Tag Archives: creation myth

Story of the Salt River.

H is a 50-year-old Caucasian-Native-American male originally from Tucson, Arizona. H is currently a corporate manager based in Austin, Texas.

H performed this folklore while visiting LA on a business trip. I met H in Downtown LA for lunch in order to collect folklore he had previously agreed to perform for me. The following is the first of two stories he provided.

H: This is a story of the Salt River, as told by my Grandfather, a member of the White Mountain Apache Tribe. The Apaches did not call themselves Apache. The called themselves “Dene,” or “people.” The term Apache comes from the Zuni for “Apachu” or “the enemy.” Well the Apaches were raiders and warriors, but overtime they settled in Northern Arizona in the Mogollon Rim.. and led peaceful lives.. hunting, fishing.. and living off the land. They battled the Spaniards, and then ultimately the Calvary.. And the government came in and took their land, they acquiesced and lived on the reservation. And the treaty they signed so they could stay on the reservation as long as the grass grew and the rivers ran.. One group of Apache’s however, refused to sign the treaties. And they lived in a basin. The Apaches called them “Tonto,” or “fools” for continuing to fight. That basin the “Tonto Basin,” is ultimately where the Salt River is. The creek that was found was named “Tonto Creek,” but ultimately became the Salt River. As the Calvary tried to capture their chief, Del Shay, they were unable to do so. They fought fiercely, they tried to shoot him, and poison him. But ultimately, the Federal Government gave a few silver dollars to one of Del Shay’s nephews, to kill him. And they went into town-camp, took his head, and brought it back to the Calvary. His wife it is said, cried for a hundred days and her tears filled the river of the Tonto Basin and turned it salty. And forevermore, the Tonto Basin river remains salty from her tears with the Calvary capturing her people and killing her husband.

Reflection: I was impressed with H’s telling of this creation myth, as I could tell he had the whole story well-memorized and rehearsed. I was also able to gain a greater appreciation for the Salt River, a body of water with great significance where I grew up in Arizona. The way the story links American violence against the Apache and a permanent change to the landscape (Tonto Basin becoming forever salty) appears to be a symbolic microcosm of how American atrocities against the Native Americans wrought irrevocable consequences for all their land and people.

Spanish Moss

Context: This story is meant to be told as part of a performance. Usually children or campers, the group will all collect a piece of Spanish moss. They will then slowly start peeling off the layers of the moss, eventually revealing the red strands mentioned in the story.

T.A. : Okay so going up there’s a lot of Spanish Moss around where I lived and I was always told that story behind Spanish moss. And this is like a campfire story that we would always tell. You would pick up Spanish moss from the ground end and um when youre telling the story, you’re peeling the Spanish moss. You can get to the center of it. And I’ll tell you the secret now. And you peel the Spanish moss, and in the center it looks like a piece of red hair. Like Red hair at the very center of it, and that’s, so you peel back. The stuff and it looks like, uh, a strand of hair. It’s red, it’s like very red. Spanish moss isn’t red, it’s like green. Um, but the story that’s told with it, it’s like this Native American girl who’s, who is the daughter of a chief. And she had this gorgeous, long red hair. It was beautiful, it flew in the wind and she was very much desired. Um, but she was in love with this other man, and she wanted to marry this man in the tribe, but um, all these other guys wanted her and her father was like no, you need to marry this guy, dah-duh-duh-dah-duh, basically, and, um, so then one day when she realized that she, like, would never be able to be with the love of her life, that she was, you know, too beautiful, or her hair was too luxurious. Like, she, she didn’t care what she looked like, she just cared that she loved this man, and was tired of other men being like, ‘no, like you’re mine because of this.’ So, yeah, basically she was tired of being, of people being like ‘no, you have to marry me because you’re so beautiful,’ dah-duh-duh-dah-duh, and all this stuff, and her dad was like ‘you have to marry these guys that want to marry you.’ She just wanted to marry the one that she loved. And so she goes to the edge of this cliff. Um, it’s like a plateau. So there’s like a valley underneath it. And she takes her hair, and takes like a stone or something like that, like a sharp knife—
P.Z. : Something sharp.
T.A. : Yeah, and she grabs her hair and cuts it off. And all of her hair falls into this valley and onto all these trees. Right? And she throws herself off the cliff and kills herself. Um, which is tragic end to the story. But also, but she cuts all her hair off, throws it into this valley, and then at the end of the story, at the end, by this point you see the red strand of hair and it’s now —
P.Z. : Under the moss?
T.A. : Spanish moss. You see all of her beautiful long red hair still in the Spanish moss today.
P.Z. : And it’s like the original story of —
T.A. : Yeah, of like why it’s there.
P.Z. : And you heard this in your hometown?
T.A. : Um, so like whenever, my family’s a big camping family, and like going through summer camps and stuff too, it’s a campfire story people tell. So you’d pick up Spanish moss off the ground, and you’d go oh have you ever heard like the story about Spanish moss? And then you tell it.
P.Z. : And Texas… What part of Texas?
T.A. : I’m from southeast Texas.

