[XI-111]Peter Martyr, dec. vii., lib. x.;Irving's Columbus, vol. iii., pp. 173-4;Müller,Amerikanische Urreligionen, p. 421.[XI-112]Andagoya, inNavarrete,Col. de Viages, tom. iii., p. 401;Herrera,Hist. Gen., dec. iv., lib. i., cap. xi., dec. ii., lib. iii., cap. v.[XI-113]Hist. Apologética, MS., cap. cxxiv., ccxlii.;Torquemada,Monarq. Ind., tom. ii., p. 63.[XI-114]Dec. iii., lib. iv., dec. ii., lib. iii.[XI-115]A name applied in Cueba to all who excelled in an art.Oviedo,Hist. Gen., tom. iii., pp. 126-7.[XI-116]'Las manos no se las vian.'Andagoya, inNavarrete,Col. de Viages, tom. iii., p. 400.[XI-117]For further account of sorcerers, see vol. i., pp. 779-80. Gomara writes:'Tauira, que es el Diablo.'Hist. Ind., fol. 255;Herrera,Hist. Gen., dec. ii., lib. ii., cap. x., lib. iii., cap. v., dec. iv., lib. i., cap. x.[XI-118]Peter Martyr, dec. vii., lib. x.[XI-119]Ancient Fragments, introduction, p. 34. M. Pictet says of the primitive Celtic religion: "From aprimitive duality, constituting the fundamental forces of the universe, there arises a double progression of cosmical powers, which, after having crossed each other by a mutual transition, at last proceed to blend in One Supreme Unity, as in their essential principles." Says Sir William Jones: "We must not be surprised at finding, on a close examination, that the characters of all the Pagan deities, male and female, melt into each other, and at last into one or two, for it seems a well-founded opinion that the whole crowd of gods and goddesses in ancient Rome and modern Váránes, mean only the Powers of Nature, and principally those of theSun, expressed in a variety of ways, and by a multitude of fanciful names."On the Gods of Greece, Italy, and India, p. 273.[XI-120]'This suggestion was first publicly made in a communication read,' says Squier,Serpent Symbol, p. 49, 'before the American Ethnological Society, by a distinguished member of that body; from which the following passages are extracted. After noticing several facts tending to show the former existence of Phallic worship in America, the author of the paper proceeds as follows:—"We come now to Central America. Upon a perusal of the first journey of our fellow-members, Messrs. Stephens and Catherwood, into Guatemala and the central territories of the Continent, I was forcibly struck with the monolithic idols of Copan. We knew nothing before, save of Mexican, Palenque, and Uxmal remains; and those of Copan appeared to me to be unlike them all, and probably of an older date. My reading furnishes me with but one parallel to those singular monolithic sculptures, and that was seen in Ceylon, in 1796, by Captain Colin McKenzie, and described in the 6th volume of the Asiatic Researches. As the description is short, I transcribe it: 'The figure is cut out of stone in relievo; but the whole is sunk in a hollow, scooped out, so that it is defended from injury on the sides. It may be about fourteen feet high, the countenance wild, a full round visage, the eyes large, the nose round and long; it has no beard; nor the usual distinguishing marks of the Gentoo casts. He holds up both his hands, with the forefingers and thumbs bent; the head-dress is high, and seems ornamented with jewels; on the little finger of the left hand is a ring; on the arms bracelets; a belt high about the waist; the lower dress or drapery fixed with a girdle much lower than the Gentoo dress, from which something like tassels depend; a collar and ornaments on the neck and shoulders; and rings seem to hang low from the ears. No appearance of any arms or weapons.' This was the nearest approximation I could make to the Copan idols; for idols I took them to be, from the fact that an altar was invariably placed before them. From a close inspection of Mr. Catherwood's drawings, I found that though no single figure presented all the foregoing characteristics, yet in the various figures I could find every particular enumerated in the Ceylon sculpture. It then occurred to me that one of the most usual symbols of the Phallus was an erect stone, often in its rough state, sometimes sculptured, and that no other object of heathen worship was so often shadowed forth by a single stone placed on end, as the Phallus. That the worship of the Priapus, [Lingam] existed in Ceylon, has long since been satisfactorily established; and hence I was led to suspect that these monuments at Copan, might be vestiges of a similar idolatry. A further inspection confirmed my suspicions; for, as I supposed, I found sculptured on the American ruins the organs of generation, and on the back of one of the emblems relative to uterine existence, parturition, etc. I should, however, have wanted entire confidence in the correctness of my suspicions, had the matter rested here. On the return of Messrs. Stephens and Catherwood from their second expedition, every doubt of the existence of Phallic worship, especially in Yucatan, was removed."[XI-121]Quatre Lettres, pp. 290, 301;Squier's Serpent Symbol, pp. 47-50.[XI-122]Leon y Gama,Dos Piedras, part i., p. 40.[XI-123]In Pánuco and other provinces'adorano il membro che portano gli huomini fra le gambe, & lo tengono nella meschita, & posto similmente sopra la piazza insieme con le imagini de rilieuo di tutti modi di piacere che possono essere fra l'huomo & la donna, & gli hanno di ritratto con le gambe di alzate in diuersi modi.'Relatione fatta per un Gentil'huomo del Signor Fernando Cortése, inRamusio,Navigationi, tom. iii., fol. 307.[XI-124]'Hallaron entre vnos arboles vn idolillo de oro y muchos de barro, dos hombres de palo, caualgando vno sobre otro, a fuer Sodoma, y otro de tierra cozida con ambas manos a lo suyo, que lo tenia retajado, como son casi todos los Indios de Yucatan.'Gomara,Hist. Ind., fol. 58.[XI-125]See vol. ii., pp. 336-7, concerning this festival.[XI-126]'Un idolo de piedra redondo,'which may mean a 'cylindrical stone,' as the translator of Palacio'sCartahas rendered it.[XI-127]Palacio,Carta, p. 84.[XI-128]Concerning the cross in America, see this vol.p. 468.[XI-129]I refer to the left hand figure in the cut on p. 348, vol. iv., of this work. For examples of the amulets mentioned, see illustrations in Payne Knight'sWorship of Priapus.[XI-130]See vol. i., of this work, p. 93;Oviedo,Hist. Gen., tom. iv., p. 48; See vol. ii., of this work, pp. 719-20.[XI-131]Boturini,Idea, p. 13; see also this volume,pp. 243-4.[XI-132]See vol. i., of this work, pp. 200, 414, 566-6; vol. ii., p. 676, and account of Yucatec feasts in chap. xxii. In citing these brutish orgies I do not presume, or wish to assert, that they were in any way connected with phallus worship, or indeed, that there was anything of a religious nature in them. Still, as they certainly were indulged in during, or immediately after the great religious festivals, and as we know how the phallic cult degenerated from its original purity into just such bestiality in Greece and Rome, I have thought it well to mention them. There is much truth in the following remarks on this point, by Mr. Brinton, though with his statement that the proofs of a recognition of the fecundating principle in Nature by the Americans are 'altogether wanting,' I cannot agree. He says: 'There is no ground whatever to invest these debauches with any recondite meaning. They are simply indications of the thorough and utter immorality which prevailed throughout the race. And a still more disgusting proof of it is seen in the frequent appearance among diverse tribes of men dressed as women and yielding themselves to indescribable vices. There was at first nothing of a religious nature in such exhibitions. Lascivious priests chose at times to invest them with some such meaning.... The pretended phallic worship of the Natchez and of Culhuacan, cited by the Abbé Brasseur, rests on no good authority, and if true, is like that of the Huastecs of Panuco, nothing but an unrestrained and boundless profligacy which it were an absurdity to call a religion. That which Mr. Stephens attempts to show existed once in Yucatan, rests entirely by his own statement on a fancied resemblance of no value whatever, and the arguments of Lafitau to the same effect are quite insufficient. There is a decided indecency in the remains of ancient American art, especially in Peru, (Meyen) and great lubricity in many ceremonies, but the proof is altogether wanting to bind these with the recognition of fecundating principle throughout nature, or, indeed, to suppose for them any other origin than the promptings of an impure fancy. I even doubt whether they often referred to fire as the deity of sexual love. By a flight of fancy inspired by a study of oriental mythology, the worship of the reciprocal principle in America has been connected with that of the sun and moon, as the primitive pair from whose fecund union all creatures proceeded. It is sufficient to say if such a myth exists among the Indians—which is questionable—it justifies no such deduction; that the moon is often mentioned in their languages merely as the "night sun;" and that in such important stocks as the Iroquois, Athapascas, Cherokees, and Tupis, the sun is said to be a feminine noun; while the myths represent them more frequently as brother and sister than as man and wife; nor did at least the northern tribes regard the sun as the cause of fecundity in nature at all, but solely as giving light and warmth.'Myths, pp. 149-50;Schoolcraft's Arch., vol. v., pp. 416-17.