Cree Prophesy - Cree Warriors of the Rainbow Last century an old wise woman of the Cree Indian nation, named "Eyes of Fire", had a vision of the future. She prophesied that one day, because of the white mans' or Yo-ne-gis' greed, there would come a time, when the earth being ravaged and polluted, the forests being destroyed, the birds would fall from the air, the waters would be blackened, the fish being poisoned in the streams, and the trees would no longer be, mankind as we would know it would all but cease to exist. There would come a time when the "keepers of the legend, stories, culture rituals, and myths, and all the Ancient Tribal Customs" would be needed to restore us to health, making the earth green again. They would be mankind's key to survival, they were the "Warriors of the Rainbow". There would come a day of awakening when all the peoples of all the tribes would form a New World of Justice, Peace, Freedom and recognition of the Great Spirit. The "Warriors of the Rainbow" would spread these messages and teach all peoples of the Earth or "Elohi". They would teach them how to live the "Way of the Great Spirit". They would tell them of how the world today has turned away from the Great Spirit and that is why our Earth is "Sick". The "Warriors of the Rainbow" would show the peoples that this "Ancient Being" (the Great Spirit), is full of love and understanding, and teach them how to make the "Earth or Elohi" beautiful again. These Warriors would give the people principles or rules to follow to make their path light with the world. These principles would be those of the Ancient Tribes. The Warriors of the Rainbow would teach the people of the ancient practices of Unity, Love and Understanding. They would teach of Harmony among people in all four corners of the Earth. Like the Ancient Tribes, they would teach the peoples how to pray to the Great Spirit with love that flows like the beautiful mountain stream, and flows along the path to the ocean of life. Once again, they would be able to feel joy in solitude and in councils. They would be free of petty jealousies and love all mankind as their brothers, regardless of color, race or religion. They would feel happiness enter their hearts, and become as one with the entire human race. Their hearts would be pure and radiate warmth, understanding and respect for all mankind, Nature and the Great Spirit. They would once again fill their minds, hearts, souls, and deeds with the purest of thoughts. They would seek the beauty of the Master of Life -the Great Spirit! They would find strength and beauty in prayer and the solitude of life. Their children would once again be able to run free and enjoy the treasures of Nature and Mother Earth. Free from the fears of toxins and destruction, wrought by the Yo-ne-gi and his practices of greed. The rivers would again run clear, the forests be abundant and beautiful, the animals and birds would be replenished. The powers of the plants and animals would again be respected and conservation of all that is beautiful would become a way of life. The poor, sick and needy would be cared for by their brothers and sisters of the Earth. These practices would again become a part of their daily lives. The leaders of the people would be chosen in the old way - not by their political party, or who could speak the loudest, boast the most, or by name calling or mud slinging, but by those whose actions spoke the loudest. Those who demonstrated their love, wisdom and courage and those who showed that they could and did work for the good of all, would be chosen as the leaders or Chiefs. They would be chosen by their "quality" and not the amount of money they had obtained. Like the thoughtful and devoted "Ancient Chiefs", they would understand the people with love, and see that their young were educated with the love and wisdom of their surroundings. They would show them that miracles can be accomplished to heal this world of its ills, and restore it to health and beauty. The tasks of these "Warriors of the Rainbow" are many and great. There will be terrifying mountains of ignorance to conquer and they shall find prejudice and hatred. They must be dedicated, unwavering in their strength, and strong of heart. They will find willing hearts and minds that will follow them on this road of returning "Mother Earth" to beauty and plenty - once more. The day will come, it is not far away. The day that we shall see how we owe our very existence to the people of all tribes that have maintained their culture and heritage. Those that have kept the rituals, stories, legends and myths alive. It will be with this knowledge, the knowledge that they have preserved, that we shall once again return to "harmony" with Nature, Mother Earth and mankind. It will be with this knowledge that we shall find our "Key to our Survival". This is the story of the "Warriors of the Rainbow". Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/ or Come visit us. "Native Village" [email protected]

Cree Indian History - Cree Cree (contracted from Kristinaux, French form of Kenistenoag, given as one of their own names). An important Algonquian tribe of British America whose former habitat was in Manitoba and Assiniboia, between Red and Saskatchewan rivers. They ranged northeastward down Nelson river to the vicinity of Hudson Bay, and northwestward almost to Athabasca lake. When they first became known to the Jesuit missionaries a part of them resided in the region of James Bay, as it is stated as early as 1640 that "they dwell on the rivers of the north sea where Nipissings go to trade with them"; but the Jesuit Relations of 1661 and 1667 indicate a region farther to the northwest as the home of the larger part of the tribe. A portion of the Cree, as appears from the tradition given by Lacombe (Diet. Lang. Cris), inhabited for a time the region about Red river, intermingled with the Chippewa and Maskegon, but were attracted to the plains by the buffalo, the Cree like the Chippewa being essentially a forest people. Many bands of Cree were virtually nomads, their movements being governed largely by the food supply. The Cree are closely related, linguistically and of otherwise, to the Chippewa. Hayden regarded them as an offshoot of the latter, and the Maskegon another division of the same ethnic group. At some comparatively recent time the Assiniboin, a branch of the Sioux, in consequence of a quarrel, broke away from their brethren and sought alliance with the Cree. The latter received them cordially and granted them a home in their territory, thereby forming friendly relations that have continued to the present day. The united tribes attacked and drove southwestward the Siksika and allied tribes who formerly dwelt along the Saskatchewan. The enmity between these tribes and both the Siksika and the Sioux has ever since continued. After the Cree obtained firearms they made raids into the Athapascan country, even to the Rocky mountains. and as far north as Mackenzie river, but Churchill river was accounted the extreme north limit of their territory, and in their cessions of land to Canada they claimed nothing beyond this line. Mackenzie, speaking of the region of Churchill river, says the original people of this area, probably Slaves, were driven out by the Cree. As the people of this tribe have been friendly from their first intercourse with both the English and the French, and until quite recently were left comparatively undisturbed in the enjoyment of their territory, there has been but little recorded in regard to their history. This consists almost wholly of their contests with neighboring tribes and their relations with the Hudson Bay Co. In 1786, according to Hind, these Indians, as well as those of surrounding tribes, were reduced to less than half their former numbers by smallpox. The same disease again swept off at least half the prairie tribes in 1838. They were thus reduced, according to Hind, to one-sixth or one-eighth of their former population. In more recent years, since game has become scarce, they have lived chiefly in scattered bands, depending largely on trade with the agents of the Hudson Bay Co. At present they are gathered chiefly in bands on various reserves in Manitoba, mostly with the Chippewa. Their dispersion into bands subject to different conditions with regard to the supply and character of their food has resulted in varying physical characteristics; hence the varying descriptions given by explorers. Mackenzie, who describes the Cree comprehensively, says they are of moderate stature, well proportioned, and of great activity. Their complexion is copper-colored and their hair black, as is common among Indians. Their eyes are black, keen, and penetrating; their countenance open and agreeable. In regard to the women he says: "Of all the nations which I have seen on this continent, the Knisteneaux women are the most comely. Their figure is generally well proportioned, and the regularity of their features would be acknowledged by the inure civilized people of Europe. Their complexion has less of that dark tinge which is common to those savages who have less cleanly habits.'' Umfreville, from whom Mackenzie appears to have copied in part what is here stated, says that they are more inclined to be lean of body than otherwise, a corpulent Indian being "a much greater curiosity than a sober one." Clark (Sign Language, 1885) describes the Cree seen by him as wretchedly poor and mentally and physically inferior to the Plains Indians; and Harmon says that those of the tribe who inhabit the plains are fairer and more cleanly than the others. Their hair was cut in various fashions, according to the tribal divisions, and by some left in its natural state. Henry says the young men shaved off the hair except a small spot on the crown of the head. Their dress consisted of tight leggings, reaching nearly to the hip, a strip of cloth or leather about 1 ft. wide and 5 ft. long passing between the legs and under a belt around the waist, the ends being allowed to hang down in front and behind; a vest or shirt reaching to the hips; sometimes a cap for the head made of a piece of fur or a small skin, and sometimes a robe thrown over the dress. These articles, with moccasins and mittens, constituted their apparel. The dress of the women consisted of the same materials, but the shirt extended to the knees, being fastened over the shoulders with cords and at the waist with a belt, and having a flap at the shoulders; the arms were covered to the wrist with detached sleeves. Umfreville says that in trading, fraud, cunning, Indian finesse, and every concomitant vice was practiced by them from the boy of 12 years to the octogenarian, but where trade was not concerned they were scrupulously honest. Mackenzie says that they were naturally mild and affable, as well as just in their dealings among themselves and with strangers; that any deviation from these traits is to be attributed to the influence of the white traders. He also describes them as generous, hospitable, and exceedingly good natured except when under the influence of spirituous liquor. Chastity was not considered a virtue among them, though infidelity of a wife was sometimes severely punished. Polygamy was common; and when a man's wife died it was considered his duty to marry her sister, if she had one. The arms and utensils used before trade articles were introduced by the whites were pots of stone, arrow-points, spearheads, hatchets, and other edged tools of flint, knives of buffalo rib, fishhooks made out of sturgeon hones, and awls from bones of the moose. The fibrous roots of the white pine were used as twine for sewing their bark canoes, and a kind of thread from a weed for making nets. Spoons and pans were fashioned front the horns of the moose (Hayden). They sometimes made fishhooks by inserting a piece of bone obliquely into a stick and sharpening the point. Their lines were either thongs fastened together or braided willow bark. Their skin tipis, like those of the northern Athapascans, were raised on poles set up in conical form, but were usually more commodious. They occasionally erect a larger structure of lattice work, covered with birch bark, in which 40 men or more can assemble for council, feasting, or religious rites. The dead were usually buried in shallow graves, the body being covered with a pile of stones and earth to protect it from beasts of prey. The grave was lined with branches, some of the articles belonging to the deceased being placed in it, and in some sections a sort of canopy was erected over it. Where the deceased had distinguished himself in war his body was laid, according to Mackenzie, on a kind of scaffolding; but at a later date Hayden says they did not practice tree or scaffold burial. Tattooing was almost universal among the Cree before it was abandoned through the influence of the whites. The women were content with having a line or two drawn from the corners of the month toward the angles of the lower jaw; but some of the men covered their bodies with lines and figures. The Cree of the Woods are expert canoe men and the women lighten considerably their labors by the use of the canoe, especially where lakes and rivers abound. A double-head drum and a rattle are used in all religious ceremonies except those which take place in the sweat house. Their religious beliefs are generally similar to those of the Chippewa. In 1776, before smallpox had greatly reduced them, the population of the Cree proper was estimated at about 15,000. Most of the estimates during the last century give them from 2,500 to 3,000. There are now about 10,000 in Manitoba (7,000 under agencies) and about 5,000 roving in Northwest Territory; total, 15,000. Handbook of American Indians (1906) ~ Frederick W. Hodge Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/ or Come visit us. "Native Village" [email protected]

