Creation Myths Of Primitive America - free ebook by Jeremiah Curtin

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Creation Myths Of Primitive America

Jeremiah Curtin

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CREATION MYTHS OF PRIMITIVE AMERICA IN RELATION TO The Religious History and Mental Development of Mankind

CREATION MYTHS OF PRIMITIVE AMERICA IN RELATION TO The Religious History and Mental Development of Mankind

BY JEREMIAH CURTIN Author of “Myths and Folk-Lore of Ireland,” “Myths and Folk-Tales of the Russians, Western Slavs, and Magyars,” “Hero-Tales of Ireland,” etc. BOSTON LITTLE, BROWN, AND COMPANY 1898 Copyright, 1898 By Jeremiah Curtin —— All rights reserved University Press John Wilson and Son, Cambridge, U. S. A. Curtin’s Works ON FOLK-LORE AND MYTHS. Myths and Folk-Lore of Ireland. Hero-Tales of Ireland. Irish Fairy Tales. Myths and Folk-Tales of the Russians, Western Slavs, and Magyars. Creat

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DEDICATION

DEDICATION

To MAJOR J. W. POWELL, Director of the Bureau of Ethnology, Smithsonian Institution, LL.D. of Harvard and Heidelberg: Sir ,—You lost your right hand in fighting to save American unity; but though the hand went from you its cunning remained, with the power to plan and to execute. The same kind of impulse that sent you to the field of battle to serve the country and the world, sent you to the field of science to serve as a geologist and an explorer in the majestic region of the Colorado, and final

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INTRODUCTION

INTRODUCTION

T HE creation myths of America form a complete system; they give a detailed and circumstantial account of the origin of this world and of all things and creatures contained in it. In the course of the various narratives which compose this myth system an earlier world is described to us, with an order of existence and a method of conduct on which the life of primitive man in America was patterned. That earlier world had two periods of duration,—one of complete and perfect harmony; another of viol

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OLELBIS

OLELBIS

PERSONAGES After each name is given that of the beast, bird, or thing into which the personage was changed subsequently. Names on which accents are not placed are accented on the penult. Names of places are explained in the notes. Kiemila and Herit mean “old” and “young,” respectively; they are applied to male persons. Pokaila and Loimis are applied to females; the first means “old,” the second “young.” Bisus , mink; Chálilak , goose; Chuluhl , meadow-lark; Dokos , flint; Hau , red fox; Héssiha

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OLELBIS AND MEM LOIMIS

OLELBIS AND MEM LOIMIS

One character in this myth is of great importance in actual Indian belief, the Hlahi or doctor, the sorcerer. The position and power of the Hlahi are explained at length in the notes to this volume. Sanihas Yupchi, the archer of Daylight, is Tsaroki Sakahl, the messenger sent by Torihas to invite Katkatchila to hunt; he appears also as the friend and messenger of Waida Dikit, who assembled the world concert in which Hawt proved the greatest musician. PERSONAGES After each name is given that of t

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NORWAN

NORWAN

This myth, which recalls the Helen of Troy tale, is extremely interesting both as regards personages and structure. At present I shall make but few remarks, and those relating only to personages. Hluyuk Tikimit, quivering porcupine, known here as Norwan, is the cause of the first war in the world. The porcupine in American mythology is always connected with sunlight, so far as my researches go, and Norwan is connected with daylight, for she dances all day, never stops while there is light. Her t

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SEDIT AND THE TWO BROTHERS HUS

SEDIT AND THE TWO BROTHERS HUS

PERSONAGES After each name is given that of the beast, bird, or thing into which the personage was changed subsequently. Dokos , flint; Hus , turkey buzzard; Klak , rattlesnake; Sedit , coyote; Wima , grizzly bear. T HERE were two brothers Hus in Olelpanti, and Olelbis had given them a place in his sweat-house. Now, when Olelbis had made up his mind to send all things down to the earth, the people in Olelpanti were talking and saying,— “What shall we do now? How will it be in the world? Dokos He

