Journeys Through Bookland Volume Iv Part 14

Naturally Gaea was not pleased with this treatment of her children, so she helped Saturn, the youngest of the t.i.tans, to escape, and gave him a scythe with which he might revenge himself on his father.

After defeating Ura.n.u.s, Saturn released all his brothers and sisters, and made them swear to be faithful to him as the new ruler. He then chose as his queen Rhea, a G.o.ddess who was both good and beautiful, and began his reign in happiness.

When his first child was born, however, Saturn remembered that Ura.n.u.s had foretold his overthrow by one of his own children, and to prevent such a disaster he did a very strange and heartless thing---he swallowed his new-born son. Five children he got rid of in this manner, but when the sixth, Jupiter, was born, Rhea resolved to save him. She therefore wrapped up a stone and gave it to her husband instead of the child, and he, suspecting nothing, swallowed it. The young G.o.d grew up in concealment, and very rapidly he grew, for when he was but a year old he was strong enough to make successful war on his father and to take the supreme power from him. And then, strangest thing of all, he forced Saturn to disgorge all the children he had swallowed.

Either because he was generous or because he thought his kingdom was too great for him, Jupiter divided it with his brothers, Neptune and Pluto, but he himself remained supreme.

The G.o.ds themselves dwelt not on the earth, but above the top of Olympus, a mountain peak of Greece; and thus the entire Earth was uninhabited. However, it was not allowed to remain so, for Jupiter appointed Prometheus, a t.i.tan, who had helped him in his war against Saturn, to make an inhabitant for the Earth. Prometheus accordingly moulded a man out of clay, and taking him before the G.o.ds, persuaded each one to bestow upon him some gift. A woman was made later, and from these two were descended all the peoples of the earth.

THE NORSE MYTH

As the Norse peoples, in their land which for so large a part of the year was ice-bound, dreaded the long, hard winter, and looked forward to the blessings brought by the summer, they imagined that the evil forces in the world worked through cold and darkness, the good forces through warmth and light. Thus they feared and hated the "frost giants," while they loved and reverenced the G.o.ds, whom they pictured as living in a world of brightness and warmth.

According to the Norse religion, or mythology, the world began in a contest between heat and cold. At first there was no earth; nothing existed except the yawning abyss, Ginungagap, which separated the world, or s.p.a.cer, of mist and cold and darkness, on the north, from the world of fire and brightness, on the south. The mist world was called Niflheim; the fire world, Muspelheim. From a great fountain in the mist world there sprang twelve rivers, which after flowing far from their source tumbled their waters into the Ginungagap. Here the water was all turned to ice, with which in time the huge abyss was filled. Sparks and warm winds from Muspelheim, coming into contact with this ice, melted it, so that there hung always over the ice chasm a dense vapor. This, in turn, gradually took shape, and formed the giant Ymir and the cow Audhumbla; and for a season these were the only two creatures in all the expanse of s.p.a.ce. Ymir fed upon the cow's milk, and she, in turn, got what nourishment she could by licking the salt and the h.o.a.rfrost from the ice.

One day as the cow licked a huge ice block, there appeared the hair of some being, and as she remained persistently at the same lump, within a short time she had set free a beautiful, strong G.o.d--the G.o.d Bori. Bori was the ancestor of all the G.o.ds, as Ymir was the ancestor of all the giants; and since the G.o.ds were as good as the frost giants were evil, it was plain enough to both that they could not live together.

The struggle between the races lasted for ages on ages, but finally Odin, Vili and Ve, the grandsons of Bori, succeeded in putting to death Ymir, the greatest and worst of the giants. And in killing him they accomplished much more than they expected; for from his wounds the blood gushed in such streams that it drowned all the wicked giants except Bergelmir and his wife, who saved themselves in a boat. Had they, too, but died, there would have been, to the end of time, no giants to trouble the G.o.ds; but their descendants kept up from Jotunheim, their home at the end of the world, their plots and warrings against the G.o.ds.

Odin, who was from the first the wisest and strongest of the G.o.ds, gazed upon the huge corpse of the slain giant, and then called the other G.o.ds about him.

