A Jounrney of Discovery:

I: Cherokee Mythology is a rich tapestry woven from the beliefs, practices, and stories that have defined the Cherokee people for centuries.  At its core , Cherokee Mythology Encompasses a deep understanding of the world, nature, and the interconnectiveness  of all livign things. 

II:  Understanding The Sacred Path:

The sacred Path in Cherokee culture refers to a Spiritual Journey that Individuals undertake in their quest for understanding, balance, and harmony.  It is not merely a physical path but a metaphorical representation of one's life  journey, encompassing the lessons learned and the experiences gained along the way.   

Walking the Sacred Path of the Cherokee: Harmony, Respect, and Connection

For centuries, the Cherokee people have walked a path deeply intertwined with the land, their ancestors, and a profound sense of spiritual connection. More than just a religion, their way of life, often referred to as "Walking the Sacred Path," is a holistic philosophy that emphasizes harmony, respect, and a profound understanding of the interconnectedness of all things.

This path isn't a rigid set of rules, but rather a framework for living a balanced and virtuous life. It's a journey of self-discovery, guided by ancient wisdom and a deep reverence for the natural world. Let's explore some of the core principles that underpin this sacred path:

1. Respect: The Foundation of the Cherokee Way

Respect is the cornerstone of Cherokee culture. It extends to all aspects of life: respect for elders, for the land, for animals, and for the spirit world. Elders are seen as repositories of wisdom and experience, and their guidance is highly valued. The land is not merely a resource to be exploited, but a sacred entity to be cherished and protected. Every plant, animal, and natural element possesses its own spirit and deserves respect.

This respect also extends to oneself. Self-respect is seen as essential for maintaining balance and living a virtuous life. It involves honoring one's own spirit, developing inner strength, and striving for personal growth.

2. Harmony: Finding Balance Within and Without

The concept of harmony is central to the Cherokee understanding of the universe. They believe that everything is interconnected, and that maintaining balance between these interconnected parts is crucial for well-being. This harmony extends to both the physical and spiritual realms.

Living in harmony with nature means understanding its cycles, respecting its gifts, and minimizing one's impact on the environment. It involves sustainable practices, a deep appreciation for the beauty of the natural world, and a commitment to protecting its resources for future generations.

Internally, harmony involves balancing one's emotions, thoughts, and actions. It requires self-awareness, mindfulness, and a conscious effort to cultivate positive qualities such as compassion, kindness, and honesty.

3. Connection: Weaving the Threads of Life

The Cherokee believe that everything in the universe is connected, forming a vast and intricate web of life. This connection extends to the past, present, and future, linking individuals to their ancestors, their community, and the spirit world.

Ceremonies and rituals play a vital role in reinforcing this connection. They provide opportunities for individuals to come together, reaffirm their shared values, and seek guidance from the spirit world. Storytelling is also a powerful tool for connecting with the past, preserving ancestral knowledge, and passing it down to future generations.

Prayer and meditation are also key aspects in connecting with the Great Spirit or the Creator. This deep connection allows individuals to find guidance, solace and inner peace.

4. The Importance of Oral Tradition

The Cherokee culture relies heavily on oral tradition. Stories, legends, and historical accounts are passed down through generations by word of mouth. These stories contain valuable lessons about morality, ethics, and the history of the Cherokee people. They serve as a guide for living a virtuous life and maintaining cultural identity.

Walking the Path Today

While much has changed in the modern world, the principles of Walking the Sacred Path remain relevant. They offer a timeless framework for living a meaningful and fulfilling life, emphasizing respect, harmony, and connection in a world often characterized by disconnection and imbalance.

While not everyone can fully immerse themselves in the traditional Cherokee way of life, the underlying principles offer valuable lessons for anyone seeking a deeper connection to themselves, to the world around them, and to something greater than themselves. By embracing respect, fostering harmony, and nurturing connection, we can all walk a path that is both sacred and sustainable, contributing to a more balanced and compassionate world for generations to come.

The ancient wisdom of the Cherokee serves as a powerful reminder that true strength lies not in domination, but in connection, understanding, and respect for the interconnectedness of all things.

Walking in Balance: Understanding the Role of the Cherokee Sacred Path

The Cherokee, a powerful and resilient Native American tribe, possess a rich cultural heritage deeply intertwined with the natural world and a profound understanding of the spiritual realm. At the heart of this spiritual understanding lies the concept of the Sacred Path, a guiding principle that emphasizes balance, harmony, and connection to all living things. Understanding the role of the Sacred Path is crucial to appreciating Cherokee worldview and their commitment to living a virtuous and meaningful life.

The Sacred Path is not a literal road or journey, but rather a metaphorical expression of the ideal way to live, think, and act according to Cherokee tradition. It represents a lifelong pursuit of aligning oneself with the natural laws and spiritual principles that govern the universe. Deviation from this path, knowingly or unknowingly, is believed to disrupt harmony and lead to imbalance within the individual, the community, and the environment.

Key Principles of the Sacred Path:

Several key principles underpin the concept of the Sacred Path, shaping the Cherokee approach to life and their relationship with the world around them:

• Balance and Harmony: This is arguably the most crucial principle. The Cherokee believe that all things are interconnected and rely on maintaining a delicate equilibrium. Disrupting this balance, whether through selfish actions, disrespect for nature, or harmful thoughts, can have far-reaching consequences. The Sacred Path encourages individuals to strive for balance in all aspects of their lives – physical, mental, emotional, and spiritual.
• Respect for Nature: The Cherokee have always held a deep reverence for the natural world, recognizing its inherent sacredness and its vital role in their survival. The Sacred Path dictates respecting all living things, from the smallest insect to the largest tree. Taking only what is needed and giving back to the earth are fundamental to maintaining harmony.
• Reciprocity and Giving Back: Following the Sacred Path involves a constant exchange and reciprocation with the natural world and the community. This means giving back to the Earth for the resources taken, helping those in need, and contributing to the well-being of the entir community.
• Honesty and Integrity: Truthfulness, both to oneself and others, is paramount. Integrity in one's actions and words is essential for maintaining trust and building strong relationships, both within the community and with the spiritual realm.
• Respect for Elders and Ancestors: The wisdom and experience of elders are highly valued in Cherokee culture. Honoring the ancestors and learning from their traditions is seen as a vital link to the past and a guide for navigating the future. Their knowledge provides invaluable guidance on how to walk the Sacred Path.
• Spiritual Awareness and Connection: The Sacred Path encourages a deep connection to the spiritual realm through prayer, meditation, and ceremony. Developing a strong spiritual awareness allows individuals to gain insight into their purpose and find guidance in making ethical and responsible choices.

• Walking the Path: Practices and Rituals:

  The Cherokee employ various practices and rituals to help individuals stay aligned with the Sacred Path. These include:

  • Sweat Lodges (Inipi): These purification ceremonies are used to cleanse the body, mind, and spirit, helping individuals reconnect with their inner selves and the spiritual realm.
  • Fasting and Prayer: Periods of fasting and dedicated prayer are used to gain clarity, seek guidance, and express gratitude to the Great Spirit.
  • Ceremonies and Dances: Traditional dances and ceremonies, often connected to the seasons and agricultural cycles, reinforce the interconnectedness of all things and celebrate the bounty of the earth.
  • Storytelling and Oral Tradition: The oral tradition plays a vital role in transmitting cultural knowledge, ethical principles, and the importance of following the Sacred Path. Stories often contain valuable lessons and guidance for navigating life's challenges.

  The Enduring Relevance of the Sacred Path:

  In a world often characterized by individualism, materialism, and environmental degradation, the principles of the Cherokee Sacred Path are more relevant than ever. They offer a powerful framework for living a life of purpose, promoting social responsibility, and fostering a sustainable relationship with the natural world.

  By embracing the principles of balance, respect, and reciprocity, individuals can contribute to a more harmonious and just world. The Cherokee Sacred Path provides a valuable lesson for all: that true fulfillment lies not in material possessions or self-centered pursuits, but in living in harmony with oneself, one's community, and the planet. It is a path worth considering, a path worth walking.

Guidance, Resilience, and the Blessing

of Family

In a world often driven by rapid change and uncertainty, there's a timeless comfort in turning to ancient wisdom. Among the many rich spiritual traditions, the prayers

and philosophies of the Cherokee people stand out for their profound connection to nature, community, and the human spirit. While specific prayers are often sacred and not widely disseminated, the core sentiments—seeking guidance through tough times and cherishing the blessing of family—are universal

and resonate deeply with anyone facing life's challenges.

 

Seeking Guidance Through Life's Storms:

When life's storms gather, a prayer for guidance becomes an anchor. For the Cherokee, guidance isn't merely about finding a path forward; it's about seeking clarity amidst confusion, cultivating inner strength in the face of adversity,

and understanding one's place within the larger tapestry of creation. It's a humble acknowledgment that we don't always have all the answers and that wisdom can be found by listening – to one's own spirit, to the ancestors, to the whispers of nature, and to the Great Spirit.

