Legends That Every Child Should Know E-Book

Hamilton Wright Mabie

• Herausgeber: Hamilton Wright Mabie
• Kategorie: Fantasy und Science-Fiction
• Sprache: Englisch
• Veröffentlichungsjahr: 2015

Beschreibung

If we knew how the words in our language were made and what they have meant to successive generations of the men and women who have used them, we should have a new and very interesting kind of history to read. For words, like all other creations of man, were not deliberately manufactured to meet a need, as are the various parts of a bicycle or of an automobile; but grew gradually and slowly out of experiences which compelled their production. For it is one of the evidences of the brotherhood of men that, either by the pressure of necessity or of the instinct to describe to others what has happened to ourself and so make common property of personal experience, no interesting or influential or significant thing can befall a man that is not accompanied by a desire to communicate it to others.The word legend has a very interesting history, which sheds light not only on its origin but on early habits of thought and customs. It is derived from the Latin verb legere, which means "to read." As legends are often passed down by word of mouth and are not reduced to writing until they have been known for centuries by great numbers of people, it seems difficult at first glance to see any connection between the Latin word and its English descendant. In Russia and other countries, where large populations live remote from cities and are practically without books and newspapers, countless stories are told by peasant mothers to their children, by reciters or semi-professional story-tellers, which have since been put into print. For a good many hundred years, probably, the vast majority of legends were not read; they were heard.

Leseprobe

Hamilton Wright Mabie

Legends That Every Child Should Know

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Table of contents

INTRODUCTION

CHAPTER I

CHAPTER II

CHAPTER III

CHAPTER IV

CHAPTER V

CHAPTER VI

CHAPTER VII

CHAPTER VIII

CHAPTER IX

CHAPTER X

CHAPTER XI

CHAPTER XII

CHAPTER XIII

INTERLUDE

CHAPTER XIV

CHAPTER XV

CHAPTER XVI

CHAPTER XVII

CHAPTER XVIII

CHAPTER XIX

INTRODUCTION

If we knew how the words in our language were made and what they have meant to successive generations of the men and women who have used them, we should have a new and very interesting kind of history to read. For words, like all other creations of man, were not deliberately manufactured to meet a need, as are the various parts of a bicycle or of an automobile; but grew gradually and slowly out of experiences which compelled their production. For it is one of the evidences of the brotherhood of men that, either by the pressure of necessity or of the instinct to describe to others what has happened to ourself and so make common property of personal experience, no interesting or influential or significant thing can befall a man that is not accompanied by a desire to communicate it to others.The word legend has a very interesting history, which sheds light not only on its origin but on early habits of thought and customs. It is derived from the Latin verb legere, which means "to read." As legends are often passed down by word of mouth and are not reduced to writing until they have been known for centuries by great numbers of people, it seems difficult at first glance to see any connection between the Latin word and its English descendant. In Russia and other countries, where large populations live remote from cities and are practically without books and newspapers, countless stories are told by peasant mothers to their children, by reciters or semi-professional story-tellers, which have since been put into print. For a good many hundred years, probably, the vast majority of legends were not read; they were heard.When we understand, however, what the habits of people were in the early Christian centuries and what the early legends were about, the original meaning of the word is not only clear but throws light on the history of this fascinating form of literature. The early legends, as a rule, had to do with religious people or with places which had religious associations; they were largely concerned with the saints and were freely used in churches for the instruction of the people. In all churches selections from some book or books are used as part of the service; readings from the Old and New Testament are included in the worship of all churches in Christendom. In the earliest times not only were Lessons from the Old Testament and the Gospels and Epistles of the New Testament read, but letters of bishops and selections from other writings which were regarded as profitable for religious instruction. Later stories of the saints and passages from the numerous lives which appeared were read at different services and contributed greatly to their interest. The first legends in Christian countries were incidents from the lives of the saints and were included in the selections made from various writings for public worship; these selections were called legends. The history of the word makes clear, therefore, the origin and early history of the class of stories which we call legends.The use of the stories at church services led to the collection, orderly arrangement and reshaping of a great mass of material which grew rapidly because so many people were interested in these semi-religious tales. In the beginning the stories had, as a rule, some basis in fact, though it was often very slight. As time went on the element of fact grew smaller and the element of fiction larger; stories which were originally very short were expanded into long tales and became highly imaginative. In the Thirteenth Century the Legenda Aurea, or Golden Legend, which became one of the most popular books of the Middle Ages, appeared. In time, as the taste for this kind of writing grew, the word legend came to include any story which, under a historical form, gave an account of an historical or imaginary person.During the Middle Ages verse-making was very popular and very widely practised; for versification is very easy when people are in the habit of using it freely, and a verse is much more easily remembered than a line of prose. For many generations legends were versified. It must be remembered that verse and poetry are often very far apart; and poetry is as difficult to compose as verse is easy. The versified legends were very rarely poetic; they were simply narratives in verse. Occasionally men of poetic genius took hold of these old stories and gave them beautiful forms as did the German poet Hartmann von Aue in "Der Arme Heinrich." With the tremendous agitation which found expression in the Reformation, interest in legends died out, and was not renewed until the Eighteenth Century, when men and women, grown weary of artificial and mechanical forms of literature, turned again to the old stories and songs which were the creation of less self-conscious ages. With the revival of interest in ballads, folk-stories, fairy stories and myths came a revival of interest in legends.The myths were highly imaginative and poetic explanations of the world and of the life of man in it at a time when scientific knowledge and habits of thought had not come into existence. The fairy story was "a free poetic dealing with realities in accordance with the law of mental growth, … a poetic wording of the facts of life, … an endeavour to shape the facts of the world to meet the needs of the imagination, the cravings of the heart." The legend, dealing originally with incidents in the lives of the saints and with places made sacred by association with holy men, has, as a rule, some slight historical basis; is cast in narrative form and told as a record of fact; and, in cases where it is entirely imaginative, deals with some popular type of character like Robin Hood or Rip Van Winkle; or with some mysterious or tragic event, as Tennyson's "Idylls of the King" are poetic renderings of part of a great mass of legends which grew up about a little group of imaginary or semi-historical characters; Longfellow's "Golden Legend" is a modern rendering of a very old mediaeval tale; Irving's "Legend of Sleepy Hollow" is an example of purely imaginative prose, and Heine's "Lorelei" of a purely imaginative poetic legend.The legend is not so sharply defined as the myth and the fairy story, and it is not always possible to separate it from these old forms of stories; but it always concerns itself with one or more characters; it assumes to be historical; it is almost always old and haunts some locality like a ghost; and it has a large admixture of fiction, even where it is not wholly fictitious. Like the myth and fairy story it throws light on the mind and character of the age that produced it; it is part of the history of the unfolding of the human mind in the world; and, above all, it is interesting.

