Quawteaht went away before the apparent change of the birds and beasts into Indians, which took place in the following manner:--"The birds and beasts of old had the spirits of the Indians dwelling in them, and occupied the various coast villages, as the Ahts do at present. One day a canoe manned by two Indians from an unknown country approached the shore. As they coasted along, at each house at which they landed, the deer, bear, elk, and other brute inhabitants fled to the mountains, and the geese and other birds flew to the woods and rivers. But in this flight, the Indians, who had hitherto been contained in the bodies of the various creatures, were left behind, and from that time they took possession of the deserted dwellings and assumed the condition in which we now see them." Sproat, Scenes and Studies of Savage Life, pp. 210, 211.
Crossing the northern continent of America to the west, we are in the domains of various animal culture-heroes, ancestors and teachers of the human race and the makers, to some extent, of the things in the world. As the eastern tribes have their Great Hare, so the western tribes have their wolf hero and progenitor, or their coyote, or their raven, or their dog. It is possible, and even certain in some cases, that the animal which was the dominant totem of a race became heir to any cosmogonic legends that were floating about.
The country of the Papagos, on the eastern side of the Gulf of California, is the southern boundary of the province of the coyote or prairie wolf. The realm of his influence as a kind of Prometheus, or even as a demiurge, extends very far northwards. In the myth related by Con Quien, the chief of the central Papagos,
the coyote acts the part of the fish in the Sanskrit legend of the flood, while Montezuma undertakes the role of Manu. This Montezuma was formed, like the Adams of so many races, out of potter's clay in the hands of the Great Spirit. In all this legend it seems plain enough that the name of Montezuma is imported from Mexico, and has been arbitrarily given to the hero of the Papagos.
According to Mr. Powers, whose manuscript notes Mr. Bancroft quotes (iii. 87), all the natives of California believe that their first ancestors were created directly from the earth of their present dwelling-places, and in very many cases these ancestors were coyotes.
Davidson, Indian Affairs Report, 1865, p. 131; Bancroft, iii.
75.
The Pimas, a race who live near the Papagos on the eastern coast of the Gulf of California, say that the earth was made by a being named Earth-prophet. At first it appeared like a spider's web, reminding one of the West African legend that a great spider created the world. Man was made by the Earth-prophet out of clay kneaded with sweat. A mysterious eagle and a deluge play a great part in the later mythical adventures of war and the world, as known to the Pimas.
Communicated to Mr. Bancroft by Mr. Stout of the Pima Agency.
In Oregon the coyote appears as a somewhat tentative demiurge, and the men of his creation, like the beings first formed by Prajapati in the Sanskrit myth, needed to be reviewed, corrected and considerably augmented. The Chinooks of Oregon believe in the usual race of magnified non-natural men, who preceded humanity.
These semi-divine people were called Ulhaipa by the Chinooks, and Sehuiab by the Lummies. But the coyote was the maker of men. As the first of Nature's journeymen, he made men rather badly, with closed eyes and motionless feet. A kind being, named Ikanam, touched up the coyote's crude essays with a sharp stone, opening the eyes of men, and giving their hands and feet the powers of movement. He also acted as a "culture-hero," introducing the first arts.
Bancroft, iii. 96.
Moving up the West Pacific coast we reach British Columbia, where the coyote is not supposed to have been so active as our old friend the musk-rat in the great work of the creation. According to the Tacullies, nothing existed in the beginning but water and a musk-rat. As the animal sought his food at the bottom of the water, his mouth was frequently filled with mud. This he spat out, and so gradually formed by alluvial deposit an island. This island was small at first, like earth in the Sanskrit myth in the Satapatha Brahmana, but gradually increased in bulk. The Tacullies have no new light to throw on the origin of man.
Bancroft, iii. 98; Harmon's Journey, pp. 302, 303.
The Thlinkeets, who are neighbours of the Tacullies on the north, incline to give crow or raven the chief role in the task of creation, just as some Australians allot the same part to the eagle-hawk, and the Yakuts to a hawk, a crow and a teal-duck. We shall hear much of Yehl later, as one of the mythical heroes of the introduction of civilisation. North of the Thlinkeets, a bird and a dog take the creative duties, the Aleuts and Koniagas being descended from a dog. Among the more northern Tinnehs, the dog who was the progenitor of the race had the power of assuming the shape of a handsome young man. He supplied the protoplasm of the Tinnehs, as Purusha did that of the Aryan world, out of his own body. A giant tore him to pieces, as the gods tore Purusha, and out of the fragments thrown into the rivers came fish, the fragments tossed into the air took life as birds, and so forth.
This recalls the Australian myth of the origin of fish and the Ananzi stories of the origin of whips.
Hearne, pp. 342, 343; Bancroft, iii. 106.
See "Divine Myths of Lower Races". M. Cosquin, in Contes de Lorraine, vol. i. p. 58, gives the Ananzi story.