Thoughts: This was the first time I encountered a modern myth. It was also one of the only pieces of folklore I collected that included a sort of performance with the story telling. I thought that this was fascinating because it took an everyday item found in the area and transcribed deep value to it based on this creation myth. It also was fascinating that it remains popular for people of all ages to hear and tell this story, as it can be used in any group setting when one is outdoors and encounters this very common flora.

Creation Myth of Vietnam: Sự Tích Bà Âu Cơ

Main Piece:

G:  Bà Âu Cơ, nghe nói là đẻ ra một bọc. Trong bọc nó nở một trăm cái trứng. Ông Lạc Long Quân lấy bà Âu Cơ, get ready với bà Âu cơ. Đẻ ra một trăm trứng. Một trăm trứng đó nó ra một trăm người con. Những người con đó, sau lớn lên, mỗi người… lớn lên thì mỗi người ngự trị một vùng… giống người ở bắc, người ở nam, người ở trung, người thì ở xa xôi trên rừng núi, còn người thì xuống biển. Năm mươi người con lên rừng, và năm mươi người con xuống biển. Tức là vùng biển. Rồi mới sinh ra những người trên rừng đó thì mới lập ra những, cũng như là vùng thượng du, rồi cao nguyên, này kia. Năm mươi người con xưống biển, thì ở những cái vùng thấp đồng bằng giống như mình. 

  • Translation: “Lady Âu Cơ, I heard that she birthed a pouch. Inside the pouch was one hundred eggs. Sir Lạc Long Quân married Lady Âu Cơ, get ready with Lady Âu Cơ. She gave birth to one hundred eggs. From those one hundred eggs emerged one hundred children.  Those children, when they grew up, each child… when they grew up, each child came to rule a certain area… like the people from the North, people from the South, people from the central area, those people split up far from each other, some living in the jungle while others lived by the sea. Fifty people went to live in the jungle, while fifty people went to live by the sea. That is the sea. When the children were born and came to live in and rule the jungle, they established the Northern region, then the highlands, and things like that. Fifty of the other children who lived by the sea, established the lowland Delta region who we are today.

Background:

My informant is my grandmother, who was born and raised in Vietnam. She grew up in the Delta region of Vietnam, and first heard pieces of this creation myth from her father (my great-grandfather), but learned the long-form written version while she was in school. She explains that her father was told this story by his father, who was told the story from his father, and onwards. It is a story that is thus passed down from generation to generation, but also became a part of Vietnamese history taught in schools when my grandmother was in third grade. She likes this story because of the fond memories she has attached to it.

Context:

This is a transcription of a live conversation between my grandmother and I. I have been able to visit her from time to time during the pandemic and recorded this conversation during one of those visits.

Thoughts:

The creation myth of Lady Âu Cơ can be complex and complicated, and this telling of it is a very simplified version of the myth. Many other details regarding the relationship between Âu Cơ and Lạc Long Quân were not included in my grandmother’s telling of the myth. One element that is not clearly explained is how Lady Âu Cơ is a fairy deity, while Lạc Long Quân is a dragon deity. Their separation then is due to the difference of their needs; Âu Cơ wanted to live in the mountains while Lạc Long Quân needed to live by the sea. Despite the simplicity of this telling, most of the main points of the myth are covered. That is, eggs often appear in creation myths due to their symbolism of life. Such is the case with this myth, in which the first people of Vietnam emerged from one hundred eggs. I love this story because it captures how different groups of Vietnamese people (those from the Delta and those from the Highlands) came to be through a loving relationship between two deities. One note to make about myths and legends is how their classification depends on the storyteller’s belief. For my grandmother, this is a sacred creation myth that details how the Vietnamese people came to be. For me, who was not raised with the story, it is more of a legend.