[XI-133]For a full account of this feast see vol. ii., of this work, pp. 329-30.[XII-1]'The preconceived opinions,' says Brinton, 'that saw in the meteorological myths of the Indian a conflict between the Spirit of Good and the Spirit of Evil, have with like unconscious error falsified his doctrine of a future life, and almost without an exception drawn it more or less in the likeness of a Christian heaven, hell, and purgatory.... Nowhere was any well-defined doctrine that moral turpitude was judged and punished in the next world. No contrast is discoverable between a place of torments and a realm of joy; at the worst, but a negative castigation awaited the liar, the coward, or the niggard.'Myths, p. 242.[XII-2]Prehistoric Times, p. 139.[XII-3]See vol. ii., pp. 618, 623.[XII-4]Myths, p. 257.[XII-5]Seep. 59, this volume.[XII-6]Oviedo,Hist. Nic., inTernaux-Compans,Voy., série ii., tom. iii. p. 36;Buschmann,Spuren der Aztek. Spr., p. 74;Id.,Ortsnamen, p. 159;Brasseur de Bourbourg,Gram. Quiché, p. 196;Brinton's Myths, p. 49-52, 235.[XII-7]Vol. ii., pp. 606, 799, of this work.[XII-8]Prim. Cult., vol. ii., p. 22.[XII-9]Dall's Alaska, pp. 145, 422.[XII-10]Barrett-Lennard says, however: 'Those that die a natural death are condemned to dwell for ages among the branches of tall trees.'Trav., p. 54.'Careciese de algunas ideas religiosas, y viviese persuadido de la total aniquilacion del hombre con la muerte.'Sutil y Mexicana,Viage, p. cxviii.It is doubtful whether the latter class is composed of the spirits of men, or merely of marine animals. See this vol.,p. 148.[XII-11]The Tinnehs do not regard these as the spirits of men.Dall's Alaska, p. 88.[XII-12]Kotzebue's New Voy., vol. ii., p. 54. 'They have a confused notion of immortality.'Id., p. 58. The Koniagas also used to kill a slave on the grave of wealthy men.Dall's Alaska, p. 403.[XII-13]Dall's Alaska, pp. 422-3;Holmberg,Ethno. Skiz., pp. 63-5.[XII-14]The Chepewyans also held this theory, though they believed in a heaven of bliss and a state of punishment.Mackenzie's Voy., p. cxix.[XII-15]Richardson's Jour., vol. i., pp. 409-10;Baer,Stat. u. Ethno., pp. 107-8, 111;Harmon's Jour., pp. 299-300;Wilkes' Nar., inU. S. Ex. Ex., vol. iv., p. 482.[XII-16]Whymper's Alaska, p. 345;Mackenzie's Voy., p. cxxviii.;Hardisty, inSmithsonian Rept., 1866, p. 318.'Nach dem Tode wurde nach ihren (Koniagas) Begriffen jeder Mensch ein Teufel; bisweilen zeigte er sich den Verwandten, und das hatte Glück zu bedeuten.'Holmberg,Ethno. Skiz., p. 122;Macfie's Vanc. Isl., pp. 457-8.[XII-17]Vol. i., pp. 126-7, of this work;Dunn's Oregon, p. 83;Silliman's Jour., vol. xvi., p. 147;Seemann's Voy. Herald, vol. ii., p. 67;Richardson's Pol. Reg., p. 322. The Eskimos had no idea of 'future reward and punishment.'Dall's Alaska, p. 145.[XII-18]D'Orbigny's Voy., p. 50.[XII-19]Mackenzie's Voy., p. cxix.;Dunn's Oregon, p. 104.[XII-20]Dunn's Oregon, pp. 272-3.[XII-21]Ross' Adven., p. 288;Cox's Adven., vol. ii., p. 158.[XII-22]Parker's Explor. Tour, pp. 235, 246-7;Wilkes' Nar., inU. S. Ex. Ex., vol. v., p. 124;Dunn's Oregon, p. 120. The Salish and Pend d'Oreilles believed that the brave went to the sun, while the bad remained near earth to trouble the living, or ceased to exist.Lord's Nat., vol. ii., pp. 239-40. But this is contradicted by other accounts.[XII-23]Macfie's description leaves a doubt whether the keewuck and keewuckkow are names for the same heaven, or separate.Vanc. Isl., p. 457.[XII-24]Poole's Q. Char. Isl., p. 320.[XII-25]Cox's Adven., vol. i., p. 252; Dunn,Oregon, p. 318, says, 'beavers are a fallen race of Indians.'[XII-26]Schoolcraft's Arch., vol. vi., p. 619; vol. i., p. 248, of this work.[XII-27]The sorcerer is stated by one native to have brought the soul on a small stick and thrown it back into the head of its body.Sproat's Scenes, p. 214. 'The natives often imagine that a bad spirit, which loves to vex and torment, takes the place of the truant soul during its absence.'Id., pp. 173-4;Hutchings' Cal. Mag., vol. v., p. 225.[XII-28]Mayne's B. C., p. 181;Sutil y Mexicana,Viage, p. 136;Meares' Voy., p. 270;Macfie's Vanc. Isl., p. 457;Sproat's Scenes, pp. 212-3.[XII-29]Stevens, inInd. Aff. Rept., 1854, p. 212;Brinton's Myths, pp. 233-4; see note 2.[XII-30]Johnston, inSchoolcraft's Arch., vol. iv., p. 225.[XII-31]Hutchings' Cal. Mag., vol. iii., pp. 438-9;Macfie's Vanc. Isl., p. 448.[XII-32]Powers' Pomo, MS.[XII-33]Ib.;Gibbs, inSchoolcraft's Arch., vol. iii., p. 140.[XII-34]Powers' Pomo, MS.;Miller's Life amongst the Modocs, pp. 241, 249.[XII-35]Powers, inOverland Monthly, vol. viii., pp. 430-1.[XII-36]Id.,Pomo, MS.; this vol.,p. 177.[XII-37]Meacham,Religion of Indians.[XII-38]Powers' Pomo, MS.[XII-39]Vol. i., pp. 439-40, this work;Browne's L. Cal., p. 188.[XII-40]Meyer,Nach dem Sacramento, pp. 228-9;Schoolcraft's Arch., vol. v., pp. 215-6.[XII-41]La Pérouse,Voy., tom. ii., p. 307;Marmier,Notice, inBryant,Voy. en Cal., p. 238;Fages, inNouvelles Annales des Voy., 1844, tom. ci., pp. 335-6;Mofras,Explor., tom. ii., pp. 379-80.[XII-42]Boscana, inRobinson's Life in Cal., pp. 316-24.[XII-43]'Ives legte dem Gebirge den Namen: "Berg der Todten" bei.'Möllhausen,Reisen in die Felsengeb., tom. i., pp. 357-8.'All cowardly Indians (and bravery was the good with them) were tormented with hardships and failures, sickness and defeats. This hill, or hades, they never dared visit.'Stratton's Capt. Oatman Girls, p. 233;Dodt, inInd. Aff. Rept., 1870, p. 129;Whipple, Ewbank, and Turner's Rept., inPac. R. R. Rept., vol. iii., p. 43.[XII-44]Estupec, the soul or heart, may be connected witheep, breath.Walker's Pimas, MS. InSchoolcraft's Arch., vol. iii., p. 461, occurs the term angel, but the Pima chiefs whom I have questioned state that the term angel was not known to them.[XII-45]Walker's Pimas, MS.[XII-46]Pers. Nar., vol. ii., p. 222;Cremony's Apaches, pp. 104-5.'Cuando muere vá á vivir su corazon por el mar hácia el poniente: que algunos despues que mueren viven como tecolotes, y últimamente dijeron que ellos no saben bien estas cosas.'Garcés,Diario, inDoc. Hist. Mex., série ii., tom. i., p. 239.[XII-47]Day, inHesperian, vol. iii., p. 482.[XII-48]Henry, inSchoolcraft's Arch., vol. v., p. 209.[XII-49]Ten Broeck, inId., vol. iv., p. 86.[XII-50]Id., p. 78;Domenech's Deserts, vol. ii., p. 402;Whipple's Rept., inPac. R. R. Rept., vol. iii., p. 59.[XII-51]Beadle, inCrofutt's Western World, Aug., 1872, p. 27;Bristol, inInd. Aff. Rept., 1867, p. 358;Eaton, inSchoolcraft's Arch., vol. iii., p. 218;Davis' El Gringo, p. 418.[XII-52]Marcy's Army Life, p. 57;Schoolcraft's Arch., vol. v., pp. 54, 685. Food is left at the grave for a certain time; this would indicate that the soul proper, or its second form, remains with the body for a while.Id., pp. 78-9.[XII-53]Smithsonian Rept., 1866, p. 387;Clavigero,Storia della Cal., tom. i., pp. 136-7, 139.[XII-54]Alger's Future Life, p. 208.'Lo llevan á enterrar sentado y con sus mejores vestidos, poniendo á su lado competente porcion de sus ordinarios, alimentos.'Alegre,Hist. Comp. de Jesus, tom. ii., p. 218.[XII-55]Hist. de los Triumphos, p. 18.[XII-56]Apostólicos Afanes, pp. 22-4.[XII-57]This legend is taken from a MS kindly presented to me by Mr. Stephen Powers, and is a corrected version of the legend entitled 'Hilpmecone and Olégance' contributed by the same gentleman to theOverland Monthly, January, 1874. pp. 30-1.[XII-58]'El que tenia rodela horadada de saetas no podia mirar al sol.'Sahagun,Hist. Gen., tom. i., lib. iii., p. 265.This may perhaps mean that the humbler warrior, whose inferior shield was more likely to be pierced, could not look upon the majestic face of the sun, just as he had been interdicted from regarding the face of his king.[XII-59]'When the midwife speaks to a woman who has died in childbed, she refers to the noble manner in which she has used the sword and shield, a figure of speech which is probably intended to represent the high estimation in which they held her.'Id., tom. ii., lib. vi., p. 189.[XII-60]'Descendian acá á la tierra.' Ib.But it is just as likely that they used the weaving implements supplied to them at the grave, as those of the living. Brasseur de Bourbourg says that the inhabitants of this region had day when the inhabitants of the earth slept; but since the women resumed their work after the setting of the sun, it is more likely that they always had light up there, and that they never slept.Hist. Nat. Civ., tom. iii., p. 497.[XII-61]The humming-bird, the emblem and attribute of the war-god, offered on the grave in the month of Quecholli, probably referred to this transformation.Sahagun,Hist. Gen., tom. i., lib. ii., p. 164, lib. iv., pp. 264-5, tom. ii., lib. vi., pp. 188-9, lib. ix., p. 358;Torquemada,Monarq. Ind., tom. ii., p. 530.'Nachher werden sie theils in Wolken verwandelt, theils in Kolibris.'Müller,Amerikanische Urreligionen, p. 661.The transformation into clouds seems to refer to the Tlascaltecs.