sented in beautiful plumage; while in Mexican story there are accounts given of a curious eagle, called Wind of Nine Caves, who had a companion wind-serpent, of similar symbolic meaning, doubtless, to the mythical serpent of Indian tradition. Among the Araucanian Indians there was a tradition of a sacred eagle, called Namcu, which was held in superstitious awe, and was believed to be in direct communication with the Supreme Being, and to be a messenger from gods to men.

The Scandinavians had a mythological eagle, which dwelt upon the branches of the tree Yggdrasil, which was a symbol of universal nature. The Indian Jossakeed is represented, in picture-writing, with the heads of two hawks, together with plumes, appended to his shoulders, the beaks turned inwards as if in communication with the priest, à representation like that seen in pictures of the Scandinavian god Odin. Another mode of signifying the relation of birds to these soothsayers was that of placing three plumes on each side of the head. If the priest was believed to be unjust or of evil disposition there were but three, and these on one side; he was then called the One-sided Priest. The sun was often pictured with a plume, upright upon the upper rim of its circle, as in the Egyptian hieroglyphic.

Among the Indian myths of birds, we find it is related that there was a small bird, a species of hawk, which the Iowas never killed, except to obtain some portions of its body to put with their sacred medicines. They believed it inhabited the rocky cliffs of mountains, and they affirmed it was obtained with difficulty. They also believed that it had a supernatural faculty of re

1 Shaw-shaw-wa-be-na-se, — Indian name for the hawk. This bird was sacred to the Egyptians.

maining a long time upon the wing. This bird was often seen to fly towards the Land of the Blessed. The following Indian chant appears to relate to this superstition :

CHANT OF THE SAGINAWS.

The hawks turn their heads nimbly round;

They turn to look back on their flight.

The spirits of sun-place1 have whispered them words;
They fly with their messages swift,

They look as they fearfully go,

They look to the furthermost end of the world,

Their eyes glancing light, and their beaks boding harm.

It has been remarked that this chant reveals a mythological notion, in the belief of the Indians that birds of this family are acquainted with man's destiny. They believe that they are harbingers of good or evil, and undertake to interpret their messages. Living in the open atmosphere, where the Great Spirit is located, it is believed the falcon family possess a mysterious knowledge of his will.

It is interesting to note that Dante has immortalized the same bird in his Divina Commedia :

Between the grass and flowers, the evil snake
Came on, reverting oft his lifted head;
And, as a beast that smooths its polished coat,
Licking his back. I saw not, nor can tell,
How those celestial falcons from their seat
Moved, but in motion each one well descried.
Hearing the air cut by their verdant plumes,
The serpent fled; and, to their stations, back
The angels up returned with equal flight.

The Indian's superstition in respect to this species of birds reminds us of a similar one among the Greeks,

1 Gee-zhi-gong.

whose tradition affirms that birds have knowledge of the affairs of men.

Some traditionary accounts assert that birds once had the power of language; and in Mexican lore, the confusion of tongues is related to have been derived from birds. In the second cycle of Mexican annals, at the time of the destruction of the earth by fire, all mankind was supposed to have been transformed into birds, with the exception of two persons.

The creative Word-in Persian language Honover, (I am) is compared in their writings to those celestial birds which constantly keep watch over the welfare of nature.

It is a superstition among the Mohammedans that the spirits of martyrs are lodged in the crops of green birds, and partake of the fruits and drink of the river of Paradise; also, that the souls of the good dwell in the form of white birds near the throne of God.

In Hindoo mythology birds are represented as being born of the vital vigor of Brahma. All winged life in the East and West was regarded with similar reverence, while there is disclosed a united effort of interpretation, a groping recognition of the truth:

We stand here, we,

If genuine artists, witnessing for God's
Complete, consummate, undivided work,
That not a natural flower can grow on earth,
Without a flower upon the spiritual side,
Substantial archetypal, all aglow

With blossoming causes—not so far away,

That we whose spirit sense is somewhat cleared

May not catch something of the bloom and breath,

Too vaguely apprehended, though indeed

Still apprehended, consciously or not.1

1 Mrs. Browning.

It should be mentioned that it was not as a symbol only that the bird was used by the Indians; it was as an omen. They were believed to be spiritual agents. They were manittos clothed in a bird's form. If surprised by a bird's rapidity of flight, a supernatural purpose was suspected. All rarity of appearance was attributed to the supernatural in these, as well as in other animate works of nature. It is related by Mr. Copway that ancient tradition affirmed that birds who now have black plumage were formerly dressed in pure white; it was then all species of animals despised the food of flesh, eating only fruit and vegetables.

This device appears to have reference to the three species of organic life,

serpent, the bird, and man.

ис

This symbol is Egyptian, the hawk, with the orb of the sun upon its head, the

tail of the bird being a representation of a coiled serpent.

CHAPTER IV.

Serpent-god, Unk-ta-he.

CONCERNING THE SERPENT-KE-NA-BEEK.'

"He who possesses a contented mind possesses all things; as the snake who is covered with his skin has no need of slippers for his feet." Such is the pretty proverb of the Hindoo, whose literature contains other quaint and pretty allusions to this creature; that, notwithstanding the common repugnance, has been a figure of Christian as well as Pagan allegory. Its singular power of locomotion without the aid of feet; its hissing cries, defiant and terrific; its long, undulating body, capable of winding in and out, silently and rapidly, through hidden paths, within thickets of tangled woods, and in the depths of meadows, as swiftly as a fish in the green seas; or of rolling itself in a massive coil preparing for attack, are characteristics peculiarly adapted to inspire dread in the mind.

There is a Hindoo picture of a serpent with a human head, which accords with a traditional Indian serpent, and perhaps with the account of the serpent in Eden.

1 The terms Manitta in Algonkin, and Wakeon in Dacotah, expressive of divinity in its broadest sense, are also generic terms signifying this species of animal. (Vide Dr. Brinton's "Myths of the New World," p. 110.)