory attached to
evolutionary systems, [70]; his three stages of myth, [70]; his
Modern Mythology,[71]-[72]; his anti-animistic hypothesis, [72]-[73];
his Making of Religion, [72]-[74]; his 'All-Father' theory and
sky-gods, [74] n.; his criticism of Frazer's Golden
Bough, [75]-[77]
Language and formation of myth, [56]
Lares, the, [237]
Latin earth-gods, [134]
Laurel as sacred plant, [94]
"Lay of Hoarbeard," Norse mythic book, [261]-[262]
Leda, Roman goddess, [28]
Legend, definition of, [12]; Gomme's definition of, [90]
Legend of Perseus, The, Hartland's, [93]
Leland, C. G., his Aradia, [236]-[237]; his Kuloshap the
Master, [270]-[271]
Lengua Indians of South America, creation myth of, [180]-[181]; ideas
of the after-life among, [214]-[215]
Leto, mother of Apollo, as darkness, [121]
Life-index, the, [247] n.
Lightning spear, the, [124]
Lithuanian May Day festival, [136]
Little May Rose, Alsatian May Day character, [136]
Little Leaf Man, Thuringian May Day character, [136]
Llud Llaw Ereint, British deity, [295]
Loki, Scandinavian deity, [131], [292]-[293]; as fire-god, [293]
Lox, Algonquin deity, [143]
Lug, Irish god, [295]
Lunar gods, [126]-[127]; their qualities, [127]; connexion with water, [127]
M
MABINOGION, Welsh mythical book, [262]
Macculloch, Dean, on folk-tale and myth, [222]-[223]
Macha, Irish war-goddess, [296]
McLennan, J. F., his writings on totemism, [59]
Madagascar, dismemberment myth of natives of, [146]
Magic and Religion, Lang's, [75]
Magic, in modern Italy, [236]-[237]
Mahabharata, the, [257]
Maire, Tupi-Guarani deity, [183]
Maize-gods of Mexico, [299]
Making of Religion, The, Lang's, [66], [71], [72]
Makonaima, Arawak creative god, [177]-[178]
Malays, soul myth of, [152]
Malsum the Wolf in North American Indian legend, [271]-[272]
Mama Allpa, Peruvian earth-goddess, [134]
Mama-cocha ('Mother Sea'), Peruvian goddess, [125], [314]
Mama Nono, Carib Earth-Mother, [134], [182]
Man, primitive, irrationality of, [17]; his thirst for knowledge, [21];
'magnified non-natural,' regarded as earliest type of god by
Lang, [73]-[74]; imagination of, [93]; not an inventive animal, [96];
myths of origin of, classified, [148]; creation of, see
Chapter VI, [158] et seq.
Manannan mac Lir, lord of Irish Hades, [263], [295]
Manawyddan, British deity, [263], [295]
Mandan Sioux Indians, creation myth of, [182]
Mani, Polynesian god, myth of, [142]
Mannhardt, his defection from the philological school, [53]; his
method, [54]; Frazer's method founded on that of, [75]; on vegetation
spirits, [79]
Maoris, their myth of original man, [148]
Marett, Dr R. R., on myth as non-explanatory, [15] n.; on
pre-animistic beliefs, [23] et seq.; his Threshold of
Religion, [88]; on the 'religious' in animism and mythology, [88];
on etiological myths, [89]
Marine deities, [125]
Maya, belief in destruction by fire among, [139]; culture myth of, [150];
fire myth of, [152]
Mars, as agricultural god, [124]
May-time ceremonies in Scotland, [248] et seq.
Medico-religious practice, [300]
Medieval mythology, [43]
Melanesians, their myth of origin of man, [148]; culture myth of, [150]
Mercury, Roman deity, [32], [237], [294]
Merodach, Babylonian god, [167], [283], [288]-[289]; as sun-god, [120];
defeats Tiawath, [166]; described, [286]-[287]
Metaphysics, savage, [21]
Meteorological school of mythology, [51]
Meulen, god of Araucanian Indians of Chile, [310], [312]
Mexicans, myths of birth of gods of, [144]; creation myth of, [147];
myth of the origin of heroes of, [149]; culture myth of, [150]; flood
myth of, [153]; place of punishment of, [154]; star myth of, [156].
See also Aztecs
Mexican myth, flint-gods in, [26] et seq.; of Uitzilopochtli, [32];
creation myths, [171]-[172]; Heaven, [210]-[211]; Hades, [211]; sources
of, [263]-[270]; mythology described, [296] et seq.