[XII-62]Tlalocan is the name given by some old writers to the country between Chiapas and Oajaca.Brasseur de Bourbourg,Hist. Nat. Civ., tom. iii., p. 496;Brinton's Myths, pp. 88-9. It may also be the place referred to under the names of Tamoancha, Xuchitlycacan.Explanation of the Codex Telleriano-Remensis, inKingsborough's Mex. Antiq., vol. vi., p. 127.[XII-63]Vol. ii., p. 336, this work.[XII-64]Mendieta,Hist. Ecles., p. 97;Torquemada,Monarq. Ind., tom. ii., pp. 82, 529. The remarks of the above authors with reference to those who die of diseases may, however, refer to sufferers from ordinary afflictions, who were from all doomed to Mictlan. InExplanation of the Codex Vaticanus, inKingsborough's Mex. Antiq., vol. vi., pp. 169-71, all who die of diseases and a violent death are consigned to Mictlan.Brinton's Myths, pp. 246-7;Alger's Future Life, pp. 475-6. Chevalier,Mex. Ancien et Mod., p. 91, who regards the sun as heaven, and Mictlan as hell, considers this an intermediate and incomplete paradise.Sahagun,Hist. Gen., tom. i., lib. iii., p. 264;Clavigero,Storia Ant. del Messico, tom. ii., p. 5.[XII-65]Sahagun,Hist. Gen., tom. i., lib. iii., pp. 260-1, tom. ii., lib. vi., p. 176;Torquemada,Monarq. Ind., tom. ii., p. 529;Brasseur de Bourbourg,Hist. Nat. Civ., tom. iii., p. 571;Tezozomoc,Hist. Mex., tom. i., pp. 329, 331.[XII-66]Id., p. 329.'Le plus commun estChiucnauh-Mictlan, les Neuf séjours des Morts.'Brasseur de Bourbourg,Hist. Nat. Civ., tom. iii., p. 495;Mendieta,Hist. Ecles., p. 97;Sahagun,Hist. Gen., tom. i., lib. iii., p. 263.[XII-67]This seems also to be the idea of Gomara,Conq. Mex., fol. 308-9, although he makes the heavens distinct from one another, and includes the Sun House and Tlalocan in the list.[XII-68]Sahagun,Hist. Gen., tom. i., lib. ii., p. 166, lib. iii., p. 263.[XII-69]Monarq. Ind., tom. ii., p. 522. The fact that offerings and prayers were kept up for four days by the mourners, confirms this statement.Sahagun,Hist. Gen., tom. i., lib. iii., p. 263, tom. ii., lib. vi., p. 189. 'Until souls had arrived at the destined place at the expiration of these four years, they had to encounter much hardship, cold, and toil.'Explanation of the Codex Telleriano-Remensis, inKingsborough's Mex. Antiq., vol. vi., p. 96.[XII-70]Hist. Tlax., inNouvelles Annales des Voy., 1843, tom. xcviii., p. 193;Tezozomoc,Hist. Mex., tom. i., p. 331. 'When the sun sets, it goes to give light to the dead.'Explanation of the Codex Telleriano-Remensis, inKingsborough's Mex. Antiq., vol. vi., p. 128.[XII-71]Storia Ant. del Messico, tom. ii., p. 6. Tlalxicco may be considered as hell proper, and distinct from Mictlan, and may have been ruled over by Tzontemoc who must then be regarded as distinct from Mictlantecutli.Kingsborough's Mex. Antiq., vol. vi., p. 219.[XII-72]Mictlampaehecatl, the north-wind, is said to come from hell.Sahagun,Hist. Gen., tom. ii., lib. vii., pp. 253, 256-7;Torquemada,Monarq. Ind., tom. ii., p. 81.[XII-73]Explanation of the Codex Vaticanus, inKingsborough's Mex. Antiq., vol. vi., pp. 218-9.[XII-74]'Despues de pasados cuatro años, el difunto se salía y se iba á los nueve infiernos ... en este lugar del infierno que se llamabaChicunamictla, se acababan y fenecian los difuntos.'Sahagun,Hist. Gen., tom. i., lib. iii., p. 263;see also note 8. At the end of four years the souls came to a place where they enjoyed a certain degree of repose.Explanation of the Codex Vaticanus, inKingsborough's Mex. Antiq., vol. vi., p. 218.[XII-75]This vol.,p. 59; see also, pp.296-402.[XII-76]Seenote 12. Four was the most sacred number among the Mexicans as well as the other nations of America, and is derived from the adoration of the cardinal points.Brinton's Myths, p. 67. The Central Americans believed that the soul arrived at its destination in four days after death.[XII-77]Sahagun,Hist. Gen., tom. i., lib. iii., p. 263.[XII-78]'Pour qu'il ne fût pas entraîné en traversant le Styx indien.'Biart,Terre Tempérée, p. 280;Gomara,Conq. Mex., fol. 309.'Los perros de pelo blanco y negro, no podian nadar y pasar el rio, porque dizque decia el perro de pelo negro: "yo me labé" y el perro de pelo blanco decia: "yo me he manchado de color prieto, y por eso no puedo pasaros" solamente el perro de pelo vermejo podia pasar.'Sahagun,Hist. Gen., tom. i., lib. iii., p. 263.[XII-79]Sahagun,Hist. Gen., tom. i., lib. iii., pp. 260-4;Torquemada,Monarq. Ind., tom. ii., pp. 528-30;Clavigero,Storia Ant. del Messico, tom. ii., pp. 5-6; vol. ii., pp. 603-19, of this work.[XII-80]Hist. Tlax., inNouvelles Annales des Voy., 1843, tom. xcix., pp. 192-3.[XII-81]'Tenian por cierto, que en el infierno habian de padecer diversas penas conforme á la calidad de los delitos.'Mendieta,Hist. Ecles., p. 83.'Entónces todos serán castigados conforme á sus obras.'Sahagun,Hist. Gen., tom. ii., lib. vii., pp. 36-7;Torquemada,Monarq. Ind., tom. ii., p. 80.'Ils étaient plongés dans une obscurité profonde, livrés à leurs remords.'Chevalier,Mex. Ancien et Mod., p. 91.[XII-82]'Padecen por los pecados de sus padres.'Sahagun,Hist. Gen., tom. ii., lib. vi., p. 36.Their prayers and penances, says Acosta, were merely on account of corporal inflictions, for they certainly feared no punishment in the world to come, but expected that all would rest there.Hist. de las Ynd., p. 383. 'In the destiny they assigned to the wicked, we discern similar traces of refinement; since the absence of all physical torture forms a striking contrast to the schemes of suffering so ingeniously devised by the fancies of the most enlightened nations. In all this, so contrary to the natural suggestions of the ferocious Aztec, we see the evidences of a higher civilization, inherited from their predecessors in the land.'Prescott's Mex., vol. i., pp. 62-3.[XII-83]Sahagun,Hist. Gen., tom. i., lib. iii., p. 267, et seq.[XII-84]The reader who thinks upon the subject at all, cannot help being struck by the remarkable resemblance in some points between these future abodes of the Mexicans and those of the ancient Greeks and Romans. The trembling soul has to pass over the same dreadful river, ferried by a brute Charon. In Hades as in Mictlan, the condition of the dead was a shadowy sort of apparent life, in which, mere ghosts of their former selves, they continued dreamily to perform the labors and carry on the occupations to which they had been accustomed on earth. In Greece as in Mexico, the shades of the dead were occasionally permitted to visit their friends on earth, summoned by a sacrifice and religious rites. Neither Elysium nor the glorious Sun House was the reward of the purely good so much as of the favorites of the gods. Such points of resemblance as these are, however, unnoticed by those who theorize concerning the origin of the Americans; they go farther for analogies, and perhaps fare worse.[XII-85]Clavigero,Storia Ant. del Messico, tom. ii., p. 5;Mendieta,Hist. Ecles., p. 97.[XII-86]Alger's Future Life, pp. 475-6.[XII-87]Herrera,Hist. Gen., dec. iv., lib. ix., cap. vii.[XII-88]Myths, p. 258;Brasseur de Bourbourg,Popol Vuh, p. 175.[XII-89]Hist. Tlax., inNouvelles Annales des Voy., 1843, tom. xcviii., p. 192;Torquemada,Monarq. Ind., tom. ii., p. 64.[XII-90]Torquemada,Monarq. Ind., p. 81. 'Tlacatecolotl, demonio o diablo.'Molina,Diccionario.[XII-91]Mendieta,Hist. Ecles., p. 109.[XII-92]'The inhabitants suppose kinges (who, while they liued, gouerned amisse) to haue a temporary aboade there being companions with diuels amonge those flames, where they may purge the foule spots of their wickednesse.'Peter Martyr, dec. v., lib. ii.[XII-93]Clavigero,Storia Ant. del Messico, tom. ii., p. 4:Mendieta,Hist. Ecles., p. 96.[XII-94]Hist. Gen., dec. iii., lib. iii., cap. x.;Carbajal Espinosa,Hist. Mex., tom. i., p. 292; vol. ii., pp. 620-2, of this work.[XII-95]Burgoa,Geog. Descrip., tom. ii., fol. 230-1, tom. i., fol. 159-61;Clavigero,Storia Ant. del Messico, tom. ii., p. 5;Explanation of the Codex Telleriano-Remensis, inKingsborough's Mex. Antiq., vol. vi., p. 96;Id.,Codex Vaticanus, p. 218; vol. ii., pp. 622-3, of this work.[XII-96]'LeYaxché, qui signifie arbre vert, est probablement le même que letonacasteoutonacazquahuitl, arbre au tronc puissant et élevé, au feuillage immense, mais menu et serré, dont la beauté et l'extrême fraîcheur lui ont fait donner le nom d'arbre de la vie.'Brasseur de Bourbourg, inLanda,Relacion, p. 200.[XII-97]An evident corruption of Mictlan.[XII-98]'Dezian se lo (el difunto) avia llevado el diablo porque del pensavan les venian los males todos y especial la muerte.'Landa,Relacion, p. 196, 198-202;Cogolludo,Hist. Yuc., p. 192;Brasseur de Bourbourg,Hist. Nat. Civ., tom. ii., pp. 62-3;Carrillo, inMex. Soc. Geog., Boletin, 2da época, tom. iii., pp. 265-6.[XII-99]Brinton's Myths, p. 246;Brasseur de Bourbourg,Popol Vuh, pp. lxxix.-lxxx., cxxviii.-cxxx; vol. ii., p. 799, of this work.[XII-100]Palacio,Carta, pp. 76-8.[XII-101]Dollfus and Mont-Serrat,Voy. Géologique, p. 12.[XII-102]Yoliaoryuliaderived fromyoli, to live is distinct from heart,yollotli.Buschmann,Ortsnamen, p. 159. Yet the heart was evidently considered as the seat of the soul, for some Indians stated that'el coraçon va arriba,'while others explained that by this was meant the breath.Oviedo,Hist. Gen., tom. iv., pp. 44-5.[XII-103]Navarrete,Col. de Viages, tom. iii., p. 415.[XII-104]Corresponding to the Aztec Mictlantecutli. It is not quite clear whether all agreed upon total annihilation in this place.