be freed from it. While the sun exists, the morning star must call him. At the summons of the star the golden disk springs from the pile of ashes, the sun is renewed completely, and goes forth to run his race till consumed again in the evening. Here we have the Phœnix rising from its ashes daily instead of once in five centuries.
The system outlined in the myths contained in this volume is that of the Wintus and Yanas, two stocks of Indians whom I shall describe somewhat later.
The Wintu system is remarkable for the peculiar development of the chief divinity, Olelbis, called also Nomhliëstawa.
The word “Olelbis” is formed of three etymological elements: ol, up; el, in; bis, dwelling or sitting—dwelling on high. Nomhliëstawa is formed also of three elements: nom, west; hliës, to hurl; and tawa, left-handed. Both names are epithets, and the Wintus have forgotten who or what their chief divinity is; at least I have not been able to find a man among them who could give information on this subject. Olelbis lives in the highest part of the sky; with him are the best of the first people. From his beautiful house, Olelpanti Hlut, he sees everything on earth, and seems more real and familiar than any divinity connected with other tribes. He is certainly more effective in management, more active than any divinity of other Indian stocks, so far as I know.
Olelbis disposes of the first people, except in a few cases, and he retains with himself whomsoever he likes. He sends to the earth and transforms those whom he thinks more useful below than above, and gives the example of a single ruling divinity which, without being all-powerful or all-wise, is able, through the knowledge and services of others, to bear rule over the world in all places and everywhere.
The two old women, the grandmothers, are interesting persons, counsellors of the chief divinity, rainmakers, wise with a knowledge of people of whom Olelbis is ignorant, at least professedly. These old women have been turned into a stone which has a spongy appearance and looks like the inside or porous portion of bones which are without marrow.
The great majority of Wintu metamorphoses are effected by Olelbis. The only exceptions are those of Sas, Hawt, and Tichelis, transformed by Tulchuherris, and certain changes such as those of color produced at the great musical contest given by Waida Dikit. When each played on a flute at that contest till he had done his best, till he had lost breath, then he changed color. Though the Wintu system differs much in detail from others, it agrees perfectly with all bodies of mythology on the great point, the main principle, metamorphosis. Through metamorphosis, all things have become what they are; through revelation it was learned that the metamorphoses took place, and in what way they took place. We must not consider the final act as the whole; the change had been in process for a long period, and the final words from opponents in conflict, the commands of Olelbis, the decisions of personages who changed themselves at the approach of Indians, or at signs of their coming, are but the very last act, the final incident, the official ending, so to speak, of an immensely long career in each case.
Of course there is no true information in the American ethnic religion as to the real changes which affected the world around us; but there is in it, as in all systems like it, true information regarding the history of the human mind. Every ethnic religion gives us documentary evidence. It gives us positive facts which, in their own sphere, are as true as are facts of geology in the history of the earth’s crust and surface. They do not tell us what took place in the world without, in the physical universe, they had no means of doing so; but they do tell us what took place at certain periods in the world of mind, in the interior of man.
The term “ethnic religion” needs some explanation, perhaps, before we go further. An ethnic or primitive religion is one which belongs to people of one blood and language, people who increased and developed together with the beliefs of every sort which belong to them. Such a religion includes every species of knowledge, every kind of custom, institution, and art. Every aboriginal nation or human brood has its gods. All people of one blood and origin are under the immediate care and supervision of their gods, and preserve continual communication and converse with them. According to their own beliefs, such people received from their gods all that they have, all that they practise, all that they know. Such people, while their blood is unmixed and their society unconquered, adhere to their gods with the utmost fidelity.
The bonds which connect a nation with its gods, bonds of faith, and those which connect the individuals of that nation with one another, bonds of blood, are the strongest known to primitive man, and are the only social bonds in prehistoric ages. This early stage was the one in which even the most advanced group of Indians in America found themselves when the continent was discovered.
On the Eastern hemisphere, where there were so [Pg xxxiii] many races quite distinct and different from one another, the conquest of one race by another, or the conquest of a number of races by one, was frequent and had a great influence on thought and on religion. The influence of one religion or system of thought on another was sometimes considerable, as the intellectual influence of Egypt on Greece, and sometimes great, as that of Greece on Rome.
The influence of the physical conquest of many by one was immense politically and socially, as in the case of Rome, which subdued Greece and, together with Greece, all that Alexander had conquered in Asia and Egypt. With the ruin of Carthage, Rome destroyed the ancient thought of Phœnicia, which was closely akin to the earliest Hebrew, and one of the most important among Semitic nations. With the conquest and assimilation of Transalpine and Cisalpine Gaul, the whole ancient fabric of Keltic thought on the continent gave way, and its chief elements were lost soon after.
The last of the ethnic religions of Europe, and one of the most valuable, that of the Lithuanians, continued in perfect condition till the fifteenth century, when it was ended through bloodshed and violence. This last of the systems of primitive Aryan thought in Europe passed away leaving slight traces. We know the names of some of its divinities; we know that it resembled the Slav, but was more developed, that it had sacred serpents and priestesses who guarded the holy, unquenchable fire; but, to the great regret of men of science, we have only small fragments of the system, brief and meagre accounts of it.
If we look closely into the religious history of the Eastern hemisphere, we shall find the position to be approximately as follows—
In the oldest of the inscriptional versions of the “Book of the Dead” on the walls of pyramids, we find the religion of Egypt advanced far beyond the first stages of development. Though animals, birds, reptiles, and insects occupy a prominent position in Egyptian religion, it is not evident why they occupy that position. There is no inscription or book to inform us. The earliest stage of Egyptian religion is lost to us. Egyptian priests, when reproached for the national worship rendered various animals, birds, reptiles, and insects, creatures that were vile, useful, clean, or unclean, as the case might be, were unable to give a cause for the worship. They were unable for the reason that the mythologic account was unknown to them, or had been lost or was unconsidered; whatever the reason, neither papyrus nor inscription explains it.
The chief gods of priestly Egypt answered exactly to the Indian divinities of the second class of myths in America, those which I have called action myths. Among these the sun and the earth were very prominent. Of the earliest gods of Egypt, those which answered to the “first people,” or divinities in American creation myths, we find no account thus far. If we had that account, it would explain why there are animals, reptiles, and insects in Egyptian religion.
In Greece those portions of the earliest mythology which were not lost were obscured. The ancient creation myths were either misunderstood, or were unknown to the educated at the period from which the first literary monuments have come down to us. Hesiod arranged and shaped Greek mythology to suit himself and his audience, so that it is quite impossible to learn from that author what the primitive myths of Greece were. If brought before him, he would doubtless have looked on them much as a certain French Algonkin and Iroquois scholar of Canada looked on the myths of America. The man had an extensive knowledge of Algonkin and Iroquois words, but an utter contempt for Indian thought, and no real knowledge of it whatever. When I mentioned Indian mythology, he exclaimed: “Mais, Monsieur, c’est quelque chose d’absurde.”
No doubt the earliest creation myths were well known throughout rural Greece among the illiterate, but there was no philosopher