** SPECIAL ALERT!! TELL YELLOWSTONE NATIONAL PARK: NO VACCINATING WILD BUFFALO! BUY-OUT THE CATTLE! Wild buffalo need your voice today! Yellowstone National Park has released a Draft Environmental Impact Statement (DEIS) to begin shooting wild buffalo with an ineffective, costly, harmful, intrusive, and culturally unacceptable brucellosis vaccine. You can read through the document at http://www.buffalofieldcampaign.org/science/vaccinationprogram.html The Park intends to spend $9 million taxpayer dollars to vaccinate half the wild bison population annually for 30 years with "an imperfect vaccine" approved for use in cattle, not wild buffalo. Yellowstone National Park admits its' decision the "environmentally preferred alternative" could result in the organism spreading and infecting more buffalo with more harmful and persistent variations of brucella abortus. Yellowstone National Park does not disclose or admit what these unknown effects would be for individual buffalo and this unique and distinct population as a whole. Vaccination could jeopardize America's last wild population because Yellowstone National Park is willing to base its decision on "uncertainty", "incomplete and unavailable" science. Wild buffalo have developed their own immunity and resistance to brucellosis since contracting it from cattle over 100 years ago. Wild buffalo have never transmitted the disease back to the cattle it came from. Furthermore, Yellowstone National Park's SRB51 vaccine has not been proven safe as pregnant buffalo miscarry according to one study by scientists. Vaccination is another in a long list of invasive, intrusions into the lives of America's last wild buffalo. Remotely vaccinated buffalo will be marked "via biobullet or paint-ball gun" and buffalo vaccinated in capture pens will be marked via "pit tags" implanted under their hides. The cattle industry should bear the cost of a safe, effective vaccine for mandatory use in cattle. Additionally, millions in taxpayer funds sought by the National Park Service for vaccination would be far more effectively spent buying cattle that graze in the buffalo's native range. Where cows still graze, funds can be used to erect wildlife proof fencing for cattle. PLEASE SUBMIT YOUR COMMENTS: Yellowstone National Park is accepting comments through July 26, 2010. Please tell them to abandon this ill-conceived and harmful plan. Vaccinating wild buffalo is an inappropriate action and use of Yellowstone National Park, and poses an unacceptable harm to America's last wild buffalo. TAKE ACTION TODAY! Urge Yellowstone to reject all alternatives in its Draft Environmental Impact Statement, and develop an alternative to buy out cattle in the buffalo's range. Comments are being accepted electronically only through the Park's web form (no email or fax allowed): http://parkplanning.nps.gov/commentForm.cfm?parkID=111&projectID=10736&documentId=34079 Alternatively, mail your comments to: Bison Ecology & Management Office Center for Resources P.O. Box 168 Yellowstone National Park, WY 82190. Call Superintendent Suzanne Lewis and let her know you oppose the Park's ill-conceived plan to vaccinate wild buffalo inside Yellowstone National Park and support buying out cattle in buffalo's native range: (307) 344-2213. BFC has prepared some TALKING POINTS below to help you build your comments. Speak from your heart, with your buffalo wisdom, and personalize your comments fully. If you have any questions about the adverse impacts of vaccinating wild buffalo, please contact [email protected] SIGNIFICANT ISSUES TO ADDRESS IN YOUR PERSONALIZED COMMENTS: 1. WILD BUFFALO TRUST ALTERNATIVE D: Request Yellowstone National Park develop an alternative to buyout cattle in Yellowstone, Madison, and Gallatin river valleys. * In light of the fact that vaccinating wildlife is ineffective, costly, harmful, intrusive, and culturally unacceptable, request Yellowstone National Park develop an alternative and disclose impacts to buy out cattle that graze in the buffalo's range. * Yellowstone National Park anticipates spending $9 million taxpayer dollars vaccinating buffalo inside Yellowstone National Park. (Appendix F) This funding could be allocated to buy out cattle on private lands and conserve the habitat in perpetuity for native wildlife. * High priority habitats to buyout cattle include wildlife migration corridors in the Gardiner basin and Hebgen basin. * The buy out should focus on connectivity of habitats and wildlife migration in the Yellowstone, Madison, and Gallatin river valleys. * Where cows still graze, funds could be used to erect wildlife proof fencing around cattle. * Free range dispersal of buffalo where cattle no longer graze across the landscape would allow buffalo access to forage to meet their nutritional needs and maintain healthy populations for future generations. * This alternative, the WILD BUFFALO TRUST ALTERNATIVE D, meets the Park's mandate from the U.S. Congress to conserve and leave buffalo "unimpaired for the enjoyment of future generations", Park management policies and directives requiring "protection of ecological processes and native species in a relatively undisturbed environment", is ecosystem based and ecologically sound, and should be fully considered in a supplemental environmental impact statement for the public to review and comment on. (Chapter 1.5, 1.6, 1.7, Appendix E) * Request an extension for the Park to study and develop and disclose the results of this alternative and give the American people time to review and comment. 2. National Park Service's vaccination plan inside Yellowstone National Park threatens the wildness of buffalo. * Vaccinating wild buffalo is part of the framework of the Interagency Bison Management Plan that treats wild buffalo like livestock and not as the national icon they are - AMERICA'S only wild buffalo to continuously occupy their native range. * Every Autumn and in May and June for eighteen weeks over a 30 year period wild buffalo will be closely approached and shot with a vaccine approved for use in cattle not wild buffalo. (Appendix F) * Shooting vaccines into buffalo at close range is another part of the Park's endless intrusion into buffalo's evolutionary adaptation as an indigenous wildlife species. * Government harassment off habitat, capture for slaughter, orphaning calves for a quarantine experiment that commodifies 3 of 4 offspring for America's largest domestic bison rancher Ted Turner, that inhumanely confines and breaks social groups in capture pens, radio collaring, vaginal telemetry, marking wild buffalo with ear tags and paint, and now vaccination of half the population for decades. These are livestock management techniques that impair buffalo's wild character and leads to domestication of an irreplaceable wildlife species. * Vaccinated buffalo will be shot with paint balls or implanted with tags under their hides. (Chapter 2.2.2) * Wild: free natural state of living; a wild primitive state untouched by civilization, self-willed. * For further reference see BFC's Buffalo Bill of Rights: http://www.buffalofieldcampaign.org/aboutbuffalo/buffalobillofrights.html 3. Yellowstone National Park's vaccine could jeopardize America's last wild buffalo population. * Yellowstone National Park is willing to base its decision to vaccinate buffalo on "uncertainty", "incomplete and unavailable" science. (Chapter 4.2) * According to Yellowstone National Park's impact statement: "using less effective vaccines or delivering the vaccine to a relatively small proportion of the eligible animals can lead to adaptive changes in the disease pathogen that select for variants able to evade the immunological response induced by the vaccine. These vaccine-adapted variants can then spread in the population, reduce the efficiency of the vaccination program, and result in longer-term evolutionary changes in the host-pathogen association." (Chapter 4.2) * Additionally, Yellowstone National Park admits: "These aspects of SRB51 and the life history of B. abortus may provide a selective advantage for bacteria whereby SRB51 vaccination becomes ineffective leading to an increase in transmission potential, stronger persistence within the bison host, and greater pathogenicity (i.e., virulence or degree of intensity of the disease produced by a pathogen). This potential adaptation of B. abortus to SRB51 could be exacerbated if delivery via remote vaccination is hampered due to logistics or bison behavior and only a relatively small proportion of the eligible females are vaccinated." (Chapter 4.2) * In other words, vaccinating buffalo with SRB51 could lead to increased levels of brucella abortus transmission in the Yellowstone ecosystem, more virulent forms and stronger persistence of brucella abortus in wild buffalo. * Yellowstone National Park does not disclose or admit what these unknown effects would entail for individual buffalo and the buffalo population as a whole. * Vigilant surveillance might detect this irretrievably bad result for buffalo, but there is no way to "mitigate" a more virulent, persistent, infectious disease arising from Yellowstone National Park's vaccination program. * It is an unacceptable harm and risk that Yellowstone National Park's vaccination program could jeopardize the viability and future of our last wild buffalo population. 4. Vaccinating wild buffalo is culturally unacceptable to American Indian Tribes and to all American's who honor wildlife. * For thousands of years, the greater Yellowstone ecosystem was a traditional territory and shared buffalo hunting grounds for Crow, Eastern Shoshone, Salish and Kootenai, Shoshone-Bannock, Blackfeet, Nez Perce, Northern Arapaho, Northern Cheyenne, Gros Ventre, Flathead, and Upper Pend d'Oreille Tribes. (Chapter 3.7) * Yellowstone National Park does not disclose how it intends to "mitigate" traditional cultural concerns raised by Tribes in consultation including: ~ Respectful treatment of the bison, including allowing them to roam freely without fencing or disrespectful hazing. ~ Vaccine contamination of meat for consumption and ceremonial purposes. ~ Preservation of wickiups, stone alignments, and other cultural features associated with bison. * The public trust resource of America's last wild buffalo is to be conserved and protected for future generations. Vaccination, and the Interagency Bison Management Plan from which it originates, diminishes buffalo's ability to live out their life history as a wildlife species and remain wild and free in their native range. 5. Vaccinating wild buffalo inside Yellowstone National Park does not protect the population and will not placate Montana's cattle industry. * Fortunately, buffalo's unique genetic makeup and natural immunity to infectious diseases has served them well since becoming infected with brucella abortus from cattle 100 years ago. (Chapter 2.7) The harm done to buffalo comes not from disease but taxpayer funded government-led slaughter of buffalo in the name of disease risk management in our National Parks and Forests. * As noted in Yellowstone National Park's impact statement, vaccinating buffalo does not satisfy cattle ranchers: "The proposed remote delivery vaccination actions will be implemented with federal funding and will not reduce the seroprevalence of brucellosis sufficiently (i.e., eradication) to alter perceptions of livestock operators, producers, and regulators regarding the risk of brucellosis transmission from bison and elk to cattle." (Executive Summary) * It is misleading to claim that vaccination will lead to greater tolerance for buffalo on habitats outside the Park. Montana has no tolerance for wild buffalo period. In so far, as the U.S. Congress continues to fund Montana's no tolerance position, buffalo will continue to be harassed off their habitat and harmed to make way for a few more head of cattle to graze the buffalo's range. * Rather than further harming our native wild buffalo using tools designed for domestic livestock, the cattle industry must be held accountable for introducing brucellosis to native wildlife and take responsibility for developing an effective brucellosis vaccine for mandatory use in livestock. The cattle industry is, after all, responsible for the presence of brucellosis - and many other diseases- in the Yellowstone ecosystem. Wildlife proof fencing would also prevent commingling of wild elk, buffalo, and domestic cattle. 6. Vaccinating buffalo is a harmful, costly, wasteful and failed strategy as indicated by Yellowstone National Park's own evidence. * SRB51 vaccine causes abortions in females (Palmer et al. 1996). (Appendix C) * Over $9 million taxpayer dollars will be spent over the next 30 years on a vaccine that is ineffective in wild buffalo. Under Yellowstone National Park's environmentally preferred alternative, "approximately 25% of the target group received protection from the vaccine." (Appendix J) * Yellowstone National Park admits in its impact statement: "experiments conducted by Texas A&M University concluded that vaccination with Strain RB51 provides no protection from aborted pregnancies." (Executive Summary) * Yellowstone National Park also admits vaccination is "unlikely to reduce the seroprevalence of brucellosis in wildlife sufficiently (i.e., near zero) to alter the perceptions of livestock operators, producers, and regulators regarding the risk of brucellosis transmission to cattle from wildlife." (Chapter 1.11.2) MORE INFORMATION ONLINE: > Visit BFC's Yellowstone Bison Vaccination Web Page: http://www.buffalofieldcampaign.org/science/vaccinationprogram.html > Read BFC Executive Director Dan Brister's Opinion-Editorial about Why Vaccinating Wild Bison is Wrong: http://www.buffalofieldcampaign.org/media/press0405/news0405/121304oped.html THANK YOU for taking action on behalf of America's last wild population of buffalo! Please share this alert with others - spread the word to save these herds! 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