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HAWT

HAWT

PERSONAGES After each name is given that of the beast, bird, or thing into which the personage was changed subsequently. Chírchihas , mountain squirrel (red); Handokmit , striped snake; Hau , red fox; Hawt , eel; Hus , turkey buzzard; Kanhlalas , weasel; Karkit , raven; Kinus , wood dove; Kiriú , loon; Lutchi , humming-bird; Memtulit , otter; Múrope , bull snake; Nomhawena , ——; Nop , deer; Patkilis , jack rabbit; Patit , panther; Sedit , coyote; Tichelis , ground squirrel; Tsaik , bluejay; Tsár

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NORWANCHAKUS AND KERIHA

NORWANCHAKUS AND KERIHA

PERSONAGES After each name is given that of the creature or thing unto which the personage was changed subsequently. Eltuluma , ——; Hubit , wasp; Kériha , ——; Kuntihlé , a small bird unknown; Lasaswa , large spider; Nodal Mónoko , ——; Norwanchakus , ——; Norwinte , ——; Patkilis , jack rabbit; Pawnit , kangaroo rat; Pom Norwanen Pitchen , daughter of the Southern Border, the same as Norwan ; Puriwa , dark; Supchit , ——; Sanihas , daylight; Tsaik , blue jay; Tsiwihl , blue-breasted lizard; Waida We

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KELE AND SEDIT

KELE AND SEDIT

PERSONAGES After each name is given that of the creature or thing into which the personage was changed subsequently. Hinwu , big owl; Kele , mountain wolf; Kleréu Lulimet , wild lily; Pili Lúlimet , reed grass blossom; Pokok , ground owl; Pom Piweki , crooked land; Satok Pokaila , ——; Sas , the sun; Tsurat , red-headed woodpecker; Tunhlucha , frog. I N Puidal Winnem lived Kele. Olelbis built a great sweat-house there, and told him to stay in it. Kele was old and lived all alone in that place; li

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KOL TIBICHI

KOL TIBICHI

K OL TIBICHI was born at Norpat Kodiheril on Wini Mem, just before daylight. When a small boy, he used to go out by himself. If he went to play with other boys sometimes, he would not stay with them. He went out of sight, disappeared, and was lost. Then his father or mother or others would find him in this place or that unexpectedly. Sometimes they found him at home, sometimes at a distance, far away in some gulch or on some mountain. It happened that his mother would look at his bed in the nigh

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THE WINNING OF HALAI AUNA AT THE HOUSE OF TUINA

THE WINNING OF HALAI AUNA AT THE HOUSE OF TUINA

This myth and all that follow it belong to the Yanas, a nation of Indians described in the notes. The nine preceding myths are of the Wintus, neighbors of the Yanas. The languages of these two nations are radically different. PERSONAGES After each name is given that of the creature or thing into which the personage was changed subsequently. Chuhna , spider; Halai Auna , morning star; Igupa Topa , ——; Ochúl Márimi , mountain lion; Pul Miauna , colored bow, the rainbow; Pun Miaupa , son of rainbow

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THE HAKAS AND THE TENNAS

THE HAKAS AND THE TENNAS

PERSONAGES After each name is given that of the creature or thing into which the personage was changed subsequently. Darí Jowá , eagle; Haka , flint; Hakayámchiwi , the whole Haka people; Ilhataina , lightning; Tenna , grizzly bear; Tsawandi Kamshu , red flint clover; Tsawandi Kamshupa , young red flint clover; Tsuwalkai , a reddish flint. Marimi means woman. A T first about two hundred people lived with the old woman, Tsuwalkai Marimi, in one great house; they were all descended from her. They

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ILHATAINA

ILHATAINA

PERSONAGES After each name is given that of the creature or thing into which the personage was changed subsequently. Ahalamila , gray wolf; Demauna , pine marten; Gowila , lizard; Ilhataina , lightning; Jul Kurula , woodgrub; Jupka , butterfly of the wild silkworm; Tsoré Jowá , a kind of eagle. N EAR Jigulmatu lived Tsore Jowa, a very old woman. Once in the spring she went west to dig roots, and found a great clump of them. “I’ll come to-morrow and dig these,” thought she, and went home. Next mo

