Turner's Samoa, p. 299.
Samoa, p. 31.
Op. cit., p. 34.
Gill, Myths and Songs, p. 60.
Codrington, Journ. Anthrop. Inst., February, 1881.
Without delaying longer among savage myths of metamorphosis into stones, it may be briefly shown that the Greeks retained this with all the other vagaries of early fancy. Every one remembers the use which Perseus made of the Gorgon's head, and the stones on the coast of Seriphus, which, like the stones near Western Point in Victoria, had once been men, the enemies of the hero. "Also he slew the Gorgon," sings Pindar, "and bare home her head, with serpent tresses decked, to the island folk a stony death." Observe Pindar's explanatory remark: "I ween there is no marvel impossible if gods have wrought thereto". In the same pious spirit a Turk in an isle of the Levant once told Mr. Newton a story of how a man hunted a stag, and the stag spoke to him. "The stag spoke?" said Mr. Newton. "Yes, by Allah's will," replied the Turk. Like Pindar, he was repeating an incident quite natural to the minds of Australians, or Bushmen, or Samoans, or Red Men, but, like the religious Pindar, he felt that the affair was rather marvellous, and accounted for it by the exercise of omnipotent power. The Greek example of Niobe and her children may best be quoted in Mr.
Bridges' translation from the Iliad:--
And somewhere now, among lone mountain rocks On Sipylus, where couch the nymphs at night Who dance all day by Achelous' stream, The once proud mother lies, herself a rook, And in cold breast broods o'er the goddess' wrong.
--Prometheus the fire-bringer.
In the Iliad it is added that Cronion made the people into stones.
The attitude of the later Greek mind towards these myths may be observed in a fragment of Philemon, the comic poet. "Never, by the gods, have I believed, nor will believe, that Niobe the stone was once a woman. Nay, by reason of her calamities she became speechless, and so, from her silence, was called a stone."
Pindar, Pyth. x., Myers's translation.
xxiv. 611.
The Scholiast on Iliad, xxiv. 6, 7.
There is another famous petrification in the Iliad. When the prodigy of the snake and the sparrows had appeared to the assembled Achaeans at Aulis, Zeus displayed a great marvel, and changed into a stone the serpent which swallowed the young of the sparrow.
Changes into stone, though less common than changes into fishes, birds and beasts, were thus obviously not too strange for the credulity of Greek mythology, which could also believe that a stone became the mother of Agdestis by Zeus.
As to interchange of shape between men and women and PLANTS, our information, so far as the lower races are concerned, is less copious. It has already been shown that the totems of many stocks in all parts of the world are plants, and this belief in connection with a plant by itself demonstrates that the confused belief in all things being on one level has thus introduced vegetables into the dominion of myth. As far as possessing souls is concerned, Mr.
Tylor has proved that plants are as well equipped as men or beasts or minerals. In India the doctrine of transmigration widely and clearly recognises the idea of trees or smaller plants being animated by human souls". In the well-known ancient Egyptian story of "The Two Brothers," the life of the younger is practically merged in that of the acacia tree where he has hidden his heart;and when he becomes a bull and is sacrificed, his spiritual part passes into a pair of Persea trees. The Yarucaris of Bolivia say that a girl once bewailed in the forest her loverless estate. She happened to notice a beautiful tree, which she adorned with ornaments as well as she might. The tree assumed the shape of a handsome young man--She did not find him so remiss, But, lightly issuing through, He did repay her kiss for kiss, With usury thereto.