Thank you Blue Panther for these stories I look forward to receiving them. Sent from my Verizon Wireless BlackBerry -----Original Message----- From: "Blue Panther" <[email protected]> Sender: [email protected] Date: Fri, 10 Sep 2010 17:39:50 To: summonthewolf<[email protected]>; redroad<[email protected]>; Native_Village<[email protected]>; littlewolfstraditions<[email protected]>; <[email protected]>; indigenous_peoples_literatur<[email protected]>; CHEROKEE<[email protected]> Reply-To: [email protected] Subject: [Cherokee Circle] Eagles revenge - Cherokee Eagles revenge - Cherokee Once a hunter in the mountains heard a noise at night like a rushing wind outside the cabin, and on going out he found that an eagle had just alighted on the drying pole and was tearing at the body of a deer hanging there. Without thinking of the danger, he shot the eagle. In the morning he took the deer and started back to the settlement, where he told what he had done, and the chief sent out some men to bring in the eagle and arrange for an Eagle dance with it's feathers. They brought back the dead eagle, everything was made ready, and that night they started the dance in the townhouse. About midnight there was a whoop outside and a strange warrior came into the circle and began to recite his exploits. No one knew him, but they thought he had come from one of the farther Cherokee towns. He told how he had killed a man and at the end of the story he gave a hoarse yell, Heeeeeee! that startled the whole company, and one of the seven men with the rattles fell over dead. He sang of another deed, and at the end straightened up with another loud yell. A second rattler fell dead, and the people were so full of fear that they could not stir from their places. Still he kept on, and at every pause there came again that terrible scream, until the last of the seven rattlers fell dead, and then the stranger went out into the darkness. Long afterward they learned from the eagle killer that it was the brother of the eagle shot by the hunter. Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/ or Come visit us. "Native Village" [email protected] ======*====== List archives http://archiver.rootsweb.ancestry.com/th/index?list=cherokee ------------------------------- To unsubscribe from the list, please send an email to [email protected] with the word 'unsubscribe' without the quotes in the subject and the body of the message
Earth Goddess - Aztec Quetzalcoatl and Tezcatlipoca represent the bright and dark aspects of the Creator. The earth herself is the nourisher of life; but she is also the burial ground of the dead. One purpose of this myth is to validate the Aztec custom of sacrificing live human hearts. The gods Quetzalcoatl and Tezcatlipoca brought the earth goddess Tlalteuctli down from on high. All of the joints of her body were filled with eyes and mouths biting like wild beasts. Before they got down, there was water already below, upon which the goddess then moved back and forth. They did not know who created it. They said to each other, "We must make the earth." So saying, they changed themselves into two great serpents, one of whom seized the goddess from the right hand down to the left foot, the other from the left hand down to the right foot. As they tightened their grip, she broke in the middle. The half with the shoulders became the earth. The remaining half they brought to the sky--which greatly displeased the other gods. Afterward, to compensate the earth goddess for the damage those two had inflicted upon her, all the gods came down to console her, ordaining that all the produce required for human life would issue from her. From her hair they made trees, flowers and grasses; from her skin, very fine grasses and tiny flowers; from her eyes, wells and fountains, and small caves; from her mouth, rivers and large caves; from her nose, valleys and mountains; from her shoulders, mountains. Sometimes at night this goddess wails, thirsting for human hearts. She will not be silent until she receives them. Nor will she bear fruit unless she is watered with human blood. Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/ or Come visit us. "Native Village" [email protected]
Earth Diver - Blackfoot Long ago there was a time when water covered the entire world. Napi the creator wanted to know what happened below all of this water. He sent a duck, an otter, then a badger, but all came up with nothing. Finally, a muskrat dove beneath the water and was down a very long time. He returned with a ball of mud in his paws. Napi took the lump and blew on it until it dried and was transformed into the earth. He molded the hills, valley, and mountains with his hands. He created groves in the earth for rivers and lakes. The first people were molded from this earth and Napi taught men and women how to hunt and to live. Once Napi felt his work was complete, he climbed up to a mountain peak and disappeared. Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/ or Come visit us. "Native Village" [email protected]
Eagles revenge - Cherokee Once a hunter in the mountains heard a noise at night like a rushing wind outside the cabin, and on going out he found that an eagle had just alighted on the drying pole and was tearing at the body of a deer hanging there. Without thinking of the danger, he shot the eagle. In the morning he took the deer and started back to the settlement, where he told what he had done, and the chief sent out some men to bring in the eagle and arrange for an Eagle dance with it's feathers. They brought back the dead eagle, everything was made ready, and that night they started the dance in the townhouse. About midnight there was a whoop outside and a strange warrior came into the circle and began to recite his exploits. No one knew him, but they thought he had come from one of the farther Cherokee towns. He told how he had killed a man and at the end of the story he gave a hoarse yell, Heeeeeee! that startled the whole company, and one of the seven men with the rattles fell over dead. He sang of another deed, and at the end straightened up with another loud yell. A second rattler fell dead, and the people were so full of fear that they could not stir from their places. Still he kept on, and at every pause there came again that terrible scream, until the last of the seven rattlers fell dead, and then the stranger went out into the darkness. Long afterward they learned from the eagle killer that it was the brother of the eagle shot by the hunter. Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/ or Come visit us. "Native Village" [email protected]
Buffalo Field Campaign Yellowstone Bison Update from the Field September 9, 2010 ------------------------------ ------------------------------ * Update from the Field * Wood Cut Week a Huge Success! * Take Two Important Actions for the Buffalo! * Don't Miss These Two New Films About Buffalo * In Honor and Memory of Walkin' Jim Stoltz * Last Words ~ Walkin' Jim Stoltz * Kill Tally * Useful Links ------------------------------ * Update from the Field Next week, BFC will take the field out to the West Coast for our West Coast Road Show 2010! BFC co-founder Mike Mease and our beloved Noah will share stories and footage from the land of the last wild buffalo. For the entire tour BFC will be joined by Lakota musician and activist, the powerfully talented Good Shield of 7th Generation Rise, as well as the incredible Phoenix After Buffalo. Please check our Road Show Schedule to see if BFC will be coming to a town near you and plan to join us for story-telling, video, and music, and bring lots of friends. http://www.buffalofieldcampaign.org/aboutus/roadshow2010.html For more specific information contact Mike at [email protected] If you are able to help spread the word, please contact the point person(s) for the specific event(s). We also have a new confirmation for our October 7th date in Santa Barbara, CA, which will be at the Foundation Press at 7pm, 5959 Hollister Avenue. The contact for this event is [email protected] BFC will be roaming free, spreading the word to save the herds! We look forward to seeing you soon! ------------------------------ * BFC Wood Cut Week a Huge Success! Cooler temperatures are beginning to descend upon the land of the last wild buffalo, and when winter arrives, her grip will be tight and lasting. As Buffalo Field Campaign gears up for the coming field season, our heartfelt thanks go out to all the hard-working folks who came to BFC headquarters to help us during Wood Cut Week. The enthusiastic crew came from the Yaak region, Bozeman and Gardiner, Montana as well as Los Angeles and Seattle! For over a week, muscles worked hard to roll the logs in, buck them and stack them, all in preparation for the coming cold. Magic was worked in the kitchen once again, as Brandy and barb prepared the delicious, nutritious meals to keep it all going. The wood gathered during this time is essential to our survival here in one the coldest climates in the lower-48. Photo of Wood Cut in action: https://salsa.democracyinaction.org/o/2426/images/Wood%20Cut%202010_SBarclay%20photo.jpg Photo of some of the Wood Cut crew: https://salsa.democracyinaction.org/o/2426/images/Wood%20Cut%20Crew%202010_S%20Barclay%20photo.jpg With tremendous appreciation we would like to recognize all the hard-working women and men who made it all happen: Mike Mease, Noah, Brandy, barb, Mike and Dave from the Yaak, Paul and Chris from New Jersey, Matt, Stan and Lorin from L.A., Scott from Seattle, Amy and Jennifer who have also been tabling with BFC, Jim and Genevieve from Bozeman, Scott from Gardiner. We give thanks to you all for taking the time out of your other lives to help BFC keep the camp fires burning for the volunteers who will stand with the buffalo this coming winter and spring. Thank you everyone for your help and support! ------------------------------ * Take Two Important Actions for Wild Buffalo! 1. Tell Yellowstone not to vaccinate wild buffalo! Yellowstone National Park is accepting your comments on their misguided proposal to vaccinate wild buffalo. Encourage Yellowstone to instead support "Wild Buffalo Trust Alternative D" which addresses the so-called brucellosis risk by removing cattle from wild bison habitat. Yellowstone must hear from you by September 24, 2010 http://www.buffalofieldcampaign.org/media/update0910/062410.html 2. Urge Gallatin National Forest to close cattle grazing allotments and open habitat to wild buffalo! Please contact Gallatin National Forest Supervisor Mary C. Erickson and urge her to perform a suitability analysis to close the Slip & Slide, the South Fork and Watkins Creek grazing allotments and manage this habitat so it serves the needs of native animals. Visit the link below to learn more and send a letter right now, or contact Supervisor Erickson directly at [email protected] or call her at 406-587-6703. http://salsa.democracyinaction.org/o/2426/p/dia/action/public/?action_KEY=4764 ------------------------------ * Don't Miss These Two New Films About Wild Bison 1. Facing the Storm: Story of the American Bison. ITVS and Montana PBS have co-produced an "epic account of our tempestuous relationship with the iconic symbol of wild America." Featuring footage from Buffalo Field Campaign, Facing the Storm "explores the visionary quest to protect and restore the bison and details the inextricable relationship of the Plains Indians with the animal." Learn more and check for screenings at http://www.highplainsfilms.org/fp_bison.html. 2. WISENT, a new film by Gene Bernofsky. Can Poland help save American bison? The buffalo controversy in Yellowstone National Park is not being solved in Montana. Montana needs outside help. Missoula filmmaker Gene Bernofsky went to Poland, with his camera, to find out and ask for help. His new film, WISENT, compares the treatment of Polish bison and American buffalo. Buffalo Field Campaign is honored to have helped participate in the making of this film. Watch WISENT http://worldwidefilmexpedition.org. Have you ever seen a wisent, ancient relative of the American buffalo? Check out this awesome photo by Gene Bernofsky: https://salsa.democracyinaction.org/o/2426/images/3%20wisent_Gene%20Bernofsky_2010.jpg ------------------------------ * In Honor and Memory of Walkin' Jim Stoltz Our friend Walkin' Jim Stoltz, age 57, died of cancer on Friday, September 3rd. He walked over 27,000 miles of America's WILD lands over a 35 year period of time, and then gave us all the incredible gift of his music, poems, paintings and essays reflecting his deeply held beliefs on the importance of saving these WILD lands and all the WILD critters on them. His very important road trips all over the country helped spread this message, especially to children. Two days before he died, I received a card from Jim … he said he had had some pretty low days in the preceding months but that he hoped to have more up days in the future because he still had plenty of songs inside to share with us all. We at Buffalo Field Campaign grieve that now there will be no more new songs. But we will carry in our hearts what we feel is Jim's most important legacy: it takes time, energy, passion, commitment, heart and humility over the long haul to persevere to educate others, and foster allies to join in our common need to preserve Mother Earth. Jim was able to carry on, even