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HITCHINNA

HITCHINNA

PERSONAGES After each name is given that of the creature or thing into which the personage was changed subsequently. Hitchinna , wildcat; Hitchín Marimi , wildcat woman, his wife; Hitchinpa , young wildcat; Metsi , coyote; Putokya , skull people, or head people. H ITCHINNA had a wife and a son a few days old. Hitchinpa, the little son, was sleeping, and Hitchin Marimi, the wife, was taking care of her child. Hitchinna had dreamed the night before, and his dream was a bad one. “I had a dream last

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TIRUKALA

TIRUKALA

PERSONAGES After each name is given that of the creature or thing into which the personage was changed subsequently. Chíchepa , spotted chicken-hawk; Chikpina , weasel; Hapawila , water snake; Jewinna , chicken-hawk; Jewinpa , young chicken-hawk; Kedila , soaproot plant; Matsklila , turkey buzzard; Pakálai Jáwichi , water lizard; Tirúkala , lamprey eel; Wirula , red fox. Weanmauna means the hidden one. T IRUKALA lived near Jamahdi, on the Juka Mapti Mountain, and he was thinking, thinking for a

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SUKONIA’S WIVES AND THE ICHPUL SISTERS

SUKONIA’S WIVES AND THE ICHPUL SISTERS

PERSONAGES After each name is given that of the creature or thing into which the personage was changed subsequently. Chikpitpa , young weasel; Jahtaneno , a kind of shell creature; Metsi , coyote; Ichpul , frog; Sukónia , a name of pine martin, whose ordinary name is Demauna; Tsoré Jowá , a kind of eagle. O LD Jahtaneno had a great many daughters, and all but two of these were married. At that time Sukonia was a great chief in this country about us. He had a large sweat-house, and many people to

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THE FINDING OF FIRE

THE FINDING OF FIRE

PERSONAGES After each name is given that of the creature or thing into which the personage was changed subsequently. Ahalamila , gray wolf; Au Mujaupa , master of fire; Chil Daiauna , big hail; Chil Wareko , big rain; Juhauju , west wind; Júkami , north wind; Jukilauyu , east wind; Juwaju , south wind; Gagi , crow; Metsi , coyote; Patcha , snow; Sabil Keyu , small hail; Shushu Marimi , dog woman; Siwegi , a small bird, unknown. I N the beginning Au Mujaupa had fire very far down south on the oth

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HAKA KAINA

HAKA KAINA

PERSONAGES After their transformation the personages in “ Haka Kaina ” were mainly birds. I have not been able to identify the majority of them, and would refer to the notes to this myth. Hwipajusi , the father of the three girls, is a whistling swan; we find among the characters Gowila , a lizard, Malwila , meadow-lark, and Maibyu , wood dove. The only way to identify such characters surely is to hire men to shoot them in the woods and mountains. This I have done as often as possible, but in th

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TITINDI MAUPA AND PAIOWA, THE YOUNGEST DAUGHTER OF WAKARA

TITINDI MAUPA AND PAIOWA, THE YOUNGEST DAUGHTER OF WAKARA

PERSONAGES After each name is given that of the creature or thing into which the personage was changed subsequently. Hemauna Márimi , ——; Hitchinna , wildcat; Lawalila , chicken hawk; Paiowa , new moon’s youngest daughter; Titildi Marimi , black bear woman; Titindi Maupa , her brother; Topuna , mountain lion; Tuina , the sun; Wakara , new moon. T ITINDI MAUPA lived at a place called Kurulsa Mauna, where he had two sisters. Three miles west of that place lived young Topuna with his father, who ha

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THE TWO SISTERS, HAKA LASI AND TSORE JOWA