"We cannot waste," he said, "the body of this giant. Where is the use of our power and wisdom if we cannot, out of this evil thing, make something good and beautiful?"

Eagerly the G.o.ds set to work. It was by far the most interesting task they had ever been called upon to perform, and right well they performed it. In the exact center of the ice abyss they formed, of Ymir's flesh, the earth, and about it and through it they caused his blood to flow, as the sea, the rivers and the lakes. Of his teeth they made steep cliffs to front the sea, and of his bones they formed mountains and hills. His curly hair became gra.s.s and trees and flowers, and his eyebrows were set about the new earth as a high fence, to keep out the revengeful giants. Then, taking up the great skull, the G.o.ds set it over the earth to form the arch of the heavens, while the brains that it had contained they scattered about as clouds.

No wonder the G.o.ds were pleased with their work! But Odin saw that there was one thing lacking.

"Were we ourselves to dwell on this new created earth," he said, "it would be well; for to a G.o.d's eyes all things are clear. But those whom we shall fas.h.i.+on to inhabit it shall see with other eyes than ours, and lights will be needed--lights for day, and lights for night."

This was comparatively easy, after the work that had already been performed. All the G.o.ds set to work catching sparks from Muspelheim, and there was great rivalry as to which one should collect most. Some of the sparks were scattered through the sky as stars, but the brightest ones were put aside and kept for a greater purposes. When enough had been gathered, the G.o.ds made from the whitely glowing ones the moon; from the fiery red and golden ones, the sun. These lights they placed in chariots, to which were harnessed swift, tireless steeds; but it was evident to all that the steeds could not be trusted to take the chariots across the sky unguided. Feeling that they could not spare two of their own number for this work, the G.o.ds chose Sol (sun) and Mani (moon), the daughter and son of a giant, who had named his children after the new lights because of their beauty. The young drivers were given instructions as to just the hours when they must begin their journeys across the sky, as to how rapidly they must drive, and as to the paths they must take; and never did the G.o.ds find reason to be dissatisfied with the work of Sol and Mani.

Then two more chariots were made. To one was harnessed a black horse, named Hrimfaxi, whose mane dropped h.o.a.rfrost and whose bit scattered dew; while to the other was fastened the beautiful silver-white steed Skinfaxi, from whose s.h.i.+ning mane beams of light were shed through all the earth. The giantess Night was entrusted with the first of these chariots, while the young G.o.d Day was made the driver of the other.

Each was told to drive about the earth once each twenty-four hours.

The G.o.ds could make all these beautiful things, but they could not keep the giants from making ugly and evil things; and so there were two fierce wolves, set on by the giants, who constantly chased the sun and moon across the sky, attempting to catch and devour them. Occasionally one of these wolves would overtake his prey, and would start to swallow it, thus producing what was known on earth as an eclipse. But always, in some way or other, they were frightened away before the light of the heavens was utterly destroyed. When the G.o.ds had expressed their pleasure in all that had so far been done, Odin said, "Where shall we fix our own dwelling? Beyond the earth, beyond the ocean, live the giants; but neither on the earth, nor in the earth, nor above the earth s there any living thing." "You mistake, Father Odin," cried one of his sons. "If you but look down, you will see that within the earth are many living things."

All the G.o.ds looked down, and there, sure enough, were innumerable little creatures crawling in and out of the earth. They had been bred by the earth, and were little better than maggots; but the G.o.ds gave them a form which somewhat resembled that of the G.o.ds themselves, though smaller, and gave them intelligence and wonderful strength. Some of the new little creatures were ugly and dark and deformed; these the G.o.ds called gnomes or dwarfs, and to them they gave homes underground, with power over all that was hidden in the earth. But for the beautiful, fair creatures whom they called elves and fairies, the G.o.ds made a home somewhat above the earth, where they might live always among flowers and birds and b.u.t.terflies.

"And now," said Odin, "let us build our own home in the heavens, above that of the fairies. This green earth which we have made we shall reserve for a race to be, which shall be our especial care."

