The Child and Childhood in Folk-Thought, Alexander F. Chamberlain [first color ebook reader .TXT] 📗

forth in such a manner, and declared that he would burst through his mother’s side. And, as they planned it, so it came to pass. Glooskap as first came quietly to light, while Malumsis kept his word, killing his mother.” Another version of the same story runs: “In the old time, far before men knew themselves in the light before the sun, Glooskap and his brother were as yet unborn. They waited for the day to appear. Then they talked together, and the youngest said: ‘Why should I wait? I will go into the world and begin my life at once;’ when the elder said: ‘Not so, for this were a great evil.’ But the younger gave no heed to any wisdom; in his wickedness he broke through his mother’s side, he rent the wall; his beginning of life was his mother’s death” (488. 106). Very similar is the Iroquois myth of the “Good Mind” and the “Bad Mind,” and variants of this American hero-myth may be read in the exhaustive treatise of Dr. Brinton.

Very interesting is the Maya story of the twins Hun-Ahpu and Xbalanque, sons of the virgin Xquiq, who, fleeing from her father, escaped to the upper world, where the birth took place. Of these children we are told “they grew in strength, and performed various deeds of prowess, which are related at length in the Popul Vuh [the folk-chronicle of the Quiches of Guatemala], and were at last invited by the lords of the underworld to visit them.” The chiefs of the underworld intended to slay the youths, as they had previously slain their father and uncle, but through their oracular and magic power the two brothers pretended to be burned, and, when their ashes were thrown into the river, they rose from its waters and slew the lords of the nether world. At this the inhabitants of Hades fled in terror and the twins “released the prisoners and restored to life those who had been slain. The latter rose to the sky to become the countless stars, while Hunhun-Ahpu and Vukub-Hun-Ahpu [father and uncle of the twins] ascended to dwell, the one in the sun, the other in the moon” (411. 124).

Born of a virgin mother were also Quetzalcoatl, the culture-hero of Mexico, and other similar characters whose lives and deeds may be read in Dr. Brinton’s American Hero-Myths.

From the Indians of the Pueblo of Isleta, New Mexico, Dr. A. S. Gatschet has obtained the story of the “Antelope-Boy,” who, as the champion of the White Pueblo, defeated the Plawk, the champion of the Yellow Pueblo, in a race around the horizon. The “Antelope-Boy” was a babe who had been left on the prairie by its uncle, and brought up by a female antelope who discovered it. After some trouble, the people succeeded in catching him and restoring him to his mother. Another version of the same tale has it that “the boy-child, left by his uncle and mother upon the prairie, was carried to the antelopes by a coyote, after which a mother-antelope, who had lost her fawn, adopted the tiny stranger as her own. By an ingenious act of the mother-antelope the boy was surrendered again to his real human mother; for when the circle of the hunters grew smaller around the herd, the antelope took the boy to the northeast, where his mother stood in a white robe. At last these two were the only ones left within the circle, and when the antelope broke through the line on the northeast, the boy followed her and fell at the feet of his own human mother, who sprang forward and clasped him in her arms.” The Yellow Pueblo people were wizards, and so confident were they of success that they proposed that the losing party, their villages, property, etc., should be burnt. The White Pueblo people agreed, and, having won the victory, proceeded to exterminate the conquered. One of the wizards, however, managed to hide away and escape being burned, and this is why there are wizards living at this very day (239. 213, 217).

In the beginning, says the Zuni account of the coming of men upon earth, they dwelt in the lowermost of four subterranean caverns, called the “Four Wombs of the World,” and as they began to increase in numbers they became very unhappy, and the children of the wise men among them besought them to deliver them from such a life of misery. Then, it is said, “The ‘Holder of the Paths of Life,’ the Sun-Father, created from his own being two children, who fell to earth for the good of all beings. The Sun-Father endowed these children with immortal youth, with power even as his own power, and created for them a bow (the Rainbow) and an arrow (the Lightning). For them he made also a shield like unto his own, of magic power, and a knife of flint…. These children cut the face of the world with their magic knife, and were borne down upon their shield into the caverns in which all men dwelt. There, as the leaders of men, they lived with their children, mankind.” They afterwards led men into the second cavern, then into the third, and finally into the fourth, whence they made their way, guided by the two children, to the world of earth, which, having been covered with water, was damp and unstable and filled with huge monsters and beasts of prey. The two children continued to lead men “Eastward, toward the Home of the Sun-Father,” and by their magic power, acting under the directions of their creator, the Sun-Father, they caused the surface of the earth to harden and petrified the fierce animals who sought to destroy the children of men (which accounts for the fossils of to-day and the animal-like forms of rocks and boulders) (424. 13). Of this people it could have been said most appropriately, “a little child shall lead them.”