This type of prayer encourages introspection, prompting individuals to consider their actions, their intentions, and the impact they have on the world around them. It's a plea for discernment, for the light to illuminate the next step, even when the path ahead seems obscured. It fosters resilience, not by promising an absence of pain, but by providing the spiritual fortitude to navigate through it with integrity and hope.

In difficult moments, such a prayer serves as a reminder that we are not alone, that there is a guiding presence, whether it's within us or beyond us, ready to offer support.

 

The Unwavering Blessing of Family:

Equally central to the spirit of such a prayer is the profound blessing of family. For the Cherokee, family is not merely a biological unit; it is the very foundation of society, extending to clan relations, community members, and even future generations. A prayer that acknowledges and blesses family is a recognition of this vital support system—a source of unconditional love, shared identity, and enduring strength.

In times of hardship, family often becomes the most immediate source of comfort and practical assistance. They are the ones who listen, who offer a helping hand, and who remind us of our inherent worth.

This blessing extends beyond the immediate present, embracing the wisdom passed down from elders and the hope invested in children and grandchildren. It’s a prayer for their well-being, their protection, and for the continued health of the bonds that tie everyone together. It emphasizes the interconnectedness, where the well-being of one individual is intrinsically linked to the well-being of the whole.

 

Beyond Words: A Way of Living

Ultimately, a Cherokee prayer for guidance through tough times and for the blessing of family is more than just words; it represents a way of living. It embodies core values such as:

Interconnectedness: Recognizing that all things are related – the land, the animals, the people, and the spiritual realm.

Respect: For elders, for ancestors, for the earth, and for all living beings.

Balance: Striving for harmony in all aspects of life.

Community: The understanding that individual strength is amplified by collective support.

Resilience: The innate ability to adapt, heal, and persevere through challenges.

While rooted in a specific cultural heritage, the sentiments expressed in a Cherokee prayer for guidance and family resonate universally. In a world that often feels fragmented, the wisdom of indigenous traditions offers a powerful reminder of what truly sustains us: a connection to something greater than ourselves, and the unwavering love and support of those we call family. By embracing the spirit embedded in such prayers, we can cultivate deeper resilience, stronger connections, and a more profound sense of peace within ourselves and our communities.

Native Americans Unite: Cherokee Praer:

Ga lu lo hi gi ni du da [Sky our Grandfather];

Nu da wa gi ni li si [Moon our Grandmother];

E lo hi gi ne tse [Earth our Mother];

Ga i e li ga [I am Thankful];

Si gi ni ge'yu [We Love Each Other];

O sa li he li ga [We Are Grateful];

 

A Humble Prayer -- All Tribal Nations:

O Great Creator,

I come before You in a humble manner and offer You this sacred pipe;

With tears in my eyes and an ancient song from my heart.

To the four powers of Creation:

To the Grandfather Sun,

To the Grandmother Moon,

To the Mother Earth,

And to my Ancestors:

I Pray for my relations in nature, all those who walk, crawl, fly and swim -- seen and unseen,

To the good spirits that exist in every part of Creation.

I ask that You bless our elders and our children, our families, and friends and the brothers and sisters who are in prison.

I prayfor those who are sick on drugs and alcohol and for those who are now homeless and forlorn.  I also pray for peace among the four races of humankind.

May there be good health and healing for this Earth.

May there be Beauty above me -- May there be beaytu below me.  And I ask that this world be filled with Peace, Love, and Beauty.

 

A Lakota Prayer:

''Aho Mitakuye Oyasin"....All my Relations:

I honor you in this circle of life with me today.  I am grateful for thisopportunity to acknowledge you in thei prayer......

To the Creator, for the unlimited gift of life, I thank You.

To the mineralnation that has built and maintained my bones and all foundations of life experience, I thank you.

To the plant nation that sustains my organs and body and gives me healing herbs for sickness, I thank you.

To the animal nation that feeds me from your own flesh and offers your loyal companionship in this walk of life, I thank you.

To the Human nation that shares my path as a soul upon the sacred wheel of Earthly Life, I thank you.

To the Spirit nation that guides me invisibly through the ups and downs of life and for carrying the torch of light through the Ages, I thank you.

To the Four Winds of Change and Growth, I thank you.

You are all my relations, my relatives, without whom I would not live.  We are in the circle of life together, co-existing, co-dependent, co-creating our destiny.  One, not more important than the other.  One nation evolving from the othr and yet each dependent upon the One Above and the one below.

All of us a part of the Great Mystery.

Thank You For This Life!

 

 ANYWHERE IS THE CENTER OF THE WORLD:

 

Then I was standing on the highest mountain of them all, and round about beneath me was the whole hoop of the world. And while I stood there I saw more than I can tell and I understood more than I saw; for I was seeing in a sacred manner the shapes of all things in the spirit, and the shape of all shapes as they must live together like one being.

 

And I say the sacred hoop of my people was one of the many hoops that made one circle, wide as daylight and as starlight, and in the center grew one mighty flowering tree to shelter all the children of one mother and one father. And I saw that it was holy…

But anywhere is the center of the world.

Black Elk

 

 

When you were born, you cried and the world rejoiced. Live your life so that when you die, the world cries and you rejoice.

- Cherokee

 

CHEROKEE BLESSING:

May the Warm Winds of Heaven

Blow softly upon your house.

May the Great Spirit

Bless all who enter there.

May your Mocassins

Make happy tracks

in many snows,

and may the Rainbow

Always touch your shoulder.

 

CIRCLE OF LIFE!

Everything the Power of the World does is done in a circle. The sky is round, and I have heard that the earth is round like a ball and so are all the stars. The wind, in its greatest power, whirls. Birds make their nests in circles, for theirs is the same religion as ours. The sun comes forth and goes down again in a circle. The moon does the same, and both are round.

Even the seasons form a great circle in their changing and always come back where they were. The life of a man is a circle from childhood to childhood, and so it is in everything where power moves.

Black Elk

WHEN THE WORLD WAS NEW:

When the world was new, the ancient people and the ancient creatures did not live on the top of the earth. They lived under it. All was darkness, all was blackness, above the earth as well as below it.

There were four worlds: this one on top of the earth, and below it three cave worlds, one below the other. None of the cave worlds was large enough for all the people and the creatures.

They increased so fast in the lowest cave world that they crowded it. They were poor and did not know where to turn in the blackness. When they moved, they jostled one another. The cave was filled with the filth of the people who lived in it. No one could turn to spit without spitting on another. No one could cast slime from his nose without its falling on someone else. The people filled the place with their complaints and with their expressions of disgust.

Some people said, "It is not good for us to live in this way."

"How can it be made better?" one man asked.

"Let it be tried and seen!" answered another.

Two Brothers, one older and one younger, spoke to the priest- chiefs of the people in the cave world, "Yes, let it be tried and seen. Then it shall be well. By our wills it shall be well."

The Two Brothers pierced the roofs of the caves and descended to the lowest world, where people lived. The Two Brothers sowed one plant after another, hoping that one of them would grow up to the opening through which they themselves had descended and yet would have the strength to bear the weight of men and creatures. These, the Two Brothers hoped, might climb up the plant into the second cave world. One of these plants was a cane.

At last, after many trials, the cane became so tall that it grew through the opening in the roof, and it was so strong that men could climb to its top. It was jointed so that it was like a ladder, easily ascended. Ever

since then, the cane has grown in joints as we see it today along the Colorado River.

Up this cane many people and beings climbed to the second cave world. When a part of them had climbed out, they feared that that cave also would be too small. It was so dark that they could not see how large it was. So they shook the ladder and caused those who were coming up it to fall back. Then they pulled the ladder out. It is said that those who were left came out of the lowest cave later. They are our brothers west of us. After a long time the second cave became filled with men and beings, as the first had been. Complaining and wrangling were heard as in the beginning. Again the cane was placed under the roof vent, and once more men and beings entered the upper cave world.

Again, those who were slow to climb out were shaken back or left behind. Though larger, the third cave was as dark as the first and second. The Two Brothers found fire. Torches were set ablaze, and by their light men built their huts and kivas, or travelled from place to place. While people and the beings lived in this third cave world, times of evil came to them. Women became so crazed that they neglected all things for the dance. They even forgot their babies. Wives became mixed with wives, so that husbands did not know their own from others. At that time there was no day, only night, black night. Throughout this night, women danced in the kivas (men's "clubhouses"), ceasing only to sleep. So the fathers had to be the mothers of the little ones. When these little ones cried from hunger, the fathers carried them to the kivas, where the women were dancing. Hearing their cries, the mothers came and nursed them, and then went back to their dancing. Again the fathers took care of the children.

These troubles caused people to long for the light and to seek again an escape from darkness. They climbed to the fourth world, which was this world. But it too was in darkness, for the earth was closed in by the sky, just as the cave worlds had been closed in by their roofs. Men went from their lodges and worked by the light of torches and fires. They found the tracks of only one being, the single ruler of the unpeopled world, the tracks of Corpse Demon or Death. The people tried to follow these tracks, which led eastward. But the world was damp and dark, and people did not know what to do in the darkness. The waters seemed to surround them, and the tracks seemed to lead out into the waters.

