Volume I Part 5 (2/2)

The last advantage of our hypothesis which need here be mentioned is that it helps to explain the DIFFUSION no less than the ORIGIN of the wild and crazy element in myth. We seek for the origin of the savage factor of myth in one aspect of the intellectual condition of savages.

We say ”in one aspect” expressly; to guard against the suggestion that the savage intellect has no aspect but this, and no saner ideas than those of myth. The DIFFUSION of stories practically identical in every quarter of the globe may be (provisionally) regarded as the result of the prevalence in every quarter, at one time or another, of similar mental habits and ideas. This explanation must not be pressed too hard nor too far. If we find all over the world a belief that men can change themselves and their neighbours into beasts, that belief will account for the appearance of metamorphosis in myth. If we find a belief that inanimate objects are really much on a level with man, the opinion will account for incidents of myth such as that in which the wooden figure-head of the Argo speaks with a human voice. Again, a widespread belief in the separability of the soul or the life from the body will account for the incident in nursery tales and myths of the ”giant who had no heart in his body,” but kept his heart and life elsewhere. An ancient ident.i.ty of mental status and the working of similar mental forces at the attempt to explain the same phenomena will account, without any theory of borrowing, or transmission of myth, or of original unity of race, for the world-wide diffusion of many mythical conceptions.

But this theory of the original similarity of the savage mind everywhere and in all races will scarcely account for the world-wide distribution of long and intricate mythical PLOTS, of consecutive series of adroitly interwoven situations. In presence of these long romances, found among so many widely severed peoples, conjecture is, at present, almost idle. We do not know, in many instances, whether such stories were independently developed, or carried from a common centre, or borrowed by one race from another, and so handed on round the world.

This chapter may conclude with an example of a tale whose DIFFUSION may be explained in divers ways, though its ORIGIN seems undoubtedly savage.

If we turn to the Algonkins, a stock of Red Indians, we come on a popular tradition which really does give pause to the mythologist. Could this story, he asks himself, have been separately invented in widely different places, or could the Iroquois have borrowed from the Australian blacks or the Andaman Islanders? It is a common thing in most mythologies to find everything of value to man--fire, sun, water--in the keeping of some hostile power. The fire, or the sun, or the water is then stolen, or in other ways rescued from the enemy and restored to humanity. The Huron story (as far as water is concerned) is told by Father Paul Le Jeune, a Jesuit missionary, who lived among the Hurons about 1636. The myth begins with the usual opposition between two brothers, the Cain and Abel of savage legend. One of the brothers, named Ioskeha, slew the other, and became the father of mankind (as known to the Red Indians) and the guardian of the Iroquois. The earth was at first arid and sterile, but Ioskeha destroyed the gigantic frog which had swallowed all the waters, and guided the torrents into smooth streams and lakes.(1)

(1) Relations de la Nouvelle France, 1636, p. 103 (Paris, Cramoisy, 1637).

Now where, outside of North America, do we find this frog who swallowed all the water? We find him in Australia.

”The aborigines of Lake Tyers,” remarks Mr. Brough Smyth, ”say that at one time there was no water anywhere on the face of the earth. All the waters were contained in the body of a huge frog, and men and women could get none of them. A council was held, and... it was agreed that the frog should be made to laugh, when the waters would run out of his mouth, and there would be plenty in all parts.”

To make a long story short, all the animals played the jester before the gigantic solemn frog, who sat as grave as Louis XV. ”I do not like buffoons who don't make me laugh,” said that majestical monarch. At last the eel danced on the tip of his tail, and the gravity of the prodigious Batrachian gave way. He laughed till he literally split his sides, and the imprisoned waters came with a rush. Indeed, many persons were drowned, though this is not the only Australian version of the Deluge.

