The Child and Childhood in Folk-Thought: Studies of the Activities and Influences of the Child Among Primitive Peoples, Their Analogues and Survivals in the Civilization of To-DayChamberlain, Alexander Francis
Science
The Child and Childhood in Folk-Thought: Studies of the Activities and Influences of the Child Among Primitive Peoples, Their Analogues and Survivals in the Civilization of To-Day
Chamberlain, Alexander Francis
Child rearing; Children -- Folklore; Folklore and children
Imagery and figurative language borrowed from the consideration of the
aspect and functions of the great orb of day have found their way into
and beautified the religious thought of every modern Christian
community. The words of the poet Thomson:
"Prime cheerer light!
Of all material beings first and best!
Efflux divine! Nature's resplendent robe!
Without whose vesting beauty all were wrapt
In unessential gloom; and thou, O Sun!
Soul of surrounding worlds! in whom best seen
Shines out thy Maker!"
find briefer expression in the simple speech of the dying Turner: "The
sun is God."
_Father-Earth_.
Though, in nearly every portion of the globe the apotheosis of earth is
as a woman, we find in America some evidences of a cult of the
terrestrial Father-God. Concerning the cave-worship of the Mexican
aborigines, Dr. Brinton says (413. 38, 50): "The intimate meaning of
this cave-cult was the worship of the Earth. The Cave-God, the Heart of
the Hills, really typified the Earth, the Soil, from whose dark recesses
flow the limpid streams and spring the tender shoots of the food-plants
as well as the great trees. To the native Mexican the Earth was the
provider of food and drink, the common Father of All; so that, to this
day, when he would take a solemn oath, he stoops to the earth, touches
it with his hand, and repeats the solemn formula: '_Cuix amo nechitla
in toteotzin?_ Does not our Great God see me?'"
_Father-Wind_.
Dr. Berendt, when travelling through the forests of Yucatan, heard his
Maya Indian guide exclaim in awe-struck tones, as the roar of a tornado
made itself heard in the distance: _He catal nohoch yikal nohoch
tat_, "Here comes the mighty wind of the Great Father." As Dr.
Brinton points out, this belief has analogues all over the world, in the
notion of the wind-bird, the master of breath, and the spirit, who is
father of all the race, for we learn also that "the whistling of the
wind is called, or attributed to, _tat acmo_, words which mean
'Father Strong-Bird'" (411. 175).
The cartography of the Middle Ages and the epochs of the great maritime
discoveries has made us familiar with the wind-children, offspring of
the wind-father, from whose mouths came the breezes and the storms, and
old Boreas, of whom the sailors sing, has traces of the fatherhood about
him. More than one people has believed that God, the Father, is Spirit,
breath, wind.
_Other Father-Gods_.
The ancient Romans applied the term _Pater_ to many of their gods
beside the great Jove. Vulcan was called _Lemnus Pater_, the
"Lemnian Father"; Bacchus, _Pater Lenæus_; Janus, the "early god of
business," is termed by Horace, _Matutinus Pater,_ "Early-morning
Father"; Mars is _Mars Pater,_ etc. The Guarayo Indians, of South
America, prayed for rain and bountiful harvests to "Tamoï, the
grandfather, the old god in heaven, who was their first ancestor and had
taught them agriculture" (100. 288).
Public-domain text, read in full here on John Shaqi.
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