Creator, lover, destroyer, magician It is no wonder Coyote tales are so abundant in the folklore of western Native America. Coyote entertains us and teaches us at the same time. He is the traditional Good Guy and Bad Guy rolled into one. He will shock and entertain us, but best of all, we learn from him a great deal about what not to do in life. EXCERPTS FROM THE BOOK, Wind Wolf Woman "I thought wolves and coyotes ran together," said Meeko, still not understanding the vast difference between the two. "Well, Grandson, thinking does not always make it so. I said Coyote is Wolf's helper, not his companion. You must stop speaking on a subject that you no nothing about, or old Coyote will surely make you the village idiot. Meeko, the crafty Coyote lives a shameless life and has the nerve to openly demonstrate his deceit in all of his ever clever, cunning ways. It's his nature to fall victim to his own tricks and he never seems to learn from the error of his ways, even though he continues to give himself many painful and funny experiences. They are sly, gullible and indestructible characters. They can get banged up, bruised, burned, smashed, drowned, and almost killed but they still come back none the wiser from their many misfortunes in life. I'm telling you, no one is more bewildered than old Coyote when he falls into his own traps. "Aaah, Grandson, can't you see the humor in this clever one's teachings? He goes through life as a trickster, yet his experiences build him a strong endurance as he continues to suffer from his own follies. You must be very careful when this shortsighted clown touches your life. Coyote thrives on his thieving, cowardice and mischievous ways. He loves to play tricks on others and will only fight when the stakes are in his favor. I've seen this scavenger become so confused by what he was doing that he ended up becoming the prey of his own hunt. Coyotes will fake being hurt, just to lure prey into their hungry pack. I once saw a coyote suck up his stomach to where he looked so skinny that I thought I was looking at a pile of bones covered with a pitiful piece of flesh," chuckled Granbear. "Aaah, yes, as a young boy I loved following a coyote pack. They taught me much with their funny ways keeping me entertained for hours. I admire Coyote's curiosity and his ability to elude anyone. This troublemaker is the master when it comes to a wild imagination but it is coyote who gives life a great sense of humor. It was Coyote who gave me my sense of humor and taught me to never take myself too seriously. That's why he's called the trickster. This animal works very hard to outwit himself as well as others. Why Grandson, he can transform himself into anything. He could be that stone sitting over there by the fire, listening to my story. "Aaah, Grandson, when Coyote enters your life, know he's up to no good and you better get ready for a world of turmoil and pain. You can always recognize his power in a human, chuckled Granbear, as he remembered all the coyote people that had come and gone from his life. "Granbear, are coyotes just dumb? Why would anyone want to make the same mistakes over and over again if it keeps hurting them?" "Meeko, Coyote isn't dumb, he's a brilliant, but twisted critter disguised to trick the world. All humans should know that Coyote thrives on deception but never thinks of himself as a troublemaker. He goes through life blaming others for his problems, but most times it's his own doing that brings suffering, failure and terrible consequences into his life. Sometimes it makes me wonder why he can't see how smart he is and use that power to help others, rather than destroy everything around him. Aaah, yes, Meeko, when you find yourself in a bad situation, know there's an old Coyote hidden in your personality someplace," cautioned Granbear. "Granbear, do you think I have Coyote power?" "Absolutely! Look at your life. Coyote teaches us the duality of life. He's a survivor and can adapt to any situation. Why, sometimes he actually acts superior to others and throws his power around, while other times he will act unassuming and very humble. This way he keeps you off balance and confused and before you know it, you have outwitted yourself. I know Coyote is walking proof that we all have the potential to become good or bad. Personally, I like the cleverness of Coyote power. The old people consider him the Sacred Medicine Dog with many magical powers. Yep, I think it will be a toss-up between Coyote and the cockroach to see who will be the last survivor on Mother Earth. Just remember, when you hear Coyote's voice riding on the winds, get ready for trouble, because that crazy joker is loose and running wild again. Now let me get some sleep. We'll talk more tomorrow about these two animals," said Granbear as he crawled into his bedroll. Disappointed, Meeko waited until Granbear drifted off to sleep before leaving to meet his friends at the corral for a late night escapade on horseback. Sneaking back to camp near daybreak, Meeko fell on top of his bedroll and was asleep instantly. Granbear awakened earlier than usual and insisted that Meeko join him in the Medicine Wheel. Tired and sleepy, Meeko got up in a somewhat of a crabby mood. "Stop dawdling, Meeko," chided Granbear, over breakfast. "There's a price to pay when you take your time to play rather than get a good nights sleep. So Coyote, it's time we go to he Medicine Wheel. I know you have a great imagination when you're on the back of a horse and today I want you to use that imagination, he said with a twinkle in his eye, matching his all knowing smile. Meeko understood that Granbear wasn't joking and meant business. He quickly pulled his hair back from his face, thrilled that Granbear was pouring himself another cup of coffee so he could grab a quick breakfast. When they finally arrived at the Medicine Wheel, Meeko entered the sacred circle in the proper manner and went directly to sit in the North Door with head bowed. Granbear began to speak as Meeko fought sleep and nodded his head in silence. "Grandson, very soon you will be studying with Winterhawk, and he will expect you to know certain things. I'm going to prepare you for those trips in the wilderness with him. Now listen closely, Coyote uses his mind, not brute force. But if you ever see a hurt or trapped coyote or wolf while you're with Winterhawk, don't go near, because it will tear the flesh from your bones. If you ever see a coyote alone, don't trust that he is. Always look around with great caution because they usually hunt in pairs. Coyotes eat rabbits, ground squirrels, rodents and whatever remains they find at another animal's kill. "Coyote has a good hunting relationship with many of the flying ones and some four legs. Once I saw him working a kill with a badger. Now, Badger is a no nonsense kinda guy. He fears nothing and is extremely confident. I watched these two meet and stand very still for a long time, staring eyeball to eyeball at each other. Suddenly, as if they had reached some kind of agreement, they turned quickly and traveled in opposite directions. Suddenly without a word, they stopped then turned around and cautiously moved back toward each other flushing a bevy of quail from the bushes. A rabbit also ran out and zigzagged across an open field. Well, Grandson that old Badger grabbed that rabbit and one unlucky quail became old Coyote's meal. Meeko, as I told you, Old Coyote will eat anything, unless it eats him first," chuckled Granbear. Meeko's eyes widened in amazement. He understood but still wondered if he had some Coyote blood in him as a result of his life with Renna. As if reading his thoughts, Granbear said, "Aaah, Grandson, sometimes I worry about your life with Renna. You have traveled great distances from home and have learned how to survive in the streets. Aaah, yes, this makes me wonder if you're not related to Coyote." "Oh, Granbear! I've thought the same thing! Do you think my living with Renna has something to do with who I am?" questioned Meeko, genuinely interested in the answer. "Hmmm, if you've accepted some of her negative thinking as your way of life, you could be infected and have some future heartaches. But, Meeko, I do agree that you have gotten Coyote's attention," said Granbear, emphasizing his point by making soft yipping sounds near his grandsons ear. "This is how Coyote tells you he is through talking." Then without a word, Granbear got up and headed for the arbor to visit with Flying Feather, who had just arrived. Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/ or Come visit us. "Native Village" [email protected]