[XII-105]'Han de resuçitar ó tornar á casa de sus padres, é sus padres los conoserán é criarán.'Oviedo,Hist. Gen., tom. iv., pp. 41, 42-9;Brinton's Myths, pp. 145, 235;Brasseur de Bourbourg,Hist. Nat. Civ., tom. ii., pp. 113-4.[XII-106]Bell adds that this ferriage money was provided lest the child 'should die young.' Offerings are also placed upon the grave.Lond. Geog. Soc., Jour., vol. xxxii., pp. 254-5.[XII-107]'They suppose that men do naturally liue and die as other beastes do.'Peter Martyr, dec. iii., lib. iv.[XII-108]'Aquel humo iba donde estaba el ánima de aquel defunto ... en el cielo, y que en el humo iba allá.'Andagoya, inNavarrete,Col. de Viages, tom. iii., p. 402;Herrera,Hist. Gen., dec. i., lib. vii., cap. xvi., dec. ii., lib. iii., cap. v.;Gomara,Hist. Ind., fol. 255;Oviedo,Hist. Gen., tom. iii., p. 142.[XII-109]Dec. vii., lib. x.[XII-110]"It is possible," concludes Mr Powers, "that this legend has dim reference to that great ancient cataclysm, or overflow of lava from the north, which has been demonstrated by Professor le Conte, in a paper read before the Californian Academy of Science."[XII-111]This myth, Mr Powers thinks, has been belittled or corrupted from the ancient myth of the zodiac, and, in his opinion, argues for the Americans a civilized, or at least semi-civilized, Asiatic origin—a very far-fetched conclusion I should say.[II'-1]See vol. i., p. 42 et seq. of this work.[II'-2]'Ces deux langues ... sont absolument la même que celle des Vogules, habitants de la Tartarie, et la même que celle des Lapons.'Monglave, inAntiq. Mex., tom. i., div. i., p. 65.'Les Esquimaux d'Amérique et les Tchoutchis de l'extrémité nord de l'Asie orientale ... il est aisé de reconnaître qu'ils appartiennent à une même famille.'Mofras,Explor., tom. ii., p. 330.'The whole arctic shore of North America is possessed by the Esquimaux and Greenlanders, who speak an original tongue called Karalit.'McCulloh's Researches in Amer., p. 36. 'The Arctic region is mainly covered by dialects of a single language—the Eskimo.'Latham's Comp. Phil., vol. viii., p. 384.'Der Amerikanische Sprachtypus, die Eskimo-Sprache, reicht hinüber nach Asien.'Buschmann,Spuren der Aztek. Spr., p. 711.'Alle Eskimos sprechen im Wesentlichen dieselbe Sprache.'Baer,Stat. u. Ethno., p. 280.'The language of the Western Esquimaux so nearly resembles that of the tribes to the eastward.'Beechey's Voyage, vol. ii., p. 311;Sauer's Billings' Ex., p. 245;Kotzebue's Voyage, vol. iii., p. 314;Franklin's Nar., vol. i., p. 30;Dease and Simpson, inLond. Geog. Soc., Jour., vol. viii., p. 222;Seemann's Voy. Herald, vol. ii., p. 68. But Vater does not believe that the language extends across to Asia.'Dass sich wohl ein Einfluss der Eskimo-Sprache, aber nicht diese selbst über die zwischen Asien and Amerika liegenden Inseln erstreckt.'Mithridates, tom. iii., pt iii., pp. 458, 426.[II'-3]Veniaminoff,Ueber die Sprachen des russ. Amer., inErman,Archiv., tom. vii., No. 1, p. 126 et seq.[II'-4]Sagoskin,Tagebuch, inRuss. Geog. Gesell., Denkschr., tom. i., p. 359 et seq.[II'-5]'Alle diese Völkerschaften reden eine Sprache and gehören zu einem und demselben Stamme, der sich auch weiter nördlich längs der Küste ... ausdehnt.'Baer,Stat. u. Ethno., p. 122.[II'-6]Kotzebue's Voyage, vol. ii., p. 175.[II'-7]Of the similarity between the Kadiak and Alaska idiom, Langsdorff says: 'In a great degree the clothing and language of the Alaskans, are the same as those of the people of Kodiak.'Voy., vol. ii., p. 236.Seemann's Voy. Herald, vol. ii., pp. 68-69.[II'-8]Richardson's Jour., vol. ii., p. 364 et seq.;Veniaminoff, inErman,Archiv, tom. iii., No. i., pp. 142-43;Beechey's Voyage, vol. ii., p. 366;Vater,Mithridates, tom. iii., pt iii., p. 458 et seq.; notes on the Chugatsh dialect at Prince William Sound inCook's Voy. to Pac., vol. ii., pp. 374-6, andPortlock's Voy., pp. 254-5.[II'-9]'Er konnte die Sprache dieser Insulaner nicht ... verstehen.'Neue Nachrichten, p. 105.[II'-10]Cook's Voy. to Pac., vol. ii., p. 522.[II'-11]Dall's Alaska, pp. 377-8.[II'-12]'Dass sich wohl ein Einfluss der Eskimo-Sprache aber nicht diese selbst über die zwischen Asien and Amerika liegenden Inseln erstreckt.'Vater,Mithridates, tom. iii., pt iii., 458.[II'-13]'Der Bewohner von Unalaschka kann den von Kadjack gar nicht verstehen.'Baer,Stat. u. Ethno., pp. 123-289.[II'-14]'Dass ... sich das aleutische Idiom ... als ein eigner, von dem grossen eskimoischen ganz verschiedener Sprachtypus erweist.'Buschmann,Spuren der Aztek. Spr., p. 702 et seq. Veniaminoff's examples are as follows: active, he took; medium, he took me; passive, he was born. InErman,Archiv, tom. iii., No. 1, pp. 136-8;Veniaminoff,Sapiski ob Ostrovach Oonalashkinskacho Otjela, tom. ii., pp. 264-71.[II'-15]Dall's Alaska, p. 386;Vater,Mithridates, tom. iii., pt iii., pp. 459-460.[II'-16]'Von St Eliasberge bis hinunter zum Columbia-Strome.'Holmberg,Ethno. Skiz., p. 9.[II'-17]'Sie erstrecken sich von Iakutat südlich bis zu den Charlotten-Inseln.'Vater,Mithridates, tom. iii., pt iii., p. 219.[II'-18]'Von Ltu bis Stachin, und hat fast nur einen Dialect.'Veniaminoff, inErman,Archiv, tom. vii., No. i., p. 128.[II'-19]Bryant's Jour., inAmer. Antiq. Soc., Transact., vol. ii., p. 302. The Tungass language 'as Mr. Tolmie conjectured, is nearly the same as that spoken at Sitga.'Scouler, inLond. Geog. Soc., Jour., vol. xi., p. 218.[II'-21]Marchand,Voyage, tom. ii., pp. 109-110.[II'-22]La Pérouse,Voy., tom. ii., p. 238. 'Their language is harsh and unpleasant to the ear.'Portlock's Voy., p. 293. 'It appears barbarous, uncouth, and difficult to pronounce.'Dixon's Voy., p. 172.'La dificil pronunciacion de sus vozes ... pues las forman de la garganta con un movimiento de la lengua contra el paladar.'Bodega y Quadra,Nav., MS., pp. 46-47.[II'-23]'Von der ganzen Liste bleibt allein The, Stein als ähnlich.'Buschmann,Pima u. Koloschen Sprache, p. 386. 'Zwischen ihnen und der mexicanischen in Wörtern und Grammatik keine Verwandtschaft existirt ... gänzlich vom Mex. verschieden sind.'Buschmann,Ortsnamen, p. 69.'Je n'ai trouvé aucune ressemblance entre les mots de cette langue et celle des ... Mexicains.'La Pérouse,Voy., tom. ii., p. 240.[II'-24]Vater,Mithridates, tom. iii., pt iii., pp. 212-13;Holmberg,Ethno. Skiz., p. 16.[II'-25]Buschmann,Pima u. Koloschen Sprache, p. 388.[II'-26]La Pérouse,Voy., tom. ii., pp. 238-9.[II'-27]Veniaminoff,Sapiski ob Ostrovach Oonalashkinskacho Otjela, tom. iii., pp. 149-51. No translation is given.[II'-28]Vater,Mithridates, tom. iii., pt iii., p. 225.[II'-29]'Dimensionen, in welchen er ein ungeheures Gebiet im Innern des nördlichen Continents einnimmt, nahe an das Eismeer reicht, und queer das nordamerikanische Festland durchzieht: indem er im Osten die Hudsonsbai, im Südwesten in abgestossenen Stämmen am Umpqua-Flusse das stille Meer berührt.'Buschmann,Spuren der Aztek. Spr., p. 323.'This great family includes a large number of North American tribes, extending, from near the mouth of the Mackenzie, south to the borders of Mexico.'Dall's Alaska, p. 428. 'There are outlyers of the stock as far as the southern parts of Oregon. More than this, there are Athabascans in California, New Mexico and Sonora.'Latham's Comp. Phil., vol. viii., p. 393.'Dass er in seinem Hauptgürtel von der nördlichen Hudsonsbai aus fast die ganze Breite des Continents durchläuft; und dass er in abgesonderten, in die Ferne geschleuderten Gliedern, gen Süden nicht allein unter dem 46ten (Tlatskanai und Kwalhioqua) und 43ten Grade nördlicher Breite (Umpqua) das stille Meer berührt, sondern auch tief im Innern in den Navajos den 36ten Grad trifft ... während er im Norden und Nordwesten den 65ten Grad und beinahe die Gestade des Polarmeers erreicht.'Buschmann,Athapask. Sprachstamm, p. 313.See also vol. i., pp. 114, 143-9.[II'-30]Gibbs, inSmithsonian Rept., 1866, p. 303.[II'-31]'The Sarsees who are but few in number, appear from their language, to come on the contrary from the North-Westward, and are of the same people as the Rocky-Mountain Indians ... who are a tribe of the Chepewyans.'Mackenzie's Voyages, pp. lxxi-lxxii.[II'-32]Vater,Mithridates, tom. iii., pt iii., p. 252;Gallatin, inAmer. Antiq. Soc., Transact., vol. ii., p. 19. The Sarsi, Sussees 'speak a dialect of the Chippewyan (Athapascan), allied to the Tahkali.'Hale's Ethnog., inU. S. Ex. Ex., vol. vi., p. 219.[II'-33]'They speak a copious language, which is very difficult to be attained.'Mackenzie's Voyages, p. 114. 'As a language it is exceedingly meagre and imperfect.'Richardson's Jour., vol. ii., pp. 3, 28.[II'-34]Richardson's Jour., vol. ii., pp. 3, 7;Franklin's Nar., vol. ii., p. 76. 'Hare Indians, who also speak a dialect of the Chipewyan language.'Id., p. 83. Rocky Mountain Indians differ but little from the Strongbow, Beaver, etc.Id., p. 85;Latham's Comp. Phil., vol. viii., pp. 388, 391;Id., vol. iii., p. 393;Cox's Adven., p. 323.[II'-35]Gallatin, inAmer. Antiq. Soc., Transact., vol. ii., pp. 215-16, 269.[II'-36]Richardson's Jour., pp. 377-413;Latham's Native Races, pp. 293-4;Jones, inSmithsonian Rept., 1866, p. 320;Hardisty, inId., p. 311.
[XI-111]Peter Martyr, dec. vii., lib. x.;Irving's Columbus, vol. iii., pp. 173-4;Müller,Amerikanische Urreligionen, p. 421.
