J. G. Muller, who quotes this tale from Andree, says it has "many analogies with the tales of metamorphosis of human beings into trees among the ancients, as reported by Ovid". The worship of plants and trees is a well-known feature in religion, and probably implies (at least in many cases) a recognition of personality. In Samoa, metamorphosis into vegetables is not uncommon. For example, the king of Fiji was a cannibal, and (very naturally) "the people were melting away under him". The brothers Toa and Pale, wishing to escape the royal oven, adopted various changes of shape. They knew that straight timber was being sought for to make a canoe for the king, so Pale, when he assumed a vegetable form, became a crooked stick overgrown with creepers, but Toa "preferred standing erect as a handsome straight tree". Poor Toa was therefore cut down by the king's shipwrights, though, thanks to his brother's magic wiles, they did not make a canoe out of him after all. In Samoa the trees are so far human that they not only go to war with each other, but actually embark in canoes to seek out distant enemies. The Ottawa Indians account for the origin of maize by a myth in which a wizard fought with and conquered a little man who had a little crown of feathers. From his ashes arose the maize with its crown of leaves and heavy ears of corn.
Primitive Culture, i. 145; examples of Society Islanders, Dyaks, Karens, Buddhists.
Maspero, Contes Egyptiens, p. 25.
J. G. Muller, Amerik. Urrel., p. 264.
Turner's Samoa, p. 219.
Ibid.. p. 213.
Amerik. Urrel., p. 60.
In Mangaia the myth of the origin of the cocoa-nut tree is a series of transformation scenes, in which the persons shift shapes with the alacrity of medicine-men. Ina used to bathe in a pool where an eel became quite familiar with her. At last the fish took courage and made his declaration. He was Tuna, the chief of all eels. "Be mine," he cried, and Ina was his. For some mystical reason he was obliged to leave her, but (like the White Cat in the fairy tale) he requested her to cut off his eel's head and bury it. Regretfully but firmly did Ina comply with his request, and from the buried eel's head sprang two cocoa trees, one from each half of the brain of Tuna. As a proof of this be it remarked, that when the nut is husked we always find on it "the two eyes and mouth of the lover of Ina". All over the world, from ancient Egypt to the wigwams of the Algonkins, plants and other matters are said to have sprung from a dismembered god or hero, while men are said to have sprung from plants. We may therefore perhaps look on it as a proved point that the general savage habit of "levelling up" prevails even in their view of the vegetable world, and has left traces (as we have seen) in their myths.
Gill, Myths and Songs, p. 79.
Myths of the Beginning of Things.
Turning now to the mythology of Greece, we see that the same rule holds good. Metamorphosis into plants and flowers is extremely common; the instances of Daphne, Myrrha, Hyacinth, Narcissus and the sisters of Phaethon at once occur to the memory.
Most of those myths in which everything in Nature becomes personal and human, while all persons may become anything in Nature, we explain, then, as survivals or imitations of tales conceived when men were in the savage intellectual condition. In that stage, as we demonstrated, no line is drawn between things animate and inanimate, dumb or "articulate speaking," organic or inorganic, personal or impersonal. Such a mental stage, again, is reflected in the nature-myths, many of which are merely "aetiological,"--assign a cause, that is, for phenomena, and satisfy an indolent and credulous curiosity.
We may be asked again, "But how did this intellectual condition come to exist?" To answer that is no part of our business; for us it is enough to trace myth, or a certain element in myth, to a demonstrable and actual stage of thought. But this stage, which is constantly found to survive in the minds of children, is thus explained or described by Hume in his Essay on Natural Religion:
"There is an universal tendency in mankind to conceive all beings like themselves, and to transfer to every object those qualities . . . of which they are intimately conscious". Now they believe themselves to be conscious of magical and supernatural powers, which they do not, of course, possess. These powers of effecting metamorphosis, of "shape-shifting," of flying, of becoming invisible at will, of conversing with the dead, of miraculously healing the sick, savages pass on to their gods (as will be shown in a later chapter), and the gods of myth survive and retain the miraculous gifts after their worshippers (become more reasonable)have quite forgotten that they themselves once claimed similar endowments. So far, then, it has been shown that savage fancy, wherever studied, is wild; that savage curiosity is keen; that savage credulity is practically boundless. These considerations explain the existence of savage myths of sun, stars, beasts, plants and stones; similar myths fill Greek legend and the Sanskrit Brahmanes. We conclude that, in Greek and Sanskrit, the myths are relics (whether borrowed or inherited) of the savage mental STATUS.
See Appendix B.