in the face of transplant surgery and cancer. He faced some ugly realities both health-wise and in terms of the destruction of WILD lands. Yet he maintained an optimistic outlook that those of who care would eventually win out over the negative, un-caring despoilers of the earth. We will draw strength from him in continuing to seek freedom for the buffalo to again live on our WILD public lands. With the joy of having had this unique man in our world and with the deepest respect for all he accomplished and inspired in us, we send our love to Jim's best friend, Leslie Stoltz, his family and all the friends he has made on his journey through his life. barb abramo Buffalo Field Campaign ------------------------------ * Last Words ~ by Walkin' Jim Stoltz Spirit Is Still On The Run Daddy, what ever happened to the old buffalo, I know they don't roam here no more, Because at school today, they say they've gone away, But no one ever says just what for. Well now listen my son, I'll tell you how the West was won, How the herds fell to the big needle guns, But, the ghosts of them herds still pound o'er the earth, And, their Spirit is still on the run. (Chorus -Upton Elementary School children singing in unison with Walkin' Jim): Yes, their spirit is still on the run, it's the American dream movin' on, Their memory is free, left to you and to me, and the Spirit is still on the run. Daddy, what ever happened to the ol' grizzly bear, I know he once roamed the west wide, But at school today they say he's pushed back to stay, In the mountains where he has to hide. Well, now listen my son, I'll tell you about these proud ones, Where they stalk, all others walk small, But man to his shame, can't stand the untamed, And there's some that wouldn't have him at all. (Chorus -Upton Elementary School children singing in unison with Walkin' Jim): Yes, their spirit is still on the run, it's the American dream movin' on, Their memory is free, left to you and to me, and the Spirit is still on the run. Daddy, what ever happened to the big piney forests, And the prairies that stretched out like seas, Because the schoolbooks they say, these were all in the way, When the settlers come a-swarmin' like bees, Now, listen my son, yes, all these have gone, It's sad, but it's not been in vain Their life's blood was bought and with the Spirit it brought, A whole country was born into fame. (Bridge): And all that have died or been swept to the side, They still give us hope every one, They give us dreams of the free, what has been and can be, And their Spirit is still on the run. Learn more about this amazing man who touched so many by visiting his web site http://www.walkinjim.com/ AND Listen to a special Montana Public Radio feature which aired last night http://www.mtpr.org/audio/EveningNewsHQ/2010-09-08/EveningNewsHQ_17-29.mp3 Do you have submissions for Last Words? Send them to [email protected] Thank you all for the poems, songs and stories you have been sending; you'll see them here! ------------------------------ * Kill Tally AMERICAN BUFFALO ELIMINATED from the last wild population in the U.S. 2009-2010 Total: 7 2009-2010 Slaughter: 0 2009-2010 Hunt: 4 2009-2010 Quarantine: 0 2009-2010 Shot by Agents: 3* 2009-2010 Highway Mortality: 0 *Two bulls that were drugged by APHIS on 5/4/10 were shot by DOL later that evening. One was shot by DOL on 7/13/10 for trying to free his imprisoned relatives at the Corwin Springs quarantine facility. 2008-2009 Total: 22 2007-2008 Total: 1,631 Total Since 2000: 3,709* *includes lethal government action, quarantine, hunts, highway mortality ----------------------------- Media & Outreach Buffalo Field Campaign P.O. Box 957 West Yellowstone, MT 59758 406-646-0070 [email protected] http://www.buffalofieldcampaign.org BFC is the only group working in the field every day in defense of the last wild buffalo population in the U.S. KEEP BFC ON THE FRONTLINES WITH A TAX DEDUCTIBLE CONTRIBUTION TODAY https://salsa.democracyinaction.org/o/2426/t/6876/shop/custom.jsp?donate_page_KEY=3647 Join Buffalo Field Campaign -- It's Free! http://salsa.democracyinaction.org/o/2426/t/6876/signUp.jsp?key=3378 Tell-a-Friend: http://salsa.democracyinaction.org/o/2426/tellafriend.jsp?tell_a_friend_KEY=3835 Take Action! http://salsa.democracyinaction.org/o/2426/campaign.jsp?campaign_KEY=26453 Unsubscribe http://salsa.democracyinaction.org/o/2426/t/7926/p/salsa/supporter/unsubscribe/public/?unsubscribe_page_KEY=42
Eaglehawk and Crow - Australia This is another Ngiyaampaa story and it's about Eaglehawk and Crow. Long, long time ago Eaglehawk, it was his turn to go hunting. So Eaglehawk had a little baby, and he asked Crow, he went over to his neighbor Crow and asked Crow if he'd look after his baby while he went hunting, because food was getting much scarcer now and they had to go much further and further away from the camp. So Eaglehawk, he went to Crow and asked him. Crow didn't want to look after the baby, he said "No, no I don't want to look after the baby, he's crying too much, he'll cry all the time and disturb the camp". But Eaglehawk said, "No, he'll be right, Crow". He said, "You take him away and you sit down there and talk to him, or sing to him and he'll quieten down". Crow was still reluctant to take the baby, he said, "No, I don't want to look after the kid". So anyway, Eaglehawk just handed the baby to Crow and said, "Okay, when we come back, whatever meat we get we'll bring it back and we'll share it with you". Crow had to be satisfied with that and Eaglehawk just went off with his young men and of course they had to go a long, long way from the camp. But Crow, after he got the baby, he took it into his gunyah, his hut, and he sat down there with the baby and he was singing to it and talking to it, but the baby wouldn't stop crying. Just kept on crying and crying and crying. So Crow was getting really annoyed, no way he could stop the baby. So Crow went out and he got his boondie-his hitting stick-and banged the little fella with the hitting stick and killed him. Then he got the baby and he put it up the back of his camp, right in the back of the gunyah. He put all the leaves around it, and a bit of bark and a kangaroo skin. He had a kangaroo skin, a cloak, so he put that over the baby. And anyway, everything was quiet then so Crow went away from his camp and started doing what he wanted to do then. So after, when Eaglehawk came back late in the afternoon, Crow ran back into the camp and he was sitting at the doorway and he was making out he was singing to the baby. Crow's sitting there and Eaglehawk came up to him and said "I've come to pick my baby up now Crow. He's very quiet, you must have sung him to sleep. And Crow said, "Yeah, he's right in the back of the gunyah there, he's right in the back of the camp. He's sound asleep. Don't wake him, leave him there. Eaglehawk said, "No, I'll take him home now and look after him". So when Eaglehawk walked into the camp, the gunyah, to get his baby, he noticed that everything was really still and too still around him. So once Eaglehawk walked into the back of the camp and picked the baby up, Crow took off and he ran out and hid in the mallee, the thick scrub. So Eaglehawk he started yelling, "My baby, Crow killed my baby", so all his other hunters came up to him with their spears and he said, "Go after him. Chase him into the thick mallee and get him. We'll kill him". So they ran after Crow, but he got right into the centre of the mallee and they couldn't find him. So Eaglehawk said, "We'll set a light to the mallee and we'll burn him out. He's got to be punished for what he did to my baby." So they set a light to the mallee, and they went right back, away from the fire and they're sitting right out there, waiting for all the smoke to go away. And then they saw this bird flying out of the smoke, at the end of the smoke this black bird came out. And Eaglehawk said, "That's him. That's Crow. He's been punished now, his spirit turned into a black bird." And today, Eaglehawk and Crow still carry on the fight after that. They're birds today and they still carry on the fight. Crow will still go up to Eaglehawk's nest and try to pick at his babies, the eyes of his babies. And in the air when Eaglehawk's circling for food, Crow will go after him again and try to pick at him. So they still carry on the fight after what happened when they were people years ago. told by Aunty Beryl Carmichael Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/ or Come visit us. "Native Village" [email protected]
Eagle War Feathers - Cheyenne A long, long time ago the Cheyenne warriors had not learned yet how to use eagle for their war ornaments. One of their men climbed a high mountain; there he lay for five days, crying, without food. Some powerful being, he hoped, would see him and come to him, to teach him something great for his people. He was glad when he heard a voice say, "Try to be brave, no matter what comes, even if it might kill you. If you remember these words, you will bring great news to your people, and help them." After a time he heard voices, and seven eagles came down, as if to fly away with him. But he was brave, as he had been told, though he continued to cry and keep his eyes closed. Now the great eagles surrounded him. One said "Look at me. I am powerful, and I have wonderfully strong feathers. I am greater than all other animals and birds in the world." This powerful eagle showed the man his wings and his tail, and he spread all his feathers as wide as possible. He shows him how to make war headdresses and ornaments out of eagle feathers. "Your people must use only eagle feathers, and it would be a great help to them in war and bring them victories," eagle said. Since no loose feathers were about, the seven eagles shook themselves, and plenty of feathers fell to the ground. The Cheyenne picked them up and gratefully took them home to his tribe. On that day, eagle feathers were seen for the first time by the Cheyenne and they knew where they came from. The man showed his people how to make war ornaments from the eagle feathers, as he had been told. From that day onward, the man became a great warrior in his tribe, and their leader in war parties. He became so successful his people named him Chief Eagle Feather and he wore his Eagle Feather Warbonnet, as he led the Cheyenne's with dignity and pride. http://www.indigenouspeople.net/eaglewar.htm Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/ or Come visit us. "Native Village" [email protected]
Eagle Feather - Cherokee Eagle Medicine is the power of the Great Spirit, the connection to the Divine. It is the ability to live in the realm of spirit, and yet remain connected and balanced within the realm of Earth. Eagle soars, and is quick to observe expansiveness within the overall pattern of life. From the heights of the clouds, Eagle is close to the heavens where the Great Spirit dwells.-Jamie Sams, Seneca/Choctaw, and David Carson, Choctaw Eagle feathers are considered infinitely sacred to traditional Native American people who make use of the feathers for a variety of purposes including ceremonial healing and purification. Eagle Medicine represents a state of presence achieved through diligence, understanding, awareness, and completion of "test of initiation" such as the vision quest or other demanding life experiences. Elder status is associated with Eagle Medicine and the power of connectedness and truth, It is through the wisdom of experience that this Medicine is earned. The Eagle feather, which represents duality, tells the story of life. It tells of the many duality's that exist in life, such as light and dark, male and female, substance and shadow, summer and winter, peace and war, life and death. It reminds us of the teachings that Opposites are extensions of themselves like two opposing hands of the same body. Native American traditionalists look upon the Eagle feather as a sacred symbol of the balance necessary for the Circle of Life to continue. J. T. Garrett, as a member of the Eastern Band of Cherokee, describes how: The Eagle feather teaches us about the Rule of Opposites, about everything being divided into two ways. The more one is caught up in the physical, or the West, then the more one has to go in the opposite direction, the East, or the spiritual, to get balance. And it works the other way too- you can't just focus on the spiritual to the exclusion of the physical. You need harmony in all Four Directions. The Lesson of Opposites is that of choice. Any two Opposites are often part of the same truth. If we consider the Eagle feather with its light and dark colors, we could argue that "the dark colors are far more beautiful and, therefore, naturally more valuable," or vice versa. Regardless of which colors are said to be more beautiful, or necessary, or valuable, the truth is the bottom line: Both colors come from the same feather, both are true, they are connected, and it takes both to fly. The balance of which the traditional way speaks is not recognition of two separate phenomena, nor a decision as to which is best and which is worst. The balance of which the traditional way speaks is worst. The balance of which the traditional way speaks is recognition of the "oneness" of two differing phenomena, and a decision to honor both through harmony and balance. Traditionally, a person earns the Eagle