Creation A Yokut Tale - Yokut A Great Flood had occurred upon Earth long, long ago. While Earth was still covered with water, there were no living creatures upon the land. Then out of the sky one day glided an enormous Eagle with a black Crow riding upon its back, searching for a place to light. Around and around Eagle flew until he discovered a projecting tree stump, or what appeared to be a stump, upon which he landed to rest. There was a home at last upon the flat surface, which was amply large enough for Eagle and Crow to roost upon. From here, they surveyed the greenish gray water as far as they could see. The sky was a gorgeous bright blue with a few white drifting clouds, occasionally swirled by a passing breeze. All seemed serene to Eagle and Crow. Small fish were visible below the water, sometimes leaping out of the sea playfully. Hunger caused Eagle and Crow to swoop down, catching a meal for themselves from time to time. Soon a game developed between the two birds to see which one would be the winner in the fish-catching contest. Upon their return to the stump, however, they always shared the reward. Because of Eagle's great size and wingspan, he soared to great heights and surveyed widely, as the two birds often flew in opposite directions exploring for land. But no land did they find. No other flying creatures did they see. But they always returned to their home base on the tree stump. Between them, they wondered "How can we possibly think of a way to make land?" "We know we cannot dive deep enough to find dirt, and the fish are of no help except to provide food." Day after day these scenes were repeated, exploring in search of land or wondering how to create land, only to return to their stump and catch more fish. One morning soon thereafter and much to their surprise, a Duck was swimming around and around their stump. Occasionally, it dived deep in the water, rose to the surface chewing small fish, twisting its head from side to side trying to swallow its meal. One time, Duck emerged with more mud than fish in its mouth. Eagle and Crow bird-talked excitedly about this! "Can Duck possibly bring up enough mud for us to build land?" they wondered. How could they let Duck know that mud was what they needed most? An idea occurred to Eagle, which he bird-talked to Crow, "If we supply fish for Duck, maybe he will bring up more mud than fish." By trial and error, the two birds caught fish for Duck, placing them at the edge of the stump, until Duck learned that the fish were for him in exchange for mud! When Duck appeared on the surface after a deep dive, Eagle and Crow brushed off the mud from Duck's bill and his body with their wings. Progress was slow but steady. Gradually, Eagle had a pile of mud on his side of the stump and Crow had a similar pile on his side. Each placed fish on his own side for Duck, who now responded by carrying more and more mud to Eagle and Crow. This became a great game of fish-and-mud exchange. Duck worked very hard, consequently he was always hungry. The birds were surprised at how large each one's mud pile grew every day. In bird talk they said, "Duck is helping us to make a new world. This we will share equally." Occasionally, Eagle and Crow flew toward the horizon, exploring for any new signs of land. But they returned with nothing new to report; however, they noticed a slight lowering of water around the tree stump. "Surely, the flood must be coming to an end," Crow and Eagle bird-talked. Each day they watched for a change in the waterline. Each day their piles of mud seemed higher and higher. Faithful Duck kept up his good work as Eagle and Crow caught fish for him and scraped off mud from him for each side of the new world. Another time, Eagle flew high and far in search of dry land, not returning until late. The sun set and darkness enveloped his world on the stump. Next morning, to Eagle's surprise, he saw how much more mud he had acquired, and he was pleased. But after looking across at Crow's mud pile, Eagle was astounded to see that Crow had given himself twice as much mud while Eagle was away. "Was this Crow's idea of sharing the new world equally?" accused Eagle. Of course, they quarreled all that day and the next over Crow's unfairness. But the following day, they went back to work making their new land. Eagle decided that he must catch up. He caught two fish for Duck and put them in his usual place. Duck responded by bringing up mud twice to Eagle in exchange for his two fish. All three worked very hard for many, many moons. Gradually, Eagle's half of the new world became taller and taller than Crow's half, even though Crow seemed to work just as hard as Eagle. Duck was faithful to his task, never tiring in his effort to supply mud. Of course, Duck continued to give Eagle twice as much mud for his two fish. Crow never seemed to notice why Eagle's half became higher and higher than his half. One morning, as the sun rose brightly, the two birds looked down through the water and saw what appeared to be land! "So that is where Duck finds the mud," they bird-talked. They were pleased to see that the water was subsiding. How they hoped that soon they would be high and dry on their new world. But all was not so easy, for that very night lightning flashed across the waters and thunder rolled and rolled from one horizon to the other followed by a heavy, drenching rain. Eagle and Crow sought shelter in holes they dug into the sides of their mud piles. All night long the rain continued to fall, washing away much of the new world into the sea. As the rain stopped and the sun rose, Eagle and Duck looked out upon the waters and saw an arc of many colors reaching from one edge of the horizon across the sky to the other horizon. This brilliant display held their eyes in wonderment. What did it mean? They marveled at how long the colors lingered in the sky. Eagle flew toward the scene for a closer look, returning when the arc disappeared. In bird talk, Eagle and Crow decided that the storm of the night before must have been a clearing shower. They began their land-building project again, hoping that Duck would resume his work as mud-carrier. Soon the sun's rays burned strong and hot, packing the mud until it was hard. Duck appeared and the team of three continued to build the two halves of the new world. Day by day, the waters subsided and new land began to show above the waterline but far, far below the new creation by Eagle and Crow. Eagle's half became taller and taller and hard packed by the hot sun. Crow's share of the new world was still great, but never could become as large as Eagle's half of the new world. In retelling this creation story, Yokut tribal historians always claim that Eagle's half became the mighty Sierra Nevada Mountains. They also tell how Crow's half became known as the Coast Mountain Range. Yokut historians end their tale by saying that people everywhere honor the brave and strong Eagle, while Crow is accorded a lesser place because of his unfair disposition displayed during the creation of the new world by Eagle and Crow. Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/ or Come visit us. "Native Village" [email protected]

Creation Wyandotte - Wyandotte There were people living in the sky. Their patch of corn was just large enough to yield a meal a day. A woman whose occupation it was to gather the daily harvest, cut down the corn stalks, one day, and brought them home. She had thus wasted the corn harvest. That is why the men, being angry at her, cast her down through a hole in the sky. She fell through the air. There was nothing but water everywhere. No land was in sight. Wild geese, swimming about there, beheld something in the sky. The Gander said, "Let us go there; something is falling from above!" So there they went together; and the woman fell upon their backs, without even touching the water. After she had remained a long time there, the Geese said, "We are tired!" The Gander answered, "Someone else should now take care of her." The Big Turtle then swam to the surface of the water, and took the woman upon her back. The Toad soon came up, with just a small bit of dirt. She gave it to the woman and said, "Just put some of it all around the Turtle's shell, in the water." So the woman did; and then the land began to grow around her. Quite soon it had become quite large, and the woman did not need the turtle any longer to carry her. She lived on the island. In those days the children were not born as they are today. Whenever a child was desired, the people had just to think about it, and it was found anywhere, in the hollow trees, maybe. The woman on the island went out to chop wood. There she found two children, both boys. The first one she picked up she considered the elder. The next one was the younger brother. The boys grew fast. After a while they were big enough to go out hunting and kill birds. Their mother made bows and arrows for them. The woman at once found out that there was a great difference in the actions of the children. The younger one was quite mean. And, as they grew tip, it became more and more evident that one was good and the other bad. While the Evil One was busy with evil deeds, his elder brother was always bringing forth things that were good. The younger one would tear down the good things made by his brother. The Good One made the sugar-trees, the sap of which was pure syrup, running easily from the tapped trees. Only a little boiling made it into sugar. The evil brother poured water into the trees, so that there was no more syrup, but only sweet water, as we now find it. It is only after long and patient boiling that we now can reduce it to syrup. Now the Good One: created people, that is, just two persons. As he had also brought forth fruit trees, the Creator spoke to the first man and woman, saying, "You must not touch the fruit of this tree!" But his younger brother said to the woman, 'Why can't you eat the fruit of that tree?" She answered, "The Creator has forbidden it." The Evil One retorted, "If you eat the fruit of the tree, you shall be wise." Then the serpent, made by the Good One, but rendered mean by his younger brother, came to the woman and said, "You should eat the fruit of the tree." Then the woman was induced to eat the fruit, and, in turn, she induced the man to taste it. They both found its taste very good. It had not yet been swallowed by the man when the Creator appeared. "What are you doing?" asked he. There was no answer. As they were ashamed, they ran off and hid themselves. This was the garden of Eden. The Creator said, "You shall have to work hard for your bread; and then you shall die." >From that time, the people began to sin, just as they have done ever since. There was neither death nor sorrow in the early days. Now the people are wicked, and there is nothing but trouble everywhere. The two brothers were the good mind and the bad mind. Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/ or Come visit us. "Native Village" [email protected]

Legends and Folklore of the Northern Lights - Algonquin An Algonquin myth tells of when Nanahbozho, creator of the Earth, had finished his task of the creation, he traveled to the north, where he remained. He built large fires, of which the northern lights are the reflections, to remind his people that he still thinks of them. Folklore is from Legends of the Northern Lights, by Dorothy Jean Ray, The ALASKA SPORTSMAN, April 1958, reprinted in AURORA BOREALIS The Amazing Northern Lights, by S.I. Akasofu, Alaska Geographic, Volume 6, Number 2, 1979 Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/ or Come visit us. "Native Village" [email protected]

Creation Wyandot 2 - Wyandot Several brothers and sisters were living together. The only meal they had every day consisted of a single basketful of corn, the daily yield of their corn-patch. Tired of thus gathering of the corn for every meal, the young woman thought to herself one day, "Now, maybe, the easiest way is to cut the stalks [and gather the ears once for all]." So she cut down the corn stalks and gathered them all. Her brothers, in their grief, spoke to her and said, "You have spoilt everything and ruined our subsistence! You have wasted it all!" They dropped her through a hole into the ocean. Wild Geese were roaming about on the waters. Their leader exclaimed, "A body is falling from above. Let us all gather close together!" And the woman from above fell gently upon the backs of the Geese, as they were all assembled together. One of them spoke after a while and said, "We are getting tired. Let some one else now take our place." 'The Turtle, emerging from under the waters, said, "It is I, the next!" And the body of the woman fallen from above now rested upon the Turtle's back. Then the Toad went [down] and came back with a mouthful of dirt. She gave the dirt to the woman fallen from above, saying, "Do this! Sprinkle it about at arm's length where you lie." The Toad meant her to sprinkle the [grains of] earth all around her. So the woman did; and the land grew around her. She rose and began to walk about the new land. The Toad now gave to the woman grains of corn, beans, pumpkin seeds, and seeds of all the plants that are reaped. That is what the Toad did. After a while the woman felt very lonely. She thought, "I wish to find a child." It so happened that she found twin boys. Very soon she noticed, as they were growing in size, that the younger of the twins was not good, and that he only cared for the ruin of whatever his elder brother had undertaken. The elder brother made all that is found in the lap of our land. He created all the living beings and also the people. The Indian people were created by him, the Good One. His younger brother then came forward and said, "I too will make some people." And the monkeys he brought forth, as though they had been real human beings. Of the twins, the elder is Hamedijun, and the younger one the Underground dweller. Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/ or Come visit us. "Native Village" [email protected]