Mexico, Payne on mythology of, [84]; Mother-goddess in, [98];
blood-sacrifice in, [113]
Michabo, Algonquin Indian creative god, [139], [177]
Mictecaciuatl, wife of Mictlantecutli, [211]
Mictlantecutli, lord of the Mexican Hades, [196], [211], [218] Milky Way,
in South American myth, [141]; as Slavonic path to Heaven, [209]; as
American Indian route to Paradise, [211]-[212]
Milton, mythology of, [44]
Minerva, [278]; Ben Jonson mentions, [280]; described, [284]
Minos, [206]
Mithra, Persian deity, [289]
Mitra, Hindu deity, [289]
Mixcoatl, Mexican god, [124]
Mjolnir, hammer of Thor, [294]
Modern Mythology, Lang's, [66], [71]
Mohammed confused with gods, [43]
Mohammedans, soul myth of, [152]
Monan, deity of Tupi-Guarani Indians, attempts destruction of
world, [139], [183]
Monotheism, causes of, [30]
Moon-gods, [126]-[127]; their qualities, [127]; connexion with water, [127];
goddess, her connexion with fertility, [127]; with love, [127];
myths classified, [155]-[156]
Morrigan, Irish war-goddess, [296]
Mother-goddess in Mexico, [98]
Mound-building in America, [305]-[306]
Moxos Indians, star myth of, [140]
Müller, K. O., his view of mythic science, [46]
Müller, Professor Max, definition of religion, [14]; on character of
early thought, [21] et seq.; his interpretation of myth, [47]
et seq.; [50]-[51]; applied methods of comparative philology
to myth, [48]; described myth as 'a disease of language,' [48]; his
critics, [49]-[50]; opposed by anthropological school, [52]; his theory
of effect of gender-terminations upon beliefs regarding natural
phenomena, [52]; Mannhardt on his theory, [53]
Mummification, theory of soul developed from, [79]
Mummu, Babylonian monster, [34]-[35], [166]
Mundruku Indians, creation myth of, [183]
Murri tribe, fire-stealing myth of, [149]
Muskhogean Indians, traditions of, [305]
Muyscas Indians, flood myth of, [153]; moon myth of, [156]
Mysteries, Greek, [19]
Myth, definitions of, [11], [12] et seq., [87]; regarded by some as
religious in character, [13], [20], [63], [88]; its inter-relation with
comparative religion, [14] et seq.; elements of, [15] n.;
its relations with history, [15] n., [34], [42], [58], [90]-[91], [92];
savage and irrational element in, [15], [16], [18] et seq.,
[45], [65], [67], [69]-[90]; editing of, [16], [18], [33]-[35]; and early science, [20];
invention of, [21]; development of, [30]-[31], [58]; and spirit of sanctity,
[32]-[33]; fusion in, [33]; purgation of, [33]; explanation of, lost, [34];
antiquity of, [33]-[34]; causes of its change, [33]-[34]; classification
of, [35] et seq.; distribution of, [35]-[36]; theory of origin of,
in one centre, [36]; fixity of, [38], [55]-[56]; authenticity of, [39];
Christian fathers on, [43]; 'psychic' explanation of, [43]; scientific
treatment of, [46]; its comprehension through language, [48], and
see Müller; as natural phenomena, [43]; 'pragmatical' explanation
of, [43]; Müller's interpretation of, [50]; personalism in, [56]; among
races of low culture, [56]; and natural phenomena, [57]; names in, [57]-[58];
its regularity of development, [58]; regarded by some as non-religious
in character, [61], [68], [87], [92]; and ritual, [61], [64], [89], [238]; as
primitive philosophy, [62]; interpreted by allegory, renders ancient
forms significant, [62]; non-ethical nature of, [64]; difference between,
and religion, [68]; early, not essentially absurd or blasphemous, [69];
difference between dogma and, one of degree only, [69]; arguments
against Lang's conception of, [69]; Lang's three stages of, [70];
interpretations of, in accordance with contemporary ideas, [70];
complexity of, [70]; comparison of savage with 'civilized,' [71];
stratification theory of, [81]-[82]; survival of, due to grouping, [86];
secondary, [90], [238]; in early, animals take place of gods, [109]; solar,
its groundwork, [120]; various classes of, [138]; and folklore, connexion
between, [234]; written sources of, [245] et seq.; in English
poetry, [275]-[281]
Myth, Ritual, and Religion, Lang's, [66], [67], [83]
Mythic law, nature of, [30]-[31]; resolution of materials of, into
their original elements, [47]; recapitulation of progress of science
of, [100]-[101]
'Mythological habit' (interpretation of myth by one method), denounced