[XI-112]Andagoya, inNavarrete,Col. de Viages, tom. iii., p. 401;Herrera,Hist. Gen., dec. iv., lib. i., cap. xi., dec. ii., lib. iii., cap. v.
[XI-113]Hist. Apologética, MS., cap. cxxiv., ccxlii.;Torquemada,Monarq. Ind., tom. ii., p. 63.
[XI-114]Dec. iii., lib. iv., dec. ii., lib. iii.
[XI-115]A name applied in Cueba to all who excelled in an art.Oviedo,Hist. Gen., tom. iii., pp. 126-7.
[XI-116]'Las manos no se las vian.'Andagoya, inNavarrete,Col. de Viages, tom. iii., p. 400.
[XI-117]For further account of sorcerers, see vol. i., pp. 779-80. Gomara writes:'Tauira, que es el Diablo.'Hist. Ind., fol. 255;Herrera,Hist. Gen., dec. ii., lib. ii., cap. x., lib. iii., cap. v., dec. iv., lib. i., cap. x.
[XI-118]Peter Martyr, dec. vii., lib. x.
[XI-119]Ancient Fragments, introduction, p. 34. M. Pictet says of the primitive Celtic religion: "From aprimitive duality, constituting the fundamental forces of the universe, there arises a double progression of cosmical powers, which, after having crossed each other by a mutual transition, at last proceed to blend in One Supreme Unity, as in their essential principles." Says Sir William Jones: "We must not be surprised at finding, on a close examination, that the characters of all the Pagan deities, male and female, melt into each other, and at last into one or two, for it seems a well-founded opinion that the whole crowd of gods and goddesses in ancient Rome and modern Váránes, mean only the Powers of Nature, and principally those of theSun, expressed in a variety of ways, and by a multitude of fanciful names."On the Gods of Greece, Italy, and India, p. 273.
[XI-120]'This suggestion was first publicly made in a communication read,' says Squier,Serpent Symbol, p. 49, 'before the American Ethnological Society, by a distinguished member of that body; from which the following passages are extracted. After noticing several facts tending to show the former existence of Phallic worship in America, the author of the paper proceeds as follows:—"We come now to Central America. Upon a perusal of the first journey of our fellow-members, Messrs. Stephens and Catherwood, into Guatemala and the central territories of the Continent, I was forcibly struck with the monolithic idols of Copan. We knew nothing before, save of Mexican, Palenque, and Uxmal remains; and those of Copan appeared to me to be unlike them all, and probably of an older date. My reading furnishes me with but one parallel to those singular monolithic sculptures, and that was seen in Ceylon, in 1796, by Captain Colin McKenzie, and described in the 6th volume of the Asiatic Researches. As the description is short, I transcribe it: 'The figure is cut out of stone in relievo; but the whole is sunk in a hollow, scooped out, so that it is defended from injury on the sides. It may be about fourteen feet high, the countenance wild, a full round visage, the eyes large, the nose round and long; it has no beard; nor the usual distinguishing marks of the Gentoo casts. He holds up both his hands, with the forefingers and thumbs bent; the head-dress is high, and seems ornamented with jewels; on the little finger of the left hand is a ring; on the arms bracelets; a belt high about the waist; the lower dress or drapery fixed with a girdle much lower than the Gentoo dress, from which something like tassels depend; a collar and ornaments on the neck and shoulders; and rings seem to hang low from the ears. No appearance of any arms or weapons.' This was the nearest approximation I could make to the Copan idols; for idols I took them to be, from the fact that an altar was invariably placed before them. From a close inspection of Mr. Catherwood's drawings, I found that though no single figure presented all the foregoing characteristics, yet in the various figures I could find every particular enumerated in the Ceylon sculpture. It then occurred to me that one of the most usual symbols of the Phallus was an erect stone, often in its rough state, sometimes sculptured, and that no other object of heathen worship was so often shadowed forth by a single stone placed on end, as the Phallus. That the worship of the Priapus, [Lingam] existed in Ceylon, has long since been satisfactorily established; and hence I was led to suspect that these monuments at Copan, might be vestiges of a similar idolatry. A further inspection confirmed my suspicions; for, as I supposed, I found sculptured on the American ruins the organs of generation, and on the back of one of the emblems relative to uterine existence, parturition, etc. I should, however, have wanted entire confidence in the correctness of my suspicions, had the matter rested here. On the return of Messrs. Stephens and Catherwood from their second expedition, every doubt of the existence of Phallic worship, especially in Yucatan, was removed."
[XI-121]Quatre Lettres, pp. 290, 301;Squier's Serpent Symbol, pp. 47-50.
[XI-122]Leon y Gama,Dos Piedras, part i., p. 40.
[XI-123]In Pánuco and other provinces'adorano il membro che portano gli huomini fra le gambe, & lo tengono nella meschita, & posto similmente sopra la piazza insieme con le imagini de rilieuo di tutti modi di piacere che possono essere fra l'huomo & la donna, & gli hanno di ritratto con le gambe di alzate in diuersi modi.'Relatione fatta per un Gentil'huomo del Signor Fernando Cortése, inRamusio,Navigationi, tom. iii., fol. 307.
[XI-124]'Hallaron entre vnos arboles vn idolillo de oro y muchos de barro, dos hombres de palo, caualgando vno sobre otro, a fuer Sodoma, y otro de tierra cozida con ambas manos a lo suyo, que lo tenia retajado, como son casi todos los Indios de Yucatan.'Gomara,Hist. Ind., fol. 58.
[XI-125]See vol. ii., pp. 336-7, concerning this festival.
[XI-126]'Un idolo de piedra redondo,'which may mean a 'cylindrical stone,' as the translator of Palacio'sCartahas rendered it.
[XI-127]Palacio,Carta, p. 84.
[XI-128]Concerning the cross in America, see this vol.p. 468.
[XI-129]I refer to the left hand figure in the cut on p. 348, vol. iv., of this work. For examples of the amulets mentioned, see illustrations in Payne Knight'sWorship of Priapus.
[XI-130]See vol. i., of this work, p. 93;Oviedo,Hist. Gen., tom. iv., p. 48; See vol. ii., of this work, pp. 719-20.
[XI-131]Boturini,Idea, p. 13; see also this volume,pp. 243-4.
[XI-132]See vol. i., of this work, pp. 200, 414, 566-6; vol. ii., p. 676, and account of Yucatec feasts in chap. xxii. In citing these brutish orgies I do not presume, or wish to assert, that they were in any way connected with phallus worship, or indeed, that there was anything of a religious nature in them. Still, as they certainly were indulged in during, or immediately after the great religious festivals, and as we know how the phallic cult degenerated from its original purity into just such bestiality in Greece and Rome, I have thought it well to mention them. There is much truth in the following remarks on this point, by Mr. Brinton, though with his statement that the proofs of a recognition of the fecundating principle in Nature by the Americans are 'altogether wanting,' I cannot agree. He says: 'There is no ground whatever to invest these debauches with any recondite meaning. They are simply indications of the thorough and utter immorality which prevailed throughout the race. And a still more disgusting proof of it is seen in the frequent appearance among diverse tribes of men dressed as women and yielding themselves to indescribable vices. There was at first nothing of a religious nature in such exhibitions. Lascivious priests chose at times to invest them with some such meaning.... The pretended phallic worship of the Natchez and of Culhuacan, cited by the Abbé Brasseur, rests on no good authority, and if true, is like that of the Huastecs of Panuco, nothing but an unrestrained and boundless profligacy which it were an absurdity to call a religion. That which Mr. Stephens attempts to show existed once in Yucatan, rests entirely by his own statement on a fancied resemblance of no value whatever, and the arguments of Lafitau to the same effect are quite insufficient. There is a decided indecency in the remains of ancient American art, especially in Peru, (Meyen) and great lubricity in many ceremonies, but the proof is altogether wanting to bind these with the recognition of fecundating principle throughout nature, or, indeed, to suppose for them any other origin than the promptings of an impure fancy. I even doubt whether they often referred to fire as the deity of sexual love. By a flight of fancy inspired by a study of oriental mythology, the worship of the reciprocal principle in America has been connected with that of the sun and moon, as the primitive pair from whose fecund union all creatures proceeded. It is sufficient to say if such a myth exists among the Indians—which is questionable—it justifies no such deduction; that the moon is often mentioned in their languages merely as the "night sun;" and that in such important stocks as the Iroquois, Athapascas, Cherokees, and Tupis, the sun is said to be a feminine noun; while the myths represent them more frequently as brother and sister than as man and wife; nor did at least the northern tribes regard the sun as the cause of fecundity in nature at all, but solely as giving light and warmth.'Myths, pp. 149-50;Schoolcraft's Arch., vol. v., pp. 416-17.
[XI-133]For a full account of this feast see vol. ii., of this work, pp. 329-30.
[XII-1]'The preconceived opinions,' says Brinton, 'that saw in the meteorological myths of the Indian a conflict between the Spirit of Good and the Spirit of Evil, have with like unconscious error falsified his doctrine of a future life, and almost without an exception drawn it more or less in the likeness of a Christian heaven, hell, and purgatory.... Nowhere was any well-defined doctrine that moral turpitude was judged and punished in the next world. No contrast is discoverable between a place of torments and a realm of joy; at the worst, but a negative castigation awaited the liar, the coward, or the niggard.'Myths, p. 242.
[XII-2]Prehistoric Times, p. 139.
[XII-3]See vol. ii., pp. 618, 623.
[XII-4]Myths, p. 257.
[XII-5]Seep. 59, this volume.
[XII-6]Oviedo,Hist. Nic., inTernaux-Compans,Voy., série ii., tom. iii. p. 36;Buschmann,Spuren der Aztek. Spr., p. 74;Id.,Ortsnamen, p. 159;Brasseur de Bourbourg,Gram. Quiché, p. 196;Brinton's Myths, p. 49-52, 235.
[XII-7]Vol. ii., pp. 606, 799, of this work.
[XII-8]Prim. Cult., vol. ii., p. 22.
[XII-9]Dall's Alaska, pp. 145, 422.
[XII-10]Barrett-Lennard says, however: 'Those that die a natural death are condemned to dwell for ages among the branches of tall trees.'Trav., p. 54.'Careciese de algunas ideas religiosas, y viviese persuadido de la total aniquilacion del hombre con la muerte.'Sutil y Mexicana,Viage, p. cxviii.It is doubtful whether the latter class is composed of the spirits of men, or merely of marine animals. See this vol.,p. 148.
[XII-11]The Tinnehs do not regard these as the spirits of men.Dall's Alaska, p. 88.