With the people were five beings that had come forth with them from the cave worlds: Spider, Vulture, Swallow, Coyote, and Locust. The people and these beings consulted together, trying to think of some way of making light. Many, many attempts were made, but without success. Spider was asked to try first. She spun a mantle of pure white cotton. It gave some light but not enough. Spider therefore became our grandmother.Then the people obtained and prepared a very white deerskin that had not been pierced in any spot. From this they made a shield case, which they painted with turquoise paint. It shed forth such brilliant light that it lighted the whole world. It made the light from the cotton mantle look faded. So the people sent the shield-light to the east, where it became the moon.

Down in the cave world Coyote had stolen a jar that was very heavy, so very heavy that he grew weary of carrying it. He decided to leave it behind, but he was curious to see what it contained. Now that light had taken the place of darkness, he opened the jar. From it many shining fragments and sparks flew out and upward, singeing his face as they passed him. That is why the coyote has a black face to this day. The shining fragments and sparks flew up to the sky and became stars.

By these lights the people found that the world was indeed very small and surrounded by waters, which made it damp. The people appealed to Vulture for help. He spread his wings and fanned the waters, which flowed away to the east and to the west until mountains began to appear.

Across the mountains the Two Brothers cut channels. Water rushed through the channels, and wore their courses deeper and deeper. Thus the great canyons and valleys of the world were formed. The waters have kept on flowing and flowing for ages. The world has grown drier, and continues to grow drier and drier.Now that there was light, the people easily followed the tracks of Death eastward over the new land that was appearing. Hence Death is our greatest father and master. We followed his tracks when we left the cave worlds, and he was the only being that awaited us on the great world of waters where this world is now. Although all the water had flowed away, the people found the earth soft and damp. That is why we can see today the tracks of men and of many strange creatures between the place toward the west and the place where we came from the cave world.

Since the days of the first people, the earth has been changed to stone, and all the tracks have been preserved as they were when they were first made.

When people had followed in the tracks of Corpse Demon but a short distance, they overtook him. Among them were two little girls. One was the beautiful daughter of a great priest. The other was the child of somebody-or-other She was not beautiful, and she was jealous of the little beauty. With the aid of Corpse Demon the jealous girl caused the death of the other child. This was the first death.

When people saw that the girl slept and could not be awakened, that she grew cold and that her heart had stopped beating, her father, the great priest, grew angry.

"Who has caused my daughter to die?" he cried loudly. But the people only looked at each other.

"I will make a ball of sacred meal," said the priest. "I will throw it into the air, and when it falls it will strike someone on the head. The one it will strike I shall know as the one whose magic and evil art have brought my tragedy upon me."

The priest made a ball of sacred flour and pollen and threw it into the air. When it fell, it struck the head of the jealous little girl, the daughter of somebody-or-other. Then the priest exclaimed, "So you have caused this thing! You have caused the death of my daughter."

He called a council of the people, and they tried the girl. They would have killed her if she had not cried for mercy and a little time. Then she begged the priest and his people to return to the hole they had all come out of and look down it.

"If you still wish to destroy me, after you have looked into the hole," she said, "I will die willingly." So the people were persuaded to return to the hole leading from the cave world. When they looked down, they saw plains of beautiful flowers in a land of everlasting summer and fruitfulness. And they saw the beautiful little girl, the priest's daughter, wandering among the flowers. She was so happy that she paid no attention to the people. She seemed to have no desire to return to this world.

"Look!" said the girl who had caused her death. "Thus it shall be with all the children of men."

"When we die," the people said to each other, "we will return to the world we have come from. There we shall be happy. Why should we fear to die? Why should we resent death?"

So they did not kill the little girl. Her children became the powerful wizards and witches of the world, who increased in numbers as people increased. Her children still live and still have wonderful and dreadful

powers.

Then the people journeyed still farther eastward. As they went, they discovered Locust in their midst. "Where did you come from?" they asked.

"I came out with you and the other beings," he replied.

"Why did you come with us on our journey?" they asked.

"So that I might be useful," replied Locust.

But the people, thinking that he could not be useful, said to him, "You must return to the place you came from."

But Locust would not obey them. Then the people became so angry at him that they ran arrows through him, even through his heart. All the blood oozed out of his body and he died. After a long time he came to life again and ran about, looking as he had looked before, except that he was black.

The people said to one another, "Locust lives again, although we have pierced him through and through. Now he shall indeed be useful and shall journey with us. Who besides Locust has this wonderful power of renewing his life? He must possess the medicine for the renewal of the lives of others. He shall become the medicine of mortal wounds and of war."

So today the locust is at first white, as was the first locust that came forth with the ancients. Like him, the locust dies, and after he has been dead a long time, he comes to life again-- black. He is our father, too. Having his medicine, we are the greatest of men. The locust medicine still heals mortal wounds. After the ancient people had journeyed a long distance, they became very hungry. In their hurry to get away from the lower cave world, they had forgotten to bring seed. After they had done much lamenting, the Spirit of Dew sent the Swallow back to bring the seed of corn and of other foods. When Swallow returned, the Spirit of Dew planted the seed in the ground and chanted prayers to it. Through the power of these prayers, the corn grew and ripened in a single day.

So for a long time, as the people continued their journey, they carried only enough seed for a day's planting. They depended upon the Spirit of Dew to raise for them in a single day an abundance of corn and other foods. To the Corn Clan, he gave this seed, and for a long time they were able to raise enough corn for their needs in a very short time.

But the powers of the witches and wizards made the time for raising foods grow longer and longer. Now, sometimes, our corn does not have time to grow old and ripen in the ear, and our other foods do not ripen. If it had not been for the children of the little girl whom the ancient people let live, even now we would not need to watch our cornfields whole summers through, and we would not have to carry heavy packs of food on our journeys.

As the ancient people travelled on, the children of the little girl tried their powers and caused other troubles. These mischief-makers stirred up people who had come out of the cave worlds before our ancients had come. They made war upon our ancients. The wars made it necessary for the people to build houses whenever they stopped travelling. They built their houses on high mountains reached by only one trail, or in caves with but one path leading to them, or in the sides of deep canyons. Only in such places could they sleep in peace.

Only a small number of people were able to climb up from their secret hiding places and emerge into the Fourth World. Legends reveal the Grand Canyon is where these people emerged. From there they began their search for the homes the Two Brothers intended for them.

These few were the Hopi Indians that now live on the Three Mesas of northeastern Arizona.

A Southwest Legend

 

 

The earth is a great island floating in a sea of water, and suspended at each of the four cardinal points by a cord hanging down from the sky vault, which is of solid rock. When the world grows old and worn out, the people will die and the cords will break and let the earth sink down into the ocean, and all will be water again. The Indians are afraid of this.

When all was water, the animals were above in Gälûñ'lätï, beyond the arch; but it was very much crowded, and they were wanting more room. They wondered what was below the water, and at last Dâyuni'sï, "Beaver's Grandchild," the little Water-beetle, offered to go and see if it could learn. It darted in every direction over the surface of the water, but could find no firm place to rest. Then it dived to the bottom and came up with some soft mud, which began to grow and spread on every side until it became the island which we call the earth. It was afterward fastened to the sky with four cords, but no one remembers who did this.

At first the earth was flat and very soft and wet. The animals were anxious to get down, and sent out different birds to see if it was yet dry, but they found no place to alight and came back again to Gälûñ'lätï. At last it seemed to be time, and they sent out the Buzzard and told him to go and make ready for them. This was the Great Buzzard, the father of all the buzzards we see now. He flew all over the earth, low down near the ground, and it was still soft. When he reached the Cherokee country, he was very tired, and his wings began to flap and strike the ground, and wherever they struck the earth there was a valley, and where they turned up again there was a mountain. When the animals above saw this, they were afraid that the whole world would be mountains, so they called him back, but the Cherokee country remains full of mountains to this day.

When the earth was dry and the animals came down, it was still dark, so they got the sun and set it in a track to go every day across the island from east to west, just overhead. It was too hot this way, and Tsiska'gïlï', the Red Crawfish, had his shell scorched a bright red, so that his meat was spoiled; and the Cherokee do not eat it. The conjurers put the sun another hand-breadth higher in the air, but it was still too hot. They raised it another time, and another, until it was seven handbreadths high and just under the sky arch. Then it was right, and they left it so. This is why the conjurers call the highest place Gûlkwâ'gine Di'gälûñ'lätiyûñ', "the seventh height," because it is seven hand-breadths above the earth. Every day the sun goes along under this arch, and returns at night on the upper side to the starting place.

There is another world under this, and it is like ours in everything -- animals, plants, and people -- save that the seasons are different. The streams that come down from the mountains are the trails by which we reach this underworld, and the springs at their heads are the doorways by which we enter, it, but to do this one must fast and, go to water and have one of the underground people for a guide. We know that the seasons in the underworld are different from ours, because the water in the springs is always warmer in winter and cooler in summer than the outer air.

