  CHAPTER I. GENERAL CONSIDERATIONS OF THE RED RACE. PAGE Natural religions the unaided attempts of man to find out God, modified by peculiarities of race and nation.—The peculiarities of the red race: 1. Its languages unfriendly to abstract ideas. Native modes of writing by means of pictures, symbols, objects, and phonetic signs. These various methods compared in their influence on the intellectual faculties. 2. Its isolation, unique in the history of the world. 3. Beyond all others, a hunting race.—Principal linguistic subdivisions: 1. The Eskimos. 2. The Athapascas. 3. The Algonkins and Iroquois. 4. The Apalachian tribes. 5. The Dakotas. 6. The Aztecs. 7. The Mayas. 8. The Muyscas. 9. The Quichuas. 10. The Caribs and Tupis. 11. The Araucanians.—General course of migrations.—Age of man in America.—Unity of type in the red race 1 CHAPTER II. An intuition common to the species.—Words expressing it in American languages derived either from ideas of above in space, or of life manifested by breath.—Examples.—No conscious monotheism, and but little idea of immateriality discoverable.—Still less any moral dualism of deities, the Great Good Spirit and the Great Bad Spirit being alike terms and notions of foreign importation 43 CHAPTER III. THE SACRED NUMBER, ITS ORIGIN AND APPLICATIONS. The number Four sacred in all American religions, and the key to their symbolism.—Derived from the Cardinal Points.—Appears constantly in government, arts, rites, and myths.—The Cardinal Points identified with the Four Winds, who in myths are the four ancestors of the human race, and the four celestial rivers watering the terrestrial Paradise.—Associations grouped around each Cardinal Point.—From the number four was derived the symbolic value of the number Forty and the Sign of the Cross 66 CHAPTER IV. THE SYMBOLS OF THE BIRD AND THE SERPENT. Relations of man to the lower animals.—Two of these, the Bird and the Serpent, chosen as symbols beyond all others.—The Bird throughout America the symbol of the Clouds and Winds.—Meaning of certain species.—The symbolic meaning of the Serpent derived from its mode of locomotion, its poisonous bite, and its power of charming.—Usually the symbol of the lightning and the Waters.—The Rattlesnake the symbolic species in America.—The war charm.—The Cross of Palenque.—The god of riches.—Both symbols devoid of moral significance 99 CHAPTER V. THE MYTHS OF WATER, FIRE, AND THE THUNDER-STORM. Water the oldest element.—Its use in purification.—Holy water.—The Rite of Baptism.—The Water of Life.—Its symbols.—The Vase.—The Moon.—The latter the goddess of love and agriculture, but also of sickness, night, and pain.—Often represented by a dog.—Fire worship under the form of Sun worship.—The perpetual fire.—The new fire.—Burning the dead.—A worship of the passions, but no sexual dualism in myths, nor any phallic worship in America.—Synthesis of the worship of Fire, Water, and the Winds in the Thunder-storm, personified as Haokah, Tupa, Catequil, Contici, Heno, Tlaloc, Mixcoatl, and other deities, many of them triune 122 CHAPTER VI. THE SUPREME GODS OF THE RED RACE. Analysis of American culture myths.—The Manibozho or Michabo of the Algonkins shown to be an impersonation of Light, a hero of the Dawn, and their highest deity.—The myths of Ioskeha of the Iroquois, Viracocha of the Peruvians, and Quetzalcoatl of the Toltecs essentially the same as that of Michabo.—Other examples.—Ante-Columbian prophecies of the advent of a white race from the east as conquerors.—Rise of later culture myths under similar forms 159 CHAPTER VII. THE MYTHS OF THE CREATION, THE DELUGE, THE EPOCHS OF NATURE, AND THE LAST DAY. Cosmogonies usually portray the action of the Spirit on the Waters.—Those of the Muscogees, Athapascas, QuichÉs, Mixtecs, Iroquois, Algonkins, and others.—The Flood-Myth an unconscious attempt to reconcile a creation in time with the eternity of matter.—Proof of this from American mythology.—Characteristics of American Flood-Myths.—The person saved usually the first man.—The number seven.—Their Ararats.—The rÔle of birds.—The confusion of tongues.—The Aztec, QuichÉ, Algonkin, Tupi, and earliest Sanscrit flood-myths.—The belief in Epochs of Nature a further result of this attempt at reconciliation.—Its forms among Peruvians, Mayas, and Aztecs.—The expectation of the End of the World a corollary of this belief.—Views of various nations 193 CHAPTER VIII. Usually man is the Earth-born, both in language and myths.—Illustrations from the legends of the Caribs, Apalachians, Iroquois, Quichuas, Aztecs, and others.—The under-world.—Man the product of one of the primal creative powers, the Spirit, or the Water, in the myths of the Athapascas, Eskimos, Moxos, and others—Never literally derived from an inferior species 222 CHAPTER IX. Universality of the belief in a soul and a future state shown by the aboriginal tongues, by expressed opinions, and by sepulchral rites. The future world never a place of rewards and punishments.—The house of the Son the heaven of the red man.—The terrestrial paradise and the under-world.—Çupay.—Xibalba.—Mictlan.—Metempsychosis?—Belief in a resurrection of the dead almost universal 233 CHAPTER X. Their titles.—Practitioners of the healing art by supernatural means.—Their power derived from natural magic and the exercise of the clairvoyant and mesmeric faculties.—Examples.—Epidemic hysteria.—Their social position.—Their duties as religious functionaries.—Terms of admission to the Priesthood.—Inner organization in various nations.—Their esoteric language and secret societies 263 CHAPTER XI. THE INFLUENCE OF THE NATIVE RELIGIONS ON THE MORAL AND SOCIAL LIFE OF THE RACE. Natural religions hitherto considered of Evil rather than of Good.—Distinctions to be drawn.—Morality not derived from religion.—The positive side of natural religions in incarnations of divinity.—Examples.—Prayers as indices of religious progress.—Religion and social advancement.—Conclusion 287 |
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