who promulgate the creed as to ritual and dogma, and the other considerations which have been fully stated. In the meanwhile I venture to think, subject to correction, that, while Black Andy may have exaggerated, or Mr. Manning may have coloured his evidence by Christian terminology, and while mythical accretions on a religious belief are numerous, yet the lowest known human race has attained a religious conception very far above what savages are usually credited with, and has not done so by way of the "ghost-theory" of the anthropologists. In this creed sacrifice and ghost-worship are absent.*
It has seemed worth while to devote s.p.a.ce and attention to the Australian beliefs, because the vast continent contains the most archaic and backward of existing races. We may not yet have a sufficient collection of facts microscopically criticised, but the evidence here presented seems deserving of attention. About the still more archaic but extinct Tasmanians and their religion, evidence is too scanty, too casual, and too conflicting for our purpose.**
* These Australian G.o.ds are confusing.
1. Daramulun is supreme among the Coast Murring. J. A. I., ziv. 432-459.
2. Baiame is supreme, Daramulun is an extinct bugbear, among the Wiradthuri. J. A. I., xxv. 298.
3. Baiame is supreme, Daramulun is "mediator," among the Kamilaroi. J. A. I., vii. 242.
** See Ling Roth"s _Tasmanians_.
CHAPTER XIII. G.o.dS OF THE LOWEST RACES.
Bushmen G.o.ds--Cagn, the gra.s.shopper?--Hottentot G.o.ds--"Wounded knee," a dead sorcerer--Melanesian G.o.ds--Qat and the spider --Aht and Maori beasts-G.o.ds and men-G.o.ds--Samoan form of animal-G.o.ds--One G.o.d incarnate in many animal shapes--One for each clan--They punish the eating of certain animals.
Pa.s.sing from Australia to Africa, we find few races less advanced than the Bushmen (_Sa-n_, "settlers," in Nama). Whatever view may be taken of the past history of the Bushmen of South Africa, it is certain that at present they are a race on a very low level of development. "Even the Hottentots," according to Dr. Bleek, "exceed the Bushmen in civilisation and political organisation".*
* See Waitz, Anthrop. Nat. Volk, ii. 323-329.
Before investigating the religious myths of the Bushmen, it must be repeated that, as usual, their religion is on a far higher level than their mythology. The conception of invisible or extra-natural powers, which they entertain and express in moments of earnest need, is all unlike the tales which they tell about their own.
Our main authorities at present for Bushman myths are contained in A Brief Account of Bushman Folk-lore, Bleek, London, 1875; and in A Glimpse into the Mythology of the Maluti Bushmen, by Mr. Orpen, Chief Magistrate, St. John"s Territory, Cape Monthly Magazine, July, 1874.
Some information may also be gleaned from the South African Folk-lore Journal, 1879-80, G.o.ds, if G.o.ds such mythical beings may be called. Thus Livingstone says: "On questioning intelligent men among the Bakwains as to their former knowledge of good and evil, of G.o.d and the future state, they have scouted the idea of any of them ever having been without a tolerably clear conception on all these subjects".* Their ideas of sin were the same as Livingstone"s, except about polygamy, and apparently murder. Probably there were other trifling discrepancies. But "they spoke in the same way of the direct influence exercised by G.o.d in giving rain in answer to the prayers of the rain-makers, and in granting deliverance in times of danger, as they do now, before they ever heard of white men ". This was to be expected. In short, the religion of savages, in its childlike and hopeful dependence on an invisible friend or friends, in its hope of moving him (or them) by prayer, in its belief that he (or they) "make for righteousness," is absolutely human. On the other side, as in the myths of Greece or India, stand the absurd and profane anecdotes of the G.o.ds.
* Missionary Travels, p. 158.
We now turn to a Bushman"s account of the religious myths of his tribe.
Shortly after the affair of Langa-libalele, Mr. Orpen had occasion to examine an unknown part of the Maluti range, the highest mountains in South Africa. He engaged a scout named Qing, son of a chief of an almost exterminated clan of hill Bushmen. He was now huntsman to King Nqusha, Morosi"s son, on the Orange River, and _had never seen a white man, except fighting_. Thus Qing"s evidence could not be much affected by European communications. Mr. Orpen secured the services of Qing, who was a young man and a mighty hunter. By inviting him to explain the wall-pictures in caves, Mr. Orpen led him on to give an account of Cagn, the chief mythical being in Bushman religion. "Cagn made all things, and we pray to him," said Qing. "At first he was very good and nice, but he got spoilt through fighting so many things." "The prayer uttered by Qing, "in a low imploring voice," ran thus: "O Cagn, O Cagn, are we not your children? Do you not see our hunger? Give us food."" Where Cagn is Qing did not know, "but the elands know. Have you not hunted and heard his cry when the elands suddenly run to his call?"* Now comes in myth.