THE TWO SISTERS, HAKA LASI AND TSORE JOWA

PERSONAGES After each name is given that of the creature or thing into which the personage was changed subsequently. Chuhna , spider; Haka hasi , loon; Hitchinna , wildcat; Jamuka , acorn worm; Juka , silkworm; Metsi , coyote; Tsanunewa , fisher (a bird); Tsore Jowa , eagle. A T some distance east of Jigul matu lived old Juka. He had a great many sons and two daughters—a big house full of children. Juka’s two daughters were Tsore Jowa, the elder, and Haka Lasi, the younger. After a time Haka Las

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THE DREAM OF JUIWAIYU AND HIS JOURNEY TO DAMHAUJA’S COUNTRY

THE DREAM OF JUIWAIYU AND HIS JOURNEY TO DAMHAUJA’S COUNTRY

PERSONAGES After each name is given that of the creature or thing into which the personage was changed subsequently. Damhauja , the moon just before renewal; Darijua , gray squirrel; Halaia , morning star; Jupka , butterfly of the wild silk worm; Juiwaiyu , acorn of the Eastern black oak; Kechowala , blue jay; Mahari , Eastern black oak; Pahnino , a kind of ocean-shell; Periwiriwaiyu , another kind of Eastern black oak. J UIWAIYU lived far away in the east, in the southern part of it. His father

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THE FLIGHT OF TSANUNEWA AND DEFEAT OF HEHKU

THE FLIGHT OF TSANUNEWA AND DEFEAT OF HEHKU

PERSONAGES After each name is given that of the creature or thing into which the personage was changed subsequently. Ahalamila , gray wolf; Bohkuina , silver-gray fox; Chichi , fish hawk; Demauna , pine marten; Gagi , crow; Haka Kaina , flint; Hehku , horned serpent; Jihkulú , big owl; Jupka , butterfly of the wild silkworm; Kaítsiki , ground squirrel; Kechowala , bluejay; Malewula , wolf; Malwila , meadow lark; Manjauchu , gopher; Mapchemaina , the first people now turned into birds, beasts, an

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THE FIRST BATTLE IN THE WORLD AND THE MAKING OF THE YANA

THE FIRST BATTLE IN THE WORLD AND THE MAKING OF THE YANA

PERSONAGES After each name is given that of the creature or thing into which the personage was changed subsequently. Ahalamila , gray wolf; Bohkuina , silver-gray fox; Chichepa , spotted hawk; Chuhna , spider; Hehku , horned serpent; Hitchinna , wildcat; Howichinaipa , a small bird; Hurskiyupa , orphan; Jewina , reddish chicken hawk; Jihkulu , large owl; Jupka , butterfly of wild silkworm; Kaítsiki , ground squirrel; Kaltsauna , swift (kind of lizard); Kechowala , bluejay; Lawalila , large hawk;

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THE WINTUS

THE WINTUS

The Wintus are a nation or stock of Indians who before the coming of white men owned and occupied all that part of California situated on the right bank of the Sacramento, from its source near the foot of Mount Shasta to its mouth at the northern shore of San Francisco Bay. These Indians extended into Trinity County on the west, and still farther to the mountain slope which lies toward the Pacific. Only a small number of them, however, were on the western declivity. The great body of the nation

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OLELBIS

OLELBIS

This myth contains a complete statement concerning the beginnings of Wintu belief. Olelbis occupies the first place in the estimation of Wintus. To understand the Wintu mind, it is indispensable to begin with Olelbis. Other myths illustrate this one, explain parts of the Wintu system, and help to explain the mental life of the people; but this tale of Creation is to Indians of the western half of the Sacramento valley what their sacred books are to historic races. No Wintu has been converted to

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MEM LOIMIS

MEM LOIMIS

This beautiful myth, in which wind and water are the moving characters, needs little if any explanation, save in one point, that relating to the Hlahi, commonly called doctor by white men. The word Shaman used in Siberia describes his position accurately. He is not the master of spirits exactly, but he is the favorite and friend of one or of more spirits; that is, of such spirits as promised him their co-operation at the time when he became a Hlahi. If this person observes the rules of life that