feather through enormous acts of courage, understanding, or generosity. Very often, it is through such acts that this recognition "oneness" to truth occurs, and it is here that universal learning takes place. The Lesson of the Eagle There are certain animals, birds, and water beings that are referred to in Native American stories. Probably none of them have been as honored as the bald eagle. To Native Americans, it is considered as possibly the most sacred bird. The turtles of the sea and land also seem to have special significance in stories. Cherokee stories relate to the turtle as having a special purpose since the beginning of time. The turtle shells were worn by the Cherokee female dancers in earlier Green Corn ceremonies and today also by Stomp Dancers and at POW-wows. The importance of the Eagle Dancers among the Cherokee and the use of eagle feathers by other Native Americans today attest to the honor given to the Eagle. The Eagle Dance among the Cherokee represents a strength and power to be honored. Unfortunately, while tens of thousands of eagles were once in North America, they now are rarely seen. In 1782 - the year the bald eagle was formally adopted as our national emblem - bald eagles were probably flourishing, with as many as 20,000 nesting pairs in what is now the United States. In the 200 years since the bald eagle became our symbol of strength and freedom, its numbers have suffered a great decline. By the late 1800's bald eagles were already restricted to their current breeding stronghold: Alaska, Canada, the Great Lakes States and the Pacific Northwest. At one time there were only 3,000 nesting pairs in the lower 48 states. Since then, the bald eagle has recovered dramatically from the lower numbers of the 1960's and 1970's. Today there are more than 10,000 nesting pairs in the lower 48 states. In 1995, the bald eagle's status was downgraded from endangered to threatened throughout this range. To the surprise of most people Missouri is one of the leading bald eagle states. Each fall, thousands of these great birds migrate south from their nesting range in Canada and the Great Lakes States to hunt around the open waters of our rivers and lakes. Many take up residence wherever they find open water and plentiful food. Missouri, because of its big rivers, many lakes and wetland areas, is especially attractive to these huge, magnificent birds. More than 2,200 bald eagles were reported in Missouri during a recent winter, making our state the leader in the lower 48 states. This information is taken from Medicine of the Cherokee by J. T. and Michael Garrett and The Missouri Department of Conservation. Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/ or Come visit us. "Native Village" [email protected]
Eagle Boy - Zuni Long ago, a boy was out walking one day when he found a young eagle that had fallen from its nest. He picked that eagle up and brought it home and began to care for it. He made a place for it to stay, and each day he went out and hunted for rabbits and other small game to feed it. His mother asked him why he no longer came to work in the fields and help his family. "I must hunt for this eagle," the boy said. So it went on for a long time and the eagle grew large and strong as the boy hunted and fed it. Now it was large and strong enough to fly away if it wished to. But the eagle, stayed with the boy who had cared for it so well. The boy's brothers criticized him for not doing his share of work in the corn and melon fields, but Eagle boy as they now called him did not hear them. He cared only for his bird. Even the boy's father, who was an important man in the village, began to scold him for not helping. But still the boy did not listen. So it was that the boy's brothers and his older male relatives in his family came together and decided that they must kill the eagle. They decided to do so when they returned from the fields the following day. When Eagle Boy came to his bird's cage, he saw that the bird sat there with its head hanging down. He placed a rabbit he had caught in the cage, but the eagle did not move or eat it. "What is wrong, my eagle friend?" asked the boy. Then the eagle spoke, he had never spoken to the boy before. He said, "My friend, I cannot eat for I am filled with sadness and sorrow." "But why are you so troubled?" asked the boy. "It is because of you," said the eagle. You have not done your work in the fields. Instead, you have spent all of your time caring for me. Now your brothers and family have decided to kill me so that you again will return to your duties in the village. I have stayed here all of this time because I have learned to love you. But now I must leave. When the sun rises tomorrow, I will fly away and never come back." "My eagle," said the boy, "I do not want to stay here without you. You must take me with you." "My friend, I cannot take you with me," You would not be able to find your way through the sky. You would not be able to eat raw food." said the eagle. "If you are certain, then you may come with me. But you must do as I say. Come to me at dawn, after the people have gone down to their fields. Bring food to eat on our long journey across the sky. Put food in pouches so you can sling them over your shoulders. You must also bring two strings of bells and tie them to my feet." That night the boy filled the pouches with blue corn wafer bread, dried meats and fruits. He made up two strings of bells, tying them with strong rawhide. The next morning, after the people had gone down to the fields, he went to the eagle's cage and opened it. The eagle spread its wings wide. "Now," he said to Eagle Boy, "tie the bells to my feet and then climb onto my back and hold onto the base of my wings." Eagle Boy climbed on and the eagle began to fly. It rose higher and higher in slow circles above the village and above the fields. The bells on the eagle's feet jingled and the eagle sang and the boy sang with it: Huli-i-i, hu-li-i-i- Pa shish lakwa-a-a-a-a......... So they sang and the people in the fields below heard them singing, and they heard the sound of the bells Eagle Boy had tied to the eagle's feet. They all looked up. "They are leaving," the people called out in the village. "They are leaving." Eagle Boy's parents yelled up to him, but he could not hear them. The eagle and boy went higher and higher in the sky until they were only a tiny speck and they disappeared from the sight of the village people. The eagle and the boy flew higher and higher until they came to an opening in the clouds. They passed through and came out into the Sky Land. They landed there on Turquoise Mountain where the Eagle People lived. Eagle Boy looked around the sky world. Everything was smooth and white and clean clouds. "Here is my home," the eagle said. He took the boy into the city in the sky, and there were eagles all around them. They looked like people, for they took off their wings and their clothing of feathers when they were in their homes. The Eagle People made a coat of feathers for the boy and taught him to wear it and to fly. It took him a long time to learn, but soon he was able to circle high above the land just like the Eagle People and he was an eagle himself. "You may fly anywhere," the old eagles told him, " anywhere except to the South. Never fly to the South Land." All went well for Eagle Boy in his new life. One day, though, as he flew alone, he wondered what it was that was so terrible about the South. His curiosity grew, and he flew further and further toward the South. Lower and lower he flew and now he saw a beautiful city below with people dancing around red fires. "There is nothing to fear here," he said to himself, and flew lower still. Closer and closer he came, drawn by the red fires, until he landed. The people greeted him and drew him into the circle. He danced with them all night and then, when he grew tired, they gave him a place to sleep. When he woke the next morning and looked around, he saw the fires were gone. The houses no longer seemed bright and beautiful All around him there was dust, and in the dust there were bones. He looked for his cloak of eagle feathers, wanting to fly away from this city of the dead., but it was nowhere to be found. Then the bones rose up from the dust and came together. There were people made of bones all around him! He stood up and began to ran away from them. The people made of bones chased him. Just as they were about to catch him, he saw a badger. "Grandson," the badger said, "I will save you." Then the badger carried the boy down into his hole and the bone people could not follow. "You have been foolish," the badger scolded. "You did not listen to the warnings the eagles gave you. Now that you have been in this land in the South, they will not allow you to live with them anymore." Then the badger took pity on Eagle Boy and showed him the way back to the city of the eagles. It was a long hard journey and when the boy reached the eagle city, he stood outside the high white walls. The eagles would not let him enter. "You have been to the South Land," they said. You can no longer live with us." At last, the eagle the boy had raised below took pity on him. After all this boy had feed and cared for him. He brought the boy an old and ragged feather cloak. "With this cloak you may reach the home of your own people," he said. "But you can never return to our place in the sky." He gratefully accepted the gift of the tattered feather cloak. His flight back down to his people was a hard one, more difficult than any flights in Sky Land. He almost fell through the sky many times. His eagle friend circled and circled in the clouds watching over him. When he finally reached the village of his people on earth, the eagle flew down and carried off the feather cloak they had given him. From that time on, Eagle Boy lived among his people. Though he lifted his eyes in joy whenever eagles soared overhead, he shared in the work in the fields, and his people were honored and happy to him among them. He could fly away if it wished to, but he the eagle stayed with the people who loved him. Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/ or Come visit us. "Native Village" [email protected]
Eagle and the Snake - Cherokee In the beginning, the Great Creator formed Mother Earth in the heavens and was pleased. Mother Earth was a beautiful sight. The Great Creator decided to add living creatures to take care of Her. The creatures were all beautiful in the Great Creators mind, but he decided to give two of them greater power and knowledge in order to help protect the great Mother Earth. The Great Creator chose the eagle and the snake to bestow this great honor upon. The eagle was the master of the skies and the snake was so close to Mother Earth that the Great Creator felt it would make the perfect protector on the ground. The majority of eagles and snakes got along very well initially. They communicated freely with each other and all of the other creatures were in awe of them. However, there was one snake named "White Eye" that seemed to have more power than all of the other snakes. White Eye was not friendly to his brother the eagle. White Eye was very jealous that the Great Creator enabled the eagle to be such a beautiful creature and have the ability to fly free through the skies. White Eye thought "I am jusssssst assssss powerful assssss the eagle, yet I am ugly and musssssst crawl along the ground like a lower form of life. Ssssssomeday, I will take Mother Earth completely away from the eagle and be the complete ruler of all creaturessssss. Of thissssss I PROMISSSSSSE!" As time passed, the greatest eagle of all, named "Redman" became aware that he possessed superior powers that all other eagles were unaware of. He was also aware that White Eye was a powerful trouble maker and that certain discoveries of powers from the Great Creator must never fall into the possession of that evil snake. Redman discovered an art called "shape shifting". He discovered that he could, after deep, silent prayer and soft chanting, actually change his physical body into an all together different form. As Redman began to experiment with his newly discovered power, he discovered that he could assume the shape of an upright being with two legs and two arms. As Redman looked into Chilhowie lake one day, he discovered that his two-legged form was actually a beautiful shape with a reddish hue to the skin covering. The two-legged form also looked very impressive with two arms with hands and fingers and toes on the feet attached to the two legs. Redman was very happy. As he began to experiment with his new form, he was impressed to see that he would be able to do many things that could be very helpful in taking loving care of Mother Earth. Redman met with eight of the most trusted eagles to discuss the new power. The eight eagles were named "Sioux", "Cherokee", "Cheyenne", "Apache", "Chippewa", "Haudenosaunee " and "Seminole". These eight eagles together began to experiment with the new form that Redman had discovered and they agreed that there was much that could be done for mother earth with this new form. The eight then returned to their respective eagle families and met secretly with the wisest male and female eagles to discuss their plan. The plan was simple enough. These chosen eagles would select the best male and female eagles to