Mr. Lummis’ volume of folktales of the Pueblos Indians of New Mexico contains many stories of the boy as hero and adventurer. The “Antelope-Boy” who defeats the champion of the witches in a foot-race (302. 12-21); Nah-chu-ru-chu (the “Bluish Light of the Dawn”), the parentless hero, “wise in medicine,” who married the moon, lost her, but found her again after great trouble (302. 53-70); the boy who cursed the lake (302. 108-121); the boy and the eagle, etc. (302. 122-126). But the great figures in story at the Pueblo of Queres are the “hero-twins,” Maw-Sahv and Oo-yah-wee, sons of the Sun, wonderful and astonishing children, of whom it is said that “as soon as they were a minute old, they were big and strong and began playing” (302. 207). Their mother died when they were born, but was restored to life by the Crow-Mother, and returned home with her two children, whose hero-deeds, “at an age when other boys were toddling about the house,” were the cause of infinite wonder. They killed the Giant-Woman and the Giant-Baby, and performed unnumbered other acts of heroism while yet in childhood and youth. To the same cycle seems to belong also the story of “The Magic Hide-and-Seek” (302.87-98).

From the Pueblo of Sia, Mrs. Stevenson has recorded the story of the twins Ma’asewe and U’yuuyewe, sons of the Sun-Father by the virgin Ko’chinako; how they visited their father, and the adventures that befell them on their long journey; how they killed the wolf of the lake, the cougar, the bear, the bad eagles, burned the cruel witch, and other great enemies of the people, organized the cult societies, and then “made their home in the Sandia Mountain, where they have since remained.” At the entrance to the crater, we are told, “the diminutive footprints of these boys are yet to be seen by the good of heart” (538. 43-57). Among the American Indians it is difficult, if not impossible, to distinguish the child-hero from the divinity whom he so often closely resembles.

 

CHAPTER XXV.

 

THE CHILD AS FETICH, DEITY, GOD.

Childhood shall be all divine.—_Proctor_.

A baby’s feet, like sea-shells pink, Might tempt, should Heaven see meet, An angel’s lips to kiss.—_Swinburne_.

Their glance might cast out pain and sin, Their speech make dumb the wise, By mute glad godhead felt within A baby’s eyes.—_Swinburne_.

 

The Child as Fetich.

It is easy to understand how, among barbarous or semi-civilized peoples, children born deformed or with any strange marking or defect should be looked upon as objects of fear or reverence, fetiches in fact. Post informs us regarding certain African tribes (127. I. 285, 286):—

“The Wanika, Wakikuyu, and Wazegua kill deformed children; throttle them in the woods and bury them. The belief is, that the evil spirit of a dead person has got into them, and such a child would be a great criminal. The Somali let misformed children live, but regard them with superstitious fear. In Angola all children born deformed are considered ‘fetich.’ In Loango dwarfs and albinos are regarded as the property of the king, and are looked upon as sacred and inviolable.”

Here we see at least some of the reasons which have led up to the eulogy and laudation, as well as to the dread suspicion, of the dwarf and the hunchback, appearing in so many folktales. We might find also, perhaps, some dim conception of the occasional simultaneity of genius with physical defects or deformities, a fact of which a certain modern school of criminal sociologists has made so much.

Concerning albinos Schultze says (529. 82):—

“In Borneo albinos are objects of fear, as beings gifted with supernatural power; in Senegambia, if they are slaves, they are given their freedom, are exempted from all labour, and are cheerfully supported at others’ expense. In Congo the king keeps them in his palace as ‘fetiches which give him influence over the Europeans.’ They are held in such respect that they may take whatever they will; and he who is deprived of his property by them, esteems himself honoured. In Loango they are esteemed above the Gangas (priests), and their hair is sold at a high price as a holy relic. Thus may a man become a fetich.” At Moree, in West Africa, Ellis informs us, “Albinos are sacred to Aynfwa, and, on arriving at puberty, become her priests and priestesses. They are regarded by the people as the mouth-pieces of the goddess.” At Coomassie a boy-prisoner was painted white and consecrated as a slave to the tutelary deity of the market (438. 49, 88). Coeval with their revival of primitive language-moulds in their slang, many of our college societies and sporting clubs and associations have revived the beliefs just mentioned in their mascots and luck-bringers—the other side of the shield showing the “Jonahs” and those fetiches of evil import. Even great actors, stock-brokers, and politicians have their mascots. We hear also of mascots of regiments and of ships. A little hunchback, a dwarf, a negro boy, an Italian singing-girl, a child dressed in a certain style or colour, all serve as mascots. Criminals and gamblers, those members of the community most nearly allied in thought and action with barbarous and primitive man, have their mascots, and it is from this source that we derive the word, which Andran, in his opera La Mascotte, has lifted to a somewhat higher plane, and now each family may have a mascot, a fetich, to cause them to prosper and succeed in life (390

(1888). 111, 112).

 

One of the derivations suggested for this word, viz. from masque = coiffe, in the expression ne coiffe, “born with a caul,” would make the mascot to have been originally a child born with the caul on its head, a circumstance which, as the French phrase etre ne coiffe, “to be born lucky,” indicates, betokened happiness and good-fortune for the being thus coming into the