The Child and Childhood in Folk-Thought / Studies of the Activities and Influences of the Child Among Primitive Peoples, Their Analogues and Survivals in the Civilization of To-Day

by Alexander Francis Chamberlain

Mother-Ocean.

The Chinchas of Peru looked upon the sea as the chief deity and the mother of all things, and the Peruvians worshipped Mama-Cocha, "mother sea" (509. 368), from which had come forth everything, even animals, giants, and the Indians themselves. Associated with Mama-Cocha was the god Vira-Cocha, "sea-foam." In Peru water was revered everywhere,—rivers and canals, fountains and wells,—and many sacrifices were made to them, especially of certain sea-shells which were thought to be "daughters of the sea, the mother of all waters." The traditions of the Incas point to an origin from Lake Titicaca, and other tribes fabled their descent from fountains and streams (412. 204). Here belong, doubtless, some of the myths of the sea-born deities of classical mythology as well as those of the water-origin of the first of the human race, together with kindred conceits of other primitive peoples.

In the Bengalese tale of "The Boy with the Moon on his Forehead," recorded by Day, the hero pleads: "O mother Ocean, please make way for me, or else I die" (426. 250), and passes on in safety. The poet Swinburne calls the sea "fair, white mother," "green-girdled mother," "great, sweet mother, mother and lover of men, the sea."

Mother-River.

According to Russian legend "the Dnieper, Volga, and Dvina used once to be living people. The Dnieper was a boy, and the Volga and Dvina his sisters." The Russians call their great river "Mother Volga," and it is said that, in the seventeenth century, a chief of the Don Cossacks, inflamed with wine, sacrificed to the mighty stream a Persian princess, accompanying his action with these words: "O Mother Volga, thou great River! much hast thou given me of gold and of silver, and of all good things; thou hast nursed me and nourished me, and covered me with glory and honor. But I have in no way shown thee my gratitude. Here is somewhat for thee; take it!" (520. 217-220).

In the Mahábhárata, the great Sanskrit epic, King Sántanu is said to have walked by the side of the river one day, where "he met and fell in love with a beautiful girl, who told him that she was the river Ganges, and could only marry him on condition he never questioned her conduct. To this he, with a truly royal gallantry, agreed; and she bore him several children, all of whom she threw into the river as soon as they were born. At last she bore him a boy, Bhíshma; and her husband begged her to spare his life, whereupon she instantly changed into the river Ganges and flowed away" (258. 317). Similar folk-tales are to be met with in other parts of the world, and the list of water-sprites and river-goddesses is almost endless. Greater than "Mother Volga," is "Mother Ganges," to whom countless sacrifices have been made. In the language of the Caddo Indians, the Mississippi is called báhat sássin, "mother of rivers."

Mother-Plant.

The ancient Peruvians had their "Mother Maize," Mama Cora, which they worshipped with a sort of harvest-home having, as Andrew Lang points out, something in common with the children's last sheaf, in the north-country (English and Scotch) "kernaby," as well as with the "Demeter of the threshing-floor," of whom Theocritus speaks (484. 18).

An interesting legend of the Indians of the Pueblos of Arizona and New Mexico is recorded by Muller (509. 60). Ages ago there dwelt on the green plains a beautiful woman, who refused all wooers, though they brought many precious gifts. It came to pass that the land was sore distressed by dearth and famine, and when the people appealed to the woman she gave them maize in plenty. One day, she lay asleep naked; a rain-drop falling upon her breast, she conceived and bore a son, from whom are descended the people who built the "Casas Grandes." Dr. Fewkes cites a like myth of the Hopi or Tusayan Indians in which appears kó-kyan-wüq-ti, "the spider woman," a character possessing certain attributes of the Earth-Mother. Speaking of certain ceremonies in which Cá-li-ko, the corn-goddess, figures, he calls attention to the fact that "in initiations an ear of corn is given to the novice as a symbolic representation of mother. The corn is the mother of all initiated persons of the tribe" (389 (1894). 48).

Mr. Lummis also speaks of "Mother Corn" among the Pueblos Indians: "A flawless ear of pure white corn (type of fertility and motherhood) is decked out with a downy mass of snow-white feathers, and hung with ornaments of silver, coral, and the precious turquoise" (302. 72).