Creation The Origin of Death by Dying - Zuni The impetuous fathers of the Bear and Crane did not deliberate for long. No! Straightway they strode into the stream and feeling with their feet that it even might be forded-for so red were its waters that no footing could be seen through them-they led the way across; yet their fear was great, for, very soon, as they watched the water moving under their very eyes, strange chills overcame them, as though they were themselves changing in being to creatures moving and having being in the waters; even as still may be felt in the giddiness which besets those who, in the midst of troubled or passing waters, gaze long into them. Nonetheless, they won their way steadfastly to the farther shore. But the poor women who, following closely with the little children on their backs, were more áyauwe (tender, susceptible), became witlessly crazed with these dread fear-feelings of the waters, wherefore, the little ones to whom they clung but the more closely, being k'yaíyuna and all unripe, were instantly changed by the terror. They turned cold, then colder; they grew scaly, webbed and sharp clawed of hands and feet, longer of tail too, as if for swimming and guidance in unquiet waters. See! They suddenly felt to the mothers that bore them as the feel of dead things; and, wriggling, scratched their bare shoulders until, shrieking wildly, these mothers let go all hold on them and were even wanted to shake them off-fleeing from them in terror. Thus, multitudes of them fell into the swift waters, wailing shrilly and plaintively, as even still it may be said they are heard to cry at night time in those lonely waters. For no sooner did they fall below the surges than they floated and swam away, still crying-changed now even in bodily form; for, according to their several totems, some became like to the lizard (mík'yaiya'hli), chameleon (sémaiyak'ya), and newt (téwashi); others like to the frog (ták'aiyuna), toad (ták'ya), and turtle (étâwa). But their souls (top'hâ'ina: "other-being" or "in-being"), what with the sense of falling, still falling, sank down through the waters, as water itself, being started, sinks down through the sands into the depths below. There, under the lagoon of the hollow mountain where it was earlier cleft in two by the angry maiden-sister Síwiluhsitsa as before told, lived, in their seasons, the soul-beings of ancient men of war and violent death. There were the towns for the 'finished' or dead, Hápanawan or the Abode of Ghosts; there also, the great pueblo (city) of the Kâ'kâ, Kâ'hluëlawan, the town of many towns wherein stood forever the great assembly house of ghosts, Áhapaáwa Kíwitsinan'hlana, the kiva which contains the six great chambers in the middle of which sit, at times of gathering in council, the god-priests of all the Kâ'kâ exercising the newly dead in the Kâ'kokshi or dance of good, and receiving from them the offerings and messages of mortal men to the immortal ones. Now, when the little ones sank, still sank, seeing nothing, the lights of the spirit dancers began to break upon them, and they became, as be the ancients, 'hlímna , and were numbered with them. And so, being received into the midst of the undying ancients, see! these little ones thus made the way of dying and the path of the dead; for where they led, in that ancient time, others, wanting to seek them (insomuch that they died), followed; and yet others followed these; and so it has continued to be even unto this day. But the mothers, still crying, did not know this-did not know that their children had returned unharmed into the world from where even themselves had come and to where they must eventually go, constrained there by the yearnings of their own hearts which were ill with mourning. Loudly, still, they wailed, on the farther shore of the river. Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/ or Come visit us. "Native Village" [email protected]

Creation Story - Tewa Way back in the distant past, the ancestors of humans were living down below in a world under the earth. They weren't humans yet, they lived in darkness, behaving like bugs. Now there was a Great Spirit watching over everything; some people say he was the sun. He saw how things were down under the earth, so he sent his messenger, Spider Old Woman, to talk to them. She said, "You creatures, the Sun Spirit doesn't want you living like this. He is going to transform you into something better, and I will lead you to another world." When they came out on the surface of the earth, that's when they became humans. In the journeys that followed, they were looking for a place of harmony where they could follow good teachings and a good way of life. Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/ or Come visit us. "Native Village" [email protected]

Creation Story Yukaghir - Yukaghir When the Creator created the earth, the bear was made the master of all the beasts. The wolf, the fox, and the wolverene paid homage to him. But the wild reindeer refused to obey him, and ran about free, as before. One day the Forest-Owner was hunting five reindeer-does; and one doe, in running, brought forth a fawn. The Forest-Owner caught it and wanted to devour it. The Fawn said, "Please give me a respite. My flesh is too lean. Let me grow up to be a one-year-old."--"All right," said the Forest-Owner, and he let him go. After a year the Forest-Owner found the fawn, and wanted to devour it; but the fawn said once more, "Do not eat me now! Let me rather grow a little and be a two-year-old."--"All right," said the Forest-Owner, and he let him go. Another year passed, and the reindeer fawn had new antlers, as hard as iron and as sharp as spears. Then the Forest-Owner found the fawn and wanted to devour it. He said, "This time I am going to eat you up."--"Do!" said the fawn. The Forest-Owner drew his knife and wanted to stab the fawn. "No," said the fawn, "such a death is too cruel and too hard. Please grasp my antlers and wrench off my head." The Forest-Owner assented, and grasped the fawn's antlers. Then the fawn gored him and pierced his belly through, so that the intestines fell out and the Forest-Owner died. The fawn sought his mother. "Oh, you are still alive! I thought you were dead."--"No," said the fawn, "I killed the Forest-Owner, and I am the chief of the reindeer." Then the bear sent a fox to the fawn. The fox said, "All the beasts pay homage to the bear, and he wants you to do the same."--"No," said the fawn, "I killed the Forest-Owner, I also am a chief." After that they prepared for war. The bear called together all those with claws and teeth,--the fox, the wolverene, the wolf, the ermine. The reindeer-fawn called together all those with hoofs and antlers,--the reindeer, the elk, the mountain-sheep. Then they fought. The bear and the reindeer-fawn had a single fight. The fawn pierced the bear through with its antlers of iron. Then it stood still and felt elated. But its mother said, "'There is no reason to feel elated. Your death is at hand." Just as she said this, a wolf sprang up from behind, caught the fawn by the throat and killed it. Because the reindeer-fawn gored the Forest-Owner to death, no reindeer dies a natural death. It lives on until a wolf, creeping up from behind opens its throat and kills it. Told by Innocent Karyakin, a Tundra Yukaghir man, on the western tundra of the Kolyma country, winter of 1895. Footnotes 19:2 Cf. Bogoras, "Chukchee Materials," No. 32, 131. Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia by Waldemar Bogoras [1918] Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/ or Come visit us. "Native Village" [email protected]

Creation The Origin of Death by Dying - Zuni The impetuous fathers of the Bear and Crane did not deliberate for long. No! Straightway they strode into the stream and feeling with their feet that it even might be forded-for so red were its waters that no footing could be seen through them-they led the way across; yet their fear was great, for, very soon, as they watched the water moving under their very eyes, strange chills overcame them, as though they were themselves changing in being to creatures moving and having being in the waters; even as still may be felt in the giddiness which besets those who, in the midst of troubled or passing waters, gaze long into them. Nonetheless, they won their way steadfastly to the farther shore. But the poor women who, following closely with the little children on their backs, were more áyauwe (tender, susceptible), became witlessly crazed with these dread fear-feelings of the waters, wherefore, the little ones to whom they clung but the more closely, being k'yaíyuna and all unripe, were instantly changed by the terror. They turned cold, then colder; they grew scaly, webbed and sharp clawed of hands and feet, longer of tail too, as if for swimming and guidance in unquiet waters. See! They suddenly felt to the mothers that bore them as the feel of dead things; and, wriggling, scratched their bare shoulders until, shrieking wildly, these mothers let go all hold on them and were even wanted to shake them off-fleeing from them in terror. Thus, multitudes of them fell into the swift waters, wailing shrilly and plaintively, as even still it may be said they are heard to cry at night time in those lonely waters. For no sooner did they fall below the surges than they floated and swam away, still crying-changed now even in bodily form; for, according to their several totems, some became like to the lizard (mík'yaiya'hli), chameleon (sémaiyak'ya), and newt (téwashi); others like to the frog (ták'aiyuna), toad (ták'ya), and turtle (étâwa). But their souls (top'hâ'ina: "other-being" or "in-being"), what with the sense of falling, still falling, sank down through the waters, as water itself, being started, sinks down through the sands into the depths below. There, under the lagoon of the hollow mountain where it was earlier cleft in two by the angry maiden-sister Síwiluhsitsa as before told, lived, in their seasons, the soul-beings of ancient men of war and violent death. There were the towns for the 'finished' or dead, Hápanawan or the Abode of Ghosts; there also, the great pueblo (city) of the Kâ'kâ, Kâ'hluëlawan, the town of many towns wherein stood forever the great assembly house of ghosts, Áhapaáwa Kíwitsinan'hlana, the kiva which contains the six great chambers in the middle of which sit, at times of gathering in council, the god-priests of all the Kâ'kâ exercising the newly dead in the Kâ'kokshi or dance of good, and receiving from them the offerings and messages of mortal men to the immortal ones. Now, when the little ones sank, still sank, seeing nothing, the lights of the spirit dancers began to break upon them, and they became, as be the ancients, 'hlímna , and were numbered with them. And so, being received into the midst of the undying ancients, see! these little ones thus made the way of dying and the path of the dead; for where they led, in that ancient time, others, wanting to seek them (insomuch that they died), followed; and yet others followed these; and so it has continued to be even unto this day. But the mothers, still crying, did not know this-did not know that their children had returned unharmed into the world from where even themselves had come and to where they must eventually go, constrained there by the yearnings of their own hearts which were ill with mourning. Loudly, still, they wailed, on the farther shore of the river. Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/ or Come visit us. "Native Village" [email protected]