by Mannhardt, [53]
Mythologie et les fables expliquées par l'histoire, La, Abbé
Banier's, [45]
Mythology, function of, [11]; and folklore contrasted, [12] et seq.;
definition of, [12] et seq.; chronological sketch of, [40] et
seq.; in the eighteenth century, [45]; symbolic method applied
to, [46]; comparative, [47]; comparative philology and, [47] et seq.;
philological school of, [47]-[51]; described by Müller as 'a disease
of language,' [48]; anthropological school of, [51]; meteorological
school of, [51]; Spencer's system of, [59]-[60]; takes the place of
dogma in early religion, [61]; exactitude essential to study of, [65];
'Covent Garden' school of, [75]; theory of non-religious nature of, [88];
growth of moral and ethical characteristics in, [114]-[115]
Mythology and Folklore, Cox's, [223]
Mythology of the Aryan Nations, Cox's, [50]
Myths, what they explain, [15]; ætiological or explanatory, [21], [58], [89];
animistic, [31]; bird, [31]-[32]; creation, [34]-[35]; connexion between
Old and New World, [36]; deluge or flood, [56]; resemblance between, not
necessarily borrowed, [37]; borrowing of, [37], [189]-[192]; characteristics
of primitive, [37]-[38]; sophisticated, [37]-[38]; method of gauging antiquity
of, [38]; process of interaction of, [38]; thunder and lightning, [51];
nature poetry in, [53]-[54]; solar, [36]; Lang on, [54]; Tylor's
general thesis regarding, [55]; secondary, [62], [90], [238]; diffusion of
identical, [70]; distribution of plots of, [70]; dissemination of, [70], [97];
details of, represented in ceremonies, [87]; comparative tables
of, [144]-[157]
N
NAGAS, Hindu mythical beings, [256]
Naman, Irish war-goddess, [296]
Namaquas, death myth of, [151]
Names, in myth, [57]-[58]; Spencer's theory of, [60]; Lang on philological
analysis of, [71]
Narcissus, [45]
Natural phenomena in myth, [43], [57]
Navaho Indians, creation myth of, [147]; fire-stealing myth of, [149];
after-life of, [213]
Neevougi, sacred stone of Inniskea, [27]
Neith, Egyptian goddess, [127]
Nemi, priest of, [76]
Neptune, [126]
Nergal, Babylonian god of Netherworld, [254], [288]
Nét, Celtic war-god, [295]
Newhaven, myth of Brounger current in, [26]
New System, or an Analysis of Ancient Mythology, Bryant's, [46]
New Zealanders, fire-stealing myth of, [149]; myth of death among, [151]
Nibelungs, the, [262]
Niflheim, [170], [197]
Nihongi, Japanese mythic book, [168], [260]
Ningphos (Bengal), taboo myth of, [150]; death myth of, [151]
Nirig, Assyrian war-god, [287]
Nokomis, Algonquin Indian Earth-Mother, [134]
Normandy peasantry, fire-stealing myth of, [149]
Nuada of the Silver Hand, Irish deity, [295]
Nusku, Babylonian god, [288]
Nut, Egyptian sky-goddess, [165]
Nya, ruler of Slavonic Underworld,
O
OAK, 'animistic repository of thunder,' [94]
Odin, Norse god, [45]; as thunder-bird, [123]; as wind-god, [132];
in creation myth, [170]; as Wild Huntsman, [197]; sacrifices his
eye for draught of water, [226]; leads Æsir migration, [260];
in the Eddas, [261]; described, [292]
Odyssey, the, [257]-[259]
Ogma, Irish deity, [295]
Oki, Powhatan deity, [305]
Okulam, Chinook myth, [302]
Old Harry, spirit, [45]
Ops, Latin goddess of fertility or wealth, [134]
Oregon Indians, creation myth of,
Orestes, his myth etiological, [79]
Orinoco tribe, culture myth of, [150]
Orion, different conceptions of, [140]; constellations of, in South
American myth, [141]-[142]; Bakairi idea of, [182]
Orithyia, [95]
Ormuzd (Ahura Mazda), Persian creative deity, [169]
Orpheus, Reinach's, [85]
Osiride et Iside, Plutarch's, [246]
Osiris, [135], [218], [220], [246], [285]; myth of, built up, [39];
as corn-spirit, [113]-[114], [129]-[130]; his development, [113]-[114];
and dismemberment myth, [143]; as Creator, [164]
Otherworld, Celtic, [209]-[210]
P
PACARI TAMPU, Peruvian myth of, [16]
Pachacamac, Peruvian thunder-god, [16], [173]-[174]
Pallas Athene, [20]; according to Pragmatic, Psychic, and Stoic
schools, [43]; referred to by Milton, [278]; Brigit compared with, [296]
Pampas Indians, belief in after-life, [212]
Pan, myth of, [132]
P'an Ku, Chinese creative deity, [167]
Pantheons, causes which modified, [30]
Papagos Indians, creation myth of, [147]
Paradise, [195] et seq.