shape shift to the new form and from their different locations upon Mother Earth, they would reproduce in the new form and be even better able to take care of Her and all of Her creatures. One day when Redman was walking through the woods, he came across White Eye. Needless to say, White Eye was stunned. "SSSSSSSoooooo Redman ... what issssss thissssss?" Redman was immediately fearful of White Eye's evil powers and was momentarily speechless. "SSSSSSSooooo Redman! I ssssssaid ... what issssss thissssss?" "Oh, hello White Eye", said Redman. "This is a new form that I have discovered and I believe that this form may enable me to better serve the Great Creator in protecting Mother Earth." "I sssssssee." said White Eye. "Won't you be ssssssso kind assssss to sssssshow me how to do that, sssssso that I may alsssssso help protect our dear Mother Earth?" Redman thought quickly and said "Well White Eye, right now I am simply experimenting with the form. If it ends up being as good as I think it may be, I'll talk to all of the creatures to discuss it. I have to go now. Farewell White Eye." Now White Eye was furious! He must know how to assume that beautiful form! White Eye returned home and gathered together the most evil snakes that he could find to discuss this new situation. The other snakes were amazed! They all agreed to a secret pact that would enable them to search hard and secretly to discover how Redman had been able to assume this beautiful new form! Low and behold, the snakes began seeing these new upright creatures all around their areas of Mother Earth, and the eagles seemed to be multiplying rapidly in the new form. White Eye was absolutely furious! He called a meeting of the evil snakes and they decided to kill one of the new upright eagles with the two-legged shape. One day White Eye and his evil friends saw a lone upright eagle and they approached him in a seemingly friendly manner, complimenting his new form. As the snakes questions became more aggressive, the eagle decided to run. However, it was too late. The snakes attacked. As the eagle was dying, in his weakened condition, White Eye summoned his greatest, most focussed power, which was the ability to telepathically impart knowledge and ideas from other creatures. If the eagle were healthy, he would have been able to escape, or mentally try to block White Eyes mind reading. Unfortunately, the poor eagle was very weak from the attack of the evil snakes and White Eye successfully gained the process of shape shifting. White Eye let out an enormous, evil, blood curdling laugh. That was the final sound the dying eagle heard in his physical life on Mother Earth. White Eye was laughing hysterically! The other snakes gathered around. "What issssss it White Eye? What issssss sssssso funny?" Suddenly White Eye's beady little snake eyes narrowed and he became very nasty looking. "Now I know how to transsssssform; my ugly body into the beautiful new form!" said White Eye. White Eye ordered the other evil snakes to leave him alone for awhile, and he promised that he would rejoin them as soon as he had tried the new shape shifting idea that he had taken from the poor dying eagle. The other snakes left as White Eye had requested. Now White Eye became very quiet and began to really focus on the energy of the universe. After a few moments, he felt a very unusual tingling and began to softly chant the words that the dying eagle had known to utter in order to successfully shape shift to the upright, two-legged form. "Hey - Ya...Hey-Ya...Hey - Ya...Hey Ya." White Eye knew the exact cadence and inflections for the chant. After a few more minutes, White Eye felt an enormous rushing of energy entering his ugly snake body. White Eye suddenly screamed out in pain, as the energy rush was beyond description. White Eye passed out of consciousness. When he felt himself awakening, he felt very different and strange. As his eyes began to regain their sight, White Eye saw something that he could not believe! He had arms and hands and legs and feet! Just like Redman! He was ecstatic! The only difference was that his skin covering was a white color. Redman's had been slightly reddish. White Eye was actually glad that he was a different color than the eagle! He thought, "This will make it easy for us snakes to know what upright creatures are snakes and what upright creatures are the loathsome eagles!". White Eye found that at first, it was hard to make the new form work. He practiced for awhile and then could not wait to show his evil friends! He ran through the woods to the place where he was to meet them. The other snakes at first were frightened, but then excited! "Issssss that really you, White Eye?" "Yes it is." Said White Eye without any trace of the hissing that always had been part of his language. He immediately showed the other evil snakes how to shape shift, and they began to try it. They too were white, but very happy! The evil snakes spent time practicing shape shifting and did many different things in order to master the new shape shifting idea that White Eye had discovered. None of the snakes had any tell tale sign of the evil hissing that accompanied their language when in the upright form. However, when they shape shifted back to their original snake form, the hissing would return. The snakes made a pact to act friendly at first to the upright eagles in order to make them believe that they were their friends. But White Eye had vowed long ago that the snakes would take everything away from the eagles and this vow would never be forgotten! Then the upright snakes would have control of Mother Earth and all of her creatures. As the snakes began to experiment with their new form, they discovered that they could take things from mother earth that would help them become even more powerful. The evil snakes began to get very greedy and no longer even REMEMBERED, let alone did they act like that they were actually supposed to protect Mother Earth. No, now the snakes thought only of themselves and their greedy plan to take over Mother Earth from the beautiful upright eagles. In the beginning, the upright snakes were congregated in the east, where their meeting had taken place, and where they had originally killed the upright eagle. In their self-serving greed, they forgot all about their family's and simply stayed where they were to reproduce and learn more about their new upright form. The upright snakes began to discover how to make deadly weapons from the gifts of Mother Earth. They began to kill other creatures simply for a strange, sick enjoyment that they began to feel in their new, powerful, upright form. The other creatures became very frightened of the upright snakes, and that fear continues even today. Meanwhile, the upright eagles continued their peaceful, loving care for Mother Earth. Some of the eagles made some unwise choices as to who would be the appropriate selections for the shape shifting plan and some of the shape shifted eagles also became overly aggressive in their new form. Redman was very upset about these aggressive eagles, but it was beyond his control. He did however banish them from the circle of good eagles until such time that they would exist peacefully with their fellow eagles. The Great Creator soon became concerned about the problems that were occurring on Mother Earth as a result of the shape shifting. He sent word with his most trusted raven for Redman and White Eye to meet him on Mt. LeConte, the next Sunday morning at sunrise. When sunrise came on Mt. LeConte that Sunday morning, only Redman had come to meet with the Great Creator. The Great Creator expressed to Redman disappointment. The Great Creator explained to Redman that he should have discussed his new plan with him first. He still loved Redman and he made that clear. He went on to explain to Redman that he would eliminate the ability to shape shift from all creatures except for Redman himself. The Great Creator went on to explain to Redman that from then on, only the highest medicine eagles could be taught about shape shifting, and they were to understand that they were not then to teach it to anyone else! The Great Creator passed over Mother Earth and did as he said he would. He eliminated the shape shifting ability of all creatures, except Redman. At first White Eye was very angry. He new that he had defied the Great Creator by not attending the meeting at Mt. LeConte, but in his greed, he did not care. White Eye knew that enough snakes had already shape shifted and were reproducing rapidly enough, so that his great plan to take Mother Earth from the eagles would still be possible. As time passed, the upright snakes and eagles lost even the memory that they had originally been different creatures. The upright snakes became known simply as "whiteyes". The upright eagles became simply known as "redmen". Only Redman himself retained the knowledge of how all of this had come to pass. Even the evil White Eye soon forgot about how he had become upright. However, White Eye did still have the intense, burning desire to control Mother Earth. In his mind, as well as all of the other whiteeye creatures, the hatred of the redskin creatures continued, and their collective greed could not be denied. They took, and took, and took from Mother Earth. As more time passed, the whiteyes multiplied and soon needed additional space to greedily take the resources from Mother Earth that they had grown to need. The whiteyes began to move westward, where they encountered more redmen. The redmen tried to help the whiteyes understand that Mother Earth should be loved and taken care of. At first, the whiteyes pretended to befriend the redmen. The whiteyes were really not interested in what the redmen said. They really just wanted to steal from them and take their land. The whiteyes lied to the redmen and even began killing them. White Eye had become a great military leader with the whiteyes and was determined to take all of Mother Earth from the redmen. He was willing to kill as many of them as was necessary in order to keep his promise of long ago. There came a great, greedy hostility that even brought death to the women and children of the redmen. The whiteyes lied, cheated and stole their beloved lands from them. As more time passed and these treacheries grew more outrageous, great war erupted. The whiteyes far outnumbered the redmen, and even though the redmen were fierce, tenacious fighters, the odds were simply impossible. Finally, the whiteyes and their evil leader White Eye had militarily conquered the redmen. However, they could NEVER conquer their spirit. The redmen were treated in a terrible fashion. They were forced to live in communities against their will, far from their beloved homelands. Their rights were completely stripped away from them. They were humiliated and disgraced by the whiteyes. Through all of this, Redman became very bitter. He was saddened that he had brought all of this to pass. He vowed to reclaim Mother Earth from the whiteyes. Redman struggled to try to develop a plan to reclaim Mother Earth for the rest of his life in the physical world. Redman banished himself in self-imposed shame. He retreated to a remote, but beautiful area known as Gregory's Bald near Cades Cove in the Great Smoky Mountains of eastern Tennessee. It was early spring when Redman arrived at Gregory's Bald and the area was alive with beautiful creatures and beautiful wild flowers were everywhere. Redman loved this spot and the beauty of it helped ease his pain. Each and every spring Gregory's Bald virtually comes to life and is absolutely covered with the most splendid display of wild azaleas imaginable. The sight was so magnificent that it always seemed to renew Redman's spirit. However, his thoughts of what had happened as a result of Whiteyes greed could never escape his tormented mind. Redman continuously searched his soul about how to regain his beloved redmans homelands. However, the real opportunities seemed to diminish more and more as time passed by and Redman grew older and older. Finally, Redman's time in the physical world was drawing to an end. He spoke daily with the Great Creator through ceremonies, chants and words. The Great Creator was sympathetic to Redman's plight, but could do very little for him. Redman fell into a deep sleep one beautiful spring morning. In his sleep, the Great Creator appeared to him. The Great Creator told Redman that his time in the physical world was ending. The Great Creator told Redman that he would allow him certain abilities to interact with the physical world on a limited basis, once he passed into the spirit world. The Great Creator told Redman that he would be allowed to maintain his spirit world existence in very close parallel to the physical world and that he would be able to see what was happening in the physical world. This way, if and when Redman saw an opportunity to influence earthly events in his limited capacity, then he was to feel free to do so. In this way, the Great Creator had allowed Redman an opportunity to guide his peoples destiny if the right opportunity presented itself. Redman was extremely grateful and was filled with great hope for the future of the redmen. Time in the spirit world is completely unlike time in the physical world. There are no human emotions to confuse or distort reality, and time is immaterial. Redman was finally able to exist in peace and happiness. He knew that someday, somehow the opportunity would present itself for the redmen to return to a peaceful, harmonious time when they could once again provide the dear Mother Earth with the loving care that once had been possible. He knew that he would be ready and when the right time did come, the redmen would have the Great Creator to thank for their opportunity to reclaim their beloved Mother Earth. This we know is true, for the legend says that it is so. by Geoff Hampton Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/ or Come visit us. "Native Village" [email protected]
