In this chapter it is my object to set certain American Creators beside the African beings whom we have been examining. We shall range from Hurons to Pawnees and Blackfeet, and end with Pachacamac, the supreme being of the old Inca civilisation, with Tui Laga and Taa-roa. It will be seen that the Hurons have been accidentally deprived of their benevolent Creator by a bibliographical accident, while that Creator corresponds very well with the Peruvian Pachucamac, often regarded as a mere philosophical abstraction. The Pawnees will show us a Creator involved in a sacrificial ritual, which is not common, while the Blackfeet present a Creator who is not envisaged as a spirit at all, and, on our theory, represents a very early stage of the theistic conception.
To continue the argument from analogy against Major Ellis’s theory of the European origin of Nyankupon, it seems desirable first to produce a parallel to his case, and to that of his blood-stained subordinate deity, Bobowissi, from a quarter where European influence is absolutely out of the question. Virginia was first permanently colonised by Englishmen in 1607, and the ‘Historie of Travaile into Virginia,’ by William Strachey, Gent., first Secretary of the Colony, dates from the earliest years (1612–1616). It will hardly be suggested, then, that the natives had already adopted our Supreme Being, especially as Strachey says that the native priests strenuously opposed the Christian God. Strachey found a house-inhabiting, agricultural, and settled population, under chiefs, one of whom, Powhattan, was a kind of Bretwalda. The temples contained the dried bodies of the weroances, or aristocracy, beside which was their Okeus, or Oki, an image ‘ill favouredly carved,’ all black dressed, ‘who doth them all the harm they suffer. He is propitiated by sacrifices of their own children’ (probably an error) ‘and of strangers.’
Mr. Tylor quotes a description of this Oki, or Okeus, with his idol and bloody rites, from Smith’s ‘History of Virginia’ (1632)1. The two books, Strachey’s and Smith’s, are here slightly varying copies of one original. But, after censuring Smith’s (and Strachey’s) hasty theory that Okeus is ‘no other than a devil,’ Mr. Tylor did not find in Smith what follows in Strachey. Okeus has human sacrifices, like Bobowissi, ‘whilst the great God (the priests tell them) who governes all the world, and makes the son to shine, creatyng the moone and starrs his companyons . . . they calling (sic) Ahone. The good and peaceable God requires no such dutyes, nor needs to be sacrificed unto, for he intendeth all good unto them,’ Okeus, on the contrary, ‘looking into all men’s accions, and examining the same according to the severe scheme of justice, punisheth them. . . . Such is the misery and thraldome under which Sathan hath bound these wretched miscreants.’
As if, in Mr. Strachey’s own creed, Satan does not punish, in hell, the offences of men against God!
Here, then, in addition to a devil (or rather a divine police magistrate), and general fetishism and nature worship, we find that the untutored Virginian is equipped with a merciful Creator, without idol, temple, or sacrifice, as needing nought of ours. It is by the merest accident, the use of Smith’s book (1632) instead of Strachey’s book (1612), that Mr. Tylor is unaware of these essential facts2.
Dr. Brinton, like Mr. Tylor, cites Smith for the nefarious or severe Okeus, and omits any mention of Ahone, the benevolent Creator.3 Now, Strachey’s evidence is early (1612), is that of a well-educated man, fond of airing his Greek, and not prejudiced in favour of these worshippers of ‘Sathan.’ In Virginia he found the unpropitiated loving Supreme Being, beside a subordinate, like Nyankupon beside Bobowissi in Africa.