Far in the blue heavens, therefore, above the mountain tops, above the clouds, was built the wonderful city of Asgard, home of the G.o.ds. In the center was the palace Gladsheim, of pure gold, within whose precious hall there were set golden thrones for all the G.o.ds. Odin had, too, a great palace of his own, called Valhalla, and each G.o.d and each G.o.ddess had a home built of precious metals and adorned with gleaming stones.

Then, last of all, Father Odin turned his thoughts to the making of man. With two of his brother G.o.ds he walked, one day, on the seash.o.r.e in the beautiful empty earth which they had made; and suddenly he saw at his feet the trunks of two trees, an ash and an elm.

"These will serve our purpose," said Odin. But even after he had spoken he hesitated long, for he knew that it was a solemn thing which they were about to do-this making of human beings with souls and with the power to suffer. At last he breathed upon the logs, and behold! they lived and moved, and a.s.sumed a form like that of the G.o.ds themselves.

The other two G.o.ds bestowed upon them intelligence and beauty; and then, with blessings upon the newly created pair, the three G.o.ds took their way back to Asgard.

From this first man and woman sprang all the human race, which dwelt upon the earth under the constant care of the G.o.ds. Sometimes, at sunset, men and women standing in the fields would fancy they caught gleams from the golden palaces of the G.o.ds in the heavens; and often, when the rain had washed the air, they saw clearly the gorgeous bridge over which the G.o.ds pa.s.sed from their city of Asgard to the earth. For this bridge was nothing else than the rainbow.

AMERICAN INDIAN MYTHS

The various tribes and families of American Indians held different views as to the origin of the world. Some views differed but slightly, while in other instances absolutely dissimilar stories were told. One of the Algonkin tribes told how the queen of heaven, Atahensic, had a grievous quarrel with her lord, Atahocan. Furious, the king of the heavens seized his wife and threw her over the walls of the sky. Down, down, she fell toward the vast abyss of waters which filled all s.p.a.ce.

But as she was about to sink into the water, suddenly a tortoise raised its back above the surface of the waters, and thus afforded her a resting place. The tortoise grew to an immense size, and finally became the dwelling place of all human beings. The Indians believed that the attempts of the tortoise, wearied of one position, to settle itself more comfortably, caused the earthquakes.

A tradition of the Ottawa Indians is that the earth was found in the claws and jaws of a muskrat. It grew and grew upon the surface of the water, and the Great Spirit, who sat above watching its growth, sent out a wolf and told him to run around the earth and then return to him, that he might see how large the new island had become. Within a short time the wolf was back, so the Great Spirit knew that the earth had not yet become very large. Later he sent out the same messenger again, and this time the wolf was gone for two years. A third time he sent the wolf forth, and as he returned no more, the Great Spirit knew that the earth had become a huge place, fit to live upon.

In the legends of the Athapasca, as in those we have just read, we hear of the great world of water. A mighty bird, "whose eyes were fire, whose glances were lightning and the clapping of whose wings was thunder," suddenly flew down and moved along the surface of the water.

Instantly the earth rose and remained above the surface of the water, and this same all-powerful bird then called into being the different animals.

The Quiche have a similar legend, but it is very quaintly phrased: "This is the first word and the first speech. There were neither men nor brutes; neither birds, fish, nor crabs, stick nor stone, valley nor mountain, stubble nor forest, nothing but the sky. The face of the land was hidden. There was naught but the silent sea and the sky. There was nothing joined, nor any sound, nor thing that stirred; neither any to do evil, nor to rumble in the heavens, nor a walker on foot; only the silent waters, only the pacified ocean, only it in its calm. Nothing was but stillness, and rest, and darkness, and the night." A mighty wind pa.s.sed over the surface of this water, and at the sound of it the solid land arose.

The Indian legends as to the creation of man are as varied as those of the creation of the world. Some relate that human beings simply sprang from trees or from stones, but most of them agree in regarding the Great Spirit, uncreated and eternal, as the creator of man.

The Ojibway legend tells of two cranes, a male and a female, created by the Great Spirit in the upper world and sent through an opening in the sky to seek a home for themselves on the earth. They were told that they might choose any spot as their home, and that upon making choice they would immediately be changed into a man and a woman. They visited one place after another, and finally made choice of a land about Lake Superior, because here they were certain that there would always be plenty of water and plenty of fish for food. As soon as they alighted and folded their wings, the Great Spirit turned them into human beings.

