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wife the Moon) was the divine ancestor, the dawn or origin, the totem or lar, of the Inca family. The three great deities were the Creator, Sun, and Thunder; their images were brought out together at great festivals into the square of Cuzco, llamas were sacrificed to all three, and they could be addressed in prayer together, ‘O Creator, and Sun, and Thunder, be for ever young, multiply the people, and let them always be at peace. Yet the Thunder and Lightning was held to come by the command of the Creator, and the following prayer shows clearly that even 'our father the Sun' was but his creature :

• Uiracocha! Thou who gavest being to the Sun, and afterwards said let there be day and night. Raise it and cause it to shine, and preserve that which thou hast created, that it may give light to men. Grant this, Uiracocha !

‘Sun! Thou who art in peace and safety, shine upon us, keep us from sickness, and keep us in health and safety.'

Among the transitions of religion, however, it is not strange that a subordinate God, by virtue of his nearer intercourse and power, should usurp the place of the supreme deity. Among the various traces of this taking place under the Incas, are traditions of the great temple at Cuzco called * The Golden Place,' where Manco Ccapac originally set up a flat oval golden plate to signify the Creator; Mayta Ccapac, it is said, renewed the Creator's symbol, but Huascar Inca took it down, and set up in its stead in the place of honour a round golden plate like the sun with rays. The famous temple itself, Ccuricancha the Golden Place,' was known to the Spaniards as the Temple of the Sun; no wonder that the idea has come to be so generally accepted, that the Sun was the chief god of Peru. There is even on record a memorable protest made by one Inca, who dared to deny that the Sun could be the maker of all things, comparing him to a tethered beast that must make ever the same daily round, and to an arrow that must go whither it is sent, not whither it will. But what availed philosophic protest, even from the head of church and state himself, against a state church of which the world has seldom seen the equal for stiff and solid organization? The Sun reigned in Peru till Pizarro overthrew him, and his splendid golden likeness came down from the temple wall to be the booty of a Castilian soldier, who lost it in one night at play.

Among rude tribes of the North American continent, evidence of the primacy of the divine Sun is not unknown. Father Hennepin's account of the Sioux worshipping the Sun as the Creator is explicit enough, and agrees with the argument of the modern Shawnees, that the Sun animates everything, and therefore must be the Master of Life or Great Spirit. It is the widespread belief in this Great Spirit which has long and deservedly drawn the attention of European thinkers to the native religions of the North American tribes. The name of the Great Spirit originates with the equivalent term Kitchi Manitu in the language of the Algonquin Indians. Before the European intercourse in the 17th century, these tribes had indeed no deity so called, but as has been already pointed out, the term came first into use by the application of the native word manitu, meaning demon or deity, to the Christian God. During the following centuries, the name of the Great Spirit, with the ideas belonging to the name, travelled far and wide over the continent. It became the ordinary expression of Europeans in their descriptions of Indian religion, and in discourse carried on in English words between Europeans and Indians, and was more or less naturalized among the Indians themselves. On their religions it had on the one hand a transforming influence, while on the other hand, as is usual in the combination of religions, the new divinity incorporated into himself the characteristics of native divinities, so that native ideas remained in part represented in him. A divine being whose characteristics are often so unlike what European intercourse would have suggested, could be hardly altogether of foreign origin.1 Again, among the Greenlanders, Torngarsuk or Great Spirit (his name is an augmentative of 'torngak'

1 ‘Narratives of the Rites and Laws of the Yncas,'trans. from the original Spanish MSS., and ed. by C. R. Markham, Hakluyt Soc. 1873, p. ix. 5, 16, 30, 76, 84, 154, &c. The above remarks are based on the early evidence here printed for the first time, and on private suggestions for which I am also indebted to Mr. Markham. The title Pachacamac has been also considered to mean Animator or Soul of the World, camani=I create, camac = : creator, cama =soul (note to 2nd ed.). Garcilaso de la Vega, lib. i., ii. c. 2, iii. c. 20; Herrera, dec. v. 4; Brinton, 'Myths of New World,'p. 177, see 142; Rivero and Tschudi, ‘Peruvian Antiquities,' ch. vii. ; Waitz, vol. iv. p. 447; J. G. Müller, p. 317, &c.

2 Sagard, 'Hist. du Canada,' p. 490. Hennepin, Voy. dans l'Amérique,' p. 302. Gregg, Commerce of Prairies,' vol. ii. p. 237.

demon ') was known to the early Danish missionary Egede as the oracular deity of the angekoks, to whose under-world souls hope to descend at death. He so far held the place of supreme deity in the native mind, that, as Cranz the missionary relates somewhat afterwards, many Greenlanders hearing of God and his almighty power were apt to fall on the idea that it was their Torngarsuk who was meant; but he was eventually identified with the Devil. In like manner, Algonquin Indians, early in the 17th century, hearing of the white man's Deity, identified him with one known to their own native belief, Atahocan the Creator. When Le Jeune the missionary talked to them of an almighty creator of heaven and earth, they began to say to one another, ‘Atahocan, Atahocan, it is Atahocan!' The traditional idea of such a being seems indeed to have lain in utter mythic vagueness in their thoughts, for they had made his name into a verb, “Nitatahocan, meaning, 'I tell a fable, an old fanciful story.”3

In late times, Schoolcraft represents the Great Spirit as a Soul of the Universe, inhabiting and animating all things, recognized in rocks and trees, in cataracts and clouds, in thunder and lightning, in tempest and zephyr, becoming incarnate in birds and beasts as titular deities, existing in the world under every possible form, animate and inani

1 Le Jeune, 'Rel. des Jés.' 1637, p. 49; Brinton, p. 52; Lafitau, ‘Mours des Sauvages Amériquains, vol. i. pp. 126, 145 (note to 3rd ed.).