Each highest deity, in Virginia or on the Gold Coast, is more or less eclipsed in popular esteem by nascent polytheism and nature worship. This is precisely what we should expect to find, if Ahone, the Creator, were earlier in evolution, while Okeus and the rest were of the usual greedy class of animistic corruptible deities, useful to priests. This could not be understood while Ahone was left out of the statement.4
Probably Mr. Strachey’s narrative justifies, by analogy, our suspicion of Major Ellis’s theory that the African Supreme Being is of European origin. The purpose in the Ahone–Okeus creed is clear. God (Ahone) is omnipotent and good, yet calamities beset mankind. How are these to be explained? Clearly as penalties for men’s sins, inflicted, not by Ahone, but by his lieutenant, Okeus. But that magistrate can be, and is, appeased by sacrifices, which it would be impious, or, at all events, useless, to offer to the Supreme Being, Ahone. It is a logical creed, but how was the Supreme Being evolved out of the ghost of a ‘people-devouring king’ like Powhattan? The facts, very fairly attested, do not fit the anthropological theory. It is to be remarked that Strachey’s Ahone is a much less mythological conception than that which, on very good evidence, he attributes to the Indians of the Patowemeck River. Their Creator is spoken of as ‘a godly Hare,’ who receives their souls into Paradise, whence they are reborn on earth again, as in Plato’s myth. They also regard the four winds as four Gods. How the god took the mythological form of a hare is diversely explained.5
Meanwhile the Ahone–Okeus creed corresponds to the Nyankupon–Bobowissi creed. The American faith is certainly not borrowed from Europe, so it is less likely that the African creed is borrowed.
As illustrations of the general theory here presented, we may now take two tribal religions among the North American Indians. The first is that of the equestrian Pawnees, who, thirty years ago, were dwelling on the Loup Fork in Nebraska. The buffaloes have since been destroyed, the lands seized, and the Pawnees driven into a ‘Reservation,’ where they are, or lately were, cheated and oppressed in the usual way. They were originally known to Europeans in four hordes, the fourth being the Skidi or Wolf Pawnees. They seem to have come into Kansas and Nebraska, at a date relatively remote, from Mexico, and are allied with the Lipans and Tonkaways of that region. The Tonkaways are a tribe who, in a sacred mystery, are admonished to ‘live like the wolves,’ in exactly the same way as were the Hirpi (wolf tribe), of Mount Soracte, who practised the feat of walking unhurt through fire.6 The Tonkaways regard the Pawnees, who also have a wolf tribe, as a long-separated branch of their race. If, then, they are of Mexican origin, we might expect to find traces of Aztec ritual among the Pawnees.
Long after they obtained better weapons they used flint-headed arrows for slaying the only two beasts which it was lawful to sacrifice, the deer and the buffalo. They have long been a hunting and also an agricultural people. The corn was given to them originally by the Ruler: their god, Ti-ra-wá, ‘the Spirit Father.’ They offer the sacrifice of a deer with peculiar solemnity, and are a very prayerful people. The priest ‘held a relation to the Pawnees and their deity not unlike that occupied by Moses to Jehovah and the Israelites.’ A feature in ritual is the sacred bundles of unknown contents, brought from the original home in Mexico. The Pawnees were created by Ti-ra-wá. They believe in a happy future life, while the wicked die, and there is an end of them. They cite their dreams of the dead as an argument for a life beyond the tomb. ‘We see ourselves living with Ti-ra-wá!’ An evil earlier race, which knew not Ti-ra-wá, was destroyed by him in the Deluge; evidence is found in large fossil bones, and it would be an interesting inquiry whether such fossils are always found where the story of a ‘sin-flood’ occurs. If so, fossils must be universally diffused.
As is common, the future life is attested, not only by dreams, but in the experience of men who ‘have died’ and come back to life, like Secret Pipe Chief, who told the story to Mr. Grinnell. These visions in a state of apparent death are not peculiar to savages, and, no doubt, have had much effect on beliefs about the next world.7 Ghosts are rarely seen, but auditory hallucinations, as of a voice giving good advice in time of peril, are regarded as the speech of ghosts. The beasts are also friendly, as fellow children with men of Ti-ra-wá. To the Morning Star the Skidi or Wolf Pawnees offered on rare occasions a captive man. The ceremony was not unlike that of the Aztecs, though less cruel. Curiously enough, the slayer of the captive had instantly to make a mock flight, as in the Attic Bouphonia. This, however, was a rite paid to the Morning Star, not to Ti-ra-wá, ‘the power above that moves the universe and controls all things.’ Sacrifice to Ti-ra-wá was made on rare and solemn occasions out of his two chief gifts, deer and buffalo. ‘Through corn, deer, buffalo, and the sacred bundles, we worship Ti-ra-wá.’