Paraguayans, culture myth of, [150]
Passes of Brazil, belief about earth of, [134]
Patagonians, belief in after-life, [212]
Pawnee Indians, dismemberment myth of, [146]; creation myth of, [147];
myth to account for customs or rites of, [157]
Payne, E. J., his History of the New World called America, [84]
Pehuenche Indians of South America,
[314]; whale-goddess of, [314]
Pentecost Islanders, dualistic myth of, [146]; death myth of, [151]
Pentheus, legend of, [243]
"Period of the Gods," a cycle of Japanese myths, [260]
Peroun, Slavonic god, [28]
Persephone, [114]; myth of, [129]-[130], [206], [288], [304]
Persians, dualistic myth of, [145]; creation myth of, [146]; flood
myth of, [153]; place of reward of, [153]
Personality, theory of—see Animism
Peruda, Tupi god of generation, [184]
Peruvian Indians, their name for Earth-Mother, [134]; belief in
destruction by fire among, [139]; myth of birth of gods among, [144];
creation myth of, [147]; their myth of origin of man, [148]; their
myth of origin of heroes, [149]; culture myth of, [150]; fire myth
of, [152]; flood myth of, [153]; place of punishment of, [154]; moon
myth of, [156]; star myth of, [156]
Peruvian myth, [16], [84]; sun-god in, [119]; Mama-cocha ('Mother Sea')
in, [125], [314]; Copacahuana (idol) in, [125]; creation myth, [173]-[174];
Paradise and Hell in, [212]
Pherecydes of Leros, his adjustment of myth to popular belief, [42]
Pherecydes of Syros, his treatise on myth, [41]-[42]
Philological school, the, [47]-[51]; its sub-schools, [50]; method of,
criticized by Lang, [71]
Picumnus, [134]
Picus, Latin deity, [32], [117]
Pillan, Araucanian deity, [308]-[309], [312]
Pilumnus, Latin rural deity, [134]
Pirrhua Manca, Peruvian sun-god, [16]
Place of punishment, [195] et seq.; myths of, classified, [154]
Place of reward, [195] et seq.; myths of, classified, [153]-[154]
Plant cults, [93]
Pleiades, different conceptions of, [140], [141], [142], [156]; Bakairi idea
of, [182]; Tupi-Guarani idea of, [184]
Plutarch, on Egyptian animal deities, [15]; his pragmatical explanation
of myth, [43]; his writings on Egyptian myth, [246]
Pluto, ruler of Greek Hades, [45], [206], [218]
Podarge, white-footed wind, [133]
Poetry, English, myth in, [275]-[281]
Polynesians, dismemberment myth of, [146]; myth of origin of man of, [148];
death myth of, [151] olyonymy, factor in formation of myth, [48]
Polytheism, definition of, [29]; strange gods readily adopted in a
state of, [34]
Pomona, Latin goddess of fruit-trees, [135]
Popol Vuh, Kiche mythic book, [172], [187], [190]; not influenced
by Biblical ideas, [188]-[189]; material of, [264]; creation story
in, [264]-[265]; importance of, [269]; English translation of, in
The Word by Guthrie, [270]
Porphyry on myth, [43]
Poseidon, Greek sea-god, [41], [126]; as brother of Pluto, [206]
'Powers,' Marett's definition of, [24]
Prajapati, Indian creative deity, [160]-[161]
Prehistoric Man, Wilson's, [306] n.