When the animals and plants were first made -- we do not know by whom -- they were told to watch and keep awake for seven nights, just as young men now fast and keep awake when they pray to their medicine. They tried to do this, and nearly all were awake through the first night, but the next night several dropped off to sleep, and the third night others were asleep, and then others, until, on the seventh night, of all the animals only the owl, the panther, and one or two more were still awake. To these were given the power to see and to go about in the dark, and to make prey of the birds and animals which must sleep at night. Of the trees only the cedar, the pine, the spruce, the holly, and the laurel were awake to the end, and to them it was given to be always green and to be greatest for medicine, but to the others it was said: "Because you have not endured to the end you shall lose your, hair every winter."

Men came after the animals and plants. At first there were only a brother and sister until he struck her with a fish and told her to multiply, and so it was. In seven days a child was born to her, and thereafter every seven days another, and they increased very fast until there was danger that the world could not keep them. Then it was made that a woman should have only one child in a year, and it has been so ever since.

 

CHEROKEE LEGEND:

The earth is a great island floating in a sea of water, and suspended at each of the four cardinal points by a cord hang- ing down from the sky vault, which is of solid rock. When the world grows old and worn out, the people will die and the cords will break and let the earth sink down into the ocean, and all will be water again. The Indians are afraid of this.

When all was water, the animals were above in Gälûñ’lätï, beyond the arch; but it was very much crowded, and they were wanting more room. They wondered what was below the water, and at last Dâyuni’sï, “Beaver’s Grandchild,” the little Water-beetle, offered to go and see if it could learn. It darted in every direction over the surface of the water, but could find no firm place to rest. Then it dived to the bottom and came up with some soft mud, which began to grow and spread on every side until it became the island which we call the earth. It was afterward fastened to the sky with four cords, but no one remembers who did this.

At first the earth was flat and very soft and wet. The an- imals were anxious to get down, and sent out different birds to see if it was yet dry, but they found no place to alight and came back again to Gälûñ’lätï. At last it seemed to be time, and they sent out the Buzzard and told him to go and make ready for them. This was the Great Buzzard, the father of all the buzzards we see now. He flew all over the earth, low down near the ground, and it was still soft. When he reached the Cherokee country, he was very tired, and his wings began to flap and strike the ground, and wherever they struck the earth there was a valley, and where they turned up again there was a mountain. When the animals above saw this, they were afraid that the whole world would be mountains, so they called him back, but the Cherokee country remains full of mountains to this day.

When the earth was dry and the animals came down, it was still dark, so they got the sun and set it in a track to go every day across the island from east to west, just overhead. It was too hot this way, and Tsiska’gïlï’, the Red Crawfish, had his shell scorched a bright red, so that his meat was spoiled; and the Cherokee do not eat it. The conjurers put the sun another hand-breadth higher in the air, but it was still too hot. They raised it another time, and another, until it was seven handbreadths high and just under the sky arch. Then it was right, and they left it so. This is why the conjurers call the highest place Gûlkwâ’gine Di’gälûñ’lätiyûñ’, “the seventh height,” because it is seven hand-breadths above the earth. Every day the sun goes along under this arch, and returns at night on the upper side to the starting place.

There is another world under this, and it is like ours in everything—animals, plants, and people—save that the seasons are different. The streams that come down from the mountains are the trails by which we reach this under- world, and the springs at their heads are the doorways by which we enter it, but to do this, one must fast and go to water and have one of the underground people for a guide. We know that the seasons in the underworld are differ- ent from ours, because the water in the springs is always warmer in winter and cooler in summer than the outer air.

When the animals and plants were first made—we do not know by whom—they were told to watch and keep awake for seven nights, just as young men now fast and keep awake when they pray to their medicine. They tried to do this, and nearly all were awake through the first night, but the next night several dropped off to sleep, and the third night others were asleep, and then others, until, on the seventh night, of all the animals only the owl, the panther, and one or two more were still awake. To these were given the power to see and to go about in the dark, and to make prey of the birds and animals which must sleep at night. Of the trees only the cedar, the pine, the spruce, the holly, and the laurel were awake to the end, and to them it was given to be always green and to be greatest for medi- cine, but to the others it was said: “Because you have not endured to the end you shall lose your, hair every winter.”

Men came after the animals and plants. At first there were only a brother and sister until he struck her with a fish and told her to multiply, and so it was. In seven days a child was born to her, and thereafter every seven days another, and they increased very fast until there was danger that the world could not keep them. Then it was made that a woman should have only one child in a year, and it has been so ever since.

2. The First Fire

In the beginning there was no fire, and the world was cold, until the Thunders (Ani’-Hyûñ’tïkwälâ’skï), who lived up in Gälûñ’lätï, sent their lightning and put fire into the bottom of a hollow sycamore tree which grew on an island. The animals knew it was there, because they could see the smoke coming out at the top, but they could not get to it on account of the water, so they held a council to decide what to do. This was a long time ago.

Every animal that could fly or swim was anxious to go after the fire. The Raven offered, and because he was so large and strong they thought he could surely do the work, so he was sent first. He flew high and far across the water and alighted on the sycamore tree, but while he was wondering what to do next, the heat had scorched all his feathers black, and he was frightened and came back without the fire. The little Screech-owl (Wa’huhu’) volunteered to go, and reached the place safely, but while he was looking down into the hollow tree a blast of hot air came up and nearly burned out his eves. He managed to fly home as best he could, but it was a long time before he could see well, and his eyes are red to this day. Then the Hooting Owl (U’guku’) and the Horned Owl (Tskïlï’) went, but by the time they got to the hollow tree the fire was burning so fiercely that the smoke nearly blinded them, and the ashes carried up by the wind made white rings about their eyes. They had to come home again without the fire, but with all their rubbing they were never able to get rid of the white rings.

Now no more of the birds would venture, and so the little Uksu’hï snake, the black racer, said he would go through the water and bring back some fire. He swam across to the island and crawled through the grass to the tree, and went in by a small hole at the bottom. The heat and smoke were too much for him, too, and after dodging about blindly over the hot ashes until he was almost on fire himself he managed by good luck to get out again at the same hole, but his body had been scorched black, and he has ever since had the habit of darting and doubling on his track as if trying to escape from close quarters. He came back, and the great blacksnake, Gûle’gï, “The Climber,” offered to go for fire. He swam over to the island and climbed up the tree on the outside, as the blacksnake always does, but when he put his head down into the hole the smoke choked him so that he fell into the burning stump, and before he could climb out again he was as black as the Uksu’hï.

Now they held another council, for still there was no fire, and the world was cold, but birds, snakes, and four-footed animals, all had some excuse for not going, because they were all afraid to venture near the burning sycamore, until at last Känäne’skï Amai’yëhï (the Water Spider) said she would go. This is not the water spider that looks like a mosquito, but the other one, with black downy hair and red stripes on her body. She can run on top of the water or dive to the bottom, so there would be no trouble to get over to the island, but the question was, ‘How could she bring back the fire?’ “I’ll manage that,” said the Water Spider; so she spun a thread from her body and wove it into a tusti bowl, which she fastened on her back. Then she crossed over to the island and through the grass to where the fire was still burning. She put one little coal of fire into her bowl, and came back with it, and ever since we have had fire, and the Water Spider still keeps her tusti bowl.

3. Kana’tï and Selu: The Origin of Game and Corn

When I was a boy this is what the old men told me they had heard when they were boys.

Long years ago, soon after the world was made, a hunter and his wife lived at Pilot Knob with their only child, a little boy. The father’s name was Kana’tï (The Lucky Hunter), and his wife was called Selu (Corn). No matter when Kana’tï went into the wood, he never failed to bring back a load of game, which his wife would cut up and prepare, washing off the blood from the meat in the river near the house. The little boy used to play down by the river every day, and one morning the old people thought they heard laughing and talking in the bushes as though there were two children there. When the boy came home at night his parents asked him who had been playing with him all day. “He comes out of the water,” said the boy, “and he calls himself my elder brother. He says his mother was cruel to him and threw him into the river.” Then they knew that the strange boy had sprung from the blood of the game which Selu had washed off at the river’s edge.

Every day when the little boy went out to play the other would join him, but as he always went back again into the water the old people never had a chance to see him. At last one evening Kana’tï said to his son, “Tomorrow, when the other boy comes to play, get him to wrestle with you, and when you have your arms around him hold on to him and call for us.” The boy promised to do as he was told, so the next day as soon as his playmate appeared he challenged him to a wrestling match. The other agreed at once, but as soon as they had their arms around each oth- er, Kana’tï’s boy began to scream for his father. The old folks at once came running down, and as soon as the Wild Boy saw them he struggled to free himself and cried out, “Let me go; you threw me away!” but his brother held on until the parents reached the spot, when they seized the Wild Boy and took him home with them. They kept him in the house until they had tamed him, but he was always wild and artful in his disposition, and was the leader of his brother in every mischief. It was not long until the old people discovered that he had magic powers, and they called him I’näge-utäsûñ’hï (He-who-grew-up-wild).

