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family, shown in a stringent regard for the ties of consanguinity, and the general practice of the pairing form of marriage, it may not be too much to claim that he had passed the barbaric and emerged into the semicivilized stage of human progress. Similar to the growth of the piñon of the foot-hills, the gnarled sentinel of those mountain fastnesses, whose uplifting lines, like a grand crescendo, sweep onward and upward, cleaving the sky, the growth of man is lost in thread-like cycles of prehistoric development, which, traced like the vanishing rings of the tree, bear testimony to farreaching changes of unrecorded years. But a sturdy progress is more and more disclosed in the annals of the Indian, as more definitely appear the outer rings of the mountain piñon, when out of an era of extreme barbarism he entered one less barbaric, wherein a "language was given" and a moral sense had its birth. The Red Man in the fourteenth century, clothed in skins of wild beasts, had emerged from a greater barbarism. From the outer limits of savagery he had progressed into a period less animal-like; and, therefore, it is here claimed that the Indian race is susceptible of that culture which has been gradually attained by its brotherraces. Progress is shown by history to be native to the Red race. The intellect of the Indian has all the grasp, aspiration, and fidelity belonging to man. It has also the tenacity of life that belongs to an unmixed species. Notwithstanding that, during the three centuries follow
ing the discovery and subsequent occupation of his country by the White race, there is a record of degradation through the disintegrating processes of unwonted influences, when the Indian suffered the opprobrium of undeserved contempt for gross intemperance, religious apathy, and the extinction of that ambition which had been the sap-wood and living centre of his previous growth, it may be safely prophesied that the Red Man shall at length, in the surviving remnant of his people, obtain his place in the front march of progressive humanity.
The Four Beings, a Chinese Myth, 8.- Dedication of Color, 8. - Buddhist,
Scandinavian, Mexican, and Hindoo worship, myth, legend, and
sculpture, 9.- The Hammer of Thor, and the Indian fylfot cross, 10. —
Roman and Chinese Crosses, 11.- Amulet and Escutcheon, 12. - The
number four, 13.- Mohammedan Legend, 14. - Vision of the Hebrew
Prophet, 15-17. - Indian crosses in pictography, 18. Indian and
Chinese devices, 19.- Cruz Capitata in mound device; other crosses
seen on coins, in sculpture, rite, and hieroglyphics, 20-23.- Legends,
24-31.
Wings representative, 33.—Tradition of the Chippewyan Indians, 34.
Agents of Creation, 35.- Indian, Hebrew, Hindoo, Mexican and Scan-
dinavian use of the bird as a sacred symbol, 36-37. - Chant of the
Saginaws, 38.- Celestial Falcons, quotation from Dante, 38.- Mex-
ican, Persian, Mohammedan and Hindoo myths, 39. — Interpretation by
Mrs. Browning, 39.- Indian omen, 40.- Symbols, their meaning, 40.
Hindoo proverb and picture, 41. —Norse tradition; Indian reverence, 42.
Chant of the Jossakeed, 43. — Apology of Eve to Adam, 44.- Serpent
as a totem, 44. — Egyptian, Grecian, Hindoo, and Persian tradition and
myth, 45-46. - Indian Pictography, its meaning, 47.-Statement of
Sanchoniathon, 48. — Origin of the serpent according to the Hindoo, 49.
- Legend, 49-51.- Myth of the Nevada Indians, 51. — Animals, man-
ifested part of God, 52.—Suggestion as to the origin of the use of the
bird and serpent as symbols, 52–54. — Symbols, their meaning, 54.
Indwelling power, 55.-Legend of the Iowas, 55.- Persian, Egyptian,
Hindoo, New Zealand, and Egyptian beliefs, 57. - Legends, 57–63.—
"Ringlets of grass," 63. — Legends, 64–70. — Pleiades and Ursa Major,
Hindoo, Persian and English poetic descriptions, 71. — Chinese, Ara-
bian, Grecian, Araucanian, and New Zealand traditions and beliefs, 72.