Eagle and Goose The wintry winds had already begun to whistle and the waves to rise when the Gander and his mate gathered their half- grown brood together on the shore of their far northern lake. "Wife," said he, "it is now time to take the children southward, to the Warm Countries which they have never yet seen!" Very early the next morning they set out on their long journey, forming a great "V" against the sky in their flight. The mother led her flock and the father brought up the rear, keeping a sharp lookout for stragglers. All day they flew high in the keen air, over wide prairies and great forests of northern pine, until toward evening they saw below them a chain of lakes, glittering like a string of dark-blue stones. Swinging round in a half circle, they dropped lower and lower, ready to alight and rest upon the smooth surface of the nearest lake. Suddenly their leader heard a whizzing sound like that of a bullet as it cuts the air, and she quickly gave the warning: "Honk! honk! Danger, danger!" All descended in dizzy spirals, but as the great Eagle swooped toward them with upraised wing, the goslings scattered wildly hither and thither. The old Gander came last, and it was he who was struck! "Honk, honk!" cried all the Geese in terror, and for a minute the air was full of soft downy feathers like flakes of snow. But the force of the blow was lost upon the well-cushioned body of the Gander, he soon got over his fright and went on his way southward with his family, while the Eagle dropped heavily to the water's edge with a broken wing. There he stayed and hunted mice as best he could from day to day, sleeping at night in a hollow log to be out of the way of the Fox and the Weasel. All the wit he had was not too much whereby to keep himself alive through the long, hard winter. Toward spring, however, the Eagle's wing had healed and he could fly a little, though feebly. The sun rose higher and higher in the blue heavens, and the Geese began to return to their cool northern home. Every day a flock or two flew over the lake; but the Eagle dared not charge upon the flocks, much as he wished to do so. He was weak with hunger, and afraid to trust to the strength of the broken wing. One fine day a chattering flock of Canadians alighted quite near him, cooling their glossy breasts upon the gently rippling wave. "Here, children," boasted an old Gander, "is the very spot where your father was charged upon last autumn by a cruel Eagle! I can tell you that it took all my skill and quickness in dodging to save my life. Best of all, our fierce enemy dropped to the ground with a broken wing! Doubtless he is long since dead of starvation, or else a Fox or a Mink has made a meal of the wicked creature! " By these words the Eagle knew his old enemy, and his courage returned. "Nevertheless, I am still here!" he exclaimed, and darted like a flash upon the unsuspecting old Gander, who was resting and telling of his exploit and narrow escape with the greatest pride and satisfaction. "Honk! honk! " screamed all the Geese, and they scattered and whirled upward like the dead leaves in autumn; but the Eagle with sure aim selected the old Gander and gave swift chase. Round and round in dizzy spirals they swung together, till with a quick spurt the Eagle struck the shining, outstretched neck of the other, and snapped it with one powerful blow of his reunited wing. Do not exult too soon; nor is it wise to tell of your brave deeds within the hearing of your enemy. Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/ or Come visit us. "Native Village" [email protected]
----- Original Message ----- From: "paleodan" <[email protected]> To: <Undisclosed-Recipient:;> Sent: Thursday, September 02, 2010 6:09 AM Subject: Interesting History > > >> > Where did Piss Poor come from? >>> >>> >>> Interesting History >>> >>> >>> They used to use urine to tan animal skins, so families >>> used to all pee in a pot & then once a day it was taken & >>> Sold to the tannery.......if you had to do this to survive >>> you were "Piss Poor" >>> >>> But worse than that were the really poor folk who couldn't >>> even afford to buy a pot.....they "didn't have a pot to >>> piss in" & were the lowest of the low >>> >>> The next time you are washing your hands and complain >>> because the water temperature isn't just how you like it, >>> think about how things used to be. Here are some facts about >>> the 1500s: >>> >>> Most people got married in June because they took their >>> yearly bath in May, and they still smelled pretty good by >>> June. However, since they were starting to smell . ..... . >>> Brides carried a bouquet of flowers to hide the body odor. >>> Hence the custom today of carrying a bouquet when getting >>> Married. >>> >>> Baths consisted of a big tub filled with hot water. The man >>> of the house had the privilege of the nice clean water, then >>> all the other sons and men, then the women and finally the >>> children. Last of all the babies. By then the water was so >>> dirty you could actually lose someone in it.. Hence the >>> saying, "Don't throw the baby out with the Bath water!" >>> >>> Houses had thatched roofs-thick straw-piled high, with no >>> wood underneath. It was the only place for animals to get >>> warm, so all the cats and other small animals (mice, bugs) >>> lived in the roof. When it rained it became slippery and >>> sometimes the animals would slip and fall off the roof... >>> Hence the saying "It's raining cats and dogs." >>> >>> There was nothing to stop things from falling into the >>> house. This posed a real problem in the bedroom where bugs >>> and other droppings could mess up your nice clean bed. Hence, >>> a bed with big posts and a sheet hung over the top >>> afforded some protection. That's how canopy beds came into >>> existence. >>> >>> The floor was dirt. Only the wealthy had something other >>> than dirt. Hence the saying, "Dirt poor." The wealthy had >>> slate floors that would get slippery in the winter when wet, >>> so they spread thresh (straw) on floor to help keep their >>> footing. As the winter wore on, they added more thresh until, >>> when you opened the door, it would all start slipping >>> outside. A piece of wood was placed in the entrance-way. >>> Hence: a thresh hold. >>> >>> (Getting quite an education, aren't you?) >>> >>> In those old days, they cooked in the kitchen with a big >>> kettle that always hung over the fire.. Every day they lit >>> the fire and added things to the pot. They ate mostly >>> vegetables and did not get much meat. They would eat the >>> stew for dinner, leaving leftovers in the pot to get cold >>> overnight and then start over the next day. Sometimes stew >>> had food in it that had been there for quite a while. Hence >>> the rhyme: Peas porridge hot, peas porridge cold, peas >>> porridge in the pot nine days old. Sometimes they could >>> obtain pork, which made them feel quite special. When >>> visitors came over, they would hang up their bacon to show >>> off. It was a sign of wealth that a man could, "bring home >>> the bacon." They would cut off a little to share with guests >>> and would all sit around and chew the fat. >>> >>> Those with money had plates made of pewter. Food with high >>> acid content caused some of the lead to leach onto the food, >>> causing lead poisoning death. This happened most often with >>> tomatoes, so for the next 400 years or so, tomatoes were >>> considered poisonous. >>> >>> Bread was divided according to status. Workers got the burnt >>> bottom of the loaf, the family got the middle, and guests >>> got the top, or the upper crust. >>> >>> Lead cups were used to drink ale or whiskey. The combination >>> would sometimes knock the imbibers out for a couple of days. >>> Someone walking along the road would take them for dead and >>> prepare them for burial. They were laid out on the kitchen >>> table for a couple of days and the family would gather >>> around and eat and drink and wait and see if they would wake >>> up. Hence the custom of holding a wake. >>> >>> England is old and small and the local folks started running >>> out of places to bury people. So they would dig up coffins >>> and would take the bones to a bone-house, and reuse the >>> grave. When reopening these coffins, 1 out of 25 coffins >>> were found to have scratch marks on the inside and they >>> realized they had been burying people alive. So they would >>> tie a string on the wrist of the corpse, lead it through the >>> coffin and up through the ground and tie it to a bell. >>> Someone would have to sit out in the graveyard all night >>> (the graveyard shift.) to listen for the bell; thus,someone >>> could be, saved by the bell or was considered a dead ringer. >>> >>> And that's the truth....Now, whoever said History was boring!!! >>> >>> So...get out there and educate someone! ~~~ Share these >>> facts with a friend. >>> >> >> >> >
Eagle - Aniu How this bird came to save the Ainu from starvation "In ancient times there was a famine among the Ainu so that they were all about to die of starvation. This being so, the people went down to the seashore as a last resource to pick up what they could find there to eat. While there they one day saw something dark, very far away, floating upon the waves of the sea. The people carefully kept their eyes upon it and would not let it out of their sight. By and by, when the object came closer to the shore it was seen to resemble a large bird. However, the wings could only be seen and nothing whatever of the body. When it had now come close in, riding upon the surf, it was discovered to be a very large eagle holding something in its claws, which, after careful inspection, turned out to be a dolphin. The people were very pleased when they saw what it was, and when they had taken it they divided it up and ate it. In this way, then, did the eagle save their lives. The ancients tell us that this is how it came to pass that the people first knew this bird to be a god, and why he is worshipped. The Ainu and Their Folklore, by the Rev. John Batchelor (London: The Religious Tract Society, 1901). Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/ or Come visit us. "Native Village" [email protected]
Eagle-Woman - Coos There was a woman living in Takimiya. (She was an) Eagle. When somebody came there, she would marry him. Thus she would say to her husband: "We two will go there. There is lots of fun." And she would take him to a small lake. The lake appeared to (be full of) soft pitch. Her husband would be sitting on her back, and the woman would fly (jump) there. Whenever she came there, she would turn over, and her load would fall (into the lake). And the husband would, get stuck there. He could not get out from there. He could not swim. He would just seem to be stuck in the pitch. And he would die there. For a long time she had been doing it that way. So one day a man was dreaming. Such was his dream: "She is simply killing the men, she is not marrying them." So the man went there, and thus spoke to her: "I shall marry you." Eagle-Woman said thus to him: "Good!" So the next day they two went to the place where she had been throwing the men. So the man was thinking thus: "No matter what she does, I will keep on clinging to her." Now, indeed, he saw the lake. The Eagle turned over. The man kept on clinging there. Three times the Eagle did thus. And she became tired. And again she flew (jumped) (to the place whence) they two came. When they two came back, her husband said to her thus: "You are my wife. Come, let us two go!" So they got ready, and they two went. And he also took along his younger brother, (so that) he might steer the canoe. The man stood in the bow, and the woman was in the middle. Then they were going over the ocean. And the man made waves. At each wave they went through, water filled up the canoe. And they did this for quite a long time. The woman seemed to get cold. And she bumped her nose and her head against the canoe. Now, they were there a long time. The woman was very cold. She nearly died from (with) cold. Then the two went back. When they landed [ashore], the woman also went ashore, sat down in the sand, and warmed herself there. Thus her husband said to her: "You shall be nothing. You shall be an eagle. The last people shall see you. Whenever something comes ashore, you shall eat it." Then he left his wife, (and) they two did not live (together). Coos Texts, by Leo J. Frachtenberg; Columbia University Contributions to Anthropology, Volume I; Columbia University Press, New York; [1913] and is now in the public domain. Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/ or Come visit us. "Native Village" [email protected]