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NORWAN

NORWAN

Next to “Olelbis” stands “Norwan,” both for value and interest. This remarkable myth recalls forcibly the Helen of Troy tale, both in its general plan and in many particulars. The great war among the first people is caused by the woman Norwan. Norbis Kiemila, who claims to be her husband, is descended from the heavenly white oak which forms part of Olelpanti Hlut, the divine mansion in the “Central Blue.” Norwan’s full name is Pom Norwan en Pitchen, that is, daughter of the land on the southern

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TULCHUHERRIS

TULCHUHERRIS

Tulchuherris resembles certain European tales more than any other in this collection. Apart from other merits, the value of such a tale in comparative mythology is evident. The old woman, Nomhawena, is an earthworm now; the Indian tale-teller says that there is no doubt on that point. Pom Pokaila, her second name (Pom, earth; Pokaila, old woman) admits of two translations,—old woman of the earth, or old woman Earth. In the first case it would apply to Nomhawena, who digs the earth always, is a w

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SEDIT AND THE TWO BROTHERS HUS

SEDIT AND THE TWO BROTHERS HUS

Sedit was in favor of death for men, and gives his reasons. It cannot be said that he brought death into the world, but he stopped the work which would have kept it out. His discourse with the Hus brothers is curious; it represents the immortality and goodness of a weak and limited creature like man as barren and monotonous. The comparison of this conversation with the account of Adam and Eve before and after the Fall is not without interest. The critical, unbelieving, disobedient Sedit, who is

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HAWT

HAWT

This myth of Hawt is very curious and subtle; it is one of the best told tales that I have found anywhere. There is a largeness about it, and, at the same time, a perfectly firm grasp on the part of Waida Dikit, the master of the assembly, that produce a grand effect. Though the story is long, it needs, I think, no explanation beyond what is stated in the introduction and in preceding notes, except some remarks touching the character of Hawt. Hawt, the great musician, is identified with water; h

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NORWANCHAKUS AND KERIHA

NORWANCHAKUS AND KERIHA

This tale contains actions and a number of personages difficult to identify, because their names are merely epithets. Eltuluma means “he swims in;” but who it is that swims in we know not. Keriha seems connected with ducks, from the fact that he wore a duck-skin all his life on earth, and, when he threw off this skin, all ducks were produced from it. Norwanchakus means the southern end of that staff or stick to which was attached the net with which these two brothers dragged Pui Mem and Bohema M

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KELE AND SEDIT

KELE AND SEDIT

Old Kele, the mountain wolf, is evidently one of the first people sent down from the sky by Olelbis; not in part, but in person. His sons and daughters were not his children, but his creation; he made them from sticks, just as Jupka made the Yanas at Jigulmatu. In the note to “Kol Tibichi” is a Wintu account of the character and actions of Kele’s sons and daughters. A very interesting and valuable account this is; it explains the werewolf idea perfectly. The wolf man of Northern Europe, the Lyka

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KOL TIBICHI

KOL TIBICHI

In connection with this tale I add the following remarks about one of the two modes of making doctors, and about certain spirits. These remarks are given, as nearly as possible, in the form of the original Wintu narrative. I have added, besides, the songs of four great existences, or gods. Every individual existence in Indian mythology has its own song. This song refers to what is most notable in the actions or character of that existence. The given song is sung by a doctor immediately after its

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THE MAKING OF DOCTORS AMONG THE WINTUS

THE MAKING OF DOCTORS AMONG THE WINTUS

The chief assists always in this ceremony, because a doctor can be made only in a sweat-house. Two chiefs may consult together and agree with old doctors in this matter, or one chief may do so if it suits him. If doctors begin, they must consult the chief, because he owns the sweat-house. The doctors and the chief or chiefs agree upon the time, and then give out the news that on a certain night they are going to create doctors. Young persons who wish to be doctors go to the sweat-house; most of

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SONGS OF SPIRITS

SONGS OF SPIRITS

1. Walokin tsawi, Lightning’s Song. 2. Olelben tsawi, the Song of Olelbis. 3. Song of Hau (red fox). 4. Song of Waida Werris (the Polar Star). [5] Hair in Indian mythology, as in other mythologies, is the equivalent of rays of light when connected with the sun and with planet luminaries....

