Tulchuherris resembles certain European tales more than any other in
this collection. Apart from other merits, the value of such a tale in
comparative mythology is evident.
The old woman, Nomhawena, is an earthworm now; the Indian tale-teller
says that there is no doubt on that point. Pom Pokaila, her second
name (Pom, earth; Pokaila, old woman) admits of two translations,--old
woman of the earth, or old woman Earth. In the first case it would
apply to Nomhawena, who digs the earth always, is a woman of the
earth; in the second, it would mean the earth itself. The earth is, in
fact, Tulchuherris's mother. Nomhawena is his grandmother, in a
titular sense at least. In more countries of the world than one,
grandmother is the title of a midwife; and the office of midwife was
performed by Nomhawena at the birth of Tulchuherris.
We may picture to ourselves the scenes and circumstances of
Tulchuherris's birth. Root Flat is one of those level places where
innumerable little piles of fine soil are brought to the surface by
the labor of earthworms. Over this valley, as over so many others on
the Pacific coast, fog is spread after sunrise,--fog which comes up
from the earth dug in every direction by Nomhawena's people. In this
fog is Tulchuherris, the mighty son of the earth; in other words,
lightning, electricity, that son of the earth who comes to maturity so
speedily.
Kulitek Herit, brother of Tulchuherris, for whom Nomhawena mourned so
deeply, is now the white feather which appears sometimes in the black
tail of the black vulture. Komos Kulit is the Wintu name of this
vulture. There were three great feathers among the Wintus,
transformations of three great persons among the first people. The
first of these is the white feather just mentioned, which is the
metamorphosed Kulitek; the second is the longest black tail-feather of
the black vulture, which is the present form of Hamam Herit, who
fought in the Norwan struggle; the third is the longest wing-feather
of the same vulture. This feather is the metamorphosed Tubalus Herit.
The first two feathers are used on great occasions in war; the third
feather, only by doctors or Hlahis.
In Indian mythology there is a subtle, but close and firm, connection
between the sunflower and the sun, which is illustrated strikingly in
this story. The old woman, by her magic art, burns great piles of big
trees in two or three minutes, while a handful of sunflower roots is
beyond her power and keeps the fire alive for years. This
illustration, in the material world, of the Indians, reminds one of
the still, small voice in the spiritual world of the Hebrews. The
sunflower root in this Tulchuherris tale is invincible from its
connection with the sun, the one source of light and heat; the still,
small voice is considered almighty because of its connection with the
whole moral life and light that exists in the universe.
The two obsidian knives in Sas's house are an interesting reminder of
the Damocles sword.
In the case of Tichelis, now ground squirrel, and Hawt, the present
lamprey eel, we have cases of personal collision resulting in
transformation. In the Wintu mythology this is exceptional, and in
this instance one-sided, for the vanquished make no attempt to
transform Tulchuherris.