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- Herausgeber: Musaicum Books
- Kategorie: Geisteswissenschaft
- Sprache: Englisch
Erminnie A. Smith's 'Iroquois Mythology' is a captivating exploration of the rich oral traditions and beliefs of the Iroquois people. Through detailed analysis and insightful commentary, Smith delves into the myths, legends, and folklore of the Iroquois, illuminating the cultural significance and symbolic meanings behind each story. Her scholarly approach combines rigorous research with a deep appreciation for the storytelling traditions of Indigenous peoples, making this book a valuable contribution to the study of Native American literature and mythology. Written in a clear and engaging style, 'Iroquois Mythology' provides readers with a comprehensive overview of the spiritual beliefs and rituals of the Iroquois Confederacy, shedding light on the interconnectedness of nature, humanity, and the supernatural world. Erminnie A. Smith, a pioneering ethnologist and linguist, draws from her firsthand experiences with the Iroquois people to offer a nuanced and respectful portrayal of their cultural heritage. Her passion for preserving Indigenous knowledge and honoring Native American traditions shines through in this meticulously researched and thought-provoking book. I highly recommend 'Iroquois Mythology' to anyone interested in Native American spirituality, folklore, or cultural studies. Smith's expertise and dedication to preserving Indigenous voices make this book a must-read for scholars, students, and anyone curious about the myths and legends of the Iroquois people.
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Veröffentlichungsjahr: 2018
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Iroquois Mythology
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Table of Contents
Chapter I. Gods and Other Supernatural Beings
The principal monuments of the once powerful Iroquois are their myths and folk-lore, with the language in which they are embodied. As these monuments are fast crumbling away, through their contact with European civilization, the ethnologist must hasten his search among them in order to trace the history of their laws of mind and the records of their customs, ideas, laws, and beliefs. Most of these have been long forgotten by the people, who continue to repeat traditions as they have been handed down through their fathers and fathers' fathers, from generation to generation, for many centuries.
The pagan Iroquois of to-day (and there are still many) will tell you that his ancestors worshiped, as he continues to do, the "Great Spirit," and, like himself, held feasts and dances in his honor; but a careful study of the mythology of these tribes proves very clearly that in the place of one prevailing great spirit (the Indian's earliest conception of the white man's God) the Iroquois gods were numerous. All the mysterious in nature, all that which inspired them with reverence, awe, terror, or gratitude, became deities, or beings like themselves endowed with supernatural attributes, beings whose vengeance must be propitiated, mercy implored, or goodness recompensed by thank-offerings. The latter were in the form of feasts, dances, or incense.
Among the most ancient of these deities, and regarding which the traditions are the most obscure, were their most remote ancestors—certain animals who later were transformed into human shape, the names of the animals being preserved by their descendants, who have used them to designate their gentes or clans.
Many races in that particular stage of savagery when the human intellect is still in its child-like state, being impressed by the awful and incomprehensible power of Thunder, have classed it foremost among their deities, with attributes proportioned to the disposition or status of the worshiper.
Hi-nuⁿ, the beneficent Thunder God of the Iroquois, compares most favorably with the same god as worshiped by other races. Ever accompanied by his equally powerful assistants, his mission was understood to be only to promote the welfare of that favored people, though isolated personal offenses might demand from him a just retribution. It was therefore safe to make unto him, on his near approach to earth, his most acceptable offering, the burning tobacco, and so firmly rooted has become that ancient custom, that the aged superstitious Iroquois of to-day can often be seen making this little offering on the near approach of every thunder-storm. It is not difficult to follow the crude reasoning by which was ascribed to Hi-nuⁿ the goodness and glory of having destroyed the giant monsters which either poisoned the waters or infested the land. That such had existed was evident from the bones often discovered, and what power other than the crashing bolt of Hi-nuⁿ could have accomplished their destruction? The similarity discoverable in the myths of many peoples regarding the Thunder God and his mission of destruction to giant animals, making this an almost universal myth, is probably traceable to this simple and natural explanation, and presents no argument that the myth itself has traveled. It may, then, be safely assumed that Hi-nuⁿ was an indigenous god of the Iroquois, the product of their own crude reasoning powers.
Brother of the great Hi-nuⁿ was the West Wind, who, with him, brought from the clouds the vivifying rain, and who finally assisted the Iroquois in the extermination of the powerful stone giants. Therefore, the West Wind ranks as a beneficent deity or spirit.