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THE YANAS

THE YANAS

As a preface to the few myths of the Yanas which have survived, I beg to offer the following words touching this ill-fated people: Previous to August, 1864, the Yanas numbered about three thousand, as I have been informed on the sound authority of reliable white men. Taking the names and population of villages given me by surviving Indians, I should say that this estimate is not too large. During the second half of August, 1864, the Yanas were massacred, with the exception of a small remnant. Th

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THE WINNING OF HALAI AUNA

THE WINNING OF HALAI AUNA

The Yanas were fond of astronomical myths, or myths of the upper world. The morning star and the moon appear in them frequently. The great sweat-house of the sun is the dome of heaven. The name of the mysterious and mighty old uncle, Igupa Topa, seems to me to be derived from Iguna, chief sweat-house, and Tuina or Toina, the sun. Tuina is the prevailing pronunciation, but Toina is used also. Igupa is the regular form of son of Iguna, as is Topa of Toina. He is a person whose strength is well kno

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THE HAKAS AND THE TENNAS

THE HAKAS AND THE TENNAS

This myth describes a deadly feud between the people who were turned into flint, that is, fire, presumably lightning, and the grizzlies or cloud people. After I had prevailed on him to give me the story, the narrator told it with unfeigned delight. His sympathy with the old woman Tsuwalkai was great, and his enthusiasm for Tsawandi Kamshupa, who rose from the spittle of Tsawandi Kamshu, evident and striking. The origin of Ilhataina in this myth and in the following called “Ilhataina,” which is t

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ILHATAINA

ILHATAINA

In this myth lightning is “dug up,” as in the preceding one. Electricity is one of the earth’s children. The putting on of Gowila’s skin by Ilhataina is one of the curious acts frequent in Indian mythology. In the Aztec worship of Mexico, in Montezuma’s time, the sacrificing priest put on the skin of the victim as far as the waist. The wish of Ilhataina to get the old rabbit-skin robe is worthy of attention....

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HITCHINNA

HITCHINNA

Among the Iroquois the cyclone was represented as a great head, the name of which in Seneca is Dagwa Noenyent. This head would pass through a forest and tear up the greatest trees by the roots. The method used by the deceitful Metsi to rid the world of Hitchinna might remind one of the way of cooking oysters at the waterside in Virginia near the places where they are taken....

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TIRUKALA

TIRUKALA

I have referred to Tirukala in the Wintu myth “Hawt.” The battle described in this myth and the child which rises from the spittle of Burnt Face and reaches maturity in one day, are very striking. Tirukala gives the active, the working side of water as a personage, the widener of valleys, the pusher apart of mountains, the maker of all streams and rivers. Tirukala works without ceasing, he sings as he labors, and never eats food of any kind. Hawt (in the Wintu myth) gives the artistic, the poeti

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SUKONIA’S WIVES AND THE ICHPUL SISTERS

SUKONIA’S WIVES AND THE ICHPUL SISTERS

It is noteworthy that in Indian myths whenever two sisters are sent somewhere, as in the present case, and warned by father or mother against some deceiver who is likely to meet them on the way, the elder sister is generally ready to become a victim, the younger is the wise and obedient one, as in this myth. We have again a case of putting on the skin of a slain person to become like him or her. The test of bringing water was perfect, since no one who was not of the household could know where it

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THE FINDING OF FIRE

THE FINDING OF FIRE

In this, as in all Indian myths of the bringing of fire, it is procured by stealing. The pursuit in all cases is most strenuous. In one myth relays are posted along the road at short intervals; these deliver the fire to one another in great haste. At last the pursuers are very near, when the fire is given to him who afterward becomes the turtle; he places the treasure in his mouth and rolls into a deep river, where he hides till the baffled masters of fire turn homeward sorrowing....