Priests, Araucanian, [312]
Primitive Culture, Tylor's, [55]-[58]
Primitive Marriage, McLennan's, [59]
Prince, Professor, [271]
Principles of Sociology, Spencer's, [59]
Prithivi, Hindu Earth-Mother, [289]
Procris, as dew, [50]
Prodicus, his interpretation of myth, [42]
Prolegomena zit einer wissenschäftlicher
Mythologie, Müller's, [46]
Prometheus, bird-form of, [123]; as fire-stealer, [140]; compared with
Loki, [293]
Prometheus Unbound, Shelley's poem, [276]
Proserpine and golden bough, [78], [80], [81]
Proteus, Gwydion compared with, [296]
Ptah, Egyptian creative god, [115], [165], [285]
Pueblo Indians, belief in destruction by fire, [139]
Punchau Inca, Inca sun-god, [309]
Purusha, Indian deity, [159]-[160]
Pyrrha, [178]
Q
QUEENSFERRY (Scotland), ceremony of Burry Man at, [135]-[137]
Quetzalcoatl, as agricultural god, [129]; in creation myth, [171]; as
Mexican wind-god, [264]-[299]
Qui-oki, Nottoway god, [305]
R
RA, Egyptian solar deity, [114], [115]; as creator in form of Khepera, [163];
chief of Egyptian heaven, [199]; described, [285]
Ragnorök, Norse day of doom, [261]
Raini, Mundruku creator, [183]
Ramayana, the, Hindu epic, [256] et seq.
Rama, [256]
Reinach, Salomon, his works, [84]-[85], [109]
Religion, definitions of, [14]; pre-animistic, [23]; sacred and frivolous
in, [67]; difference between myth and, [68]; primitive, two great types
of, [82]
Religion of the Semites, Robertson Smith's, [61], [83]
Religious sentiment, survival of, [70]
Researches into the Early History of Mankind, Tylor's, [55]
Revue de l'histoire des religions, Tiele's, [65]
Rex Nemorensis (King of the Wood), [79]
Rhadamanthus, one of the tribunal of the Greek Underworld, [206];
ruler of Elysian Fields, [207]
Rhea, wife of Cronus, [18], [134], [276], [277]
"Rígsmál," Norse mythic book, [262]
Rig-Veda, Indian sacred book, creation myth in, [159]-[160]
Rites, myths of, classified, [157]
Ritual, and myth, [89], [238] et seq.; movements, [239];
in folk-belief, [239]-[240]
River Chaco Indians of South America, creation myth of, [183]
Romans, their myth of origin of heroes, [149]; soul myth of, [152];
fire myth of, [152]; place of reward of, [153]; moon myth of, [156]
Round Table, King Arthur's, as the sun, [122]
Rudra, Hindu deity, [132], [291]; swallows universe, [163]
Rumanians, dismemberment myth of, [146]
Russians, dismemberment myth of, [146]
Rustem, as sun-hero, [122]
S
SABITU, Assyrian sea-goddess, [252], [254]
Sacred, idea of the, [33]; sacred stones, [27]
Sahagun, Father Bernardino, Spanish historian of Mexico, [263]-[264]
Samoyede fetishes, [104]-[105]
Satapatha Brahmana, Hindu sacred book, creation myth
in, [160] et seq.
Saturn, Milton on, [277]; Keats on, [276]-[277]
Savage and civilized myths compared, [71]-[72]
Savage and irrational element in myth, [15], [16], [45], [51]; Tiele
on, [65]; Lang on, [67]
Scandinavian creation myth, [170], [193]-[194]
Schelling, Friedrich, on myth and national development, [46]
Science, early, and myth, [20] et seq.
Science of Fairy Tales, Hartland's, [92]
Science of Language, Sayce's, [223]
Scotland, Faust legend variant in, [228]-[233]; fisher beliefs of, [234];
boat-language of fishers of, [235]; taboo of animal names in, [235];
May-time ceremonies in, [240] et seq.
