Motifs in American Indian Mythology
Most tribal myths and legends can be divided into specific categories, such as sacred and creation myths, historical legends, traditions, and local legends. In these folk tales of so long ago, legends, myths, traditions, and folk tales have often merged and become almost inseparable. There is little use in trying to differentiate between myth, legend, and tradition, or to delve into the origins, since little or no proof can be offered to substantiate the majority of them, though in some cases legends have been supported by archaeological research. All in all, the records of the myths and legends of the North American Indians are perhaps the most authentic in existence of those of any primitive peoples.
Some tales, many of them told by tribal Merry Makers, were of a simple naivete, conceived and told with only one purpose in mind, to entertain. In such tales, told in the spirit of fun, nothing is gained by trying to analyze them in search of subtle meanings-they do not exist.
Far-flung Indian legends, similar despite their wide distribution, might lead one to suppose they were carried thousands of miles by tribal nomads. Emissaries of some Indian “prophets” spread their creation myths throughout North America. Tribal alliances also added to the spread of myths. Few legends worth relating were confined to a single tribe. Tales of the Haida, of the Queen Charlotte Islands, were equally popular among the Tlingit of Alaska, and many Raven legends were known by the various groups of Eskimo. It is difficult to guess how the unusual themes of some legends were spread over vast distances. For instance, in “Kwanokasha;’ a Choctaw legend included here, one reads that this little man-spirit headed the trio who gave little children, lost in the forest, an 1. Q. test which had a marked similarity to the one given by high Tibetan lamas when testing and choosing a child as their new Dalai Lama!
Motifs often used in American Indian mythology and legend were many and varied. Some of those most commonly used follow:
Repetition, to create suspense or make clear what was happening.
A boy or girl, living with an old grandparent or uncle. These relatives either cherished and helped the children or were jealous and plotted against them.
Visits to stars, sky, supematurallands (underground or elsewhere), and the upper and lower world. In primitive mythology the transformation of humans into stars or star groups was a common motif, as was escape to or from stars. Sky windows and sky ropes often figure in such themes.
Transformation of humans into stars, mountains, rocks, trees, or other natural features, and into animals and everyday objects, by tricksters and enemies possessing magic power. Besides transformers, those with special powers became almost anything, including a tuft of down or a feather, as an escape device or to travel on the wind. At the end of the flight, they became human again.
Disguises of many kinds, such as trees, animals, or people, used by medicine men, transformers, tricksters, and the protagonists in the legends, who also used the skins of animals and humans in order to effect the change. They used their magic powers to assume the walk and voice of the person or animal, and the deception was nearly always successful.
Invisibility, and the use of shrouding mist and magic cloaks and caps.
Etiquette, which was very strict and demanding, and protocol meticulously observed.
Inexhaustible food supply, springing from hunger and starvation which many Indian tribes often experienced.
Contests and challenge games, with varying prizes-often the chief’s beautiful daughter-sometimes won by culture heroes and supernatural beings disguised, who easily defeated all human contestants by skill, abnormal strength, cunning, or magic. This involved shooting with bow and arrow, climbing, swimming, diving, harpooning, trapping, tree-pulling, wrestling, racing, and feats of magic.
Dreams sending someone on a dangerous quest from which he was unlikely to return, and unpopular or unwanted youths, sent to slay dangerous animals, persons, or monsters, in the hope that they would not survive the mission.
Numskull motifs (such as in “The Old Man’s Lessons to His Nephew” in this book), telling how someone does everything wrong, to his and everyone else’s confusion. These were popular with Indian audiences, who had a good sense of humor and saw themselves as the bumbling protagonist. One can detect a European slant in some of these tales, though usually the influence is not marked.
Strenuous personal programs in endurance and fortitude, since the Indian way of life was always hard. Legends often said, “He trained himself in the mountains, for he wished to become great:
Taboos, such as going northward or in some other direction. To disregard this meant grave difficulties or even death.
Resurrection, rejuvenation, and becoming beautiful. Enchanted objects pointing the way or giving advice. Pointing at people or animals to cause their death.
Reading people’s minds or knowing their thoughts, a feat which went .. ~. “luestioned.
Power of thought, of which the Indians were well aware. Some legendary figures had their wishes granted because they “kept their minds” on what they wished to achieve or obtain. In some legends, people were saved by “the power of thought” and the same power made impossible things possible.
Snapping door-traps, on the North Pacific Coast, where doors were many and massive.
Tall tales of superhuman men and superhuman feats (as in our “Kwasind”). They remind one of Paul Bunyan, legendary hero of American tall tales; of Baron Munchausen, German adventurer extraordinary; of Jonathan Swift’s Gulliver, and of Shakespeare’s Falstaff … as well as of the modern Superman and Batman!
Human relationship, including love, marriage, and responsibility. Such legends could be called fairy tales for adults. (Some children’s fairy tales -of the Haida, for instance-would make a white man’s hair stand on end.)
Magic weapons; invisible, and specific weapons-as in “Kwasind.”