Creation Story - Tewa Way back in the distant past, the ancestors of humans were living down below in a world under the earth. They weren't humans yet, they lived in darkness, behaving like bugs. Now there was a Great Spirit watching over everything; some people say he was the sun. He saw how things were down under the earth, so he sent his messenger, Spider Old Woman, to talk to them. She said, "You creatures, the Sun Spirit doesn't want you living like this. He is going to transform you into something better, and I will lead you to another world." When they came out on the surface of the earth, that's when they became humans. In the journeys that followed, they were looking for a place of harmony where they could follow good teachings and a good way of life. Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/ or Come visit us. "Native Village" [email protected]

Creation Story Yukaghir - Yukaghir When the Creator created the earth, the bear was made the master of all the beasts. The wolf, the fox, and the wolverene paid homage to him. But the wild reindeer refused to obey him, and ran about free, as before. One day the Forest-Owner was hunting five reindeer-does; and one doe, in running, brought forth a fawn. The Forest-Owner caught it and wanted to devour it. The Fawn said, "Please give me a respite. My flesh is too lean. Let me grow up to be a one-year-old."--"All right," said the Forest-Owner, and he let him go. After a year the Forest-Owner found the fawn, and wanted to devour it; but the fawn said once more, "Do not eat me now! Let me rather grow a little and be a two-year-old."--"All right," said the Forest-Owner, and he let him go. Another year passed, and the reindeer fawn had new antlers, as hard as iron and as sharp as spears. Then the Forest-Owner found the fawn and wanted to devour it. He said, "This time I am going to eat you up."--"Do!" said the fawn. The Forest-Owner drew his knife and wanted to stab the fawn. "No," said the fawn, "such a death is too cruel and too hard. Please grasp my antlers and wrench off my head." The Forest-Owner assented, and grasped the fawn's antlers. Then the fawn gored him and pierced his belly through, so that the intestines fell out and the Forest-Owner died. The fawn sought his mother. "Oh, you are still alive! I thought you were dead."--"No," said the fawn, "I killed the Forest-Owner, and I am the chief of the reindeer." Then the bear sent a fox to the fawn. The fox said, "All the beasts pay homage to the bear, and he wants you to do the same."--"No," said the fawn, "I killed the Forest-Owner, I also am a chief." After that they prepared for war. The bear called together all those with claws and teeth,--the fox, the wolverene, the wolf, the ermine. The reindeer-fawn called together all those with hoofs and antlers,--the reindeer, the elk, the mountain-sheep. Then they fought. The bear and the reindeer-fawn had a single fight. The fawn pierced the bear through with its antlers of iron. Then it stood still and felt elated. But its mother said, "'There is no reason to feel elated. Your death is at hand." Just as she said this, a wolf sprang up from behind, caught the fawn by the throat and killed it. Because the reindeer-fawn gored the Forest-Owner to death, no reindeer dies a natural death. It lives on until a wolf, creeping up from behind opens its throat and kills it. Told by Innocent Karyakin, a Tundra Yukaghir man, on the western tundra of the Kolyma country, winter of 1895. Footnotes 19:2 Cf. Bogoras, "Chukchee Materials," No. 32, 131. Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia by Waldemar Bogoras [1918] Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/ or Come visit us. "Native Village" [email protected]

Creation Wyandot 2 - Wyandot Several brothers and sisters were living together. The only meal they had every day consisted of a single basketful of corn, the daily yield of their corn-patch. Tired of thus gathering of the corn for every meal, the young woman thought to herself one day, "Now, maybe, the easiest way is to cut the stalks [and gather the ears once for all]." So she cut down the corn stalks and gathered them all. Her brothers, in their grief, spoke to her and said, "You have spoilt everything and ruined our subsistence! You have wasted it all!" They dropped her through a hole into the ocean. Wild Geese were roaming about on the waters. Their leader exclaimed, "A body is falling from above. Let us all gather close together!" And the woman from above fell gently upon the backs of the Geese, as they were all assembled together. One of them spoke after a while and said, "We are getting tired. Let some one else now take our place." 'The Turtle, emerging from under the waters, said, "It is I, the next!" And the body of the woman fallen from above now rested upon the Turtle's back. Then the Toad went [down] and came back with a mouthful of dirt. She gave the dirt to the woman fallen from above, saying, "Do this! Sprinkle it about at arm's length where you lie." The Toad meant her to sprinkle the [grains of] earth all around her. So the woman did; and the land grew around her. She rose and began to walk about the new land. The Toad now gave to the woman grains of corn, beans, pumpkin seeds, and seeds of all the plants that are reaped. That is what the Toad did. After a while the woman felt very lonely. She thought, "I wish to find a child." It so happened that she found twin boys. Very soon she noticed, as they were growing in size, that the younger of the twins was not good, and that he only cared for the ruin of whatever his elder brother had undertaken. The elder brother made all that is found in the lap of our land. He created all the living beings and also the people. The Indian people were created by him, the Good One. His younger brother then came forward and said, "I too will make some people." And the monkeys he brought forth, as though they had been real human beings. Of the twins, the elder is Hamedijun, and the younger one the Underground dweller. Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/ or Come visit us. "Native Village" [email protected]

Creation Story Huron The Great Ruler in the world above this world had a beautiful daughter whom he loved very dearly. Much to his sorrow, she became sick. The ruler sent for the medicine man but he was unable to cure her. He said, "We will dig up the wild apple tree. We can pluck the medicine she needs from the roots of the tree." They took the young woman and let her lie under the shady branches of the tree while they dug. But as they dug, the dirt from around the roots gave way and allowed the tree to fall to the world below. The branches caught the beautiful maiden and dragged her along with the tree. Then the rent earth above closed over them. At this time the lower world was only water, the Great Water. When two swans swimming about saw the earth fall from the sky, a great clap of thunder was sounded throughout the lower region, the First Thunder ever heard. All the swimmers were startled! They looked up! There they saw the beautiful maiden standing in the Heavens, clad in flames of bright light. As she fell, the God of Thunder fell with her. Two of the swans moved close together and caught her on their backs. They soon realized that they could not carry her on their backs forever. They decided to call a meeting of the Great council. After much discussion, it was decided that they should get some of the soil that fell with the woman and place it upon the back of the Big Turtle and let the woman live there. Many of the animals dived into the water for the soil only to meet with failure. Some were drowned and came to the surface. Finally Toad volunteered to go down and see what success she could have. She was gone a long time. The animals waited and waited. Finally she returned with her mouth full of soil. Even though it was such a small amount, the Little Turtle urged that it be used. He rubbed it carefully upon the shell of the Big Turtle. Slowly they watched it grow, bigger and bigger and bigger until it became the Great Island, North America. Here the Woman-Who-Fell-From-Heaven lived. Since that time the Toad has been held in high esteem by the Wyandotte People and none of them would harm her to this day. They call her by the Wyandotte name that means Our Grandmother" - Mah-shoos-tah-ah Reposted with Permission from Neshoba Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/ or Come visit us. "Native Village" [email protected]