The flesh was burned in the fire, while prayers were made with great earnestness. In the old Skidi rite the women told the fattened captive what they desired to gain from the Ruler. It is occasionally said that the human sacrifice was made to Ti-ra-wá himself. The sacrificer not only fled, but fasted and mourned. It is possible that, as among the Aztecs, the victim was regarded as also an embodiment of the God, but this is not certain, the rite having long been disused. Mr. Grinnell got the description from a very old Skidi. There was also a festival of thanks to Ti-ra-wá for corn. During a sacred dance and hymn the corn is held up to the Ruler by a woman. Corn is ritually called ‘The Mother,’ as in Peru.8 ‘We are like seed, and we worship through the Corn.’
Disease is caused by evil spirits, and many American soldiers were healed by Pawnee doctors, though their hurts had refused to yield to the treatment of the United States Army Surgeons.9
The miracles wrought by Pawnee medicine men, under the eyes of Major North, far surpass what is told of Indian jugglery. But this was forty years ago, and it is probably too late to learn anything of these astounding performances of naked men on the hard floor of a lodge. ‘Major North told me’ (Mr. Grinnell) ‘that he saw with his own eyes the doctors make the corn grow,’ the doctor not manipulating the plant, as in the Mango trick, but standing apart and singing. Mr. Grinnell says: ‘I have never found any one who could even suggest an explanation.’
This art places great power in the hands of the doctors, who exhibit many other prodigies. It is notable that in this religion we hear nothing of ancestor-worship; all that is stated as to ghosts has been reported. We find the cult of an all-powerful being, in whose ritual sacrifice is the only feature that suggests ghost-worship. The popular tales and historical reminiscences of the last generation entirely bear out by their allusions Mr. Grinnell’s account of the Pawnee faith, in which the ethical element chiefly consists in a sense of dependence on and touching gratitude to Ti-ra-wá, as shown in fervent prayer. Theft he abhors, he applauds valour, he punishes the wicked by annihilation, the good dwell with him in his heavenly home. He is addressed as A-ti-us ta-kaw-a, ‘Our father in all places.’
It is not so easy to see how this Being was developed out of ancestor-worship, of which we find no traces among Pawnees. For ancestor-worship among the Sioux, it is usual to quote a remark of one Prescott, an interpreter: ‘Sometimes an Indian will say, “Wah negh on she wan da,” which means, “Spirits of the dead have mercy on me.” Then they will add what they want. That is about the amount of an Indian’s prayer.’10 Obviously, when we compare Mr. Grinnell’s account of Pawnee religion, based on his own observations, and those of Major North, and Mr. Dunbar, who has written on the language of the tribe, we are on much safer ground, than when we follow a contemptuous, half-educated European.
The religion of the Blackfoot Indians appears to be a ruder form of the Pawnee faith. Whether the differences arise from tribal character, or from decadence, or because the Blackfoot belief is in an earlier and more backward condition than that of the Pawnees, it is not easy to be certain. As in China, there exists a difficulty in deciding whether the Supreme Being is identical with the great nature-god; in China the Heaven, among the Blackfeet the Sun; or is prior to him in conception, or has been, later, substituted for him, or placed beside him. The Blackfoot mythology is low, crude, and, except in tales of Creation, is derisive. As in Australia, there is a specific difference of tone between mythology and religion.
The Blackfoot country runs east from the summit of the Rocky Mountains, to the mouth of the Yellowstone river on the Missouri, then west to the Yellowstone sources, across the Rocky Mountains to the Beaverhead, thence to their summit.