Whenever Kana’tï went into the mountains he always brought back a fat buck or doe, or maybe a couple of tur- keys. One day the Wild Boy said to his brother, “I wonder where our father gets all that game; let’s follow him next time and find out.” A few days afterward Kana’tï took a bow and some feathers in his hand and started off toward the west. The boys waited a little while and then went after him, keeping out of sight until they saw him go into a swamp where there were a great many of the small reeds that hunters use to make arrow shafts. Then the Wild Boy changed himself into a puff of birds down, which the wind took up and carried until it alighted upon Kana’tï’s shoulder just as he entered the swamp, but Kana’tï’ knew nothing about it. The old man cut reeds, fitted the feath- ers to them and made some arrows, and the Wild Boy—in his other shape—thought, “I wonder what those things are for?” When Kana’tï had his arrows finished he came out of the swamp and went on again. The wind blew the down from his shoulder, and it fell in the woods, when the Wild Boy took his right shape again and went back and told his brother what he had seen. Keeping out of sight of their father, they followed him up the mountain until he stopped at a certain place and lifted a large rock. At once there ran out a buck, which Kana’tï shot, and then lifting it upon his back he started for home again. “Oho!” exclaimed the boys, “he keeps all the deer shut up in that hole, and whenever he wants meat he just lets one out and kills it with those things he made in the swamp.” They hurried and reached home before their father, who had the heavy deer to carry, and he never knew that they had followed.

A few days later the boys went back to the swamp, cut some reeds, and made seven arrows and then started up the mountain to where their father kept the game. When they got to the place, they raised the rock and a deer came running out. Just as they drew back to shoot it, another came out, and then another and another, until the boys got confused and forgot what they were about. In those days all the deer had their tails hanging down like other ani- mals, but as a buck was running past the Wild Boy struck its tail with his arrow so that it pointed upward. The boys thought this good sport, and when the next one ran past the Wild Boy struck its tail so that it stood straight up, and his brother struck the next one so hard with his arrow that the deer’s tail was almost curled over his back. The deer carries his tail this way ever since. The deer came running past until the last one had come out of the hole and es- caped into the forest. Then came droves of raccoons, rabbits, and all the other four-footed animals-all but the bear, because there was no bear then. Last came great flocks of turkeys, pigeons, and partridges that darkened the air like a cloud and made such a noise with their wings that Kana’tï, sitting at home, heard the sound like distant thunder on the mountains and said to himself, “My bad boys have got into trouble; I must go and see what they are doing.”

So he went up the mountain, and when he came to the place where he kept the game he found the two boys standing by the rock, and all the birds and animals were gone. Kana’tï was furious, but without saying a word he went down into the cave and kicked the covers off four jars in one corner, when out swarmed bedbugs, fleas, lice, and gnats, and got all over the boys. They screamed with pain and fright and tried to beat off the insects, but the thousands of vermin crawled over them and bit and stung them until both dropped down nearly dead. Kana’tï stood looking on until he thought they had been punished enough, when he knocked off the vermin and made the boys a talk. “Now, you rascals,” said he, “you have always had plenty to eat and never had to work for it. Whenever you were hungry all I had to do was to come up here and get a deer or a turkey and bring it home for your mother to cook; but now you have let out all the animals, and after this when you want a deer to eat you will have to hunt all over the woods for it, and then maybe not find one. Go home now to your mother, while I see if I can find some- thing to eat for supper.”

When the boys got home again they were very tired and hungry and asked their mother for something to eat. “There is no meat,” said Selu, “but wait a little while and I’ll get you something.” So she took a basket and started out to the storehouse. This storehouse was built upon poles high up from the ground, to keep it out of the reach of ani- mals, and there was a ladder to climb up by, and one door, but no other opening. Every day when Selu got ready to cook the dinner she would go out to the storehouse with a basket and bring it back full of corn and beans. The boys had never been inside the storehouse, so wondered where all the corn and beans could come from, as the house was not a very large one; so as soon as Selu went out of the door the Wild Boy said to his brother, “Let’s go and see what she does.” They ran around and climbed up at the back of the storehouse and pulled out a piece of clay from between the logs, so that they could look in. There they saw Selu standing in the middle of the room with the basket in front of her on the floor. Leaning over the basket, she rubbed her stomach—so—and the basket was half full of corn. Then she rubbed under her armpits—so—and the basket was full to the top with beans. The boys looked at each other and said, “This will never do; our mother is a witch. If we eat any of that it will poison us. We must kill her.”

When the boys came back into the house, she knew their thoughts before they spoke. “So you are going to kill me?” said Selu. “Yes,” said the boys, “you are a witch.” “Well,” said their mother, “when you have killed me, clear a large piece of ground in front of the house and drag my body seven times around the circle. Then drag me seven times over the ground inside the circle, and stay up all night and watch, and in the morning you will have plenty of corn.” The boys killed her with their clubs, and cut off her head and put it up on the roof of the house with her face turned to the west, and told her to look for her husband. Then they set to work to clear the ground in front of the house, but instead of clearing the whole piece they cleared only seven little spots. This is why corn now grows only in a few places instead of over the whole world. They dragged the body of Selu around the circle, and wherever her blood fell on the ground the corn sprang up. But instead of dragging her body seven times across the ground they dragged it over only twice, which is the reason the Indians still work their crop but twice. The two brothers sat up and watched their corn all night, and in the morning it was full grown and ripe.

When Kana’tï came home at last, he looked around, but could not see Selu anywhere, and asked the boys where was their mother. “She was a witch, and we killed her,” said the boys; “there is her head up there on top of the house.” When he saw his wife’s head on the roof, he was very angry, and said, “I won’t stay with you any longer; I am going to the Wolf people.” So he started off, but before he had gone far the Wild Boy changed himself again to a tuft of down, which fell on Kana’tï’s shoulder. When Kana’tï reached the settlement of the Wolf people, they were holding a council in the townhouse. He went in and sat down with the tuft of bird’s down on his shoulder, but he never noticed it. When the Wolf chief asked him his business, he said: “I have two bad boys at home, and I want you to go in seven days from now and play ball against them.” Although Kana’tï spoke as though he wanted them to play a game of ball, the Wolves knew that he meant for them to go and kill the two boys. They promised to go. Then the bird’s down blew off from Kana’tï’s shoulder, and the smoke carried it up through the hole in the roof of the town- house. When it came down on the ground outside, the Wild Boy took his right shape again and went home and told his brother all that he had heard in the townhouse. But when Kana’tï left the Wolf people, he did not return home, but went on farther.

The boys then began to get ready for the Wolves, and the Wild Boy—the magician—told his brother what to do. They ran around the house in a wide circle until they had made a trail all around it excepting on the side from which the Wolves would come, where they left a small open space. Then they made four large bundles of arrows and placed them at four different points on the outside of the circle, after which they hid themselves in the woods and waited for the Wolves. In a day or two a whole party of Wolves came and surrounded the house to kill the boys. The Wolves did not notice the trail around the house, because they came in where the boys had left the opening, but the moment they went inside the circle the trail changed to a high brush fence and shut them in. Then the boys on the outside took their arrows and began shooting them down, and as the Wolves could not jump over the fence they were all killed, excepting a few that escaped through the opening into a great swamp close by. The boys ran around the swamp, and a circle of fire sprang up in their tracks and set fire to the grass and bushes and burned up nearly all the other wolves. Only two or three got away, and from these have come all the wolves that are now in the world.

Soon afterward some strangers from a distance, who had heard that the brothers had a wonderful grain from which they made bread, came to ask for some, for none but Selu and her family had ever known corn before. The boys gave them seven grains of corn, which they told them to plant the next night on their way home, sitting up all night to watch the corn, which would have seven ripe ears in the morning. These they were to plant the next night and watch in the same way, and so on every night until they reached home, when they would have corn enough to supply the whole people. The strangers lived seven days’ journey away. They took the seven grains and watched all through the darkness until morning, when they saw seven tall stalks, each stalk bearing a ripened ear. They gathered the ears and went on their way. The next night they planted all their corn, and guarded it as before until daybreak, when they found an abundant increase. But the way was long and the sun was hot, and the people grew tired. On the last night before reaching home they fell asleep, and in the morning the corn they had planted had not even sprouted. They brought with them to their settlement what corn they had left and planted it, and with care and attention were able to raise a crop. But ever since the corn must be watched and tended through half the year, which before would grow and ripen in a night. As Kana’tï did not return, the boys at last concluded to go and find him. The Wild Boy took a gaming wheel and rolled it toward the Darkening land. In a little while the wheel came rolling back, and the boys knew their father was not there. He rolled it to the south and, to the north, and each time the wheel came back to him, and they knew their father was not there. Then he rolled it toward the Sunland, and it did not return. “Our father is there,” said the Wild Boy, “let us go and find him.” So the two brothers set off toward the east, and after traveling a long time they came upon Kana’tï walking along with a little dog by his side. “You bad boys,” said their father, “have you come here?” “Yes,” they answered, “We always accomplish what we start out to do—we are men.” “This dog overtook me four days ago,” then said Kana’tï, but the boys knew that the dog was the wheel which they had sent after him to find him. “Well,” said Kana’tï, “as you have found me, we may as well travel together, but I shall take the lead.”