CHAPTER I

WIGWAM LEGEND OF HIAWATHA [Footnote: This story is ascribed to Abraham le Fort, an Onondaga chief, a graduate of Geneva College. The poem of Longfellow has given it general interest. Hiawatha is an example of the intellectual capacity of one of that race of whom it has been said "Take these Indians in their owne trimme and naturall disposition, and they bee reported to bee wise, lofty spirited, constant in friendship to one another: true in their promise, and more industrious than many others."—Wood's, "New England's Prospect," London, 1634.]

On the banks of Tioto, or Cross Lake, resided an eminent man who bore the name of Hiawatha, or the Wise Man.

This name was given him, as its meaning indicates, on account of his great wisdom in council and power in war. Hiawatha was of high and mysterious origin. He had a canoe which would move without paddles, obedient to his will, and which he kept with great care and never used except when he attended the general council of the tribes. It was from Hiawatha the people learned to raise corn and beans; through his instructions they were enabled to remove obstructions from the water courses and clear their fishing grounds; and by him they were helped to get the mastery over the great monsters which overran the country. The people listened to him with ever increasing delight; and he gave them wise laws and maxims from the Great Spirit, for he had been second to him only in power previous to his taking up his dwelling with mankind.

Having selected the Onondagas for his tribe, years passed away in prosperity; the Onondagas assumed an elevated rank for their wisdom and learning, among the other tribes, and there was not one of these which did not yield its assent to their superior privilege of lighting the council-fire.

But in the midst of the high tide of their prosperity, suddenly there arose a great alarm at the invasion of a ferocious band of warriors from the North of the Great Lakes; and as these bands advanced, an indiscriminate slaughter was made of men, women, and children. Destruction fell upon all alike.

The public alarm was great; and Hiawatha advised them not to waste their efforts in a desultory manner, but to call a council of all the tribes that could be gathered together, from the East to the West; and, at the same time, he appointed a meeting to take place on an eminence on the banks of the Onondaga Lake. There, accordingly, the chief men assembled, while the occasion brought together a vast multitude of men, women, and children, who were in expectation of some marvellous deliverance.

Three days elapsed, and Hiawatha did not appear. The multitude began to fear that he was not coming, and messengers were despatched for him to Tioto, who found him depressed with a presentiment that evil would follow his attendance. These fears were overruled by the eager persuasions of the messengers; and Hiawatha, taking his daughter with him, put his wonderful canoe in its element and set out for the council. The grand assemblage that was to avert the threatened danger appeared quickly in sight, as he moved rapidly along in his magic canoe; and when the people saw him, they sent up loud shouts of welcome until the venerated man landed. A steep ascent led up the banks of the lake to the place occupied by the council; and, as he walked up, a loud whirring sound was heard above, as if caused by some rushing current of air. Instantly, the eyes of all were directed upward to the sky, where was seen a dark spot, something like a small cloud, descending rapidly, and as it approached, enlarging in its size and increasing in velocity. Terror and alarm filled the minds of the multitude and they scattered in confusion. But as soon as he had gained the eminence, Hiawatha stood still, causing his daughter to do the same—deeming it cowardly to fly, and impossible, if it was attempted, to divert the designs of the Great Spirit. The descending object now assumed a more definite aspect; and, as it came nearer, revealed the shape of a gigantic white bird, with wide-extended and pointed wings. This bird came down with ever increasing velocity, until, with a mighty swoop, it dropped upon the girl, crushing her at once to the earth.