As to spirits, the Blackfeet believe in, or at least tell stories of, ghosts, which conduct themselves much as in our old-fashioned ghost stories. They haunt people in a rather sportive and irresponsible way. The souls or shadows of respectable persons go to the bleak country called the Sand Hills, where they live in a dull, monotonous kind of Sheol. The shades of the wicked are ‘earth-bound’ and mischievous, especially ghosts of men slain in battle. They cause paralysis and madness, but dread interiors of lodges; they only ‘tap on the lodge-skins.’ Like many Indian tribes, the Blackfeet have the Eurydice legend. A man grieving for his dead wife finds his way to Hades, is pitied by the dead, and allowed to carry the woman back with him, under certain ritual prohibitions, one of which he unhappily infringes. The range of this deeply touching story among the Red Men, and its close resemblance to the tale of Orpheus, is one of the most curious facts in mythology. Mr. Grinnell’s friend Young Bear, when lost with his wife in a fog, heard a Voice, ‘It is well. Go on, you are going right.’ ‘The top of my head seemed to lift up. It seemed as if a lot of needles were running into it. . . . This must have been a ghost.’ As the wife also heard the Voice it was probably human, not hallucinatory.
Animals receive the usual amount of friendly respect from the Blackfeet. They have also an inchoate polytheism, ‘Above Persons, Ground Persons, and Under Water Persons.’ Of the first, Thunder is most important, and is worshipped. There is the Cold Maker, a white figure on a white horse, the Wind, and so on.
The Creator is Nà-pi, Old Man; Dr. Brinton thinks he is a personification of Light, but Mr. Grinnell reckons it absurd to attribute so abstract a conception to the Blackfeet. Nà-pi is simply a primal Being, an Immortal Man,11 who was before Death came into the world, concerning which one of the usual tales of the Origin of Death is told. ‘All things that he had made understood him when he spoke to them — birds, animals, and people,’ as in the first chapters of Genesis. With Nà-pi, Creation worked on the lines of adaptation to environment. He put the bighorn on the prairie. There it was awkward, so he set it on rocky places, where it skipped about with ease. The antelope fell on the rocks, so he removed it to the level prairie. Nà-pi created man and woman, out of clay, but the folly of the woman introduced Death. Nà-pi, as a Prometheus, gave fire, and taught the forest arts. He inculcated the duty of prayer; his will should be done by emissaries in the shape of animals. Then he went to other peoples. The misfortunes of the Indians arise from disobedience to his laws.
Chiefs were elective, for conduct, courage, and charity.
Though weapons and utensils were buried with the dead, or exposed on platforms, and though great men were left to sleep in their lodges, henceforth never to be entered by the living, there is no trace known to me of continued ancestor-worship. As many Blackfeet change their names yearly, ancestral names are not likely to become those of gods.
The Sun is by many believed to have taken the previous place of Nà-pi in religion; or perhaps Nà-pi is the Sun. However, he is still separately addressed in prayer. The Sun receives presents of furs and so forth; a finger, when the prayer is for life, has been offered to him. Fetishism probably shows itself in gifts to a great rock. There is daily prayer, both to the Sun and to Nà-pi. Women institute Medicine Lodges, praying, ‘Pity me, Sun. You have seen my life. You know that I am pure.’ ‘We look on the Medicine Lodge woman as you white people do on the Roman Catholic Sisters.’ Being ‘virtuous in deed, serious, and clean-minded,’ the Medical Lodge woman is in spiritual rapport with Nà-pi and the Sun. To this extent, at least, Blackfoot religion is an ethical influence.
The creed seems to be a nascent polytheism, subordinate to Nà-pi as supreme Maker, and to the personified Sun. As Blackfoot ghosts are ‘vaporous, ineffectual’ for good, there seems to be nothing like ancestor worship.