Soon they came to a swamp, and Kana’tï told them there was something dangerous there and they must keep away from it. He went on ahead, but as soon as he was out of sight the Wild Boy said to his brother, “Come and let us see what is in the swamp.” They went in together, and in the middle of the swamp they found a large panther asleep. The Wild Boy got out an arrow and shot the panther in the side of the head. The panther turned his head and the other boy shot him on that side. He turned his head away again and the two brothers shot together—tust, tust, tust! But the panther was not hurt by the arrows and paid no more attention to the boys. They came out of the swamp and soon overtook Kana’tï, who was waiting for them. “Did you find it?” asked Kana’tï. “Yes,” said the boys, “We found it, but it never hurt us. We are men.” Kana’tï was surprised, but said nothing, and they went on again.

After a while he turned to them and said, “Now you must be careful. We are coming to a tribe called the Anäda’dûñtäskï. (“Roasters,” i.e., cannibals), and if they get you they will put you into a pot and feast on you.” Then he went on ahead. Soon the boys came to a tree which had been struck by lightning, and the Wild Boy directed his brother to gather some of the splinters from the tree and told him what to do with them. In a little while they came to the settlement of the cannibals, who, as soon as they saw the boys, came running out crying, “Good, here are two nice fat strangers. Now we’ll have a grand feast!” They caught the boys and dragged them into the townhouse, and sent word to all the people of the settlement to come to the feast. They made up a great fire, put water into a large pot and set it to boiling, and then seized the Wild Boy and put him down into it. His brother was not in the least frightened and made no attempt to escape, but quietly knelt down and began putting the splinters into the fire, as if to make it burn better. When the cannibals thought the meat was about ready they lifted the pot from the fire, and that instant a blinding light filled the townhouse, and the lightning began to dart from one side to the other, striking down the cannibals until not one of them was left alive. Then the lightning went up through the smokehole, and the next moment there were the two boys standing outside the townhouse as though nothing had happened. They went on and soon met Kana’tï, who seemed much surprised to see them, and said, “What! Are you here again?” “O, yes, we never give up. We are great men!” “What did the cannibals do to you?” “We met them and they brought us to their townhouse, but they never hurt us.” Kana’tï said nothing more, and they went on.

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He soon got out of sight of the boys, but they kept on until they came to the end of the world, where the sun comes out. The sky was just coming down when they got there, but they waited until it went up again, and then they went through and climbed up on the other side. There they found Kana’tï and Selu sitting together. The old folk received them kindly and were glad to see them, telling them they might stay there a while, but then they must go to live where the sun goes down. The boys stayed with their parents seven days and then went on toward the Dark- ening land, where they are now. We call them Anisga’ya Tsunsdi’ (The Little Men), and when they talk to each other we hear low rolling thunder in the west.

After Kana’tï’s boys had let the deer out from the cave where their father used to keep them, the hunters tramped about in the woods for a long time without finding any game, so that the people were very hungry. At last they heard that the Thunder Boys were now living in the far west, beyond the sun door, and that if they were sent for they could bring back the game. So they sent messengers for them, and the boys came and sat down in the mid- dle of the townhouse and began to sing.

At the first song there was a roaring sound like a strong wind in the northwest, and it grew louder and nearer as the boys sang on, until at the seventh song a whole herd of deer, led by a large buck, came out from the woods.

The boys had told the people to be ready with their bows and arrows, and when the song was ended and all the deer were close around the townhouse, the hunters shot into them and killed as many as they needed before the herd could get back into the timber.

Then the Thunder Boys went back to the Darkening land, but before they left they taught the people the seven songs with which to call up the deer. It all happened so long ago that the songs are now forgotten—all but two, which the hunters still sing whenever they go after deer.

Wahnenauhi Version

After the world had been brought up from under the water, “They then made a man and a woman and led them around the edge of the island. On arriving at the starting place they planted some corn, and then told the man and woman to go around the way they had been led. This they did, and on returning they found the corn up and grow- ing nicely. They were then told to continue the circuit. Each trip consumed more time. At last the corn was ripe and ready for use.”

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Another story is told of how sin came into the world. A man and a woman reared a large family of children in comfort and plenty, with very little trouble about providing food for them. Every morning the father went forth and very soon returned bringing with him a deer, or a turkey, or some other animal or fowl. At the same time the mother went out and soon returned with a large basket filled with ears of corn which she shelled and pounded in a mortar, thus making meal for bread.

When the children grew up, seeing with what apparent ease food was provided for them, they talked to each other about it, wondering that they never saw such things as their parents brought in. At last, one proposed to watch when their parents went out and to follow them.

Accordingly, the next morning the plan was carried out. Those who followed the father saw him stop at a short distance from the cabin and turn over a large stone that appeared to be carelessly leaned against another. On looking closely they saw an entrance to a large cave, and in it were many different kinds of animals and birds, such as their father had sometimes brought in for food. The man standing at the entrance called a deer, which was lying at some distance and back of some other animals. It rose immediately as it heard the call and came close up to him. He picked it up, closed the mouth of the cave, and returned, not once seeming to suspect what his sons had done.

When the old man was fairly out of sight, his sons, rejoicing how they had outwitted him, left their hiding place and went to the cave, saying they would show the old folks that they, too, could bring in something. They moved the stone away, though it was very heavy and they were obliged to use all their united strength. When the cave was opened, the animals, instead of waiting to be picked up, all made a rush for the entrance, and leaping past the frightened and bewildered boys, scattered in all directions and disappeared in the wilderness, while the guilty offenders could do nothing but gaze in stupefied amazement as they saw them escape. There were animals of all kinds, large and small—buffalo, deer, elk, antelope, raccoons, and squirrels; even catamounts and panthers, wolves and foxes, and many others, all fleeing together. At the same time birds of every kind were seen emerging from the opening, all in the same wild confusion as the quadrupeds—turkeys, geese, swans, ducks, quails, eagles, hawks, and owls.

Those who followed the mother saw her enter a small cabin, which they had never seen before, and close the door. The culprits found a small crack through which they could peer. They saw the woman place a basket on the ground and standing over it shake herself vigorously, jumping up and down—when lo and behold!—large ears of corn began to fall into the basket. When it was well filled she took it up and, placing it on her head, came out, fastened the door, and prepared their breakfast as usual. When the meal had been finished in silence the man spoke to his children, telling them that he was aware of what they had done; that now he must die and they would be obliged to provide for themselves. He made bows and arrows for them, then sent them to hunt for the animals which they had turned loose.

Then the mother told them that as they had found out her secret she could do nothing more for them; that she would die, and they must drag her body around over the ground; that wherever her body was dragged corn would come up. Of this they were to make their bread. She told them that they must always save some for seed and plant every year.

4. Origin of Disease and Medicine

In the old days the beasts, birds, fishes, insects, and plants could all talk, and they and the people lived togeth- er in peace and friendship. But as time went on the people increased so rapidly that their settlements spread over the whole earth, and the poor animals found themselves beginning to be cramped for room. This was bad enough, but to make it worse Man invented bows, knives, blowguns, spears, and hooks, and began to slaughter the larger animals, birds, and fishes for their flesh or their skins, while the smaller creatures, such as the frogs and worms, were crushed and trodden upon without thought, out of pure carelessness or contempt. So the animals resolved to consult upon measures for their common safety.

The Bears were the first to meet in council in their townhouse under Kuwâ’hï mountain, the “Mulberry place,” and the old White Bear chief presided. After each in turn had complained of the way in which Man killed their friends, ate their flesh, and used their skins for his own purposes, it was decided to begin war at once against him. Someone asked what weapons Man used to destroy them. “Bows and arrows, of course,” cried all the Bears in cho- rus. “And what are they made of?” was the next question. “The bow of wood, and the string of our entrails,” replied one of the Bears. It was then proposed that they make a bow and some arrows and see if they, could not use the same weapons against Man himself. So one Bear got a nice piece of locust wood and another sacrificed himself for the good of the rest in order to furnish a piece of his entrails for the string. But when everything was ready and the first Bear stepped up to make the trial, it was found that in letting the arrow fly after drawing back the bow, his long claws caught the string and spoiled the shot. This was annoying, but someone suggested that they might trim his claws, which was accordingly done, and on a second trial it was found that the arrow went straight to the mark. But here the chief, the old White Bear, objected, saying it was necessary that they should have long claws in order to be able to climb trees. “One of us has already died to furnish the bowstring, and if we now cut off our claws we must all starve together. It is better to trust to the teeth and claws that nature gave us, for it is plain that man’s weapons were not intended for us.”

No one could think of any better plan, so the old chief dismissed the council and the Bears dispersed to the woods and thickets without having concerted any way to prevent the increase of the human race. Had the result of the council been otherwise, we should now be at war with the Bears, but as it is, the hunter does not even ask the Bear’s pardon when he kills one.