[XII-12]Kotzebue's New Voy., vol. ii., p. 54. 'They have a confused notion of immortality.'Id., p. 58. The Koniagas also used to kill a slave on the grave of wealthy men.Dall's Alaska, p. 403.
[XII-13]Dall's Alaska, pp. 422-3;Holmberg,Ethno. Skiz., pp. 63-5.
[XII-14]The Chepewyans also held this theory, though they believed in a heaven of bliss and a state of punishment.Mackenzie's Voy., p. cxix.
[XII-15]Richardson's Jour., vol. i., pp. 409-10;Baer,Stat. u. Ethno., pp. 107-8, 111;Harmon's Jour., pp. 299-300;Wilkes' Nar., inU. S. Ex. Ex., vol. iv., p. 482.
[XII-16]Whymper's Alaska, p. 345;Mackenzie's Voy., p. cxxviii.;Hardisty, inSmithsonian Rept., 1866, p. 318.'Nach dem Tode wurde nach ihren (Koniagas) Begriffen jeder Mensch ein Teufel; bisweilen zeigte er sich den Verwandten, und das hatte Glück zu bedeuten.'Holmberg,Ethno. Skiz., p. 122;Macfie's Vanc. Isl., pp. 457-8.
[XII-17]Vol. i., pp. 126-7, of this work;Dunn's Oregon, p. 83;Silliman's Jour., vol. xvi., p. 147;Seemann's Voy. Herald, vol. ii., p. 67;Richardson's Pol. Reg., p. 322. The Eskimos had no idea of 'future reward and punishment.'Dall's Alaska, p. 145.
[XII-18]D'Orbigny's Voy., p. 50.
[XII-19]Mackenzie's Voy., p. cxix.;Dunn's Oregon, p. 104.
[XII-20]Dunn's Oregon, pp. 272-3.
[XII-21]Ross' Adven., p. 288;Cox's Adven., vol. ii., p. 158.
[XII-22]Parker's Explor. Tour, pp. 235, 246-7;Wilkes' Nar., inU. S. Ex. Ex., vol. v., p. 124;Dunn's Oregon, p. 120. The Salish and Pend d'Oreilles believed that the brave went to the sun, while the bad remained near earth to trouble the living, or ceased to exist.Lord's Nat., vol. ii., pp. 239-40. But this is contradicted by other accounts.
[XII-23]Macfie's description leaves a doubt whether the keewuck and keewuckkow are names for the same heaven, or separate.Vanc. Isl., p. 457.
[XII-24]Poole's Q. Char. Isl., p. 320.
[XII-25]Cox's Adven., vol. i., p. 252; Dunn,Oregon, p. 318, says, 'beavers are a fallen race of Indians.'
[XII-26]Schoolcraft's Arch., vol. vi., p. 619; vol. i., p. 248, of this work.
[XII-27]The sorcerer is stated by one native to have brought the soul on a small stick and thrown it back into the head of its body.Sproat's Scenes, p. 214. 'The natives often imagine that a bad spirit, which loves to vex and torment, takes the place of the truant soul during its absence.'Id., pp. 173-4;Hutchings' Cal. Mag., vol. v., p. 225.
[XII-28]Mayne's B. C., p. 181;Sutil y Mexicana,Viage, p. 136;Meares' Voy., p. 270;Macfie's Vanc. Isl., p. 457;Sproat's Scenes, pp. 212-3.
[XII-29]Stevens, inInd. Aff. Rept., 1854, p. 212;Brinton's Myths, pp. 233-4; see note 2.
[XII-30]Johnston, inSchoolcraft's Arch., vol. iv., p. 225.
[XII-31]Hutchings' Cal. Mag., vol. iii., pp. 438-9;Macfie's Vanc. Isl., p. 448.
[XII-32]Powers' Pomo, MS.
[XII-33]Ib.;Gibbs, inSchoolcraft's Arch., vol. iii., p. 140.
[XII-34]Powers' Pomo, MS.;Miller's Life amongst the Modocs, pp. 241, 249.
[XII-35]Powers, inOverland Monthly, vol. viii., pp. 430-1.
[XII-36]Id.,Pomo, MS.; this vol.,p. 177.
[XII-37]Meacham,Religion of Indians.
[XII-38]Powers' Pomo, MS.
[XII-39]Vol. i., pp. 439-40, this work;Browne's L. Cal., p. 188.
[XII-40]Meyer,Nach dem Sacramento, pp. 228-9;Schoolcraft's Arch., vol. v., pp. 215-6.
[XII-41]La Pérouse,Voy., tom. ii., p. 307;Marmier,Notice, inBryant,Voy. en Cal., p. 238;Fages, inNouvelles Annales des Voy., 1844, tom. ci., pp. 335-6;Mofras,Explor., tom. ii., pp. 379-80.
[XII-42]Boscana, inRobinson's Life in Cal., pp. 316-24.
[XII-43]'Ives legte dem Gebirge den Namen: "Berg der Todten" bei.'Möllhausen,Reisen in die Felsengeb., tom. i., pp. 357-8.'All cowardly Indians (and bravery was the good with them) were tormented with hardships and failures, sickness and defeats. This hill, or hades, they never dared visit.'Stratton's Capt. Oatman Girls, p. 233;Dodt, inInd. Aff. Rept., 1870, p. 129;Whipple, Ewbank, and Turner's Rept., inPac. R. R. Rept., vol. iii., p. 43.
[XII-44]Estupec, the soul or heart, may be connected witheep, breath.Walker's Pimas, MS. InSchoolcraft's Arch., vol. iii., p. 461, occurs the term angel, but the Pima chiefs whom I have questioned state that the term angel was not known to them.
[XII-45]Walker's Pimas, MS.
[XII-46]Pers. Nar., vol. ii., p. 222;Cremony's Apaches, pp. 104-5.'Cuando muere vá á vivir su corazon por el mar hácia el poniente: que algunos despues que mueren viven como tecolotes, y últimamente dijeron que ellos no saben bien estas cosas.'Garcés,Diario, inDoc. Hist. Mex., série ii., tom. i., p. 239.
[XII-47]Day, inHesperian, vol. iii., p. 482.
[XII-48]Henry, inSchoolcraft's Arch., vol. v., p. 209.
[XII-49]Ten Broeck, inId., vol. iv., p. 86.
[XII-50]Id., p. 78;Domenech's Deserts, vol. ii., p. 402;Whipple's Rept., inPac. R. R. Rept., vol. iii., p. 59.
[XII-51]Beadle, inCrofutt's Western World, Aug., 1872, p. 27;Bristol, inInd. Aff. Rept., 1867, p. 358;Eaton, inSchoolcraft's Arch., vol. iii., p. 218;Davis' El Gringo, p. 418.
[XII-52]Marcy's Army Life, p. 57;Schoolcraft's Arch., vol. v., pp. 54, 685. Food is left at the grave for a certain time; this would indicate that the soul proper, or its second form, remains with the body for a while.Id., pp. 78-9.
[XII-53]Smithsonian Rept., 1866, p. 387;Clavigero,Storia della Cal., tom. i., pp. 136-7, 139.
[XII-54]Alger's Future Life, p. 208.'Lo llevan á enterrar sentado y con sus mejores vestidos, poniendo á su lado competente porcion de sus ordinarios, alimentos.'Alegre,Hist. Comp. de Jesus, tom. ii., p. 218.
[XII-55]Hist. de los Triumphos, p. 18.
[XII-56]Apostólicos Afanes, pp. 22-4.
[XII-57]This legend is taken from a MS kindly presented to me by Mr. Stephen Powers, and is a corrected version of the legend entitled 'Hilpmecone and Olégance' contributed by the same gentleman to theOverland Monthly, January, 1874. pp. 30-1.
[XII-58]'El que tenia rodela horadada de saetas no podia mirar al sol.'Sahagun,Hist. Gen., tom. i., lib. iii., p. 265.This may perhaps mean that the humbler warrior, whose inferior shield was more likely to be pierced, could not look upon the majestic face of the sun, just as he had been interdicted from regarding the face of his king.
[XII-59]'When the midwife speaks to a woman who has died in childbed, she refers to the noble manner in which she has used the sword and shield, a figure of speech which is probably intended to represent the high estimation in which they held her.'Id., tom. ii., lib. vi., p. 189.
[XII-60]'Descendian acá á la tierra.' Ib.But it is just as likely that they used the weaving implements supplied to them at the grave, as those of the living. Brasseur de Bourbourg says that the inhabitants of this region had day when the inhabitants of the earth slept; but since the women resumed their work after the setting of the sun, it is more likely that they always had light up there, and that they never slept.Hist. Nat. Civ., tom. iii., p. 497.
[XII-61]The humming-bird, the emblem and attribute of the war-god, offered on the grave in the month of Quecholli, probably referred to this transformation.Sahagun,Hist. Gen., tom. i., lib. ii., p. 164, lib. iv., pp. 264-5, tom. ii., lib. vi., pp. 188-9, lib. ix., p. 358;Torquemada,Monarq. Ind., tom. ii., p. 530.'Nachher werden sie theils in Wolken verwandelt, theils in Kolibris.'Müller,Amerikanische Urreligionen, p. 661.The transformation into clouds seems to refer to the Tlascaltecs.
[XII-62]Tlalocan is the name given by some old writers to the country between Chiapas and Oajaca.Brasseur de Bourbourg,Hist. Nat. Civ., tom. iii., p. 496;Brinton's Myths, pp. 88-9. It may also be the place referred to under the names of Tamoancha, Xuchitlycacan.Explanation of the Codex Telleriano-Remensis, inKingsborough's Mex. Antiq., vol. vi., p. 127.
[XII-63]Vol. ii., p. 336, this work.
[XII-64]Mendieta,Hist. Ecles., p. 97;Torquemada,Monarq. Ind., tom. ii., pp. 82, 529. The remarks of the above authors with reference to those who die of diseases may, however, refer to sufferers from ordinary afflictions, who were from all doomed to Mictlan. InExplanation of the Codex Vaticanus, inKingsborough's Mex. Antiq., vol. vi., pp. 169-71, all who die of diseases and a violent death are consigned to Mictlan.Brinton's Myths, pp. 246-7;Alger's Future Life, pp. 475-6. Chevalier,Mex. Ancien et Mod., p. 91, who regards the sun as heaven, and Mictlan as hell, considers this an intermediate and incomplete paradise.Sahagun,Hist. Gen., tom. i., lib. iii., p. 264;Clavigero,Storia Ant. del Messico, tom. ii., p. 5.
[XII-65]Sahagun,Hist. Gen., tom. i., lib. iii., pp. 260-1, tom. ii., lib. vi., p. 176;Torquemada,Monarq. Ind., tom. ii., p. 529;Brasseur de Bourbourg,Hist. Nat. Civ., tom. iii., p. 571;Tezozomoc,Hist. Mex., tom. i., pp. 329, 331.
