The Native Races [of the Pacific states], Volume 5, Primitive History. Hubert Howe Bancroft

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СКАЧАТЬ is known of aboriginal history down to the period when the native races were found by Europeans living under the institutions and practicing the arts that have been described in the preceding volumes of this work. Comparatively little is known or can ever be known of that history. The sixteenth century is a bluff coast line bounding the dark unnavigable sea of American antiquity. At a very few points along the long line headlands project slightly into the waters, affording a tolerably sure footing for a time, but terminating for the most part in dangerous reefs and quicksands over which the adventurous antiquarian may pass with much risk still farther from the firm land of written record, and gaze at flickering mythical lights attached to buoys beyond. As a rule, nothing whatever is known respecting the history of savage tribes until they come in contact with nations of a higher degree of culture possessing some system of written record. Respecting the past of the Wild Tribes by whom most of our territory was inhabited, we have only a few childish fables of creation, the adventures of some bird or beast divinity, of a flood or some other natural convulsion, a victory or a defeat which may have occurred one or a hundred generations ago. These fables lack chronology, and have no definite historical signification which can be made available. The Civilized Nations, however, had recorded annals not altogether mythical. The Nahua annals reach back chronologically, although not uninterruptedly to about the sixth century of our era; the Maya record is somewhat less extensive in an unbroken line; but both extend more or less vaguely and mythically to the beginning of the Christian era, perhaps much farther. Myths are mingled in great abundance with historical traditions throughout the whole aboriginal period, and it is often utterly impossible to distinguish between them, or to fix the boundary line beyond which the element of history is absolutely wanting. The primitive aboriginal life, not only in America but throughout the world, is wrapped in mystery. The clear light of history fades gradually, as we recede from the present age, into an ever-deepening shadow, which, beyond a varying indefinable point, a border-land of myth and fable, merges into the black night of antiquity. The investigations of modern science move back but slowly this bound between the past and present, and while the results in the aggregate are immense, in shedding new light on portions of the world's annals, progress toward the ultimate end is almost inappreciable. If the human mind shall ever penetrate the mystery, it will be one of its last and most glorious triumphs. America does not differ so much as would at first thought appear from the so-called Old World in respect to the obscurity that shrouds her early history, if both are viewed from a corresponding stand-point – in America the Spanish Conquest in the sixteenth century, in the eastern continent a remote period when history first began to be recorded in languages still in use. Or if we attach greater importance to Biblical than to other traditions, still America should be compared, not with the nations whose history is traced in the Hebrew record, but with the distant extremities of Asia, Europe, and Africa, on whose history the Bible throws no light, save the statement that they were peopled from a common centre, in which populating movement America has equal claims to be included. To all whose investigations are a search for truth, darkness covers the origin of the American peoples, and their primitive history, save for a few centuries preceding the Conquest. The darkness is lighted up here and there by dim rays of conjecture, which only become fixed lights of fact in the eyes of antiquarians whose lively imagination enables them to see best in the dark, and whose researches are but a sifting-out of supports to a preconceived opinion.

      The authorities on which our knowledge of aboriginal history rests are native traditions orally handed down from generation to generation, the Aztec picture-writings that still exist, the writings of the Spanish authors who came in contact with the natives in the period immediately following the Conquest, and also of converted native writers who wrote in Spanish, or at least by the aid of European letters. In connection with these positive authorities the actual condition, institutions, and beliefs of the natives at the Conquest, together with the material monuments of antiquity, all described in the preceding volumes, constitute an important illustrative, corrective, or confirmatory source of information.

TRADITION AS AN AUTHORITY

      Oral tradition, in connection with linguistic affinities, is our only authority in the case of the wild tribes, and also plays a prominent part in the annals of the civilized nations. In estimating its historical value, not only the intrinsic value of the tradition itself, but the authenticity of the version presented to us must be taken into consideration; the latter consideration is, however, closely connected with that of the early writers and their reliability as authorities on aboriginal history. No tribe is altogether without traditions of the past, many – probably most – of which were founded on actual occurrences, while a few are wholly imaginary. Yet, whatever their origin, all are, if unsupported by written records, practically of little or no value. Every trace of the circumstances that gave rise to a tradition is soon lost, although the tradition itself in curiously modified forms is long preserved. Natural convulsions, like floods and earthquakes, famines, wars, tribal migrations, naturally leave an impression on the savage mind which is not easily effaced, but the fable in which the record is embodied may have assumed a form so changed and childish that we pass over it to-day as having no historical value, seeking information only in an apparently more consistent tale, which may have originated at a recent date from some very trivial circumstance. Examples are not wanting of very important events in the comparatively modern history of Indian tribes, the record of which has not apparently been preserved in song or story, or the memory of which at least has become entirely obliterated in little more than a hundred years. Oral tradition has no chronology that is not purely imaginary; "many moons ago," "our fathers did thus and so," may refer to antediluvian times or to the exploits of the narrator's grandfather. Among the American savages there was not even a pride in the pedigree of families or horses to induce care in this respect, as among the Asiatic hordes of patriarchal times. But the traditions of savages, valueless by themselves for a time more remote than one or two generations, begin to assume importance when the events narrated have been otherwise ascertained by the records of some contemporary nation, throwing indirectly much light on history which they were powerless to reveal. Three traditions are especially prevalent in some form in nearly every section of America; – that of a deluge, of an aboriginal migration, and of giants that dwelt upon the earth at some time in the remote past. These may be taken as examples and interpreted as follows, the respective interpretations being arranged in the order of their probability.

      The tradition of a flood would naturally arise, 1st, from the destruction of a tribe or part of a tribe by the sudden rising of a river or mountain stream – that is from a modern event such as has occurred at some time in the history of nearly every people, and which a hundred years and a fertile imagination would readily have converted into a universal inundation. 2d. From the finding of sea-shells and other marine relics inland, and even on high mountains, suggesting to the natives' untutored mind what it proves to later scientific research – the fact that water once covered all. 3d. From the actual submersion of some portions of the continent by the action of volcano or earthquake, an event that geology shows not to be improbable, and which would be well calculated to leave a lasting impression on the minds of savages. 4th. From the deluge of the scriptural tradition, the only one of the many similar events that may have occurred which makes any claims to have been historically recorded. The accompanying particulars would be naturally invented. Some must have escaped, and an ark or a high mountain are the natural means.

      A traditional migration from north, south, east, or west may point to the local journeying of a family or tribe, either in search of better hunting-grounds, or as a result of adverse fortune in war; in a few cases a general migration of many tribes constituting a great nation may be referred to; and finally, it is not quite impossible that a faint memory of an Old World origin may have survived through hundreds of generations.

INTERPRETATION OF TRADITION

      So with the giant tradition, resulting, 1st, from the memory of a fierce, numerous, powerful, and successful enemy, possibly of large physique. No tribe so valiant that it has not met with reverses, and the attributing of gigantic strength and supernatural powers to the successful foe, removes among the descendants the sting of their ancestors' defeat. 2d. From the discovery of immense fossil bones of mastodons and other extinct species. It is not strange that such were deemed human remains by the natives when the Spaniards in later times have honestly believed them to be the bones of an extinct gigantic race. 3d. From СКАЧАТЬ