Sea-gods, [125]
Secondary myth, [90]; frequently arises out of ritual, [238]
Serpent, horned, in American myth, [307]
Servius, his allegorical interpretation of the golden bough, [78]
Shaddai, or Shedi ('my demon'), early form of Yahweh, [74]
Shamans, of Chinooks, [303]-[304]
Shamash, Babylonian god, [250], [288]
Sheol, Hebrew Hades, [203]-[204]
Shesu-Heru, [198]
Shintoism in the Kojiki and Nihongi, [260]
Shropshire Folklore, Burne's, [226]
Shu, Egyptian god, [165]; birth of, [163]
Sidhe (fairy folk) in Irish myth, [295]
Siegfried, [122]
Sif, Norse goddess, wife of Thor, [294]
Sigfusson, Sæmund, Norse historian, [261]
Sigu, deity of Arawak Indians,
Sigurd, as sun-hero, [122]
Sin, Scandinavian deity, [123]
Sin, Babylonian moon-god, [288]
Sir John Rowll's Cursing, mythological allusions in, [44]-[45]
Sita, Hindu goddess, [256]
Siva, Hindu deity, [291]
Skasa-it (Robin) in myths of Chinook Indians, [302]
Skrymir, Norse giant, [45]
Sky, Egyptian ideas regarding, [165]
Sky-god, and Lang's 'All-Father' deities, [74] n.; European, [89];
Sky-Father, [133]
Slavonic place of the dead, [207]-[209]
Smith, Professor G. Elliot, theories of, [36]-[37]. [95]-[100]
Smith, William Robertson, his theories regarding myth, [61]-[64];
on the non-religious character of myth, [61]
Snorri Sturlason, Norse mythologist, [260]
Socrates, on the analysis of divine names, [42]
Solar myth, [36]; Lang on, [54]; its groundwork, [120]-[122]
'Solar' theory, its mythological merits, [120]
Solomon Islanders, death myth of, [151]
Soma, [256], [291]
"Song of Thrym, The," Norse mythic book, [262]
Soul, early beliefs about, [22] et seq.; conception of, [59];
conception of, not essential to idea of god, [72]; myths of,
classified, [151]-[152]; search for, among the Chinooks, [303]-[304];
belief regarding, among Araucanian Indians, [313]
South America, star myths of, [140]-[142]; creation myths of, [177]-[179]
Southern Cross (constellation), in South American myth, [141];
different conceptions of, [184]
Southern Indians, death myth of, [151]
Spencer, Herbert, his definition of religion, [14]; his system of
mythology, [59]; refutation of his theories by Lang, [60]
Spirit, Tylor on, [59], [102]; idea of, [102]-[104]; distinction between,
and god, [128]; idea of, connected with wind or breath, [298]
Staden, Hans, on Tupi-Guarani beliefs, [183]
Star myths, [140]-[142]; classified, [156]
Stars, personification of, [202]
Stratification of myth, theory of, [81]-[82]
Studies in Ancient History, McLennan's, [59]
Subterranean passage, legend of, [227]-[228]
Sun-gods, [118]-[122]; in Peru, [119]; later phases of, [119]; in Egyptian
mythology, [119]-[120]; animistic and anthropomorphic ideas of, [120];
myths classified, [155]; worship in Mexico, [299]-[300]; in America, [305]
Supernaturalism, Marett's definition of, [24]
Surya, Hindu deity, [289]
Susa-no-o, Japanese deity, [260]
Sym Skynar, [45]
Symbolik und Mythologie, Creuzer's, [46]
Synonymy, factor in formation of myth, [48]
T
TABOO, myths of, [143]; myths of, classified, [150]; of animal names
in Scotland, [235]
Tacullies, creation myth of, [147]
Taittiriya Brahmana, Hindu sacred book, creation myth in, [160]-[161]
Tales, children and 'mis-telling' of, [38]
Taliesin, ancient British bard, [296]
Talmud, the, [204]
Tamandare, Tupi-Guarani hero, [183]
Tammuz, Babylonian deity, [251], [288]
Tangoroa, in Polynesian dismemberment myth, [143]
Tapio, forest-god of Finns, [76]
Tartarus, region in the Greek Hades, [206]
Tawiscara, (Dark One), Huron evil deity, [27], [37], [191]
Taylor, Thomas, his translation of Pausanias, [46]
Tefnut, Egyptian goddess, [163]; birth of, [164]
Tempuleague, whale-goddess of the Pehuenche Indians, [314]
Tepeyollotl, Mexican god, [134]
Termagent or Tyr, Scandinavian deity, [43]
Test of recurrence in myth, [32], [47], [91]; definition of, [39]; Lang on, [71]
Tethra, lord of Celtic Underworld, [295]
Teutates, [294]
Teutonic mythology described, [292] et seq.