Cagn has a wife called Coti. "How came he into the world? Perhaps with those who brought the sun;... only the initiated men of that dance know these things."**
* Another Bushman prayer, a touching appeal, is given in Alexander"s Expedition, ii. 125, and a Khoi-Khoi hymn of prayer is in Hahn, pp. 56, 57.
** Cf. Custom and Myth, pp. 41, 42. It appears that the Bushmen, like the Egyptians and Greeks, hand down myths through esoteric societies, with dramatic mysteries.
Cagn had two sons, Cogaz and Gcwi. He and they were "great chiefs," but used stone-pointed digging sticks to grub up edible roots! Cagn"s wife brought forth a fawn, and, like Cronus when Rhea presented him with a foal, Cagn was put to it to know the nature and future fortunes of this child of his. To penetrate the future he employed the ordinary native charms and sorcery. The remainder of the myth accounts for the origin of elands and for their inconvenient wildness. A daughter of Cagn"s married "snakes who were also men," the eternal confusion of savage thought.
These snakes became the people of Cagn. Cagn had a tooth which was "great medicine"; his force resided in it, and he lent it to people whom he favoured. The birds (as in Odin"s case) were his messengers, and brought him news of all that happened at a distance.*
* Compare with the separable vigour of Cagn, residing in his tooth, the European and Egyptian examples of a similar myth--the lock of hair of Minos, the hair of Samson--in introduction to Mrs. Hunt"s Grimm"s Household Stories, p. lxxv.
He could turn his sandals and clubs into dogs, and set them at his enemies. The baboons were once men, but they offended Cagn, and sang a song with the burden, "Cagn thinks he is clever"; so he drove them into desolate places, and they are accursed till this day. His strong point was his collection of charms, which, like other Bushmen and Hottentots, he kept "in his belt". He could, and did, a.s.sume animal shapes; for example, that of a bull-eland. The thorns were once people, and killed Cagn, and the ants ate him, but his bones were collected and he was revived. It was formerly said that when men died they went to Cagn, but it has been denied by later Bushmen sceptics.
Such is Qing"s account of Cagn, and Cagn in myth is plainly but a successful and idealised medicine-man whose charms actually work. Dr.
Bleek identifies his name with that of the mantis insect. This insect is the chief mythological personage of the Bushmen of the western province.
Kaggen his name is written. Dr. Bleek knew of no prayer to the mantis, but was acquainted with addresses to the sun, moon and stars. If Dr.
Bleek"s identification is correct, the Cagn of Qing is at once human and a sort of gra.s.shopper, just as Pund-jel was half human, half eagle-hawk.
"The most prominent of the mythological figures," says Dr. Bleek, speaking of the Bushmen, "is the mantis." His proper name is Kaggen, but if we call him Cagn, the interests of science will not seriously suffer.
His wife is the "Da.s.se Hyrax". Their adopted daughter is the porcupine, daughter of _Khwdi hemm_, the All-devourer. Like Cronus, and many other mythological persons, the All-devourer has the knack of swallowing all and sundry, and disgorging them alive. Dr. Bleek offers us but a wandering and disjointed account of the mantis or Cagn, who is frequently defeated by other animals, such as the suricat. Cagn has one point at least in common with Zeus. As Zeus was swallowed and disgorged by Cronus, so was Cagn by _Khwai hemm_. As Indra once entered into the body of a cow, so did Cagn enter into the body of an elephant. Dr. Bleek did not find that the mantis was prayed to, as Cagn was by Qing. The moon (like sun and stars) is, however, prayed to, and "the moon belongs to the mantis," who, indeed, made it out of his old shoe! The chameleon is prayed to for rain on occasion, and successfully.
The peculiarity of Bushman mythology is the almost absolute predominance of animals. Except "an old woman," who appears now and then in these incoherent legends, their myths have scarcely one human figure to show.
Now, whether the Bushmen be deeply degenerate from a past civilisation or not, it is certain that their myths are based on their actual condition of thought, unless we prefer to say that their intellectual condition is derived from their myths. We have already derived the constant presence and personal action of animals in myth from that savage condition of the mind in which "all things, animate or inanimate, human, animal, vegetable or inorganic, seem on the same level of life, pa.s.sion and reason" (chap. iii.). Now, there can be no doubt that, whether the Bushman mind has descended to this stage or not, in this stage it actually dwells at present. As examples we may select the following from Dr. Bleek"s _Bushman Folk-lore_. _Dialkwain_ told how the death of his own wife was "foretold by the springbok and the gems-bok".
Again, for examples of living belief in community of nature with animals, Dialkwain mentioned an old woman, a relation, and friend of his own, who had the power "of turning herself into a lioness". Another Bushman, Kabbo, retaining, doubtless, his wide-awake mental condition in his sleep, "dreamed of lions which talked". Another informant explained that lions talk like men "by putting their tails in their mouth".