Creation Story Tuscarora - Tuscarora The Tuscarora tradition opens with the notion that there were originally two worlds, or regions of space, that is an upper and lower world. The upper world was inhabited by beings resembling the human race. And the lower world by monsters, moving on the surface and in the waters, which is in darkness. When the human species were transferred below, and the lower sphere was about to be rendered fit for their residence, the act of their transference is by these ideas, that a female who began to descend into the lower world, which Tuscarora is a region of darkness, waters, and monsters, she was received on the back of a tortoise, where she gave birth to male twins, and there she expired. The shell of this tortoise expanded into a continent, which, in the English language, is called "island," and is named by the Tuscaroras, Yowahnook. One of the children was called Got-ti-gah-rah-quast, or good mind, the other, Got-ti-gah-rak-senh, or bad mind. These two antagonistically principles were at perpetual variance, it being the law of one to counteract whatever the other did. They were not, however, men, but gods, or existences, through whom the Great Spirit, or "Holder of the Heavens," carried out his purposes. The first work of Got-ti-gah-rah-quast was to create the sun out of the head of his dead mother, and the moon and stars out of the other parts of her body. The light these gave drove the monsters into the deep waters to hide themselves. He then prepared the surface of the continent and fitted it for human habitation, by making it into creeks, rivers, lakes, and plains, and by filling them with the various kinds of animals and vegetable kingdom. He then formed a man and woman out of the earth, gave them life, and called them Ongwahonwd, that is to say, a real people. Meanwhile the bad mind created mountains, water-falls, and steeps, caves, reptiles, serpents, apes, and other objects supposed to be injurious to, or in mockery to mankind. He made an attempt also to conceal the land animals in the ground, so as to deprive men of the means of subsistence. This continued opposition, to the wishes of the Good Mind, who was perpetually at work, in restoring the effects and displacements, of the wicked devices of the other, at length led to a personal combat, of which the time and instrument of battle were agreed on. They fought two days; the Good Mind using the deer's horn, and the other using wild flag leafs, as arms. Got-ti-gah-rah-quast, or Good Mind, who had chosen the horn, finally prevailed. His antagonist sunk down into a region of darkness, and became the Evil Spirit of the world of despair. Got-ti-gah-rah-quast, having obtained his triumph, retired from the earth. The earliest tradition that we have of the Iroquois is as follows: That a company of Ongwahonwa being encamped on the banks of the St. Lawrence River, where they were invaded by a nation--few in number, but were great giants, called "Ronongwaca." War after war was brought on by personal encounters and incidents, and carried on with perfidity and cruelty. They were delivered at length by the skill and courage of Yatontea, who, after retreating before them, raised a large body of men and defeated them, after which they were supposed to be extinct. And the next they suffered was from the malice, perfidity and lust of an extraordinary appearing person, who they called That-tea-ro-skeh, who was finally driven across the St. Lawrence, and come to a town south of the shores of Lake Ontario, where, however, he only disguised his intentions, to repeat his cruel and perfidious deeds. He assassinated many persons, and violated six virgins. They pointed to him as a fiend in human shape. In this age of monsters, the country was again invaded by another monster, which they called Oyahguaharh, supposed to be some great mammoth, who was furious against men, and destroyed the lives of many Indian hunters, but he was at length killed, after a long and severe contest. A great horned serpent also next appeared on Lake Ontario who, by means of his poisonous breath, caused disease, and caused the death of many. At length the old women congregated, with one accord, and prayed to the Great Spirit that he would send their grand-father, the Thunder, who would get to their relief in this, their sore time of trouble, and at the same time burning tobacco as burned offerings. So finally the monster was compelled to retire in the deeps of the lake by thunder bolts. Before this calamity was forgotten another happened. A blazing star fell into their fort, situated on the banks of the St. Lawrence, and destroyed the people. Such a phenomenon caused a great panic and consternation and dread, which they regarded as ominous of their entire destruction. Not long after this prediction of the blazing star it was verified. These tribes, who were held together by feeble ties, fell into dispute and wars among themselves, which were pursued through a long period, until they had utterly destroyed each other, and so reduced their numbers that the lands were again over-run with wild beasts. At this period there were six families took refuge in a large cave in a mountain, where they dwelled for a long time. The men would come out occasionally to hunt for food. This mammoth cave was situated at or near the falls of the Oswego River. Taryenya-wa-gon (Holder of the Heavens) extricated these six families from this subterraneous bowels and confines of the mountain. They always looked to this divine messenger, who had power to assume various shapes, as emergency dictated, as the friend and patron of their nation. As soon as they were released he gave them instructions respecting the mode of hunting, matrimony, worship and many other things. He warned them against the evil spirit, and gave them corn, beans, squash, potatoes, tobacco, and dogs to hunt their game. He bid them go toward the rising of the sun, and he personally guided them, until they came to a river, which they named Yehnonanatche (that is going around a mountain,) now Mohawk, they went down the bank of the river and came to where it discharges into a great river, running towards the midway sun, they named it Skaw-nay-taw-ty (that is beyond the pineries) now Hudson, and went down the banks of the river and touched the bank of the great water. The company made an encampment at this place and remained for a while. The people was then of one language. Some of them went on the banks of the great waters, towards the midway sun, and never returned. But the company that remained at the camp returned as they came--along the bank of the river, under the direction of Taryenyawagon (Holder of the Heavens). This company were a particular body, which called themselves of one household. Of these there were six families, and they entered into an agreement to preserve the chain of alliance which should not be extinguished under any circumstance. The company advance some distance up the river of Skawnatawty (Hudson). The Holder of the Heavens directed the first family to make their residence near the bank of the river, and the family was named Tehawrogeh (that is, a speech divided) now Mohawk. Their language soon changed. The company then turned and went towards the sun-setting, and traveled about two days and a half, then came to a creek, which was named Kawnatawteruh (that is pineries). The second family was directed to make their residence near the creek; and the family was named Nehawretahgo (that is big tree) now Oneida. Their language was changed likewise. The company continued to proceed toward the sun-setting under the direction of the Holder of the Heavens. The third family was directed to make their residence on a mountain, named Onondaga (now Onondaga), and the family was named Seuhnowhahtah (that is, carrying the name.) Their language also changed. The rest of the company continued their journey towards the sun-setting. The fourth family was directed to make their residence near a large lake, named Goyogoh (that is a mountain rising from water) now Cayuga, and the family was named Sho-nea-na-we-to-wah (that is a great pipe). Their language was altered. The rest of the company kept their course towards the sun-setting. The fifth family was directed to make their residence near a high mountain, situated south of Canandaigua Lake, which was named Tehow-nea-nyo-hent (that is possessing a door) now Seneca. Their language was also changed. The sixth, and last family, went on their journey toward the sun-setting, and traveled a great distance, when they came to a large river, which was named O-nah-we-yo-ka (that is a principal stream) now Mississippi. The people discovered a grapevine lying across the river, by which a part of the people went over, but while they were crossing the vine broke. They were divided, and became enemies to those that were over the river in consequence of which, they were obliged to abandon the journey. Those that went over the river were finally lost and forgotten from the memory of those that remained on the eastern banks. Ta-ren-ya-wa-go (the Holder of the Heavens), who was the patron of the five home bands, did not fail, in this crisis, to direct them their way also. He instructed those on the eastern bank the art of the bow and arrows, to use for game and in time of danger. After giving them suitable instructions, he guided their footsteps in their journeys, south and east, until they had crossed the Alleghany Mountains, and with some wanderings they finally reached the shores of the sea, on the coast which is now called the Carolinas. By this time their language was changed. They were directed to fix their residence on the banks of the Gow-ta-no (that is, pine in the water) now Neuse River, in North Carolina. Here Ta-ren-ya-wa-gon left them to hunt, increase and prosper, whilst he returned to direct the other five nations to form their confederacy. Tarenyawagon united in one person the power of a God and a man, and gave him the expressive name of the Holder of the Heavens, and was capable of assuming any form or shape that he chosed, but appeared to them only in the form of a man, and taught them hunting, gardening, and the knowledge of the arts of war. He imparted to them the knowledge of the laws and government of the Great Spirit, and gave them directions and encouragement how to fulfill their duties and obligations. He gave them corn, beans, and fruits of various kinds, with the knowledge of planting those fruits. He taught them how to kill and to cook the game. He made the forest free to all the tribes to hunt, and removed obstructions from the streams. He took his position, sometimes, on the top of high cliffs, springing, if needs be, over frightful chasms; and he flew, as it were, over great lakes in a wonderful canoe of immaculate whiteness and of magic power. Having finished his commission with the Tuscaroras at Cautanoh, in North Carolina, and the other five families, which were left at the north, he came down to closer terms and intimacy with the Onondagas. He resolved to lay aside his divine character and live among them, that he might exemplify the maxims which he had taught. And for this purpose he selected a handsome spot of ground on the southern banks of Cross Lake, New York. Here he built his cabin, and from the shores of this lake he went into the forest, like the rest of his companions, in quest of game and fish. He took a wife of the Onondagas, by whom he had an only daughter, whom he tenderly loved, and most kindly and carefully treated and instructed, so that she was known far and near as his favorite child, and was regarded almost as a goddess. The excellence of his character, and his great sagacity and good counsels, led the people to regard him with veneration, and they gave him, in his sublunary character, the name of Hi-a-wat-ha (a wise man). People came to him from all quarters, and his abode was thronged by all ages and conditions who came for advice. He became the first chief of all the land, and whomsoever he made his companions and friends were likewise clothed with the authority of chiefs in the tribe. In this manner all power came naturally into his hands, and the tribe rejoiced that they had so wise and good a man as their ruler. For in those days each tribe was independent of all others; they had not yet formed a league, but fought and made war with each other. Nothing that belonged to Hiwatha, in his character of Tarenyawagon, was more remarkable than his light and magic canoe, which shone with a supernatural lustre, and in which he had performed so many of his extraordinary feats. This canoe was laid aside when he came to fix his residence at Cross Lake, and never used it but for great and extraordinary purposes. When great councils were called, and he assembled the wise men to deliberate together, the sacred canoe was carefully lifted from the grand lodge; and after these occasions were ended, it was carefully returned to the same receptacle, on the shoulders of men, who felt honored in being the bearers of such a precious burden. Thus passed away many years, and every year saw the people increasing in numbers, skill, arts and bravery. It was among the Onondagas that Tarenyawagon had located himself, although he regarded the other tribes as friends and brothers; he had become identified as an adopted member of this particular tribe. Under his teaching and influence they became the first among all the original tribes, and rose to the highest distinction in every art which was known to or prized by the Akonoshuni (Iroquois). They were the wisest counselors, the best orators, the most expert hunters, and the bravest warriors. They also afforded the highest examples of obedience to the laws of the Great Spirit. If offences took place, Hiawatha redressed them, and his wisdom and moderation preserved the tribe from feuds. Hence, the Onondagas were early noted among all the tribes for their pre-eminence. He appeared to devote his chief attention to them, that he might afterwards make them examples to the others, in arts and wisdom. They were foremost in the overthrow of the Stonish Giants and the killing of the great Serpent. To be an Onondaga was the highest honor. While Hiawatha was thus living in domestic life quietly among the people of the hills, and administering their simple government with wisdom, they became alarmed by the sudden news of the approach of a furious and powerful enemy from north of the great lakes. As the enemy advanced, they made an indiscriminate slaughter of men, women and children. The people fled from their villages a short time before them, and there was no heart in the people to make a stand against such powerful and ruthless invaders. In this emergency, they fled to Hiawatha for his advice. He counseled them to call a general council of all the tribes from the east and west. "For," said he, "our strength is not the war club and arrows alone, but in wise counsels." He appointed a place on the banks of Onondaga Lake for the meeting. It was a clear eminence from which there was a wide prospect. Runners were dispatched in every direction, and the chiefs, warriors and headmen forthwith assembled in great numbers, bringing with them, in the general aralm, their women and children. Fleets of canoes were seen on the bosom of the lake, and every interior warpath was kept open by the foot-prints of the different tribes, hurrying to obey the summons of Hiawatha. All but the wise man himself had been there for three days, anxiously awaiting the arrival of Hiawatha, when a messenger was dispatched after him. They found him gloomy and depressed. Some great burden appeared to hang on his mind. He told them that evil lay on his path, and that he had fearful forebodings of ill fortune. He felt that he was called to make some great sacrifice, but he did not know what it was, it seemed to be hid from him. Least of all did he think it was to be his daughter; ever careful of her, he bade her kindly to accompany him. Nothing happened to hinder, or at all interrupt their voyage. The Talismanic canoe, which held them, glided silently down the waters of the Seneca; not a paddle was necessary to give it impetus, while it pursued the downward course of the stream till they reached the point of the lake outlet. At this point Hiwatha took his paddle and gave it impetus against the current until they entered on the bright and calm surface of the Onondaga, cradled, as this blue sheet of water is, among the lofty and far-swelling hills. When the white canoe of the venerable chief appeared, a shout of welcome rang among those hills. The day was calm and serene. No wind ruffled the lake, and scarcely a cloud floated in the sky above. But while the wise man was measuring his steps towards the place designated for the council, and while ascending from the water's edge, a rumbling and low sound was heard, as if it were caused by the approach of a violent, rushing wind. Instantly all the eyes were turned upwards, where a small and compact mass of cloudy darkness appeared. It gathered in size and velocity as it approached, and appeared to be directed inevitably to fall in the midst of the assembly. Every one fled in consternation but Hiawatha and his daughter. He stood erect, with ornaments waving in his frontlet, and besought his daughter calmly to await the issue, "for it is impossible," said he, "to escape the power of the Great Spirit. If he has determined our destruction we cannot, by running, fly from him." She modestly assented and they stood together, while horror was depicted in the faces of the others. But the force of the descending body was that of a sudden storm. They had hardly taken the resolution to halt when an immense bird, with long, extended wings, came down with swoop. This gigantic agent of the sky came with such force that the assembly felt the shock. The girl being in a nature, and embodied in the combination of the Terrestial and Celestial nature, was beautiful and fascinating in her looks and form, was borne away by this Celestial bird to be seen no more upon the earth. But Hiawatha was inconsolable for his loss. He grieved sorely, day and night, and wore a desponding and dejected countenance. But these were only faint indications of the feelings of his heart. He threw himself upon the ground, and refused to be comforted. He seemed dumb with melancholy, and the people were concerned of his life. He spoke nothing; he made no answers to questions put to him, and laid still as if dead. After several days the council appointed a certain merry-hearted Chief to make him a visit, and to whisper a word of consolation in his ears to arouse him from his stupor. The result was successful. He approached with ceremonies and induced him to arise, and named the time when the council would convene. Yet haggard with grief, he called for refreshments and ate. He then adjusted his wardrobe and head-dress and went to the council. He drew his robe of wolf-skin gracefully around him, and walked to his seat at the head of the assembled chiefs with a majestic step. Stillness and the most profound attention reigned in the council while he presided, and the discussion opened and proceeded. The subject of the invasion was handled by several of the ablest counselors and the bravest warriors. Various plans were proposed to defeat the enemy. Hiawatha listened with silence until all had finished speaking. His opinion was then asked. After a brief allusion of the calamity which had befallen him through the descent of the great bird by the Great Spirit, he spoke to the following effect: "I have listened to the words of the wise men and brave chiefs, but it is not fitting that we should do a thing of so much importance in haste; it is a subject demanding calm reflection and mature deliberation. Let us postpone the decision for one day. During this time we will weigh well the words of the speakers who have already spoken. If they are good, I will then approve of them. If they are not, I will then open to you my plan. It is one which I have reflected on, and feel confident that it will insure safety." When another day had expired, the council again met. Hiawatha entered the assembly with even more than ordinary attention, and every eye was fixed upon him, when he began to address the council in the following words: "Friends and Brothers:--You being members of many tribes, you have come from a great distance; the voice of war has aroused you up; you are afraid of your homes, your wives and your children; you tremble for your safety. Believe me, I am with you. My heart beats with your hearts. We are one. We have one common object. We come to promote our common interest, and to determine how this can be best done. "To oppose those hordes of northern tribes, singly and alone, would prove certain destruction. We can make no progress in that way. We must united ourselves into one common band of brothers. We must have but one voice. Many voices makes confusion. We must have one fire, one pipe and one war club. This will give us strength. If our warriors are united they can defeat the enemy and drive them from our land; if we do this, we are safe. "Onondaga, you are the people sitting under the shadow of the Great Tree, whose branches spread far and wide, and whose roots sink deep into the earth. You shall be the first nation, because you are warlike and mighty. "Oneida, and you, the people who recline your bodies against the Everlasting Stone, that cannot be moved, shall be the second nation, because you always give good counsel. "Seneca, and you, the people who have your habitation at the foot of the Great Mountain, and are overshadowed by its crags, shall be the third nation, because you are all greatly gifted in speech. "Cayuga, you, whose dwelling is in the Dark Forest, and whose home is everywhere, shall be the fourth nation, because of your superior cunning in hunting. "Mohawk, and you, the people who live in the open country, and possess much wisdom, shall be the fifth nation, because you understand better the art of raising corn and beans and making cabins. "You five great and powerful nations, with your tribes, must unite and have one common interest, and no foes shall disturb or subdue you. "And you of the different nations of the south, and you of the west, may place yourselves under our protection, and we will protect you. We earnestly desire the alliance and friendship of you all. "And from you, Squaw-ki-haws (being a remote branch of the Seneca Nation), being the people who are as the Feeble Bushes, shall be chosen a Virgin, who shall be the peacemaker for all the nations of the earth, and more particularly the favored Ako-no-shu-ne, which name this confederacy shall ever sustain. If we united in one band the Great Spirit will smile upon us, and we shall be free, prosperous and happy; but if we shall remain as we are we shall incur his displeasure. We shall be enslaved, and perhaps annihilated forever. "Brothers, these are the words of Hiawatha. Let them sink deep into your hearts. I have done." A deep and impressive silence followed the delivery of this speech. On the following day the council again assembled to act on it. High wisdom recommended this deliberation. The union of the tribes into one confederacy was discussed and unanimously adopted. To denote the character and intimacy of the union they employed the figure of a single council-house, or lodge, whose boundaries be co-extensive with their territories. Hence the name of Ako-no-shu-ne, who were called the Iroquois. The great bird which visited them from heaven brought a precious gift to the warriors in the white plumes which she shed at the visit. Every warrior, as he approached the spot where they fell, picked up a feather of snowy white to adorn his crown; and the celestial visitant thus became the means of furnishing the aspirants of military fame with an emblem which was held in the highest estimation. Succeeding generations imbibed the custom from this incident to supply themselves with a plumage approaching it as nearly as possible; they selected the plume of the white heron. At the formation of the confederacy Ato-ta-rho, being considered next in wisdom and all other traits of character which constitutes the necessary qualifications of an honored Sachem, was ordained as the head Sachem of the confederacy, which office has been transmitted down to succeeding generations of the Onondaga Nation to the present time. Hiawatha, the guardian and founder of the league, having now accomplished the will of the Great Spirit, and the withdrawal of his daughter having been regarded by him as a sign that his mission was ended, he immediately prepared to make his final departure. Before the great council, which had adopted his advice just before dispersing, he arose, with a dignified air, and addressed them in the following manner: "Friends and Brothers:--I have now fulfilled my mission here below; I have furnished you seeds and grains for your gardens; I have removed obstructions from your waters, and made the forest habitable by teaching you how to expel its monsters; I have given you fishing places and hunting grounds; I have instructed you in the making and using of war implements; I have taught you how to cultivate corn, and many other arts and gifts. I have been allowed by the Great Spirit to communicate to you. Last of all, I have aided you to form a league of friendship and union. If you preserve this, and admit no foreign element of power by the admission of other nations, you will always be free, numerous and happy. If other tribes and nations are admitted to your councils, they will sow the seed of jealousy and discord, and you will become few, feeble and enslaved. "Friends and brothers, these are the last words you will hear from the lips of Hiawatha. The Great Creator of our bodies calls me to go; I have patiently awaited his summons; I am ready to go. Farewell." As the voice of the wise man ceased, sweet strains of music from the air burst on the ears of the multitude. The whole sky appeared to be filled with melody; and while all eyes were directed to catch glimpses of the sights, and enjoy strains of the celestial music that filled the sky, Hiawatha was seen, seated in his snow-white canoe, amid the air, rising, rising with every choral chant that burst out. As he rose the sound of the music became more soft and faint, until he vanished amid the summer clouds, and the melody ceased. Thus terminated the labors and cares of the long-cherished memory of Ta-ren-ya-wa-gon. From: Johnson, Elias (a Native Tuscarora Chief). Legends, Traditions and Laws, of the Iroquois, or Six Nations, and History of the Tuscarora Indians. Lockport, NY: Union Printing and Publishing, 1881. (Reprint by AMS Press, 1978). Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/ or Come visit us. "Native Village" [email protected]