The fixed face of Hiawatha alone indicated his consciousness of his daughter's death; while in silence he signalled to the warriors, who had stood watching the event in speechless consternation. One after the other stepped up to the prostrate bird, which was killed by its violent fall, and selecting a feather from its snow-white plumage, decorated himself therewith. [Footnote: Since this event, say the Indians of this tribe, the plumage of the white heron has been used for their decorations on the war-path.]

But now a new affliction fell upon Hiawatha; for, on removing the carcass of the bird, not a trace could be discovered of his daughter. Her body had vanished from the earth. Shades of anguish contracted the dark face of Hiawatha. He stood apart in voiceless grief. No word was spoken. His people waited in silence, until at length arousing himself, he turned to them and walked in calm dignity to the head of the council.

The first day he listened with attentive gravity to the plans of the different speakers; on the next day he arose and said: "My friends and brothers; you are members of many tribes, and have come from a great distance. We have come to promote the common interest, and our mutual safety. How shall it be accomplished? To oppose these Northern hordes in tribes singly, while we are at variance often with each other, is impossible. By uniting in a common band of brotherhood we may hope to succeed. Let this be done, and we shall drive the enemy from our land. Listen to me by tribes. You, the Mohawks, who are sitting under the shadow of the great tree, whose branches spread wide around, and whose roots sink deep into the earth, shall be the first nation, because you are warlike and mighty. You, the Oneidas, who recline your bodies against the everlasting stone that cannot be moved, shall be the second nation, because you always give wise counsel. You, the Onondagas, who have your habitation at the foot of the great hills, and are overshadowed by their crags, shall be the third nation, because you are greatly gifted in speech. You, the Senecas, whose dwelling is in the dark forest, and whose home is all over the land, shall be the fourth nation, because of your superior cunning in hunting. And you, the Cayugas, the people who live in the open country and possess much wisdom, shall be the fifth nation, because you understand better the art of raising corn and beans, and making lodges. Unite, ye five nations, and have one common interest, and no foe shall disturb and subdue you. You, the people who are the feeble bushes, and you who are a fishing people, may place yourselves under our protection, and we will defend you. And you of the South and West may do the same, and we will protect you. We earnestly desire the alliance and friendship of you all. Brothers, if we unite in this great bond, the Great Spirit will smile upon us, and we shall be free, prosperous, and happy; but if we remain as we are, we shall be subject to his frown. We shall be enslaved, ruined, perhaps annihilated. We may perish under the war-storm, and our names be no longer remembered by good men, nor be repeated in the dance and song. Brothers, those are the words of Hiawatha. I have spoken. I am done." [Footnote: Canassatego, a renowned chief of the Confederacy, in his remarkable piece of advice to the Colonial Commissioners of Lancaster in July, 1744, seems to imply that there was an error in this plan of Hiawatha, as it did not admit all nations into their Confederacy with equal rights.]

The next day his plan of union was considered and adopted by the council, after which Hiawatha again addressed the people with wise words of counsel, and at the close of this speech bade them farewell; for he conceived that his mission to the Iroquois was accomplished, and he might announce his withdrawal to the skies. He then went down to the shore, and assumed his seat in his mystical canoe. Sweet music was heard in the air as he seated himself; and while the wondering multitude stood gazing at their beloved chief, he was silently wafted from sight, and they saw him no more. He passed to the Isle of the Blessed, inhabited by Owayneo [Footnote: A name for their Great Spirit in the dialect of the Iroquois.] and his manitos.

And they said, "Farewell forever!"  Said, "Farewell, O Hiawatha!"  And the forests, dark and lonely,  Moved through all their depths of darkness^  Sighed, "Farewell, O Hiawatha!"  And the waves upon the margin,  Rising, rippling on the pebbles,  Sobbed, "Farewell, O Hiawatha!"  And the heron, the shuh-shu-gah,  From her haunts among the fen-lands,  Screamed, "Farewell, O Hiawatha!"    Thus departed Hiawatha,  Hiawatha the Beloved,  In the glory of the sunset,  In the purple mists of evening,  To the regions of the home-wind,  Of the northwest wind, Keewaydin,  To the Islands of the Blessed,  To the kingdom of Ponemah,  To the land of the Hereafter.

[Footnote: "The Song of Hiawatha," by H. W. Longfellow.]

CHAPTER II

BEOWULF

Old King Hrothgar built for himself a great palace, covered with gold, with benches all round outside, and a terrace leading up to it. It was bigger than any hall men had ever heard of, and there Hrothgar sat on his throne to share with men the good things God had given him. A band of brave knights gathered round him, all living together in peace and joy.

But there came a wicked monster, Grendel, out of the moors. He stole across the fens in the thick darkness, and touched the great iron bars of the door of the hall, which immediately sprang open. Then, with his eyes shooting out flame, he spied the knights sleeping after battle. With his steel finger nails the hideous fiend seized thirty of them in their sleep. He gave yells of joy, and sped as quick as lightning across the moors, to reach his home with his prey.