The Andaman Islanders dwell at a very considerable distance from Australia and from the Iroquois, and, in the present condition of the natives of Australia and Andaman, neither could possibly visit the other. The frog in the Andaman version is called a toad, and he came to swallow the waters in the following way: One day a woodp.e.c.k.e.r was eating honey high up in the boughs of a tree. Far below, the toad was a witness of the feast, and asked for some honey. ”Well, come up here, and you shall have some,” said the woodp.e.c.k.e.r. ”But how am I to climb?” ”Take hold of that creeper, and I will draw you up,” said the woodp.e.c.k.e.r; but all the while he was bent on a practical joke. So the toad got into a bucket he happened to possess, and fastened the bucket to the creeper.

”Now, pull!” Then the woodp.e.c.k.e.r raised the toad slowly to the level of the bough where the honey was, and presently let him down with a run, not only disappointing the poor toad, but shaking him severely. The toad went away in a rage and looked about him for revenge. A happy thought occurred to him, and he drank up all the water of the rivers and lakes.

Birds and beasts were peris.h.i.+ng, woodp.e.c.k.e.rs among them, of thirst. The toad, overjoyed at his success, wished to add insult to the injury, and, very thoughtlessly, began to dance in an irritating manner at his foes.

But then the stolen waters gushed out of his mouth in full volume, and the drought soon ended. One of the most curious points in this myth is the origin of the quarrel between the woodp.e.c.k.e.r and the toad. The same beginning--the tale of an insult put on an animal by hauling up and letting him down with a run--occurs in an African Marchen.(1)

(1) Brough Smyth, Aborigines of Victoria, i. 429, 430; Brinton, American Hero Myths, i. 55. Cf. also Relations de la Nouvelle France, 1636, 1640, 1671; (Sagard, Hist. du Canada, 1636, p. 451;) Journal Anthrop. Inst., 1881.

Now this strangely diffused story of the slaying of the frog which had swallowed all the water seems to be a savage myth of which the more heroic conflict of Indra with Vrittra (the dragon which had swallowed all the waters) is an epic and sublimer version.(1) ”The heavenly water, which Vrittra withholds from the world, is usually the prize of the contest.”

(1) Ludwig, Der Rig-Veda, iii. p. 337. See postea, ”Divine Myths of India”.

The serpent of Vedic myth is, perhaps, rather the robber-guardian than the swallower of the waters, but Indra is still, like the Iroquois Ioskeha, ”he who wounds the full one”.(1) This example of the wide distribution of a myth shows how the question of diffusion, though connected with, is yet distinct from that of origin. The advantage of our method will prove to be, that it discovers an historical and demonstrable state of mind as the origin of the wild element in myth. Again, the wide prevalence in the earliest times of this mental condition will, to a certain extent, explain the DISTRIBUTION of myth. Room must be left, of course, for processes of borrowing and transmission, but how Andamanese, Australians and Hurons could borrow from each other is an unsolved problem.

(1) Gubernatis, Zoological Myth. ii. 395, note 2. ”When Indra kills the serpent he opens the torrent of the waters” (p. 393). See also Aitareya Brahmana, translated by Haug, ii. 483.

Finally, our hypothesis is not involved in dubious theories of race. To us, myths appear to be affected (in their origins) much less by the race than by the stage of culture attained by the people who cherish them.

A fight for the waters between a monstrous dragon like Vrittra and a heroic G.o.d like Indra is a n.o.bler affair than a quarrel for the waters between a woodp.e.c.k.e.r and a toad. But the improvement and transfiguration, so to speak, of a myth at bottom the same is due to the superior culture, not to the peculiar race, of the Vedic poets, except so far as culture itself depends on race. How far the purer culture was attained to by the original superiority of the Aryan over the Andaman breed, it is not necessary for our purpose to inquire. Thus, on the whole, we may claim for our system a certain demonstrable character, which helps to simplify the problems of mythology, and to remove them from the realm of fanciful guesses and conflicting etymological conjectures into that of sober science. That these pretensions are not unacknowledged even by mythologists trained in other schools is proved by the remarks of Dr. Tiele.(1)

(1) Rev. de l'Hist. des Rel., ”Le Mythe de Cronos,” January, 1886. Dr.

Tiele is not, it must be noted, a thorough adherent of our theory. See Modern Mythology: ”The Question of Allies”.

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