This myth contains a complete statement concerning the beginnings of
Wintu belief. Olelbis occupies the first place in the estimation of
Wintus. To understand the Wintu mind, it is indispensable to begin
with Olelbis. Other myths illustrate this one, explain parts of the
Wintu system, and help to explain the mental life of the people; but
this tale of Creation is to Indians of the western half of the
Sacramento valley what their sacred books are to historic races.
No Wintu has been converted to Christianity; hence the faith of the
nation is undimmed, and its adherence to primitive religion
unweakened. I cannot explain their position better than by giving the
words of one of the most intelligent Wintus whom I have met. After I
had collected all that I could find, and had received needful
explanations as far as was possible, I spoke some time with this man.
Referring to their religion and ideas, he said: "When I talk of these
things, I am afraid, I feel kind of scart" (scared).
That explains their position perfectly. Their faith is of the firmest;
they are full of awe; they believe that Olelbis is up there now in the
"Central Blue," in his marvellous Panti Hlut, the most beautiful
structure in the universe, and from there sees everything that
happens. That heavenly house is framed of living oak-trees, which bear
acorns continually, the Indian bread of life,--that house which has in
and around it all the flowers that have ever bloomed, flowers whose
roots can never die.
Winishuyat, mentioned in "Olelbis" and in other tales, is one of the
most interesting personages in Wintu mythology. He is described as a
little man, about the size of a thumb, and is always placed on the top
of the head by the person whom he accompanies and aids. This person
never fails to tie his own hair over Winishuyat, and thus conceals him
from every stranger. Winis means "he sees;" the literal significance
of huyat I have not been able to get at satisfactorily thus far. The
essential meaning of the whole word is that he sees in mind the
approaching danger before it is evident to the physical eye.
Winishuyat means, therefore, the prescience of danger,--seeing danger
while it is yet at some distance; not necessarily distance
geographically, for the danger may be present, but concealed in the
breast of a dissembling enemy, and some time, short or long, may be
between it and actual happening.
The peculiar thing in the case is that foresight is separated from the
hero, and is made the distinguishing quality of his little thumb-sized
attendant, just as if each power had to be connected with a
person,--no person having more than one great trait of character.
In the Yana mythology there is no name corresponding to Winishuyat,
but the same office is filled by a maternal uncle.
In the tale of "Juiwaiyu," Jupka, the uncle of the hero, makes himself
as small as a thumb, and is tied in under the hair of his nephew. In
the winning of Paiowa, at the house of Tuina, Igupatopa performs for
his sister's son the same kind of service rendered by Winishuyat,--with
this difference, that he is more active; he is not merely an adviser,
he is a helper, a strengthener; he gives counsel to make his nephew
wise, and then enters into his heart to fortify him, to render him
brave and strong.
It is curious and instructive to note in European Folk-tales the
survival of Winishuyat and his approximate equivalent, the Yana uncle.
In Slav tales this person is the mangy, miserable, neglected little
colt which, when taken outside the town, shakes itself and becomes a
marvellous magic steed, golden-haired, untiring, and wise, faithful to
its master as the sun to his course in the sky.
This steed knows what is coming, knows exactly what to do, knows the
mistakes that his master is sure to commit, knows how to correct them;
and the cumulative effect of these corrections increases immensely the
momentum of the final triumph.
The Tom Thumb of nursery tales, the mentor of his big brothers, gives
also a striking reminder of Winishuyat.