Dzâ'wadalalîs - Kwakiutl Dzâ'wadalalîs was sent down from the sky at the time when mountains and rivers came into existence. He came to a pretty place called Lô'gwal?Eldzas. With him came a woman named LêgEkwi'?laku. They had four daughters. The oldest was Wâ'numg*ilayugwa; the second, Gu'ntêlag; the third, Ë'k*!âlalîsEmêg; the fourth, Ë'k*!alalälî?laku. With him came his house, which had a snapping door. The corner-posts of the house-front were grizzly bears. Dzâ'wadalalîs was so famous, that people from all over the world came to see him. The door of his house was open; but whenever a person wanted to enter, it closed. Thus many people were killed. There was a seat in the rear of the house the back of which was stone. On the seat was a mat which was covered all over with sharp stone spikes (tE?na'). Q!â'nêqê?laku came southward, starting from the north. He visited all the tribes, trying to find a wife. On his way he came to Knights Inlet. When he was passing near Alert Bay, he threw all his clothing out of the canoe. This was transformed into the numerous islands that lie between Vancouver Island and Knights Inlet. At that time the mountains were all bare. He threw his comb on the mountains, and it was transformed into trees. While on his way, the Ma'malêleqala saw him. They shouted, "What are you going to do, lord (?mâ'?mêLasai')?" and he replied, "I am going to marry the daughter of Dzâ'wadalalîs." The Ma'malêleqala answered, "You are foolish. Do you know what is going to happen? He is very dangerous. Nobody who enters his house leaves it again alive." Q!â'nêqê?laku said, "Let us go ashore to see them." Then he threw something ashore, and said, "You shall be the deer of later generations." He went on. When he came to G*iô'x, the people saw him. They shouted, "Where are you going?" He replied, "I am going to marry the daughter of Dzâ'wadalalîs." The people answered, "Take care! He is dangerous. Nobody escapes alive from his house." Then he approached the shore, and threw fish to them. For that reason the river of G*iô'x is full of salmon. Then he came to Q!walâ'd or T!ô'qo?yu. The people there shouted, "Where are you going?" He replied, "I am going to marry the daughter of Dzâ'wadalalîs." They replied, "You are foolish. He is very dangerous. Nobody escapes alive from his house. Look at my face! It is cut all over. I have tried to marry her, and I lost all my hair." While he was still speaking, this man suddenly became a mountain, which may be seen up to the present day. On account of its scar this mountain is called K*!ê'k*!êLEmaku. He went on and came to Ha'nwade. There he was called again; and the people asked, "Where are you going?" He replied, "I am going to marry the daughter of Dzâ'wadalalîs."--"Take care!" they answered. "He is dangerous, but we wish you success." In return he threw some boiled salmon ashore. Therefore there are many salmon in the river of Ha'nwade. Then he came to Â'snak*!a. There he saw many people on the beach who were digging cinquefoil (t!Exsô's) and clover-roots (LEx*sE'm). He went ashore at L!â'qwaxstelis. He saw smoke rising and went near. He saw that geese and ducks were in camp there, who were steaming their roots on red-hot stones. He went ashore and sat down next to them, and he noticed that they were all blind. The birds at once scented him, and one of them said, "I wonder whether our lord, G*î'î, is here! I smell Q!â'nêqê?laku." Q!â'nêqê?laku took up what they were steaming to look at it, and he asked, "What are you steaming here?" They replied, "Cinquefoil-roots." Q!â'nêqê?laku responded, "This is what ravens eat. Are you blind? Those are not roots." They replied, "We cannot see." He called them to come near, and he spat on their eyes and questioned them, and asked whether they could see. They said, "No, we cannot see." He spat on their eyes a second time, and still they said they could not see, although they were immediately able to see, but they desired to have still better eyesight. A third time he spat on their eyes. Then they said they could see a very little. After he had spat on their eyes a fourth time, and when they were not yet content, he said, "Your eyesight is good enough. If you should be able to see still better, you would see all the monsters under water." Then the birds, who were now able to see, asked him, "Where are you going?" He replied, "I am going to marry the daughter of Dzâ'wadalalîs." They said, "He does not live far from here, just above us." Then Q!â'nêqê?laku left his canoe ashore, and continued walking up the inlet. He left two seals there which he had carried along as travelling-provisions. When he turned the point and reached the mouth of the river, he heard a noise. There he saw a person moving about whose head was moving from side to side; and when he came near, he saw that it was a woman building a canoe. He looked on for a time, and noticed that she was blind. Her infant child was in a cradle next to her. After a while Q!â'nêqê?laku went and pinched the toe of the child. The child began to cry. The woman said, "Don't touch my poor child!" He repeated this three times; and the woman said, "What causes my child to cry, although it never cried before? Somebody must be here. Don't do that!" Then Q!â'nêqê?laku said, "What are you doing here?" She replied, "I am making a canoe." Q!â'nêqê?laku asked, "Are you unable to see what you are working at? You have cut right through it with your adze. Are you blind?" She said, "I am blind. I cannot see what I am doing." Then he called her and spat on her eyes, and asked, "Can you see now?"--"No," she replied. He spat on her eyes again, and now she was able to see a little. After he had spit on her eyes a third time, she could see still more; and after he had repeated it a fourth time, she could see very well. He said, "Now you can see well enough. If your eyes should be still better, you would be able to see the monsters under water." Then the woman asked, "Where are you going, lord?" He replied, "I am going to marry the daughter of Dzâ'wadalalîs." She said, "I wish you success. Come here!" He went to her, and she rubbed his whole body with sandstone (tE?na') to make it hard. She also gave him juice of alder-bark, bird's-down, an ermine mask, and a wren mask, and told him what to do. Finally he came to a place opposite Dzâ'wadê. There he sat down, and soon the four daughters of Dzâ'wadalalîs came to bathe. When they saw him sitting there, they said, "There is a small man sitting there, probably he is a runaway slave." And the youngest daughter ran back to her father and told him, "We have found a runaway slave." The father asked her to call him into the house, and said that he was to be their messenger and their workman. The youngest daughter went back to where Q!â'nêqê?laku was sitting, and said, "What are you doing here? What do you want?" He replied, "I want to marry the daughter of Dzâ'wadalalîs." Then the girls said, "We are his daughters. Pick out the one whom you want." Then he asked for the youngest one. He went to her, put his finger into her vagina, and the teeth tried to bite him, but he broke them out. Then her sisters were ashamed of her. He lay down with her and made her his wife. The youngest daughter asked him to follow her into the house, and told him to follow close at her heels. She said, "When the door opens, I will go in; you must follow at once. I will go at once into my room." Then Q!â'nêqê?laku put on his ermine-skin, the girl went in, and when the door opened again, he passed through unharmed. He went into the room and staid there. When Dzâ'wadalalîs discovered that his daughter was married, he muttered angrily, "You shall not remain alive!" On the following morning he started a large fire in the house, pretending that he intended to prepare breakfast for his son-in-law. Then he called him out of the room, saying that he would treat him well. He wanted him to believe that he was going to give a feast. Q!â'nêqê?laku put on his ermine-skin, and Dzâ'wadalalîs threw him on to the mat with sharp spikes. Q!â'nêqê?laku pretended to be dead, and Dzâ'wadalalîs threw the ermine out of the house, saying, "Serves you right! Why do you come to make me ashamed?" but Q!â'nêqê?laku returned in the shape of an ermine. At night Dzâ'wadalalîs heard his daughter and her husband talking together, and he said to his wife, "With whom is our daughter whispering there?" The woman took a torch and looked into the room, and replied, "Our daughter's husband is back again." Then Dzâ'wadalalîs said, "To-morrow I will treat him as my son-in-law. I will prepare a feast for him." Then he called him. "Arise, son-in-law! I will treat you as my son-in-law." Then Q!â'nêqê?laku jumped out of the room in the shape of a large deer. Dzâ'wadalalîs took it by the legs and threw it down on the seat. The deer pretended to be dead, and Dzâ'wadalalîs threw it out of the house, saying, "Serves you right! Why do you come to make me ashamed?" In the evening Q!â'nêqê?laku, however, returned into the house. Soon the woman gave birth to a child, and Dzâ'wadalalîs seemed to have given up the plan of killing his son-in-law, because he thought that he was possessed of supernatural powers (nau'alaku). One day he called him to go and get cedar-wood to make a cradle for the child. Q!â'nêqê?laku hid the alder-bark and the bird's down in his armpits, under his blanket. They came to a place at the mouth of the river where a large cedar was lying.... (When Q!â'nêqê?laku was in the tree, he let the alder-juice ooze out, which Dzâ'wadalalîs believed to be his blood; and blew out the bird's-down, which Dzâ'wadalalîs believed to be his brains. When he was gone, Q!â'nêqê?laku put on the wren-skin, hopped over the tree, crying, "Tsuk, tsuk" By jumping about on the tree he split it.) Then he assumed the shape of a man, took one half of the cedar-tree on his shoulder, ran down to the beach, and called to Dzâ'wadalalîs, "Why do you leave your work?" and Dzâ'wadalalîs went back to get his son-in-law. Q!â'nêqê?laku took four pieces of rotten wood and told his father-in-law to cross just above the mouth of the river. Then he carved porpoises (hâ'tsawê) out of the rotten wood and threw them into the water. They began to jump against the canoe and frightened Dzâ'wadalalîs. Q!â'nêqê?laku blew and spat on them, and the water became quiet. Then he told Dzâ'wadalalîs to paddle on; and while they were below the mouth of the river, he threw a second piece of wood into the water. Then a large tree suddenly arose out of the water, and it looked as though it were going to fall on the canoe. Then Dzâ'wadalalîs begged him to desist. "Have pity on me!" he said. Q!â'nêqê?laku replied, "I did not begin it, I am only treating you as you have treated me." Dzâ'wadalalîs was almost dead with fear. Then Q!â'nêqê?laku threw the third piece into the water, which he had rubbed into a fine dust. Then the whole water began to rise like a plank, being lifted up first on one side, then on the other. The wind began to blow, and Dzâ'wadalalîs was very much afraid. Many sea-monsters made their appearance. The chief sea-monster looked like a person. Then Dzâ'wadalalîs fainted, and his intestines fell out of his anus. Although he was in the stern of the canoe, they extended right to the middle. After a while, when the tide rose, the sea became quiet again. Then they ascended the side branch of the river, going up to their house. Then Q!â'nêqê?laku jumped ashore and went to his wife. She said to him, "You have staid away a long time. Where is your father-in-law?" He replied, "Go and see." She went down to the canoe and found him there dead. She said to her husband, "You have overpowered your father-in-law." Then Q!â'nêqê?laku took a piece of wood and set fire to it at the end, and, beginning at the bow of the canoe, he blew the fire towards Dzâ'wadalalîs, gradually walking towards the stern of the canoe. While he was doing so, the intestines of the old man gradually crawled back into his body, and he came to life again. When he opened his eyes, he said, "Have I not slept a long time?" Q!â'nêqê?laku then took his wife and his child along. The G*ê'xsEm are descended from Dzâ'wadalalîs. Tradition of the G*ê'xsEm of the DEna'x*da?xu. (Told by NEg*ê' and Hâ'nidzEm.) Taken from: Kwakiutl Tales by Franz Boas. [1910] (Columbia University Contributions to Anthropology, Vol. II.) and is now in the public domain. Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/ or Come visit us. "Native Village" [email protected]