Teutons, dualistic myth of, [145]; creation myth of, [147]; culture myth
of, [150]; taboo myth of, [150]; fire myth of, [152]; flood myth of, [153];
place of reward of, [153]; place of punishment of, [154]; creation
stories among, [170]; realm of woe of, [196]; Valhalla of, [197]; mythic
writings of, [260]-[262]
Texts, comparative lateness of most traditional, [91]
Tezcatlipoca, Mexican deity, [74], [115], [133], [171], [264]; as Lord of Night
Wind, [132], [297]-[298]
Theagenes of Rhegium, [15]; his criticism of myth, [41]
Theobiography, or life-history of gods, [63]
Thetis supplies Apollo with divine food, [121]
Thlinkeet Indians, thunder-god of, [123]; myth of birth of god of, [144];
beast myth of, [145]; dualistic myth of, [146]; fire-stealing myth
of, [149]
Thoms, W. J., his definition of folklore, [223]
Thor, Norse deity, [123], [124], [262], [293]-[294]
Thoth, Egyptian deity, [115], [127], [285]; commands creation, [165]
Threshold of Religion, Marett's, [23], [88]
Thunder and lightning, myths of, [51]
Thunder-gods, [122]-[124]; Andean ideas of, [122]; as birds, [123]-[124];
their lightning spears, [123]; connected with flint, [124];
with rain, [124]
Thunderer, supernatural being of Chinook Indians, [301]
Tiawath, Babylonian monster, [34]-[35], [166], [167], [283], [287]
Tiele, Cornelius Petrus, his position, [65]; on barbarous survivals, [65];
on the anthropological school, [65]-[66]
Tien or Shang-ti, Chinese creative deity, [167]
Time, reckoning of, anciently regarded as a science, [126]-[127]
Tinneh or Déné Indians (Hare-skins), beast myths of, [145]; creation
myth of, [147]; soul myth of, [152]; flood myth of, [153]
Titans, Keats on, [277]
Tlaloc, Mexican water-god, [171], [299], [309]; as ruler of terrestrial
Paradise, [196], [210]
Tlazolteotl, Mexican goddess, [115]
Tobacco, ceremonial use of, among American tribes, [312]
Toci, Mexican Earth-Mother, [299]
Todas Indians, myth to account for custom or rites of, [157]
Tohil, deity of Kiche Indians, [26], [268]
Tollan, ancient Mexican city, [264]
Toltecs, culture myth of, [150]
Tonacaciuatl, Aztec creative goddess, [211]
Tonacatecutli, Aztec creative deity, [211]
Tonga Islanders, place of reward of, [154]
Tootah, thunder-bird of Vancouver Islanders, [123]
Torquemada, writer on Mexican myth, [264]
Toru-guenket, Tupi moon and principle of evil, [184]
Toru-shom-pek, Tupi sun and principle of good, [184]
Totemism, definitions of, [28]-[29]; German ignorance of, [85]
Totems, British, [28]; examples of, in myth, [28]; allusion to, in
antiquity, [29]; Lafitau's interpretation of, [29]; Jevons on, [86];
development of, into gods, [108]-[110]; animal attributes of, [109];
distribution of, among tribal gods, [109]; manner of determining, [109];
causes which tend to humanize, [110]; various methods of fusion of,
with the god, [110]
Tradition, definition of, [11]; use of the term, [13] n.; comparative
lateness of written, [91]; unequal method of recording, [91];
interpretation of its testimony, [91]; evidence of age in, [91];
metamorphoses of, [91]
Transition from hunting to agricultural religion, [117]
Tree of Life, Crawley's, [14]
Tree-spirit, in cult of Arician grove, [76]; represented by
living person, [76]
Triduana, St, legend of, [224]-[227]
Trophonius, [121], [206]
Tsuki-yumi, Japanese moon-god, [168]
Tuatha de Danann (Children of Danu), Celtic deities, [220], [263], [294], [295]
et seq.