The Winnebago Indians believed that after the Great Spirit had created the earth and the trees and the gra.s.s, he took a piece out of his heart and thereof made a man. Later he made a woman, but a bit of ordinary flesh served to make her. Thus, the Winnebagoes said, man was wise and great, but woman was much wanting in sense.

THE DEFINITION OF A GENTLEMAN [Footnote: From _The Idea of a University._]

CARDINAL NEWMAN

Hence it is that it is almost a definition of a gentleman to say he is one who never inflicts pain. This description is both refined and, as far as it goes, accurate. He is mainly occupied in merely removing the obstacles which hinder the free and unembarra.s.sed action of those about him; and he concurs with their movements rather than takes the initiative himself. His benefits may be considered as parallel to what are called comforts or conveniences in arrangements of a personal nature; like an easy chair or a good fire, which do their part in dispelling cold and fatigue, though nature provides both means of rest and animal heat without them. The true gentleman in like manner carefully avoids whatever may cause a jar or a jolt in the minds of those with whom he is cast--all clas.h.i.+ng of opinion, or collision of feeling, all restraint, or suspicion, or gloom, or resentment; his great concern being to make every one at his ease and at home. He has his eyes on all his company; he is tender towards the bashful, gentle towards the distant, and merciful towards the absurd; he can recollect to whom he is speaking; he guards against unseasonable allusions, or topics which may irritate; he is seldom prominent in conversation, and never wearisome. He makes light of favors while he does them, and seems to be receiving when he is conferring. He never speaks of himself except when compelled, never defends himself by a mere retort; he has no ears for slander or gossip, is scrupulous in imputing motives to those who interfere with him, and interprets everything for the best.

He is never mean or little in his disputes, never takes unfair advantage, never mistakes personalities or sharp sayings for arguments, or insinuates evil which he dare not say out. From a long-sighted prudence, he observes the maxim of the ancient sage, that we should ever conduct ourselves towards our enemy as if he were one day to be our friend. He has too much good sense to be affronted at insults, he is too well employed to remember injuries, and too indolent to bear malice. He is patient, forbearing, and resigned, on philosophical principles; he submits to pain, because it is inevitable, to bereavement, because it is irreparable, and to death, because it is his destiny.

If he engages in controversy of any kind, his disciplined intellect preserves him from the blundering discourtesy of better, perhaps, but less educated minds; who, like blunt weapons, tear and hack instead of cutting clean, who mistake the point in argument, waste their strength on trifles, misconceive their adversary, and leave the question more involved than they find it. He may be right or wrong in his opinion, but he is too clear-headed to be unjust; he is as simple as he is forcible, and as brief as he is decisive. Nowhere shall we find greater candor, consideration, indulgence: he throws himself into the minds of his opponents, he accounts for their mistakes. He knows the weakness of human reason as well as its strength, its province and its limits.

If he be an unbeliever, he will be too profound and large-minded to ridicule religion or to act against it; he is too wise to be a dogmatist or fanatic in his infidelity. He respects piety and devotion; he even supports inst.i.tutions as venerable, beautiful, or useful, to which he does not a.s.sent; he honors the ministers of religion, and it contents him to decline its mysteries without a.s.sailing or denouncing them. He is a friend of religious toleration, and that, not only because his philosophy has taught him to look on all forms of faith with an impartial eye, but also from the gentleness and effeminacy of feeling, which is the attendant on civilization.

THE UNIVERSAL PRAYER

_By_ ALEXANDER POPE

Father of all! in every age, In every clime adored, By saint, by savage, and by sage, Jehovah, Jove, or Lord!

Thou Great First Cause, least understood: Who all my sense confined To know but this, that Thou art good, And that myself am blind;

Yet gave me, in this dark estate, And binding nature fast in fate, Left free the human will.

What conscience dictates to be done, Or warns me not to do, This, teach me more than h.e.l.l to shun, That, more than heaven pursue.