Duppy Stories - Jamaica IV. Once a man was walking in the street on a night. He met a duppy. His teet' was like fire; so de man went to ask for a light, did not know it was duppy. So de duppy gash his teet' at him an' he run. So de duppy went on met him again. De man did not know it was him, went up wid a complain':--"See, sir, I meet a man jus' now, ask 'im for a light an' he gash his teet' at me!" De duppy grin his teet' again an' ask, "Teet' like dese?" an' de man run again. V. Once a man was traveling in a dray packed with sugar. The molasses off the sugar was trailing underneath the dray. Two duppies came up and was sucking the molasses, an' say, "After the molasses so sweet, how is the sugar?" The drayman happened to hear it, wheeled his whip in the air an' give the duppy a good lick. Duppies ran off, crying, "Me dead one time, me dead one time, me can't dead two time!" VI. Once there was two duppies warming themselves over the fire. So one said to the other, "Cubba gwine to married." The other one said, "Cubba gwine to married? She don' have frock, she don' have coat. Shove fire, gi' me story!" VII. Once some duppies were in a house. A man was outside; the duppies didn't see him. So they peeped all through the window to look at the moon. They said, "The moon is pretty pretty!" Another one said it was wrong, so he said, "Norra you norra me can't talk it prop-prop!" VIII. One man were going out upon an errand an' night catch him on de way. An' he see a horse an' lick de horse an' de horse go after him an' he was running. An' when catch de bridge, run under de bridge mash a Rolling Calf.[1] Said, "Masha masha no hurt me, but de frighten you frighten me!" Horse said de licky licky no hurt him, but de 'brute' him call him. [1. 'Rolling Calf' is a duppy with fiery eyes and flames issuing from its nostrils. It drags a chain about its neck, the rattle of which strikes terror to night travellers.] Witticisms. I & II. These old-fashioned slave stories are from old Vassel Edwards at Retirement, in the Cock-Pit country. They belong to the "nager-trick" stories quoted by Lewis. III. The Congo negro is said to be duller-witted than negroes from the Gold Coast. To call a man a "Congo" is hence a term of ridicule. IV. This witticism is common. In one version, the man was said to be "walking in Kingston." Mrs. Elizabeth Hilton gave me a version she learned from Henry Roe, school-master at Retirement, which bears the marks of having been put together by some literary entertainer. "Massa Peter was a funny sort of a buckra massa. He was "mustafenia" (white by law). Massa Peter an' me, we go to school together. We were readin' in a 'pellin' (book) an' we were doin' jumba fraction sum. >From the day me leave school me never see Marse Peter any more till one day we buck up. A glad to see him till a couldn't glad any more. Marse Peter went a tell me somet'ing, a laugh till me belly nearly pop. Marse Peter was the sort of boy used to go out after hours. Him ma tell him if him (she) been dead before him, she will show him token (frighten him). {p. 289} But Marse Peter never will believe her. One night, Marse Peter go out. When him coming back, he catch right at the cross-road where dem-Taylor boy used to sit down a day-time, an' smell somet'ing funny, but he never know wha'. He been 'fraid, but afterward he no 'fraid again. An' see one man come wid litt'e fire. He say, 'I beg you a light, sah!' The man give him a light. The man has some teeth a his mouth, they long like a Jack-ass a laugh a sun-hot. Marse Peter pass the man. He meet up another man. He say, 'Look here, me frien', I meet a man jus' roun' the turning, have teeth long like a Jack-ass a laugh a sun-hot.' The man said, 'Teeth like these do they long?' Marse Peter run an' he run an' never stop runnin' till he meet up a mother bed. From that, Marse Peter never go af'er no girl again. Marse Peter behave a good buckra massa af'er this." V. The witticism is used in a good many connections. In one story, a man finds a boy by the roadside and takes him home. When he asks the boy to blow the fire, the duppy says, "Me kyant blow de fire, for me dead long time an' dirt eat out all me teet'." The man beats him and he runs away crying, "Lor! me dead two time." In another version, "Rolling Calf" takes possession of a house. While he is asleep, the owner makes an iron fork red hot and catches him about the neck. VIII. Compare Cundall, FL 15:91, where the "Rolling Calf," afraid of the moon, tumbles over into the stream and sprains his foot. He says, "A don't mind the wet, a wet, but the 'prain a 'prain me foot'." X. In Tremearne, FL 22:222-223, Lizard and Mouse both court a woman. Mouse tells her that Lizard is blind, can't see at night; Cock tells her that Rat is a thief, can't be seen in the market. In Koelle, 174-177, Toad and Rat have a wager to see if one can do what the other cannot. Toad passes a crowd with a whole skin; Rat is pursued with sticks and stones. XII. From Alexander Archibald, near Mandeville. XIII. From Mrs. Matilda Hall, Harmony Hall. See number 4. XVI. This and the next two witticisms were written out by some young lads in Bethlehem, Santa Cruz Mountains. Jamaica Anansi Stories ,Martha Warren Beckwith, New York, Published By The American Folk-Lore Society, G. E. Stechert & Co., Agents. [1924] and is now in the public domain. Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/ or Come visit us. "Native Village" [email protected]
Dug-From-Ground - Hupa (HUPA: Goddard, University of California Publications in American Archaeology and Ethnology, i, 146, No. 2) An old woman was living with her granddaughter, a virgin. The girl used to go to dig roots and her grandmother used to say to her, "You must not dig those with two stocks." The girl wondered why she was always told that. One morning she thought, "I am going to dig one," so she went across the river and began digging. She thought, "I am going to take out one with a double stock." When she had dug it out she heard a baby cry. She ran back to the river, and when she got there she heard someone crying "mother" after her. She jumped into the boat and pushed it across. When she got across, the baby had tumbled down to the other shore. She ran up to the house and there she heard it crying on that side. She ran into the house, then she heard it crying back of the house. At once she sat down and then she heard it tumble on the roof of the house. The baby tumbled through the smoke-hole and then rolled about on the floor. The old woman jumped up and put it in a baby basket. The young woman sat with her back to the fire and never looked at the child. The old woman took care of the baby alone. After a time it commenced to sit up and finally to walk. When he was big enough to shoot, the old woman made a bow and he began to kill birds. Afterward he killed all kinds of game; and, because his mother never looked at him, he gave whatever he killed to his grandmother. Finally he became a man. The young woman had been in the habit of going out at dawn and not returning until dark. She brought back with her acorns as long as her finger. One time the young man thought "I am going to watch and see where she goes." The young woman had always said to herself, "If he will bring acorns from the place I bring them, and if he will kill a white deer, I will call him my son." Early one morning the son saw his mother come out of the house and start up the ridge. He followed her and saw her go along until she came to a dry tree. She climbed this and it grew with her to the sky. The young man then returned saying, "Tomorrow I am going up there." The woman came home at night with the usual load of long acorns. The next morning the man went the way his mother had gone, climbed the tree as he had seen her do, and it grew with him to the sky. When he arrived there he saw a road. He followed that until he came to an oak, which he climbed, and waited to see what would happen. Soon he heard laughing girls approaching. They came to the tree and began to pick acorns from allotted spaces under it. The young man began to throw down acorns. "That's right, Bluejay," said one of the girls. Then another said, "It might be Dug-from-the-ground. You can hardly look at him, they say, he is so handsome." Two others said, "Oh, I can look at him, I always look at this walking one (pointing to the sun); that is the one you can hardly look at." He came down from the tree and passed between the girls. The two who had boasted they could look at him, turned their faces to the ground. The other two who had thought they could not look him in the face were able to do so. The young man killed the deer, the killing of which the mother had made the second condition for his recognition as a son. He then filled the basket from his mother's place under the tree and went home. When the woman saw him with the acorns as long as one's finger, she called him her son. After a time he said, "I am going visiting." "All right," said the grandmother, and then she made for him a bow and arrows of blue-stone, and a shinny stick and sweat-house wood of the same material. These he took and concealed by putting them under the muscles of his forearm. He dressed himself for the journey and set out. He went to the home of the immortals at the edge of the world toward the east. When he got down to the shore on this side they saw him. One of them took out the canoe of red obsidian and stretched it until it was the proper size.[14c] He launched it and came across for him. When he had landed, the young man placed his hand on the bow and as he did so, the boat gave a creak, he was so strong. When they had crossed he went to the village. In the middle of it he saw a house of blue-stone with a pavement in front of black obsidian. He went in and heard one say, "It is my son-in-law for whom I had expected to be a long time looking." When the sun had set there came back from different places ten brothers. Some had been playing kiñ, some had been playing shinny, some had been hunting, some spearing salmon, and others had been shooting at a mark. Eagle and Panther were both married to daughters of the family. They said to him, "You here, brother-in-law?" "Yes," he said, "I came a little while ago." When it was supper time they put in front of him a basket of money's meat, which mortal man cannot swallow.[140] He ate two baskets of it and they thought he must be a smart man. After they had finished supper they all went to the sweathouse to spend the night. At midnight the young man went to the river to swim. There he heard a voice say, "The sweathouse wood is all gone." Then Mink told him that men could not find sweat-house wood near by, but that some was to be found to the southeast. They called to him for wood from ten sweat-houses and he said "Yes" to all. Mink told him about everything they would ask him to do. He went back to the sweat-house and went in. When the east whitened with the dawn, he went for sweat-house wood as they had told him. He came to the place where the trail forks and one of them turns to the northeast and the other to the southeast. There he drew out from his arm the wood his grandmother had provided him with and split it fine. He made this into ten bundles and carried them back to the village. When he got there he put them down carefully but the whole earth shook with the shock. He carried a bundle to each sweat-house. They all sweated themselves. He spent the day there and at evening went again to the sweat-house. When he went to the river to swim, Mink met him again and told him that the next day they would play shinny. After they were through breakfast the next morning, they said, "Come, brother-in-law, let us go to the place where they play shinny." They all went and after placing their bets began to play. Twice they were beaten. Then they said, "Come, brother-in-law, play." They passed him a stick. He pressed down on it and broke it. "Let me pick up something," he said. He turned about and drew out his concealed shinny stick and the balls. Then he stepped out to play and Wildcat came to play against him. The visitor made the stroke and the balls fell very near the goal. Then he caught Wildcat, smashing his face into its present shape,[99] and threw the ball over the line. He played again, this time with Fox. Again he made the stroke and when he caught Fox he pinched his face out long as it has been ever since. He then struck the ball over the line and won. The next time he played against Earthquake. The ground opened up a chasm but he jumped over it. Earthquake threw up a wall of blue-stone but he threw the ball through it. "Dol" it rang as it went through. Then he played with Thunder. It rained and there was thunder. It was the running of that one which made the noise. It was then night and he had won back all they had lost. There were ten strings of money, besides otterskins, fisherskins, and blankets. The next day they went to shoot at the white bird which Indians can never hit. The others commenced to shoot and then they said to their guest, "Come, you better shoot." They gave him a bow, which broke when he drew it. Then he pulled out his own and said, "I will shoot with this although the nock has been cut down and it is not very good." They thought, "He can't hit anything with that." He shot and hit the bird, and dentalia fell all about. They gathered up the money and carried it home. The Hupa man went home to his grandmother. As many nights as it seemed to him he had spent, so many years he had really been away. He found his grandmother lying by the fire. Both of the women had been worried about him. He said to them, "I have come back for you." "Yes," they said, "we will go." Then he repaired the house, tying it up anew with hazel withes. He poked a stick under it and away it went to the end of the world toward the east, where he had married. They are living there yet. Tales of the North American Indians, by Stith Thompson [1929] and is now in the public domain' Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/ or Come visit us. "Native Village" [email protected]