The North Wind brought only calamity in its train, often killing the unripe corn and freezing the rivers, thus depriving the people of their needed sustenance, and from the mere touch of his icy fingers the benighted hunter became stiff in death. This ranked as an evil deity ever to be feared and propitiated.
Echo, the Mars of the Iroquois, only exercised his power during their wars with other tribes, in which, by repeating among the hills their cries of Go-weh, he insured their almost certain victory. He was ever honored with special thanksgiving.
Of Tă-rhuⁿ-hyiă-wăh-kuⁿ (who bore the important office of Holder of the Heavens) there is little more known than that he brought out from their mother earth the six tribes composing the Iroquois.
These are some of the Iroquois gods, a knowledge of whose existence is contained only in myths, for they belong to the charmed "mythologic age." As, however, the Iroquois tribes have not entirely passed the boundaries of that age, it is proper to mention some of their more modern divinities, in whose worship are intermingled many of their ancient ceremonies.
The "Great Spirit," so popularly and poetically known as the god of the red man, and the "Happy Hunting-ground," generally reported to be the Indian's idea of a future state, are both of them but their ready conception of the white man's God and Heaven. This is evident from a careful study of their past as gleaned from the numerous myths of their prehistoric existence.
PL. XII—RETURNING THANKS TO THE GREAT SPIRIT.
It may be true that many of the first missionaries found them in possession of such ideas, but the Indians had long been in contact with white men from whom those ideas were obtained, and there was no incongruity in simply adding them to their former beliefs, as no fundamental change was required. They accepted the Great Spirit, but retained in many instances their former gods as his attributes, considering the thunder as his voice and the winds as his breath, and at the same time they introduced into their pagan worship a form of the trinity which is still preserved, consisting of the Great Spirit, the Sun, and Mother Earth.
Good and evil spirits also play an important rôle in Iroquoian mythology. Among the good spirits are the three sisters who still continue to preside over the favorite vegetables—corn, beans, and squashes. They are represented as loving each other very dearly and dwelling together in peace and unity. The vines of the vegetables grow upon the same soil and cling lovingly around each other. The spirit of corn is supposed to be draped with its long leaves and silken tassels. The sister who guards the bean has a wreath of its velvety pods with garments of the delicate tendrils, while the spirit of squashes is clothed with the brilliant blossoms under her care. In bright nights the sisters can be seen flitting about or heard rustling among the tall corn. To this day yearly festivals are held in their honor, and they are appealed to as "Our life, our supporters."
Among the supernatural beings corresponding to good and evil genii were the Great Heads, with ever watchful eyes, and long hair which served them as wings to bear them on missions of mercy or of destruction. This pure product of the Indian imagination figures largely in the unwritten literature of the Iroquois. There were also in those days stone giants, always the mortal enemy of man, but whose final extermination furnished the theme for wonderful stories of daring deeds performed oftentimes under the influence of charms or magic, but never in too marvelous a manner to disturb the credulity of the eager listener.
PL. XIII—STONE GIANT OR CANNIBAL.
Although Atotarho and Hiawatha were contemporary personages, whose names are still continued in the list of chiefs of the present day, the myths which have accumulated around their history are so many and varied that it is impossible to define the vague boundary line separating fact from fiction. They may, therefore, be properly classed as demigods. The name of the former, which signifies "the entangled," together with his skill, cunning, and cruelty in war, soon resulted in his becoming invested with the title of a wizard. The origin of his name is attributed to his marvelous hair, which consisted of living snakes, and thus he is represented by the pictographers of his time. He is still regarded by his tribe as having been a being with supernatural endowments.
PL. XIV—ATOTARHO—WAR CHIEF.
Among the same tribe, the Onondagas, are found what may be termed the "Hiawatha legends." So numerous and yet different are these stories, that they may be regarded as the histories of a long line of Hiawathas, the Hiawatha being the official name of one of the most important functionaries in the tribal government. These stories, in their relation through many generations, have at last become applied to one person, who is thus most marvelously endowed, as far surpassing all in goodness as did Atotarho in the opposite attributes. To him is ascribed the honor of having established the Great Confederacy of the Iroquois which so long rendered them invincible in war. His name, which signifies "He who seeks the wampum belt,"1 probably led to the superstition of his having invented wampum. To accomplish his wonderful feats, he was provided with a magic canoe which obeyed his bidding. The legendary apotheosis accorded him, in which he is represented as ascending to Heaven in a white canoe, appears to be of modern origin.