The Deer next held a council under their chief, the Little Deer, and after some talk decided to send rheumatism to every hunter who should kill one of them unless he took care to ask their pardon for the offense. They sent notice of their decision to the nearest settlement of Indians and told them at the same time what to do when necessity forced them to kill one of the Deer tribe. Now, whenever the hunter shoots a Deer, the Little Deer, who is swift as the wind and can not be wounded, runs quickly up to the spot and, bending over the blood-stains, asks the spirit of the Deer if it has heard the prayer of the hunter for pardon. If the reply be “Yes,” all is well, and the Little Deer goes on his way; but if the reply be “No,” he follows on the trail of the hunter, guided by the drops of blood on the ground, until he arrives at his cabin in the settlement, when the Little Deer enters invisibly and strikes the hunter with rheumatism, so that he becomes at once a helpless cripple. No hunter who has regard for his health ever fails to ask pardon of the Deer for killing it, although some hunters who have not learned the prayer may try to turn aside the Little Deer from his pursuit by building a fire behind them in the trail.

Next came the Fishes and Reptiles, who had their own complaints against Man. They held their council to- gether and determined to make their victims dream of snakes twining about them in slimy folds and blowing foul breath in their faces, or to make them dream of eating raw or decaying fish, so that they would lose appetite, sicken, and die. This is why people dream about snakes and fish.

Finally the Birds, Insects, and smaller animals came together for the same purpose, and the Grubworm was chief of the council. It was decided that each in turn should give an opinion, and then they would vote on the ques- tion as to whether or not Man was guilty. Seven votes should be enough to condemn him. One after another de- nounced Man’s cruelty and injustice toward the other animals and voted in favor of his death. The Frog spoke first, saying: “We must do something to check the increase of the race, or people will become so numerous that we shall be crowded from off the earth. See how they have kicked me about because I’m ugly, as they say, until my back is covered with sores;” and here he showed the spots on his skin. Next came the Bird—no one remembers now which one it was—who condemned Man “because he burns my feet off,” meaning the way in which the hunter barbe- cues birds by impaling them on a stick set over the fire, so that their feathers and tender feet are singed off. Others followed in the same strain. The Ground-squirrel alone ventured to say a good word for Man, who seldom hurt him because he was so small, but this made the others so angry that they fell upon the Ground-squirrel and tore him with their claws, and the stripes are on his back to this day.

They began then to devise and name so many new diseases, one after another, that had not their invention at last failed them, no one of the human race would have been able to survive. The Grubworm grew constant- ly more pleased as the name of each disease was called off, until at last they reached the end of the list, when someone proposed to make menstruation sometimes fatal to women. On this he rose-up in his place and cried: “Wadâñ’! [Thanks!] I’m glad some more of them will die, for they are getting so thick that they tread on me.” The thought fairly made him shake with joy, so that he fell over backward and could not get on his feet again, but had to wriggle off on his back, as the Grubworm has done ever since.

When the Plants, who were friendly to Man, heard what had been done by the animals, they determined to defeat the latter’s evil designs. Each Tree, Shrub, and Herb, down even to the Grasses and Mosses, agreed to furnish a cure for some one of the diseases named, and each said: “I shall appear to help Man when he calls upon me in his need.” Thus came medicine; and the plants, every one of which has its use if we only knew it, furnish the remedy to counteract the evil wrought by the revengeful animals. Even weeds were made for some good purpose, which we must find out for ourselves. When the doctor does not know what medicine to use for a sick man the spirit of the plant tells him.

 

The Seven Cherokee Clans:

The Cherokees were once the largest Indian tribe on the southern frontier of America. They remained organized as a strong national state subdivided into seven clans. Because of the differences between these clans and their stark contrast to Anglo-American tradition, it is illuminating to study the Cherokee worldview and how it affected their social and cultural structures.

For example, in the traditional Cherokee nation, women were not only the heads of their households but also the leaders of their respective clans, with children placed according to their mothers’ tribal affiliation. Once the children grew up, they were not allowed to marry inside their clan, as intra-tribe Cherokees were considered brothers and sisters.

The Cherokee Nation: Origins, Clans, and Creation Stories

It is said that there were originally 14 Cherokee clans, but some of them would not obey the laws and customs of the people and were driven out of the nation. The expelled clans formed the tribes known now as the Erie, Mohawk, Onandaga, Cayuga, Seneca, and Oneida.

The seven remaining clans became known collectively as Ugaya, or the Seven Clan Society.

Another version of the creation story tells of 14 groups of Cherokee people who fled in canoes from an earthquake- and volcano-ravaged island, undertaking a dangerous voyage across the sea. According to this version, only seven of the groups survived, and their members became the clans that settled Cherokee nation.

The 7 Clans

1. Aniwahya (Wolf Clan or Panther Clan)
2. Ani Tsiskwa (Small Bird Clan or Eagle Clan)
3. Anikawi (Deer Clan or Bison Clan)
4. Anigilohi (Twister Clan or “Long Hair” Clan)
5. Anisahoni (Blue Clan or Blue Holly Clan)
6. Anigatogewi (Wild Potato Clan or Tobacco Clan)
7. Aniwodi (Red Paint Clan)

1. Aniwahya (Wolf Clan or Panther Clan)

The Aniwahya, or Wolf Clan, represents war and is the largest and most prominent clan. Most of the war chiefs in Cherokee history emerged from the Aniwahya. They are the keepers and trackers of the wolf, and the only clan permitted to slay the animal. Even this must be done through special ceremonies and medicines.

It is their responsibility to develop, maintain, and teach the knowledge of loyalty, protection, and security. They stay up to date when it comes to information and knowledge from the surrounding environment. Much like the wolf itself, the clan functions as a collective while maintaining individuality among its kin.

• Color: Red
• Wood: Hickory
• Flag: Red with white stars

 

2. Ani Tsiskwa (Small Bird Clan or Eagle Clan)

The Ani Tsiskwa, or Small Bird Clan, represents spirit. Residing in the north on the Chickamaugan Stomp Ground, members of this clan are keepers of the birds, sacred feathers, and bird medicines. They are very skilled in using blowguns and snares for bird hunting.

These clan members are considered the messengers of the Cherokee nation, responsible for conveying the importance of wholeness and balance in the patterns of life, as well as recognizing the synergy and interplay between positive and negative events. They teach keen observation, sharing and giving, interpretation of dreams and bird messages, and the sacrifice made by birds in providing for the two-legged ones.

They are also responsible for collecting the feathers earned by others and are the only clan members authorized to assemble them.

• Color: Purple
• Wood: Maple
• Flag: Blue with red stars

 

3. Anikawi (Deer Clan or Bison Clan)

The Anikawi clan represents peace and are keepers of the deer, overseeing the hunting of deer and the use of deer medicines. They reside in the northwest on the Chickamaugan Stomp Ground. Known as fast runners and foot messengers, they deliver messages from village to village or person to person. They also maintain all sports and sports equipment.

It is the Deer Clan’s responsibility to teach the knowledge of relaxation and unconditional love. They also teach knowledge of the deer and its habitat, including its willingness to sacrifice itself in order to provide the two-legged ones with food and clothing.

• Color: Brown
• Wood: Oak
• Flag: Purple with yellow stars

 

4. Anigilohi (Twister Clan or “Long Hair” Clan)

Members of the Anigilohi Clan—also known as Long Hair, Hanging Down Clan or Wind Clan—represent day and night. The word “Gilahi” is short for an ancient Gitlvgvnahita, meaning “something that grows from the back of the neck.” This clan resides in the south on the Chickamaugan Stomp Ground.

Members of this clan traditionally wore their hair in elaborate styles and walked in a proud or even vainglorious manner, twisting their shoulders with each step (hence the name Twister Clan). Their Peace Chiefs wore white feather robes.

This clan’s responsibility is to teach tradition, spiritual knowledge, and intuition. Many of the old spiritual priests emerged from this clan, which is sometimes referred to as the Stranger Clan because prisoners of war, orphans from other tribes, and unaffiliated Cherokee people were often adopted into the Anigilohi.

• Color: Yellow
• Wood: Beech
• Flag: Black with white stars

 

5. Anisahoni (Blue Clan or Blue Holly Clan)

Members of the Anisahoni, or Blue Clan, represent the sky and are keepers of all children’s medicines and caretakers of medicinal herb gardens. They reside in the southwest on the Chickamaugan Stomp Ground.

The clan became known for—and named after—a medicine its members derived from a bluish plant called the Blue Holly. They are also known as the Panther, or Wildcat, Clan in some regions. Their responsibilities include teaching others about the panther and its habitat, upholding truth, and emphasizing the balance between power, intention, physical strength, and grace.

They also teach the practices of growing and preparing herbs for food and medicinal purposes.

• Color: Blue
• Wood: Ash
• Flag: Blue with white stars

 

6. Anigatogewi (Wild Potato Clan or Tobacco Clan)

Members of the Anigatogewi, or Wild Potato Clan, represent flesh. They are known as farmers and gatherers of the wild potato plants that traditionally grew in swamps (“gatogewi” means swamp) and along streams. These plants were used to make flour and bread. They reside in the south on the Chickamaugan Stomp Ground.