[XII-66]Id., p. 329.'Le plus commun estChiucnauh-Mictlan, les Neuf séjours des Morts.'Brasseur de Bourbourg,Hist. Nat. Civ., tom. iii., p. 495;Mendieta,Hist. Ecles., p. 97;Sahagun,Hist. Gen., tom. i., lib. iii., p. 263.
[XII-67]This seems also to be the idea of Gomara,Conq. Mex., fol. 308-9, although he makes the heavens distinct from one another, and includes the Sun House and Tlalocan in the list.
[XII-68]Sahagun,Hist. Gen., tom. i., lib. ii., p. 166, lib. iii., p. 263.
[XII-69]Monarq. Ind., tom. ii., p. 522. The fact that offerings and prayers were kept up for four days by the mourners, confirms this statement.Sahagun,Hist. Gen., tom. i., lib. iii., p. 263, tom. ii., lib. vi., p. 189. 'Until souls had arrived at the destined place at the expiration of these four years, they had to encounter much hardship, cold, and toil.'Explanation of the Codex Telleriano-Remensis, inKingsborough's Mex. Antiq., vol. vi., p. 96.
[XII-70]Hist. Tlax., inNouvelles Annales des Voy., 1843, tom. xcviii., p. 193;Tezozomoc,Hist. Mex., tom. i., p. 331. 'When the sun sets, it goes to give light to the dead.'Explanation of the Codex Telleriano-Remensis, inKingsborough's Mex. Antiq., vol. vi., p. 128.
[XII-71]Storia Ant. del Messico, tom. ii., p. 6. Tlalxicco may be considered as hell proper, and distinct from Mictlan, and may have been ruled over by Tzontemoc who must then be regarded as distinct from Mictlantecutli.Kingsborough's Mex. Antiq., vol. vi., p. 219.
[XII-72]Mictlampaehecatl, the north-wind, is said to come from hell.Sahagun,Hist. Gen., tom. ii., lib. vii., pp. 253, 256-7;Torquemada,Monarq. Ind., tom. ii., p. 81.
[XII-73]Explanation of the Codex Vaticanus, inKingsborough's Mex. Antiq., vol. vi., pp. 218-9.
[XII-74]'Despues de pasados cuatro años, el difunto se salía y se iba á los nueve infiernos ... en este lugar del infierno que se llamabaChicunamictla, se acababan y fenecian los difuntos.'Sahagun,Hist. Gen., tom. i., lib. iii., p. 263;see also note 8. At the end of four years the souls came to a place where they enjoyed a certain degree of repose.Explanation of the Codex Vaticanus, inKingsborough's Mex. Antiq., vol. vi., p. 218.
[XII-75]This vol.,p. 59; see also, pp.296-402.
[XII-76]Seenote 12. Four was the most sacred number among the Mexicans as well as the other nations of America, and is derived from the adoration of the cardinal points.Brinton's Myths, p. 67. The Central Americans believed that the soul arrived at its destination in four days after death.
[XII-77]Sahagun,Hist. Gen., tom. i., lib. iii., p. 263.
[XII-78]'Pour qu'il ne fût pas entraîné en traversant le Styx indien.'Biart,Terre Tempérée, p. 280;Gomara,Conq. Mex., fol. 309.'Los perros de pelo blanco y negro, no podian nadar y pasar el rio, porque dizque decia el perro de pelo negro: "yo me labé" y el perro de pelo blanco decia: "yo me he manchado de color prieto, y por eso no puedo pasaros" solamente el perro de pelo vermejo podia pasar.'Sahagun,Hist. Gen., tom. i., lib. iii., p. 263.
[XII-79]Sahagun,Hist. Gen., tom. i., lib. iii., pp. 260-4;Torquemada,Monarq. Ind., tom. ii., pp. 528-30;Clavigero,Storia Ant. del Messico, tom. ii., pp. 5-6; vol. ii., pp. 603-19, of this work.
[XII-80]Hist. Tlax., inNouvelles Annales des Voy., 1843, tom. xcix., pp. 192-3.
[XII-81]'Tenian por cierto, que en el infierno habian de padecer diversas penas conforme á la calidad de los delitos.'Mendieta,Hist. Ecles., p. 83.'Entónces todos serán castigados conforme á sus obras.'Sahagun,Hist. Gen., tom. ii., lib. vii., pp. 36-7;Torquemada,Monarq. Ind., tom. ii., p. 80.'Ils étaient plongés dans une obscurité profonde, livrés à leurs remords.'Chevalier,Mex. Ancien et Mod., p. 91.
[XII-82]'Padecen por los pecados de sus padres.'Sahagun,Hist. Gen., tom. ii., lib. vi., p. 36.Their prayers and penances, says Acosta, were merely on account of corporal inflictions, for they certainly feared no punishment in the world to come, but expected that all would rest there.Hist. de las Ynd., p. 383. 'In the destiny they assigned to the wicked, we discern similar traces of refinement; since the absence of all physical torture forms a striking contrast to the schemes of suffering so ingeniously devised by the fancies of the most enlightened nations. In all this, so contrary to the natural suggestions of the ferocious Aztec, we see the evidences of a higher civilization, inherited from their predecessors in the land.'Prescott's Mex., vol. i., pp. 62-3.
[XII-83]Sahagun,Hist. Gen., tom. i., lib. iii., p. 267, et seq.
[XII-84]The reader who thinks upon the subject at all, cannot help being struck by the remarkable resemblance in some points between these future abodes of the Mexicans and those of the ancient Greeks and Romans. The trembling soul has to pass over the same dreadful river, ferried by a brute Charon. In Hades as in Mictlan, the condition of the dead was a shadowy sort of apparent life, in which, mere ghosts of their former selves, they continued dreamily to perform the labors and carry on the occupations to which they had been accustomed on earth. In Greece as in Mexico, the shades of the dead were occasionally permitted to visit their friends on earth, summoned by a sacrifice and religious rites. Neither Elysium nor the glorious Sun House was the reward of the purely good so much as of the favorites of the gods. Such points of resemblance as these are, however, unnoticed by those who theorize concerning the origin of the Americans; they go farther for analogies, and perhaps fare worse.
[XII-85]Clavigero,Storia Ant. del Messico, tom. ii., p. 5;Mendieta,Hist. Ecles., p. 97.
[XII-86]Alger's Future Life, pp. 475-6.
[XII-87]Herrera,Hist. Gen., dec. iv., lib. ix., cap. vii.
[XII-88]Myths, p. 258;Brasseur de Bourbourg,Popol Vuh, p. 175.
[XII-89]Hist. Tlax., inNouvelles Annales des Voy., 1843, tom. xcviii., p. 192;Torquemada,Monarq. Ind., tom. ii., p. 64.
[XII-90]Torquemada,Monarq. Ind., p. 81. 'Tlacatecolotl, demonio o diablo.'Molina,Diccionario.
[XII-91]Mendieta,Hist. Ecles., p. 109.
[XII-92]'The inhabitants suppose kinges (who, while they liued, gouerned amisse) to haue a temporary aboade there being companions with diuels amonge those flames, where they may purge the foule spots of their wickednesse.'Peter Martyr, dec. v., lib. ii.
[XII-93]Clavigero,Storia Ant. del Messico, tom. ii., p. 4:Mendieta,Hist. Ecles., p. 96.
[XII-94]Hist. Gen., dec. iii., lib. iii., cap. x.;Carbajal Espinosa,Hist. Mex., tom. i., p. 292; vol. ii., pp. 620-2, of this work.
[XII-95]Burgoa,Geog. Descrip., tom. ii., fol. 230-1, tom. i., fol. 159-61;Clavigero,Storia Ant. del Messico, tom. ii., p. 5;Explanation of the Codex Telleriano-Remensis, inKingsborough's Mex. Antiq., vol. vi., p. 96;Id.,Codex Vaticanus, p. 218; vol. ii., pp. 622-3, of this work.
[XII-96]'LeYaxché, qui signifie arbre vert, est probablement le même que letonacasteoutonacazquahuitl, arbre au tronc puissant et élevé, au feuillage immense, mais menu et serré, dont la beauté et l'extrême fraîcheur lui ont fait donner le nom d'arbre de la vie.'Brasseur de Bourbourg, inLanda,Relacion, p. 200.
[XII-97]An evident corruption of Mictlan.
[XII-98]'Dezian se lo (el difunto) avia llevado el diablo porque del pensavan les venian los males todos y especial la muerte.'Landa,Relacion, p. 196, 198-202;Cogolludo,Hist. Yuc., p. 192;Brasseur de Bourbourg,Hist. Nat. Civ., tom. ii., pp. 62-3;Carrillo, inMex. Soc. Geog., Boletin, 2da época, tom. iii., pp. 265-6.
[XII-99]Brinton's Myths, p. 246;Brasseur de Bourbourg,Popol Vuh, pp. lxxix.-lxxx., cxxviii.-cxxx; vol. ii., p. 799, of this work.
[XII-100]Palacio,Carta, pp. 76-8.
[XII-101]Dollfus and Mont-Serrat,Voy. Géologique, p. 12.
[XII-102]Yoliaoryuliaderived fromyoli, to live is distinct from heart,yollotli.Buschmann,Ortsnamen, p. 159. Yet the heart was evidently considered as the seat of the soul, for some Indians stated that'el coraçon va arriba,'while others explained that by this was meant the breath.Oviedo,Hist. Gen., tom. iv., pp. 44-5.
[XII-103]Navarrete,Col. de Viages, tom. iii., p. 415.
[XII-104]Corresponding to the Aztec Mictlantecutli. It is not quite clear whether all agreed upon total annihilation in this place.
[XII-105]'Han de resuçitar ó tornar á casa de sus padres, é sus padres los conoserán é criarán.'Oviedo,Hist. Gen., tom. iv., pp. 41, 42-9;Brinton's Myths, pp. 145, 235;Brasseur de Bourbourg,Hist. Nat. Civ., tom. ii., pp. 113-4.
[XII-106]Bell adds that this ferriage money was provided lest the child 'should die young.' Offerings are also placed upon the grave.Lond. Geog. Soc., Jour., vol. xxxii., pp. 254-5.
[XII-107]'They suppose that men do naturally liue and die as other beastes do.'Peter Martyr, dec. iii., lib. iv.
