Page:Journal of American Folklore vol. 12.djvu/13

Rh punish without the consent of the woman's relatives. There was no punishment for the erring man.

Truthfulness is not inculcated in the Navaho myths, and there is a general impression that it is a virtue not much practised among savages. As the result of over thirty years' experience among Indians, I must say that I have not found them less truthful than the average of our own race. With a proper understanding of their motives and actions I know how to rely on their statements and promises. I have evidence that after a solemn asseveration or oath a Navaho will not lie, and I have known men of high character and self-respect among the Navahoes whose word could always be safely accepted. All people, in all times, have found it convenient to condone a certain amount of falsehood. The ethical boundaries of veracity have never been exactly defined. There are times when falsehood seems commendable, especially diplomatic falsehood. If we read in the Odyssey that Pallas Athene applauded Ulysses when he lied to her; if we learn in Exodus that it was not Moses who devised the scheme to deceive and defraud the Egyptians; if we are ready ourselves to pardon the social falsehoods of every-day life, we need not be shocked when we find the Navaho myths teeming with falsehoods on the part of both gods and men. There is this much to be said in favor of the Navaho myths: for the most part they speak of diplomatic lies, and they make it appear that when the questioner expresses doubt by asking his question four times, all prevarication and evasion ceases and the truth is spoken. But the myths indicate that a solemn promise is of a very sacred character, and that the person who makes such a promise—one of secrecy for instance—should be willing to die rather than violate it.

I was much surprised many years ago when I first realized that savages often regard our customs as beastly and think we have no manners; but when I learned their reasons, I found the latter were not without foundation. Many of our tribes will not eat pork. At Zuñi the hogs of the village are reserved to feast the captive eagles. The flesh is not tabooed by any divine order, as among the Hebrews. They say they will not eat the flesh of the hog simply because the animal is filthy in its habits, because it is the scavenger of the town. They cannot comprehend why white people eat pork, and yet they eat food that would disgust us. It is all a matter of taste. The wildest Indian would be shocked to learn that it is very common in England for first cousins to marry one another, yet he would consider it a virtuous act to marry his deceased wife's sister.

The Indian, in a state of pure paganism, does not believe in that doctrine of rewards and punishments in a future life which is undoubtedly an incentive to righteousness among our people. His