Menil the Moon Maiden

Main Piece:

I: It’s a very complex story, but in it, Menil is a beautiful woman who… like brings the Arts and lots of teachings and lessons to people, and how to live, how to be, in like the beginning of the world. And people love Menil, and then there’s also this figure, that is sort of… like– he’s like a demi-god almost? Like a very powerful not-human being who created the world but he’s not the Creator– if that makes sense– but like who created a people at least– and his name is Mukat, and Mukat… essentially like, he’s really enamored with Menil, and then he pretty much rapes her, kind of, in the night. And then when she discovers what happened– I think she was sleeping– she disappears, and the people are so upset, and they’re like, “That’s awful, what happened to her?” And then when they find out, they kill Mukat because that’s like an unforgivable sin. In these stories, what’s so complex is like nothing is evil and nothing is good, like, right and wrong don’t exist in like the Western way that we think of them now. Like, Mukat does terrible things, but he’s not an evil being. He exists to teach almost as Menil exists to teach. And so, the people kill Mukat, and then they look into the lake where Menil used to teach them how to bathe and things, and they see her reflection and then she becomes the moon and she she won’t ever come back now, she’s the moon forever, and she’s no longer a woman.

Background:

My informant is a good friend from high school. She is a part of the Cahuilla and Chippewa Indigenous Nations and explains this traditional creation myth of Menil the Moon Maiden. She explains that her father knew this story, but she did not learn the long-form of it until she found documentation of an oral telling of the legend. She tells me that this telling was one of the more traditional forms of the story, but expresses how the accuracy is hard to determine because it was told in English. She tells me that she believes it may have been told in specific contexts at one point, but because there are so few surviving Cahuilla stories, they are told whenever they can be. This story has personal significance for her because the disappearance of Menil is reminiscent of the relevant issue of Missing and Murdered Indigenous Women, a cause that my informant has been actively doing work to raise awareness and action for.

Context:

This is a transcript of a conversation between my friend and I over the phone. I have talked to her a few times about my folklore class and explained the collection to her. She was happy to help and talk about some of her traditions.

Thoughts:

I love this folk myth because I appreciate how the concepts of complete “right and wrong” and absolute “good or evil” are not ideas that exist in Cahuilla culture, as they are conversely prevalent in many Western stories. This aspect of the myth is an important element to consider, as it can point to how members of this culture view and understand life. My friend tells me that this myth is not told to emphasize any lessons, and thus, listeners may not even understand any of the teachings until years later. This is how it is supposed to be told, she explains, so people may form the significance of the story themselves. While this story is a creation myth, the forms of narratives may be different from person to person depending on what levels of belief they hold to the story. Thus, as my friend explained, because this story is now often told just to keep the tradition alive, to some, it may be a legend or a tale.

The Story of Pan Gu–A Chinese Creation Story

This is a transcription of an interview with a friend from high school, identified as A. In this piece, I am identified as IC.

A: There is this one popular creation story in Chinese mythology that centers around a deity called 盤古 (pan gu). At first, he wasn’t really he wasn’t regarded as a deity. The world was in this free existence stage where nothing really existed yet. All of this nothing, like condensed into an egg which broke open and pan gu emerged. He pushed the sky out while he kept the earth down with his legs, so that’s where we get sky and earth.

Then, after like 18,000 years of us holding it like this he finally died, and his body decomposed to become different things. His breath became the wind; voice became thunder; left eye became the sun and his right eye, the moon.

His head became the mountains and his blood became like rivers another liquid stuff. His facial hair became the stars and he also had fur, so its fur became bushes and forests. The fleas on his fur were carried by the wind and became animals.

IC:  So, before he died there was nothing on the earth except for the sky and the earth?

A: Yeah, and the creation of man is that many years after pan gu had died a god came around earth and thought, “wow, it’s so lonely here” and because she was a God, you know she just created clay figures and animated them with life and thus man was born.

IC: Wow, okay. That’s strange. I don’t think I’ve heard this before.

Background:

My informant is 23 years old and she is my friend from high school, which was in Hong Kong. She went to New York for college and graduated last year. She is currently working in Hong Kong.

Context:

She said she read about this story in a book somewhere and she brought this story to my attention when I was having a casual conversation about traditions and myths that she knew about. She says she doesn’t particularly believe this was how the world was created but it’s just a form that exists since different cultures have their own creation stories.

Thoughts:

I hadn’t heard this before but hearing it was interesting, since different religions and cultures have their own way of explaining how the world came to be. For Christians, God created the world in seven days, and there’s the theory of Big Bang. I know that there is a creation myth in Korean culture, which I’m not very familiar with. I remember vaguely reading about it when I was younger. Seeing different creation stories for cultures show how they interpret something as simple yet prominent as the creation of the world.

Annotation: For another version of this myth, refer to

“Pan Gu: Chinese Tale of Creation .” Shen Yun Performing Arts, www.shenyunperformingarts.org/explore/view/article/e/URQuh8K0ciI/pan-gu-creation-china.html.