Their responsibilities include teaching the knowledge of insight, introspection, gathering, growing and preserving food, and providing shelter. The Anigatogewi may have also been known as the Bear Clan, as they were known to speak reverently of the bear and its willingness to sacrifice itself in order to provide food and clothing for the two-legged ones. Originally known as the Kituwah, the Anigatogewi are nurturers by nature.

• Color: Green
• Wood: Birch
• Flag: Yellow with green stars

 

7. Aniwodi (Red Paint Clan)

The people of the Aniwodi, or Red Paint Clan, also known as the “Corn People,” are said to represent death. Residing in the southeast on the Chickamaugan Stomp Ground, this clan is the smallest and most secretive of the Cherokee groups. They are known for their prominent medicinal healers and conjurors, and Dida:hnvwi:sgi (healers/sorcerers and medicine men) and Adawehi (wisemen) emerged from this clan at one time in their history.

Their responsibilities include teaching the knowledge of life, birth, death, and regeneration. They are known for performing illusions during ceremonies that required special rituals and tools. They were the only Cherokee people allowed to make the special red paint and dye used for ceremonial purposes and warfare.

• Color: White
• Wood: Locust
• Flag: Black with red stars

 

Animals are placed as representatives to the clan system for their traits and abilities in their environment. 

Wild Potato Clan (Anigodagewi) – is a subdivision of Blind Savannah, derived from the Small Prairie Animal clan, whereas small prairie animals could exist out in the open with very little protection and can conceal themselves by blending into their environment. In reference to the wild potato, clan traits were keepers of the land and gatherers. 

 

Long Hair Clan (Anigilohi) – is derived from the Panther clan and its Cherokee name has translated into English as Long Hair, Twister and Stranger clans. A trait of this clan comes from the panther’s ability to maneuver or get through things. In reference to long hair, this clan was known to be peaceful. Non-Cherokees, prisoners of war and orphans were often adopted into this clan, thus the name “Strangers” clan. 

Paint Clan (Aniwodi) – is derived from the Hawk Clan. It was likely translated to Paint Clan from the Cherokee word uwodi, which is a name for a medicinal and highly regarded red powder. Paint Clan is historically known as medicine people.

Bird Clan (Anitsisqua) – is named for small birds as representatives of this clan. They have been regarded as exhibiting strong “moral and relational values” as they are able to harmoniously coexist in close quarters, eat together and share shelter and have “societal and relational strengths.” Bird Clan members were known as messengers.  Their subdivisions are Raven, Turtle Dove and Eagle clans. 

Deer Clan (Aniawi) – The deer and its hooved relatives such as elk, buffalo and antelope all share characteristic traits such as “a fleeting instinct, keen senses and great speed and endurance.” Animal hooves were used to doctor other animals for different physical conditioning or to improve performance. Deer Clan members were known for speed and hunting. 

Wolf Clan (Aniwaya) – is known to be the largest clan, teaching “family values and cooperation.” They were known to provide the war chief during the time of a war chief and peace chief government. 

Blue Clan (Anisahoni) – are considered the oldest clan. Its subdivisions are Panther or Wildcat and Bear clans. They were known to produce special medicines for the youth.

 

 

 

 

Remember to stay in loving relationship with all parts; everything fits, everything has its place.

As events in our world get progressively unpredictable, it’s more important than ever to lean into exceptional self-care and to deepen our connections with one another.

The Two Wolves Story (Here’s its Deeper Meaning)

 

There is an old and wise parable that you may have heard. It goes like this:

One day an old Cherokee man sits down with his grandson to teach him about life.

“A fight is going on inside of me,” he says to the boy. “It’s a terrible fight between two wolves. One is evil – he is full of rage, jealousy, arrogance, greed, sorrow, regret, lies, laziness, and self-pity.”

He continues, “The other is good – he is filled with love, joy, peace, generosity, truth, empathy, courage, humility, and faith. This same fight is going on inside the hearts of everyone, including you.”

The grandson thinks about this for a few minutes, and then asks his grandfather, “Which wolf wins?”

The old Cherokee simply replies, “The one you feed.”

 

There’s another intriguing ending to this two wolves Cherokee story. Here’s how it goes:

The grandson thinks about this for a few minutes, and then asks his grandfather, “Which wolf wins?”

The old Cherokee simply replies, “They both win if you feed them right.”

“You see, if I starve one wolf, the other will become imbalanced with power. If I choose to feed only the light wolf, the shadow one will become ravenous and resentful. He will hide around every corner and wait for my defenses to lower, then attack. He will be filled with hatred and jealousy and will fight the light wolf endlessly.“

“But if I feed both, in the right way, at the right time, they will live side-by-side in harmony. There will be no more inner battle. Instead, there will be inner peace. And when there’s peace, there is wisdom. The goal of life, my son, is to respect this balance of life, for when you live in balance, you can serve the Great Spirit within. When you put an end to the battle inside, you are free.”

The Meaning of the Two Wolves Story 

There’s a reason why I like the second version of the two wolves story better: it makes sense. It honors what the Taoists refer to as the yin yang – or the sacred balance of life. The Buddhists also refer to this as the Middle Way (a path that embraces being both human and divine). 

This alternative point of view brings us to the essential meaning of the two wolves story: it is a parable that’s a teaching, path, and prescription in one. Not only does it teach us about the basic nature of humanity and that peace is within our grasp, but it also prescribes the wisest action and thereby gives us a path to follow.

What do we do with these two seemingly opposing forces within us? How do we handle the paradox of being both sacred and wild? What do we do with our ‘higher’ and ‘lower’ traits?

The answer is to embrace both and seek balance – to feed both wolves within us “in the right way, at the right time.”

Unlike the first version of the story, we are not going to extremes. Instead, we are walking the Middle Way – the path of harmony and therefore peace.

If you really think about it, if the ‘good’ part within us was truly loving, why would it tolerate us ignoring, rejecting, and condemning the ‘bad’ part within us? Wouldn’t it feel compassion for that part and want to help it somehow?

How to Feed Both Wolves Within You

“When you put an end to the battle inside, you are free” we read in the two wolves story.

What benefit is it to be pulled apart internally and constantly at war with oneself? How can we listen to our higher calling when we are stewing in inner turmoil? Why show favoritism to only one side of us, when the other will eventually catch up with us?

To stop this internal war, we need to honor both sides of our nature. 

This philosophy is echoed in the profoundly important psychological discovery made by renowned Swiss psychiatrist Carl Jung. He proposed that we have numerous sides of our nature and we all possess a dark side known as the Shadow Self. 

The Shadow Wolf = the Shadow Self

Everyone carries a shadow, and the less it is embodied in the individual’s conscious life, the blacker and denser it is.

– Carl Jung

What happens when we repress (or push out of consciousness) something that pisses us off? Eventually, it’s going to come back and bite us on the ass. We all instinctively know this.

Think of it like a volcano. The more magma is withheld within the volcano, the more it rises to the surface due to the internal pressure. Sooner or later it’s going to explode. 

The same applies to us as humans: we all think, feel, and do things that are either shamed by our parents, rejected by our peers, or condemned by society. These shunned traits get buried away within us to form what is known as the Shadow Self.

But just because such traits are buried away and become unconscious, it doesn’t mean that they totally disappear. In fact, they’re always there looming in the background, waiting to be acknowledged – just like the shadow wolf.

The thing is, we tend to both forget about these buried parts and actively suppress, reject, deny, and disown them. After all, if these inner parts got us in trouble, made us feel upset, or caused our parents to withdraw their love, why the hell would we want to face them? Isn’t the best thing to continue banishing and even hating them for the pain they create?

The Perils of Avoiding the Shadow Wolf

In response to the question I’ve just posed, that’s where the two wolves story comes into the picture: it teaches us that avoiding our Shadows isn’t a smart idea. After all: “If I choose to feed only the light wolf … the shadow one will become ravenous and resentful. He will hide around every corner and wait for my defenses to lower, then attack.”

Carl Jung phrases this in another eloquent way:

The brighter the light, the darker the shadow.

In other words, the more attention you lavish on your ‘good’ side, the more your ‘bad’ side is neglected. Your Shadow Self will grow in direct proportion to your lighter brighter side. This is basic physics.

Just look at Newton’s third law that states: 

For every action, there is an equal and opposite reaction.

You want to only feed your light wolf? Sure, fine. But just be aware that your shadow wolf is also going to grow. There’s no way of avoiding this inconvenient truth.

There are plenty of tragic examples of people in this world who only feed the light wolf within them and ignore their shadow wolf.

Think of all the seemingly holy priests who molest children, gurus who get into sex scandals, spiritual teachers who abuse their followers, religious public figures who get caught in big lies, and those who appear to be full of light but actually have a very sadistic dark side.

This is a sad, but honest reality. 

Furthermore, when we first start the spiritual path (and even as long-term veterans), it can be all too easy to fall into the trap of new age, feel-good, love-and-light spiritual materialism, because it looks exciting, esoteric, and sparkly.

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