[XII-108]'Aquel humo iba donde estaba el ánima de aquel defunto ... en el cielo, y que en el humo iba allá.'Andagoya, inNavarrete,Col. de Viages, tom. iii., p. 402;Herrera,Hist. Gen., dec. i., lib. vii., cap. xvi., dec. ii., lib. iii., cap. v.;Gomara,Hist. Ind., fol. 255;Oviedo,Hist. Gen., tom. iii., p. 142.
[XII-109]Dec. vii., lib. x.
[XII-110]"It is possible," concludes Mr Powers, "that this legend has dim reference to that great ancient cataclysm, or overflow of lava from the north, which has been demonstrated by Professor le Conte, in a paper read before the Californian Academy of Science."
[XII-111]This myth, Mr Powers thinks, has been belittled or corrupted from the ancient myth of the zodiac, and, in his opinion, argues for the Americans a civilized, or at least semi-civilized, Asiatic origin—a very far-fetched conclusion I should say.
[II'-1]See vol. i., p. 42 et seq. of this work.
[II'-2]'Ces deux langues ... sont absolument la même que celle des Vogules, habitants de la Tartarie, et la même que celle des Lapons.'Monglave, inAntiq. Mex., tom. i., div. i., p. 65.'Les Esquimaux d'Amérique et les Tchoutchis de l'extrémité nord de l'Asie orientale ... il est aisé de reconnaître qu'ils appartiennent à une même famille.'Mofras,Explor., tom. ii., p. 330.'The whole arctic shore of North America is possessed by the Esquimaux and Greenlanders, who speak an original tongue called Karalit.'McCulloh's Researches in Amer., p. 36. 'The Arctic region is mainly covered by dialects of a single language—the Eskimo.'Latham's Comp. Phil., vol. viii., p. 384.'Der Amerikanische Sprachtypus, die Eskimo-Sprache, reicht hinüber nach Asien.'Buschmann,Spuren der Aztek. Spr., p. 711.'Alle Eskimos sprechen im Wesentlichen dieselbe Sprache.'Baer,Stat. u. Ethno., p. 280.'The language of the Western Esquimaux so nearly resembles that of the tribes to the eastward.'Beechey's Voyage, vol. ii., p. 311;Sauer's Billings' Ex., p. 245;Kotzebue's Voyage, vol. iii., p. 314;Franklin's Nar., vol. i., p. 30;Dease and Simpson, inLond. Geog. Soc., Jour., vol. viii., p. 222;Seemann's Voy. Herald, vol. ii., p. 68. But Vater does not believe that the language extends across to Asia.'Dass sich wohl ein Einfluss der Eskimo-Sprache, aber nicht diese selbst über die zwischen Asien and Amerika liegenden Inseln erstreckt.'Mithridates, tom. iii., pt iii., pp. 458, 426.
[II'-3]Veniaminoff,Ueber die Sprachen des russ. Amer., inErman,Archiv., tom. vii., No. 1, p. 126 et seq.
[II'-4]Sagoskin,Tagebuch, inRuss. Geog. Gesell., Denkschr., tom. i., p. 359 et seq.
[II'-5]'Alle diese Völkerschaften reden eine Sprache and gehören zu einem und demselben Stamme, der sich auch weiter nördlich längs der Küste ... ausdehnt.'Baer,Stat. u. Ethno., p. 122.
[II'-6]Kotzebue's Voyage, vol. ii., p. 175.
[II'-7]Of the similarity between the Kadiak and Alaska idiom, Langsdorff says: 'In a great degree the clothing and language of the Alaskans, are the same as those of the people of Kodiak.'Voy., vol. ii., p. 236.Seemann's Voy. Herald, vol. ii., pp. 68-69.
[II'-8]Richardson's Jour., vol. ii., p. 364 et seq.;Veniaminoff, inErman,Archiv, tom. iii., No. i., pp. 142-43;Beechey's Voyage, vol. ii., p. 366;Vater,Mithridates, tom. iii., pt iii., p. 458 et seq.; notes on the Chugatsh dialect at Prince William Sound inCook's Voy. to Pac., vol. ii., pp. 374-6, andPortlock's Voy., pp. 254-5.
[II'-9]'Er konnte die Sprache dieser Insulaner nicht ... verstehen.'Neue Nachrichten, p. 105.
[II'-10]Cook's Voy. to Pac., vol. ii., p. 522.
[II'-11]Dall's Alaska, pp. 377-8.
[II'-12]'Dass sich wohl ein Einfluss der Eskimo-Sprache aber nicht diese selbst über die zwischen Asien and Amerika liegenden Inseln erstreckt.'Vater,Mithridates, tom. iii., pt iii., 458.
[II'-13]'Der Bewohner von Unalaschka kann den von Kadjack gar nicht verstehen.'Baer,Stat. u. Ethno., pp. 123-289.
[II'-14]'Dass ... sich das aleutische Idiom ... als ein eigner, von dem grossen eskimoischen ganz verschiedener Sprachtypus erweist.'Buschmann,Spuren der Aztek. Spr., p. 702 et seq. Veniaminoff's examples are as follows: active, he took; medium, he took me; passive, he was born. InErman,Archiv, tom. iii., No. 1, pp. 136-8;Veniaminoff,Sapiski ob Ostrovach Oonalashkinskacho Otjela, tom. ii., pp. 264-71.
[II'-15]Dall's Alaska, p. 386;Vater,Mithridates, tom. iii., pt iii., pp. 459-460.
[II'-16]'Von St Eliasberge bis hinunter zum Columbia-Strome.'Holmberg,Ethno. Skiz., p. 9.
[II'-17]'Sie erstrecken sich von Iakutat südlich bis zu den Charlotten-Inseln.'Vater,Mithridates, tom. iii., pt iii., p. 219.
[II'-18]'Von Ltu bis Stachin, und hat fast nur einen Dialect.'Veniaminoff, inErman,Archiv, tom. vii., No. i., p. 128.
[II'-19]Bryant's Jour., inAmer. Antiq. Soc., Transact., vol. ii., p. 302. The Tungass language 'as Mr. Tolmie conjectured, is nearly the same as that spoken at Sitga.'Scouler, inLond. Geog. Soc., Jour., vol. xi., p. 218.
[II'-21]Marchand,Voyage, tom. ii., pp. 109-110.
[II'-22]La Pérouse,Voy., tom. ii., p. 238. 'Their language is harsh and unpleasant to the ear.'Portlock's Voy., p. 293. 'It appears barbarous, uncouth, and difficult to pronounce.'Dixon's Voy., p. 172.'La dificil pronunciacion de sus vozes ... pues las forman de la garganta con un movimiento de la lengua contra el paladar.'Bodega y Quadra,Nav., MS., pp. 46-47.
[II'-23]'Von der ganzen Liste bleibt allein The, Stein als ähnlich.'Buschmann,Pima u. Koloschen Sprache, p. 386. 'Zwischen ihnen und der mexicanischen in Wörtern und Grammatik keine Verwandtschaft existirt ... gänzlich vom Mex. verschieden sind.'Buschmann,Ortsnamen, p. 69.'Je n'ai trouvé aucune ressemblance entre les mots de cette langue et celle des ... Mexicains.'La Pérouse,Voy., tom. ii., p. 240.
[II'-24]Vater,Mithridates, tom. iii., pt iii., pp. 212-13;Holmberg,Ethno. Skiz., p. 16.
[II'-25]Buschmann,Pima u. Koloschen Sprache, p. 388.
[II'-26]La Pérouse,Voy., tom. ii., pp. 238-9.
[II'-27]Veniaminoff,Sapiski ob Ostrovach Oonalashkinskacho Otjela, tom. iii., pp. 149-51. No translation is given.
[II'-28]Vater,Mithridates, tom. iii., pt iii., p. 225.
[II'-29]'Dimensionen, in welchen er ein ungeheures Gebiet im Innern des nördlichen Continents einnimmt, nahe an das Eismeer reicht, und queer das nordamerikanische Festland durchzieht: indem er im Osten die Hudsonsbai, im Südwesten in abgestossenen Stämmen am Umpqua-Flusse das stille Meer berührt.'Buschmann,Spuren der Aztek. Spr., p. 323.'This great family includes a large number of North American tribes, extending, from near the mouth of the Mackenzie, south to the borders of Mexico.'Dall's Alaska, p. 428. 'There are outlyers of the stock as far as the southern parts of Oregon. More than this, there are Athabascans in California, New Mexico and Sonora.'Latham's Comp. Phil., vol. viii., p. 393.'Dass er in seinem Hauptgürtel von der nördlichen Hudsonsbai aus fast die ganze Breite des Continents durchläuft; und dass er in abgesonderten, in die Ferne geschleuderten Gliedern, gen Süden nicht allein unter dem 46ten (Tlatskanai und Kwalhioqua) und 43ten Grade nördlicher Breite (Umpqua) das stille Meer berührt, sondern auch tief im Innern in den Navajos den 36ten Grad trifft ... während er im Norden und Nordwesten den 65ten Grad und beinahe die Gestade des Polarmeers erreicht.'Buschmann,Athapask. Sprachstamm, p. 313.See also vol. i., pp. 114, 143-9.
[II'-30]Gibbs, inSmithsonian Rept., 1866, p. 303.
[II'-31]'The Sarsees who are but few in number, appear from their language, to come on the contrary from the North-Westward, and are of the same people as the Rocky-Mountain Indians ... who are a tribe of the Chepewyans.'Mackenzie's Voyages, pp. lxxi-lxxii.
[II'-32]Vater,Mithridates, tom. iii., pt iii., p. 252;Gallatin, inAmer. Antiq. Soc., Transact., vol. ii., p. 19. The Sarsi, Sussees 'speak a dialect of the Chippewyan (Athapascan), allied to the Tahkali.'Hale's Ethnog., inU. S. Ex. Ex., vol. vi., p. 219.
[II'-33]'They speak a copious language, which is very difficult to be attained.'Mackenzie's Voyages, p. 114. 'As a language it is exceedingly meagre and imperfect.'Richardson's Jour., vol. ii., pp. 3, 28.
[II'-34]Richardson's Jour., vol. ii., pp. 3, 7;Franklin's Nar., vol. ii., p. 76. 'Hare Indians, who also speak a dialect of the Chipewyan language.'Id., p. 83. Rocky Mountain Indians differ but little from the Strongbow, Beaver, etc.Id., p. 85;Latham's Comp. Phil., vol. viii., pp. 388, 391;Id., vol. iii., p. 393;Cox's Adven., p. 323.
[II'-35]Gallatin, inAmer. Antiq. Soc., Transact., vol. ii., pp. 215-16, 269.
[II'-36]Richardson's Jour., pp. 377-413;Latham's Native Races, pp. 293-4;Jones, inSmithsonian Rept., 1866, p. 320;Hardisty, inId., p. 311.