— Mexican and Kioway Indian beliefs, 72. — Names of Constellations,
73.- Concerning Eclipses, Falling Stars, and Comets, 73. - Philo-
sophic, Indian, Chinese, and Egyptian beliefs, 74, 75. — Pictographic and
hieroglyphic devices, 76. — Meteors, 77.-Symbols, their meaning, 78.
Symbols, their meaning, 79.- Narration of adventures, habitual, 80.-
Legend of the Hare-god, 80-81.—Indian beliefs, traditions, and pic-
tography, 81-83. - Legends, 83–93.—Chaldee Zodiac, 93. — Names of
moons, 93, 94. — Indian, Egyptian, and Hindoo emblems of the sun, 94.
– Indians, descendants of the sun, 95. - Faculty of sight, Indian,
Hindoo, New Zealand and Mexican beliefs, 96, 97.-The Holiest Verse
of the Vedas, 97.-Language of Correspondence, 98. - Visions of St.
John and Ezekiel, 98. Indian Ceremony of Worship, 99-101.
Yeudy's' Song of, and Indian's Chant to, the Sun, 101.- Symbol, Chant,
and Legend, 102, 103. — Persian, Egyptian, and Indian ideas of the
departure of the sun at night, 104. — English and Italian poetic conceit,
105. Myth of the West Indian, 105. — Dwarfs of the Prose Edda,
106, 107.-Symbols of Fire, 107. — Indian, Mohammedan, Scandina-
vian and Hebrew beliefs, 108.- Indian Mound, Assyrian Scarabec, and
Mexican myth, 109.-Sacred Fire, 109.-Law of Correspondence, an
explanation of the symbol, 111.- Extracts from Hindoo and Persian
scriptures, 111.-Feast of Fire (full page illustration), description,
112, 113. - Rasa-Mandala (full page illustration), explained, 114-115.
-Symbol, its meaning, 115.
THE EARTH AND THE MOON, 116–125.
Symbols, their meaning, 116. - Indian's rejoinder to question of the
Jesuit, 116.- Symbol and legend, 116. - Indian, Grecian, Hebrew and
Hindoo accounts of the creation, 118.— Indian myths compared with
story of Cain and Abel, 119. - Tortoise as the emblem of the earth, -
Chinese, Grecian, Egyptian, and Hindoo use of the same, 120.- Vishnu
and the Leviathan, 120.—Messenger Wolf, 122.- Similitude of ideas,
122, 123. Myth and pictography, 124. — The two principles, the duality
of myth and fable, 125.- Plan of Chinese Temple, 125.
Symbols, their meaning, 126.-Indian theory of evolution, 126. — Indian
and Chinese tradition, 127-129.-Persian, Indian, and Hebrew ideas
regarding women, 130.- Gradual development into human form, 131.
-Myths of trees, 132–134. — Food from trees, 135. — Persian, Chinese,
Grecian, Hindoo, Mexican, and Scandinavian traditions and myths, 136-
138.- How a snail became a man, 138-141. -Migrations of the Red
People, 142-144.-Man's First Appearance, 144. - Universal belief in
an origin from the sun, 146, 147. ― Relative position of the Three Races,
147-150.- Congo and Esquimaux views, 150.- What occurred after
the death of Noah, according to the Marabous, 151.- Tradition of the
Choctaws, 151, 152.-Symbol, its meaning, 152.
CONCERNING THE ORIGIN OF EVIL, AND ITS PERSONIFICATION,
153-171.
"Lord of the wilderness," 153. - The Evil Spirit a Mistake of the Great
Spirit, 153-159.- Mohammedan tradition, 159.- Scriptural phraseology
appropriated in their legends by the Christianized Indians, 159. - Mis-
chievous qualities of Evil Spirits, 160.- Composite form of the Evil
Spirit as represented in Indian, German, Hindoo, Egyptian, and Persian
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