Egede, ‘Descr. of Greenland,' ch. xviii. ; Cranz, ‘Grönland,' p. 263 ; Rink, “Eskimoiske Eventyr,' &c., p. 28.

3 Le Jeune, 1633, p. 16; 1634, p. 13.

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mate. Whether the Red Indian mind even in modern times really entertained this extreme pantheistic scheme, we may well doubt. In early times of American discovery, the records show a quite different and more usual conception of a supreme deity. Among the more noteworthy of these older documents are the following. Jacques Cartier, in his second Canadian voyage (1535), speaks of the people having no valid belief in God, for they believe in one whom they call Cudouagni, and say that he often speaks with them, and tells them what the weather will be; they say that when he is angry with them he casts earth in their eyes. Thevet's statement somewhat later is as follows: As to their religion, they have no worship or prayer to God, except that they contemplate the new moon, called in their language Osannaha, saying that Andouagni calls it thus, sending it little by little to advance or retard the waters. For the rest, they fully believe that there is a Creator, greater than the Sun, the Moon, and the Stars, and who holds all in his power. He it is whom they call Andouagni, without however having any form or method of prayer to him. In Virginia about 1586, we learn from Heriot that the natives believed in many gods, which they call ‘mantoac,' but of different sorts and degrees, also that there is one chief god who first made other principal gods, and afterwards the sun, moon, and stars as petty gods. In New England, in 1622, Winslow says that they believe, as do the Virginians, in many divine powers, yet of one above all the rest; the Massachusetts call their great god Kiehtan, who made all the other gods; he dwells far westerly above the heavens, whither all good men go when they die ; "They never saw Kiehtan, but they hold it a great charge and dutie, that one age teach another; and to him they make feasts, and cry and sing for plentie and victorie, or anything is good.' Another famous native American name for the supreme deity is Oki. Captain John Smith, the hero of the colonization of Virginia in 1607, he who was befriended by Pocahontas, 'La Belle Sauvage,' thus describes the religion of the country, and especially of her tribe, the Powhatans: ‘There is yet in Virginia no place discovered to be so Savage in which they haue not a Religion, Deer, and Bow and Arrowes. All things that are able to doe them hurt beyond their prevention, they adore with their kinde of divine worship; as the fire, water, lightning, thunder, our Ordnance peeces, horses, &c. But their chiefe god they worship is the Devill. Him they call Okee, and serue him more of feare than loue. They say they haue conference with him, and fashion themselves as neare to his shape as they can imagine. In their Temples they haue his image evill favouredly carved, and then painted and adorned with chaines of copper, and beads, and covered with a skin in such manner as the deformities may well suit with such a God.'1 This quaint account deserves to be quoted at length as an example of the judgment which a half-educated and whole-prejudiced European is apt to pass on savage deities, which from his point of view seem of simply diabolic nature. It is known from other sources that Oki, a word belonging not to the Powhatan but to the Huron language, was in fact a general name for spirit or deity. We may judge the real belief of these Indians better from Father Brebeuf's description of the Heaven God, cited here in a former chapter: they imagine in the heavens an Oki, that is, a Demon or power ruling the seasons of the year, and controlling the winds and waves, a being whose anger they fear, and whom they call on in making solemn treaties.?

1 Schoolcraft, 'Indian Tribes,' part i. p. 15.

2 Cartier, ‘Relation ;' Hakluyt, vol. iii. p. 212; Lescarbot, 'Nouvelle France,' p. 613. Thevet, 'Singularitez de la France Antarctique,' Paris, 1558, ch. 77. See also J. G. Müller, p. 102. Andouagni is perhaps a miscopied form of Cudouagni. Other forms, Cudruagni, &c., occur.

1 Smith, 'Hist. of Virginia,' London, 1632, in Pinkerton, Voyages,' vol. xiii. pp. 13, 18, 244 (New Eng.); see Arber's edition. Priority has been claimed for E. Strachey (see Lang, ‘Making of Religion,' p. 254), but this copyist seems only to have copied Capt. Smith's Map of Virginia' (1608), Brinton, p. 58 ; Waitz, vol. iii. p. 177, &c. J. G. Müller, pp. 99, &c. ; Loskiel, part i. pp. 33, 43.

· Brebeuf in ‘Rel. des Jés.' 1636, p. 107; see above, p. 255. Sagard, p. 494 ; Cuoq, p. 176 ; J. G. Müller, p. 103. For other mention of a Supreme Deity among North American tribes see Joutel, 'Journal du Voyage,' &c., Paris, 1713, p. 224 (Louisiana); Sproat in ‘Tr. Eth. Soc.' vol. v. p. 253 (Vancouver's I.).

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