Hi-nun Destroying the Giant Animals
A hunter in the woods was once caught in a thunder-shower, when he heard a voice calling upon him to follow. This he did until he found himself in the clouds, the height of many trees from the ground. Beings which seemed to be men surrounded him, with one among them who seemed to be their chief. He was told to look below and tell whether he could see a huge water-serpent. Replying that he could not, the old man anointed his eyes, after which he could see the monster in the depths below him. They then ordered one of their number to try and kill this enemy to the human race. Upon his failing, the hunter was told to accomplish the feat. He accordingly drew his bow and killed the foe. He was then conducted back to the place where he had sought shelter from the storm, which had now ceased.
This was man's first acquaintance with the Thunder God and his assistants, and by it he learned that they were friendly toward the human race, and protected it from dragons, serpents, and other enemies.
A Seneca Legend of Hi-Nun and Niagara
A beautiful Indian maiden was about to be compelled by her family to marry a hideous old Indian.
Despair was in her heart. She knew that there was no escape for her, so in desperation she leaped into her canoe and pushed it from shore on the roaring waters of Niagara. She heeded not that she was going to her death, preferring the angry waters to the arms of her detested lover.
Now, the God of Cloud and Rain, the great deity Hi-nuⁿ, who watches over the harvest, dwelt in a cave behind the rushing waters. From his home he saw the desperate launching of the maiden's canoe; saw her going to almost certain destruction. He spread out his wings and flew to her rescue, and caught her just as her frail bark was dashing on the rocks below.
The grateful Indian girl lived for many weeks in Hi-nuⁿ's cave. He taught her many new things. She learned from him why her people died so often—why sickness was always busy among them. He told her how a snake lay coiled up under the ground beneath the village, and how he crept out and poisoned the springs, because he lived upon human beings and craved their flesh more and more, so that he could never get enough if they died from natural causes.
Hi-nuⁿ kept the maiden in till he learned that the ugly old suitor was dead. Then he bade her return and tell her tribe what she had learned of the great Hi-nuⁿ.
She taught them all he had told her and begged them to break up their settlement and travel nearer to the lake; and her words prevailed. For a while sickness ceased, but it broke out again, for the serpent was far too cunning to be so easily outwitted. He dragged himself slowly but surely after the people, and but for Hi-nuⁿ's influence would have undermined the new settlement as he had the former one. Hi-nuⁿ watched him until he neared the creek, then he launched a thunderbolt at him. A terrible noise awoke all the dwellers by the lake, but the snake was only injured, not killed. Hi-nuⁿ was forced to launch another thunderbolt, and another and another, before, finally, the poisoner was slain.
The great dead snake was so enormous that when the Indians laid his body out in death it stretched over more than twenty arrow flights, and as he floated down the waters of Niagara it was as if a mountain appeared above them. His corpse was too large to pass the rocks, so it became wedged in between them and the waters rose over it mountains high. As the weight of the monster pressed on the rocks they gave way and thus the horseshoe form, that remains to this day, was fashioned. But the Indians had no more fever in their settlement.
The Thunderers
The following story, as related to me by Horatio Hale, who received it from an Indian chief, shows that sustained imaginative power which seems to distinguish the myths of the Iroquoian family.
On one occasion in the ancient time three warriors set out on an expedition. When they were far distant from their own land, one of them had the misfortune to break his leg. By the Indian law it became the duty of the others to convey their injured comrade back to his home. They formed a rude litter, and, laying him upon it, bore him for some distance.
At length they came to a ridge of mountains. The way was hard and the exertion severe. To rest themselves, they placed their burden on the ground. They withdrew to a little distance and took evil counsel together. There was a deep hole, or pit, opening into the ridge of the mountain at a little distance from the place where they were sitting. Returning to the litter, they took up their helpless load, carried him near the brink of the pit, and suddenly hurled him in. Then they set off rapidly for their own country. When they arrived they reported that he had died of wounds received in fight. Great was the grief of his mother, a widow, whose only support he had been. To soothe her feelings they told her that her son had not fallen into the enemy's hands. They had rescued him, they said, from that fate, had carefully tended him in his last hours, and had given his remains a becoming burial.