Tuonela, Finnish place of dead, [304]
Tupi-Guarani Indians, star myth of, [141]; dualistic myth of, [146]; fire
myth of, [152]; flood myth of, [153]; creation myth of, [183]-[186]
Tutivillus, a fiend, [44]
Two Brothers, Egyptian story of, [247]-[248]
Tylor, Sir E. B., definition of religion, [14]; his general thesis, [55]-[56];
on language and formation of myth, [56]-[57]; his animistic theory, [58]-[59]
Tyr, Norse deity equated with Jupiter and Zeus, [48]
Tzentals, creation myth of, [147]
Tzitzimime, Aztec demons, [211]
U
UAPÈS of Brazil, birth of gods myth of, [144], [191]-[192]
Uitzilopochtli, Mexican deity, [32], [264], [298]-[299]; evolved from
humming-bird, [32] n., [110]; evolved from bird totem, [117];
as lightning, [123]; serpent symbols of, [124]; sacrifices to, [198]
Ulmenes, lesser spirits of Araucanian Indians, [311]
Underworld, myths of, classified, [154]-[155]; man originates in, in
American myth, [181]-[182]
Undry, cauldron of Dagda, a Celtic deity, [295]
Unseen, fear of, [103]
Upsala Codex, the, of Younger Edda, [261]
Uranus, first monarch of Olympus, [18], [53], [283]
Ut-Napishtim, myth of, [252]-[253]
V
"VAFPRÚTHNISMÅL," the, Norse mythic book, [261]
Valhalla, Norse Heaven, [197]-[198]
Varuna, Hindu god, [53], [130], [256], [289]
Vasus, [256]
Vayu, Hindu deity, [256], [289]
Vedas, Hindu sacred books, [255]-[256]; savagery in, [20]
Veddah of Ceylon, fetishism among, [106]
Vedde-Yakko, Cingalese fetish of chase, [106]
Vedic Hindus, wind-god of, [132]; myth of birth of gods of, [144];
fire-stealing myth of, [149]; myth of place of reward of, [153]
Vegetation spirits, [79]; rites, [135]-[137]
Venus, [237]; as wife of Vulcan, [279]; allusions to, in poetry of
Swinburne, Lord de Tabley, and Ben Jonson, [280]-[281]; associated
with Ishtar, [288]
Vidhatri, Hindu god, [256]
Vine, sacred, [94]-[95]
Viracocha, Peruvian water-god, [16]
Virgil on the golden bough, [77]-[78]
Vishnu, Hindu deity, [256], [257], [290], [291]
Vishnu Purana, Hindu sacred book, creation myth in, [161]-[163]
Vivasvat, [256]
Volsungs, Teutonic mythical family, [262]
"Völuspá," the, Norse mythical book, [261]
Vukub-Cakix, 'the great Macaw' in Kiche myth, [172], [265] et seq.
Vulcan or Hephæstus, as god of fire, [131]; referred to by Milton and
Ben Jonson, [297]
W
WAÏNAMOÏNEN, Finnish deity, [304]
Wallum-Olum, mythic book of Lenapé Indians, [245]
Wampum Record, Algonquin book translated by Prince, [271]
Water, its connexion with moon, [127]
Wells, holy, [226]
Welsh Celts, mythic book of, [262]-[263]
West, as place of the dead, [219] and [313]
Westcar Papyrus, [246]-[247]
Western Isles, Martin's, [27]
Wind connected with spirit or life [298]; gods of, [132]-[133]
Wiradthuri tribes, [157]
Wizard, 'scoring' a, [28]
Women's rites, [243]-[244]
World, creation of, see Chapter VI, [158] et seq.
Wurm manuscript, of Younger Edda, [261]
X
XBALANQUE, hero-god of Kiche Indians, [265] et seq.
Xenophanes of Colophon, his criticism of myth, [40]-[41]
Xibalba, Hades of Kiches of Guatemala, [212]-[213], [266] et seq.;
ruled by secret society, [212]-[213]
Xilonen, Mexican maize-goddess, [299]
Ximenez, translator of Popol Vuh into Spanish, [187], [270]
Xiuhtecutli, Mexican fire-god, [131], [171]
Xmucane, [172]
Xolotl, Mexican god, [172]
Xpiyacoc, Kiche primeval deity, [172]
Y
YAHWEH, god of Hebrews, early form of, [74], [201]-[202]
Yama, [256]
Yesumaro, transcriber of Japanese myth, [259]
Yetl, thunder-bird (Athapascan), [123], [179]
Yibil, Babylonian fire-god, [131]
Ymir, Norse earth-giant, [170]
Ynglinga Saga, the, Norse mythic book, [261]
Yorkshire, soul myth in, [152]
Yuba Paik, deity of Choctaw Indians, [304]
Yurakare Indians, star myth of, [141]
Z
ZEALAND, creation of island of, [260]
Zephyrs, as west wind, [133]
Zeus, Greek deity, birth of, [18]; as principle of life, [41];
equation of, with Jupiter and Tyr, [48]; philological
school and his name, [48], [53], [289]; as woodpecker, [94];
oak the dwelling-place of, [94]; father of Apollo, as the
sky, [121], [305]; father of Hephæstus, [130]; casts him from
Olympus, [131]; transforms the Pleiades into doves, [142];
brother of Pluto, [206]; as portrayed by Homer, [258];
described, [283]
Zipacna, earth-giant in Kiche myth, [265] et seq.
Zootheism, [300],
Zulus, creation myth of, [147]; myth of origin of man of, [148];
culture myth of, [150]
Zuñi Indiana, dismemberment myth of, [146]; creation myths
of, [147], [183]; myth of origin of man of, [148]