These two cults and beliefs, Pawnee and Blackfoot, may be regarded as fairly well authenticated examples of un-Christianised American religion among races on the borderland of agriculture and the chase. It would be difficult to maintain that ghost-worship or ancestor-worship is a potent factor in the evolution of the deathless Ti-ra-wá or the immortal Creator Nà-pi, who has nothing of the spirit about him, especially as ghosts are not worshipped.12
Let us now look at the Supreme Being of a civilised American people. There are few more interesting accounts of religion than Garcilasso de la Vega’s description of faith in Peru. Garcilasso was of Inca parentage on the spindle side; he was born in 1540, and his book, taken from the traditions of an uncle, and aided by the fragmentary collections of Father Blas Valera, was published in 1609. In Garcilasso’s theory the original people of Peru, Totemists and worshippers of hills and streams, Earth and Sea, were converted to Sun worship by the first Inca, a child of the Sun. Even the new religion included ancestor-worship and other superstitions. But behind Sun worship was the faith in a Being who ‘advanced the Sun so far above all the stars of heaven.’13 This Being was Pachacamac, ‘the sustainer of the world.’ The question then arises, Is Pachacamac a form of the same creative being whom we find among the lowest savages; or is he the result of philosophical reflection? The latter was the opinion of Garcilasso. ‘The Incas and their Amautas’ (learned class) ‘were philosophers.’14
‘Pacha,’ he says, = universe, and ‘cama’ = soul. Pachacamac, then, is Anima Mundi. ‘They did not even take the name of Pachacamac into their mouths,’ or but seldom and reverently, as the Australians will not, in religious matters, mention Darumulun. Pachacamac had no temple, ‘but they worshipped him in their hearts.’ That he was the Creator appears in an earlier writer, cited by Garcilasso, Agustin de Zarate (ii. ch. 5). Garcilasso, after denying the existence of temples to Pachacamac, mentions one, but only one. He insists, at length, and with much logic, that He whom, as a Christian, he worships, is in Quichua styled Pachacamac. Moreover, the one temple to Pachacamac was not built by an Inca, but by a race which, having heard of the Inca god, borrowed his name, without understanding his nature, that of a Being who dwells not in temples made with hands (ii. 186). In the temple this people, the Yuncas, offered even human sacrifices. By the Incas to Pachacamac no sacrifice was offered (ii. 189). This negative custom they also imposed upon the Yuncas, and they removed idols from the Yunca temple of Pachacamac (ii. 190). Yunca superstitions, however, infested the temple, and a Voice gave oracles therein.15 The Yuncas also had a talking idol, which the Inca, in accordance with a religious treaty, occasionally consulted.
While Pachacamac, without temple or rite, was reckoned the Creator, we must understand that Sun-worship and ancestor-worship were the practical elements of the Inca cult. This appears to have been distasteful to the Inca Huayna Ccapac, for at a Sun feast he gazed hard on the Sun, was remonstrated with by a priest, and replied that the restless Sun ‘must have another Lord more powerful than himself.’16
This remark could not have been necessary if Pachacamac were really an article of living and universal belief. Perhaps we are to understand that this Inca, like his father, who seems to have been the original author of the saying, meant to sneer at the elaborate worship bestowed on the Sun, while Pachacamac was neglected, as far as ritual went.
In Garcilasso’s book we have to allow for his desire to justify the creed of his maternal ancestors. His criticism of Spanish versions is acute, and he often appeals to his knowledge of Quichua, and to the direct traditions received by him from his uncle. Against his theory of Pachacamac as a result of philosophical thought, it may be urged that similar conceptions, or nearly similar, exist among races not civilised like the Incas, and not provided with colleges of learned priests. In fact, the position of Pachacamac and the Sun is very nearly that of the Blackfoot Creator Nà-pi, and the Sun, or of Shang-ti and the Heaven, in China. We have the Creative Being whose creed is invaded by that of a worshipped aspect of nature, and whose cult, quite logically, is nil, or nearly nil. There are also, in different strata of the Inca empire, ancestor-worship, or mummy-worship, Totemism and polytheism, with a vague mass of huaca = Elohim, kalou, wakan.
Perhaps it would not be too rash to conjecture that Pachacamac is not a merely philosophical abstraction, but a survival of a Being like Nà-pi or Ahone. Cieza de Leon calls Pachacamac ‘a devil,’ whose name means ‘creator of the world’!17 The name, when it was uttered, was spoken with genuflexions and signs of reverence. So closely did Pachacamac resemble the Christian Deity, that Cieza de Leon declares the devil to have forged and insisted on the resemblance!18 It was open to Spanish missionaries to use Pachacamac, as to the Jesuits among the Bantu to use Mpungu, as a fulcrum for the introduction of Christianity. They prefe............