Duck Sings For Her Children - Cochiti At Whirlpool Place (Koashka) there lived a duck with lots of little ducklings. She told her children to go to the river and have a bath. She said, "I will sit on the bank and sing for you." They got to the river. The mother sat on the bank, and she started to sing (unintelligible words). She said, "When this song ends, jump in all together." At the last word of her song, the ducklings jumped in and went under the water and came up again far off. They swam around and came back to their mother. She sang her song again and each time they ducked and swam and came back to her. Coyote heard Mother Duck singing. He said, "What a pretty song you sing to your children. I must go and get mine too. I have as many children as you have. I will get them. Why don't your children get drowned in all that water?" Mother Duck answered, "It is because they have a great power that they don't get drowned. If your children have a great power like mine they won't drown either." Coyote went off to get her children. She brought them all to the river bank and asked Mother Duck where they were to start. She said, "They must start from this bank when you sing the song for them." Old Coyote said, "How shall I sing the song? When you sing it, you call your children by name, but when I sing it must I call my children by name?" Duck said, "That is right." Coyote started to sing, but the little coyotes were afraid of the water and wouldn't go near the river. They all bunched together on the bank. Mother Duck started to sing for the little coyotes. She said, "When I get to the end, jump into the water." She got to the end but the coyotes all ran off home as fast as they could. Some of them Coyote caught and threw into the river. So she drowned half of them and all the ducks flew up away from Coyote. She started to cry for her children. She cried and cried until she died. Tales of the Cochiti Indians, by Ruth Benedict; U.S. Bureau of American Ethnology, Bulletin no. 98; US Government Printing Office; [1931] and is now in the public domain Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/ or Come visit us. "Native Village" [email protected]
Drum Traditions - Wabanaki As drummers, we are responsible to have an understanding of what the drum represents. The Drum Keeper and the Lead Drummer/Singer of each drum are responsible for ensuring, that all of the drummers in their group have a knowledge of the respect which should be present at and around the drum. There seems to be a misconception about the difference between a traditional drum and a "Pow-wow" drum. Some drummers rationalize that because they are a "Pow-wow" drum they can use drugs and alcohol, disregard the teachings of respect of the drum and what it represents to all Native People, and still be around the drum taking part in the drumming and singing. While it is understood that the drum should not be utilized as a tool to separate our people, it is taught by Spiritual Elders throughout our native lands, known as "Turtle Island", that, the drum is very important medicine to our people and should be shown as much respect as any other medicines, including the Sacred Pipe. Substance abuse and misuse was not a traditional practice amongst our ancestors, although there have been arguments stating there were occasions where members of certain tribes did misuse some of the medicines. However, these occasions were not considered or regarded in any way to be respectful. Although no person can pollute the medicines which the Creator has given us to utilize as tools for various types of healing, it is the respect that we try to preserve and to teach to our children. So, in honor of the Creator and all of our ancestors who died trying to preserve our traditions and culture, we will allow only those drums which are free of substance abuse/misuse to participate in the capacity of a drum group during the Wabanaki Confederacy Conference. We understand that we cannot know for sure who is drug/alcohol free and who is not. We will leave that responsibility to the Drum Keepers and Lead Drummers/Singers. You know the people who sit on the drum with your group. We are relying on the honor of each drum group. If information regarding substance use/abuse/misuse on the part of any drummer is brought to the attention of the Planning Committee, that drum will not be called on for the duration of the conference unless the individual(s) involved are absent from the drum circle WOMEN ON THE DRUM Another matter of concern, is that of women on the drum. According to research regarding Wabanaki People, women traditionally drummed and sang as much as the men did. Traditionally, the hand drums and water drums were used as well as hollow logs and shakers. Not too long ago the larger drums were introduced to, and later adopted by, many of our Wabanaki tribes. This did not stop our women from their traditional roles in drumming and singing. Although women are not allowed to sit and drum on the larger drums (according to many tribes to the west of the Wabanaki People from which we had adopted these drums from), we did not and have no legitimate reason to retract the right of our women to drum on these drums. So, to honor the Creator, our Mother Earth, and the Spirit of our ancestors, it will be an honor to have any of the Women's drum groups attend and participate as such. If anyone suspects alcohol or drugs being used by anyone on the Drum, they should lay an Eagle Feather or any other Sacred Feather on the Drum. That STOPS the Drum until the situation is resolved. >From Grandfather Cro Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/ or Come visit us. "Native Village" [email protected]
Dreams As soon as manhood is attained, the young Indian must secure his "charm," or "medicine." After a sweat-bath, he retires to some lonely spot, and there, for four days and nights, if necessary, he remains in solitude. During this time he eats nothing; drinks nothing; but spends his time invoking the Great Mystery for the boon of a long life. In this state of mind, he at last sleeps, perhaps dreams. If a dream does not come to him, he abandons the task for a time, and later on will take another sweatbath and try again. Sometimes dangerous cliffs, or other equally uncomfortable places, are selected for dreaming, because the surrounding terrors impress themselves upon the mind, and even in slumber add to the vividness of dreams. At last the dream comes, and in it some bird or animal appears as a helper to the dreamer, in trouble. Then he seeks that bird or animal; kills a specimen; and if a bird, he stuffs its skin with moss and forever keeps it near him. If an animal, instead of a bird, appears in the dream, the Indian takes his hide, claws, or teeth; and throughout his life never leaves it behind him, unless in another dream a greater charm is offered. If this happens, he discards the old "medicine" for the new; but such cases are rare. Sometimes the Indian will deck his "medicine-bundle" with fanciful trinkets and quill-work At other times the "bundle" is kept forever out of the sight of all uninterested persons, and is altogether unadorned. But "medicine" is necessary; without it, the Indian is afraid of his shadow. An old chief, who had been in many battles, once told me his great dream, withholding the name of the animal or bird that appeared therein and became his "medicine." He said that when he was a boy of twelve years, his father, who was chief of his tribe, told him that it was time that he tried to dream. After his sweat-bath, the boy followed his father without speaking, because the postulant must not converse or associate with other humans between the taking of the bath and the finished attempt to dream. On and on into the dark forest the father led, followed by the naked boy, till at last the father stopped on a high hill, at the foot of a giant pine-tree. By signs the father told the boy to climb the tree and to get into an eagle's nest that was on the topmost boughs. Then the old man went away, in order that the boy might reach the nest without coming too close to his human conductor. Obediently the boy climbed the tree and sat upon the eagle's nest on the top. "I could see very far from that nest," he told me. "The day was warm and I hoped to dream that night, but the wind rocked the tree top, and the darkness made me so much afraid that I did not sleep. "On the fourth night there came a terrible thunder-storm, with lightning and much wind. The great pine groaned and shook until I was sure it must fall. All about it, equally strong trees went down with loud crashings, and in the dark there were many awful sounds -- sounds that I sometimes hear yet. Rain came, and I grew cold and more afraid. I had eaten nothing, of course, and I was weak -- so weak and tired, that at last I slept, in the nest. I dreamed; yes, it was a wonderful dream that came to me, and it has most all come to pass. Part is yet to come. But come it surely will. "First I saw my own people in three wars. Then I saw the Buffalo disappear in a hole in the ground, followed by many of my people. Then I saw the whole world at war, and many flags of white men were in this land of ours. It was a terrible war, and the fighting and the blood made me sick in my dream. Then, last of all, I saw a 'person' coming -- coming across what seemed the plains. There were deep shadows all about him as he approached. This 'person' kept beckoning me to come to him, and at last I did go to him. "'Do you know who I am,' he asked me. "'No, "person," I do not know you. Who are you, and where is your country?' "'If you will listen to me, boy, you shall be a great chief and your people shall love you. If you do not listen, then I shall turn against you. My name is "Reason."' "As the 'person' spoke this last, he struck the ground with a stick he carried, and the blow set the grass afire. I have always tried to know that 'person.' I think I know him wherever he may be, and in any camp. He has helped me all my life, and I shall never turn against him -- never." That was the old chief's dream and now a word about the sweat-bath. A small lodge is made of willows, by bending them and sticking the ends in the ground. A completed sweatlodge is shaped like an inverted bowl, and in the centre is a small hole in the ground. The lodge is covered with robes, bark, and dirt, or anything that will make it reasonably tight. Then a fire is built outside and near the sweatlodge in which stones are heated. When the stones are ready, the bather crawls inside the sweat-lodge, and an assistant rolls the hot stones from the fire, and into the lodge. They are then rolled into the hole in the lodge and sprinkled with water. One cannot imagine a hotter vapor bath than this system produces, and when the bather has satisfied himself inside, he darts from the sweat-lodge into the river, winter or summer. This treatment killed thousands of Indians when the smallpox was brought to them from Saint Louis, in the early days. That night in the lodge War Eagle told a queer yarn. I shall modify it somewhat, but in our own sacred history there is a similar tale, well known to all. He said: "Once, a long time ago, two 'thunders' were travelling in the air. They came over a village of our people, and there stopped to look about. "In this village there was one fine, painted lodge, and in it there was an old man, an aged woman, and a beautiful young woman with wonderful hair. Of course the 'thunders' could look through the lodge skin and see all that was inside. One of them said to the other: 'Let us marry that young woman, and never tell her about it.' "'All right,' replied the other 'thunder.' 'I am willing, for she is the finest young woman in all the village. She is good in her heart, and she is honest.' "So they married her, without telling her about it, and she became the mother of twin boys. When these boys were born, they sat up and told their mother and the other people that they were not people, but were 'thunders,' and that they would grow up quickly. "'When we shall have been on earth a while, we shall marry, and stay until we each have four sons of our own, then we shall go away and again become "thunders,"' they said. "It all came to pass, just as they said it would. When they had married good women and each had four sons, they told the people one day that it was time for them to go away forever. "There was much sorrow among the people, for the twins were good men and taught many good things which we have never forgotten, but everybody knew it had to be as they said. While they lived with us, these twins could heal the sick and tell just what was going to happen on earth. "One day at noon the twins dressed themselves in their finest clothes and went out to a park in the forest. All the people followed them and saw them lie down on the ground in the park. The people stayed in the timber that grew about the edge of the park, and watched them until clouds and mists gathered about and hid them from view. "It thundered loudly and the winds blew; trees fell down; and when the mists and clouds cleared away, they were gone -- gone forever. But the people have never forgotten them, and my grandfather, who is in the ground near Rocker, was a descendant from one of the sons of the 'thunders.' Ho!" Indian Why Stories , Sparks From War Eagle's Lodge-Fire , Frank B.Linderman, [CO SKEE SEE CO COT] , Published: 1915 , And Is Now In The Public Domain. Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/ or Come visit us. "Native Village" [email protected]