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HAKA KAINA

HAKA KAINA

Here we find another myth of a flint people. In the Hakas and Tennas we have a struggle between the lightning and the clouds. In Haka Kaina the myth represents the advance of spring to colder regions. The swan-maidens go north with the early lightning of the year. Hence Haka Kaina, the war chief of Wahkalu, the great residence of Jupka, is represented as stealing them. In another myth, of which, unfortunately, I have only a fragment, these same swan-maidens are borne away north by Haka Kaina wit

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TITINDI MAUPA AND PAIOWA THE YOUNGEST DAUGHTER OF WAKARA

TITINDI MAUPA AND PAIOWA THE YOUNGEST DAUGHTER OF WAKARA

Paiowa is the evening star. Wakara’s most interesting daughters are always Halaia, or Halai Auna, and Paiowa. The first is the morning, the second the evening star. Halaia’s sister, Pahnino, in this myth became afterward a shell, or rather a creature which lives in a shell, as did also her mother. I do not know which kind of shell Pahnino is; it has bright colors. The increase and decrease of food, the magic power of weapons, the jealousy and hostility of the husbands of other sisters, are usual

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THE TWO SISTERS HAKA LASI AND TSORE JOWA

THE TWO SISTERS HAKA LASI AND TSORE JOWA

Love of this sort, of a sister for a brother, is found in European lore occasionally, and is, of course, a survival from a very remote past. In this myth it is the love of one of the first people, a female, afterward turned into a loon, for her brother, who was afterward turned into a wildcat. Bringing to life is one of the most familiar performances in American mythology as well as in Keltic. In Yana it is done by kicking or turning over a corpse with the foot; by boiling in water, sometimes on

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JUIWAIYU

JUIWAIYU

This myth has many and very valuable elements,—the importance of dreams, the stopping or slackening the course of the sun, the music of Juiwaiyu as he moves, the choice of the right road, the storm of vermin, Jupka as monitor and helper, the summons to send Damhauja’s daughters to meet him, the inexhaustible venison no larger than a walnut, Juiwaiyu’s marvellous music on the mountain, the bringing home of countless deer in the body of a fawn, the race with Damhauja’s sons-in-law, the meeting wit

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THE FLIGHT OF TSANUNEWA AND DEFEAT OF HEHKU

THE FLIGHT OF TSANUNEWA AND DEFEAT OF HEHKU

It is not so easy to decide who Hehku is. Her most usual, if not her regular and normal, form is that of a horned serpent; but she changes herself into various forms. When angry, or rather when raging, she becomes a Putokya,—that is, a skull person, like Hitchinna. These Putokyas seem to be the cyclone or tremendous wind which moves in a narrow path and makes a clean sweep of everything. The gambling scene in Jupka’s sweat-house is good. Hehku has easy work till she meets the master, who to his

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THE FIRST BATTLE IN THE WORLD AND THE MAKING OF THE YANAS

THE FIRST BATTLE IN THE WORLD AND THE MAKING OF THE YANAS

The beginning of this myth is somewhat similar to that of “Olelbis.” A messenger is sent to invite the Master of Flint to come and show the Mapchemaina, or first people, how to kill deer. Kaltsauna, the owner of flint, is like Katkatchila of the Wintus; he is transformed later into a lizard. In character he is different, being old and testy though liberal, while Katkatchila is affable, but wonderfully tenacious of his weapon, and prizing it so highly that when the flint is stolen he does not hes

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VALUE OF LETTERS IN THE LIST OF PLACES AND IN THE NAMES OF PERSONS THROUGHOUT THE VOLUME

VALUE OF LETTERS IN THE LIST OF PLACES AND IN THE NAMES OF PERSONS THROUGHOUT THE VOLUME

All other consonants have the same value as ours. All short vowels are marked with ˘; the long are unmarked. When the Indian meaning of names is known, I have given it before the present name of the place given by white men. When the name given by white men stands alone, it indicates that the Indian meaning is uncertain or unknown. Names accented on the penult have no accents printed on them; all others have printed accents. MYTHS AND FOLK-LORE OF IRELAND. BY JEREMIAH CURTIN. With Etched Frontis

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