Creation Story Six Nations - Haudenosaunee Long, long ago, one of the Spirits of the Sky World came down and looked at the earth. As he traveled over it, he found it beautiful, and so he created people to live on it. Before returning to the sky, he gave them names, called the people all together, and spoke his parting words: "To the Mohawks, I give corn," he said. "To the patient Oneidas, I give the nuts and the fruit of many trees. To the industrious Senecas, I give beans. To the friendly Cayugas, I give the roots of plants to be eaten. To the wise and eloquent Onondagas, I give grapes and squashes to eat and tobacco to smoke at the camp fires." Many other things he told the new people. Then he wrapped himself in a bright cloud and went like a swift arrow to the Sun. There his return caused his Brother Sky Spirits to rejoice. Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/ or Come visit us. "Native Village" [email protected]

Creation Story - Seminole Near the beginning of time, five Seminole Indian men wanted to visit the sky to see the Great Spirit. They travelled to the East, walking for about a month. Finally, they arrived at land's end. They tossed their baggage over the end and they, too, disappeared beyond earth's edge. Down, down, down the Indians dropped for a while, before starting upward again toward the sky. For a long time they travelled westward. At last, they came to a lodge where lived an old, old woman. "Tell me, for whom are you looking?" she asked feebly. "We are on our way to see the Great Spirit Above," they replied. "It is not possible to see him now," she said. "You must stay here for a while first." That night the five Seminole Indian men strolled a little distance from the old woman's lodge, where they encountered a group of angels robed in white and wearing wings. They were playing a ball game the men recognized as one played by the Seminoles. Two of the men decided they would like to remain and become angels. The other three preferred to return to earth. Then to their surprise, the Great Spirit appeared and said, "So be it!" A large cooking pot was placed on the fire. When the water was boiling, the two Seminoles who wished to stay were cooked! When only their bones were left, the Great Spirit removed them from the pot, and put their bones back together again. He then draped them with a white cloth and touched them with his magic wand. The Great Spirit brought the two Seminole men back to life! They wore beautiful white wings and were called men-angels. "What do you three men wish to do?" asked the Great Spirit. "If we may, we prefer to return to our Seminole camp on earth," replied the three Seminoles. "Gather your baggage together and go to sleep at once," directed the Great Spirit. Later, when the three Seminole men opened their eyes, they found themselves safe at home again in their own Indian camp. "We are happy to return and stay earthbound. We hope never to venture skyward again in search of other mysteries," they reported to the Chief of the Seminoles. http://www.indigenouspeople.net/menvisit.htm Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/ or Come visit us. "Native Village" [email protected]

Will have broadband in a few days. Then I will ;) Dan M ----- Original Message ----- From: "Virginia" <[email protected]> To: <[email protected]> Sent: Wednesday, June 16, 2010 9:02 PM Subject: Re: [Cherokee Circle] Fw: Tea Party Member Stuns Crowd >I am sooooooooooo sorry. It is beautiful beyond words and something that > needs to be heard by everyone. > Virginia