This would have pleased Sydney Smith, who thought that "if lions would meet and growl out their observations to each other," they might sensibly improve in culture. Again, "all things that belong to the mantis can talk," and most things do belong to that famous being.
In "News from Zululand,"* in a myth of the battle of Isandlwana, a blue-buck turns into a young man and attacks the British.
* Folk-lore Journal of South Africa, i. iv. 83.
These and other examples demonstrate that the belief in the personal and human character and attributes of animals still prevails in South Africa. From that living belief we derive the personal and human character and attributes of animals, which, remarkable in all mythologies, is perhaps specially prominent in the myths of the Bushmen.
Though Bushman myth is only known to us in its outlines, and is apparently gifted with even more than the due quant.i.ty of incoherence, it is perhaps plain that animals are the chief figures in this African lore, and that these Bushmen G.o.ds, if ever further developed, will retain many traces of their animal ancestry.
From the Bushmen we may turn to their near neighbours, the Hottentots or Khoi-Khoi. Their religious myths have been closely examined in Dr.
Hahn"s _Tsuni Goam, the Supreme Being of the Khoi-Khoi_. Though Dr.
Hahn"s conclusions as to the origin of Hottentot myth differ entirely from our own, his collection and critical study of materials, of oral traditions, and of the records left by old travellers are invaluable.
The early European settlers at the Cape found the Khoi-Khoi, that is, "The Men," a yellowish race of people, who possessed large herds of cattle, sheep and goats.* The Khoi-Khoi, as nomad cattle and sheep farmers, are on a much higher level of culture than the Bushmen, who are hunters.**
* Op. cit. i. pp. 1, 32.
** Ibid., p. 5.
The languages of the two peoples leave "no more doubt as to their primitive relationship" (p. 7). The wealth of the Khoi-Khoi was considerable and unequally distributed, a respectable proof of nascent civilisation. The rich man was called _gou, aob_, that is "fat". In the same way the early Greeks called the wealthy "(------------)".* As the rich man could afford many wives (which gives him a kind of "commendation" over men to whom he allots his daughters), he "gradually rose to the station of a chief".** In domestic relations, Khoi-Khoi society is "matriarchal" (pp. 19-21 ).***
* Herodotus, v. 30.
** Op. cit., p. 16.
*** But speaking of the wife, Kolb calls "the poor wretch" a "drudge, exposed to the insults of her children",--English transl., p. 162.
All the sons are called after the mother, the daughters after the father. Among the arts, pottery and mat-making, metallurgy and tool-making are of ancient date. A past stone age is indicated by the use of quartz knives in sacrifice and circ.u.mcision. In Khoi-Khoi society seers and prophets were "the greatest and most respected old men of the clan" (p. 24). The Khoi-Khoi of to-day have adopted a number of Indo-European beliefs and customs, and "the Christian ideas introduced by missionaries have amalgamated... with the national religious ideas and mythologies," for which reasons Dr, Hahn omits many legends which, though possibly genuine, might seem imported (pp. 30, 31).
A brief historical abstract of what was known to old travellers of Khoi-Khoi religion must now be compiled from the work of Dr. Hahn.
In 1655 Corporal Muller found adoration paid to great stones on the side of the paths. The worshippers pointed upwards and said _Hette hie_, probably "Heitsi Eibib," the name of a Khoi-Khoi extra-natural being. It appears (p. 37) that Heitsi Eibib "has changed names" in parts of South Africa, and what was his worship is now offered "to |Garubeb, or Tsui |Goab". In 1671 Dapper found that the Khoi-Khoi "believe there is one who sends rain on earth;... they also believe that they themselves can make rain and prevent the wind from blowing". Worship of the moon and of "erected stones" is also noticed. In 1691 Nicolas Witsen heard that the Khoi-Khoi adored a G.o.d which Dr. Hahn (p. 91) supposes to have been "a peculiar-shaped stone-fetish," such as the Basutos worship and spit at.
Witsen found that the "G.o.d" was daubed with red earth, like the Dionysi in Greece. About 1705 Valentyn gathered that the people believed in "a great chief who dwells on high," and a devil; "but in carefully examining this, it is nothing else but their _somsomas_ and _spectres_"
(p. 38). We need not accept that opinion. The worship of a "great chief"
is mentioned again in 1868. In 1719 Peter Kolb, the German Magister, published his account of the Hottentots, which has been done into English.* Kolb gives Gounja Gounja, or Gounja Ticqvoa, as the divine name; "they say he is a good man, who does n.o.body any hurt,... and that he dwells far above the moon ".** This corresponds to the Australian Pirnmeheal. Kolb also noted propitiation of an evil power. He observed that the Khoi-Khoi worship the mantis insect, which, as we have seen, is the chief mythical character among the Bushmen.***
* Second edition, London, 1788.
** Engl. transl., 95.
*** Engl, transl., i. 97, gives a picture of Khoi-Khoi adoring the mantis.