Arch Rock on Mackinac Island - Ottawa Arch Rock is a natural rock bridge above the eastern shoreline of Mackinac Island in northern Michigan. From certain angles, the arch, which is about 150 feet above the lake, appears to be suspended in the air. This mythical explanation of its origin was recorded in 1850. Many, many winters ago, the sun descended into an immense hole every evening, as soon as the stars appeared in the sky. This hole was thought to be somewhere off in the distant west. One time a chief of the Ottawa nation committed a shameful act. It was so shameful that the Master of Life was greatly offended and angered. In punishment, he sent a powerful wind upon the earth. The rocky hills trembled because of the wind, and the waters surrounding the hills roared with a dreadful roar. For one whole day this turmoil lasted. Even the sun was disturbed. It shot through the heavens with an unsteady motion, and when it reached the center of the sky, it stood still. It seemed to be astonished at the wickedness of the chief. All the people of the Ottawa nation were greatly alarmed. While they stood gazing at the sun, they saw it gradually change to the color of blood. Then they were horrified to see it fall from the sky. With a terrifying noise, it struck the eastern shore of Mackinac Island. When the frightened Indians dared to look again, they saw that some rocks had been hollowed out so as to make an arch. It hung high above the waters of the lake. The sun had gone through the opening and on down below the surface of the earth. Next morning it came out of the earth in the east, and then made its usual journey across the heavens. Many winters have passed since that awful day when the sun stood still and fell from the sky. But even now, not even the bravest Ottawa people will walk over that arched rock. Indeed, they seldom dare to approach the place. Charles Lanman, Magazine of History 3, 1906 "Indian Legends," pages 115-116 and is now in the public domain. Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/

Asoonah - Jamaica Philipp Brown, Mandeville. Asoonah is a big skin t'ing. When it come in you' yard it will sink de whole place. One day, de lady have t'ree chil'ren an' leave dem out an' him go to work. An' den dis Asoonah comin' in eb'ry day, an' de chil'ren know what time it comin' an' deh 'tart a singing-- "Hot' up fe me 'coolmaster tail, Limbo, Limbo, Limbo, Hot' up fe me 'coolmaster tail, Limbo, Limbo, Limbo." An' come again, he ax de small one, "Whar yo' mudder?" An' say, "Gone a washin'-day." An' ax, "Whar de pretty little one?" Tell him, "Inside de room." Ax, "Whar de house whar's de guinea com?" an' holla out, "Whar's de mortar?" Tell him, "Inside de kitchen." So one day now when de mudder come, de chil'ren say, "Eb'ry day a big t'ing come in yeah an' kyan't tell what is what." De mudder said to de husban', "Well, you better 'top an' see a wha' come yeah a daytime." Got de gun an' go off in de loft in de kitchen-top an' sit. When him see Asoonah come, he was so big he get frightened an' dodge behin' de door soon as Asoonah mount de hill .... As he reach de gully, he fire de gun and Asoonah fall down in gully an' break him neck. An' de king hear about dis Asoonah, but he couldn't tell what it is. De king say anybody can come in dere and tell what is dis, he give t'ree hundred pound. De little boy hear about it an' he was so tear-up about it. An' de ol' lady keeping a jooty at de king gate said, "What way Asoonah 'kin a go bring in yeah t'-day?" When de king ax eb'rybody an' couldn't tell what is it, he went an' call up de little boy. De boy went to tek it up an' de king ax him if he know what is it. An' him hol' it up like dis an' say, "Eh! no Asoonah 'kin?" Eb'rybody got frightened and come right out, an' de king offer de boy t'ree hundred pound and give a plenty ob clo'es an' got de boy work again. NOTE: Assonah This story has some elements in common with number 90. It falls into two parts. (1) A huge beast comes daily to the house and is finally shot. (2) A boy who must discover the name of the beast learns it by chance from an old woman and wins the reward. (1) Compare Backus, JAFL 13:27, where the animal is a bear. (2) The connection between the first and the last part of this story, which seems to belong to the fatal name series, is lost. For the old woman as informant, compare references to number 69. For the audience, the point of the story evidently lay in the comic way in which Brown held up the imaginary monster's skin between thumb and fore-finger and said, "No (is it not?) Assonah 'kin?", Assonah is generally supposed to be an elephant. Jamaica Anansi Stories ,Martha Warren Beckwith, New York, Published By The American Folk-Lore Society, G. E. Stechert & Co., Agents. [1924] and is now in the public domain. Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/

Apache Indian Clans - Apache The Apache are divided into many clans which, however, are not totemic and they usually take their names from the natural features of localities, never from animals. Like clans of different Apache tribes recognize their affiliation. The Juniper clan found by Bourse among the White Mountain Apache at San Carlos agency and Ft Apache (Jour. Am. Folklore, iii, 112, 1890), called by them Yogoyekayden, reappears as Chokonni among the Chiricahna and as Yagoyecayn among the final Coyoteros. The White Mountain Apache have a clan called Destchin (Red Paint), which is correlated to the Chic clan of the Chiricahua and appears to have separated from the Satchin (Red Rock) clan, both being represented among the Navaho by the Dhestshini (Red Streak). The Carrizo clan, Klokadakaydn, of San Carlos agency and Ft Apache is the Khugaducayn (Arrow Reed) of the Pinal Coyoteros. Tutzose, the Water clan of the Pinal Coyoteros, is found also among the White Mountain Apache, who have a Walnut clan, called Chiltneyadnaye, as the Pinal Coyotero have one called Chisnedinadinave. Natootzuzn (Point of Mountain), a clan at San Carlos agency, corresponds to Nagosugn, a Pinal Coyotero clan. Tizsessinaye (Little Cottonwood Jungle of the former) seems to have divided into the clans Titsessinaye of the Pinal Coyotero, of the same signification, and Destchetinaye (Tree in a Spring of Water). Kayhatin is the name of the Willow clan among both, and the Navaho have one, called Kai. Tzisequittzillan (Twin Peaks) of the White Mountain Apache, Tziltadin (Mountain Slope) of the Pinal Coyotero, and Navaho Dsilanothilni (Encircled Mountain), and Tsayiskidhni (Sagebrush Hill), are supposed by Bourke to have had a common origin. And there are many others traceable in the various Apache divisions and in the Navaho. Handbook of American Indians, 1906 Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/

African Bushmen Creation Myth People did not always live on the surface of the earth. At one time people and animals lived underneath the earth with Kaang (Käng), the Great Master and Lord of All Life. In this place people and animals lived together peacefully. They understood each other. No one ever wanted for anything and it was always light even though there wasn't any sun. During this time of bliss Kaang began to plan the wonders he would put in the world above. First Kaang created a wondrous tree, with branches stretching over the entire country. At the base of the tree he dug a hole that reached all the way down into the world where the people and animals lived. After he had finished furnishing the world as he pleased he led the first man up the hole. He sat down on the edge of the hole and soon the first woman came up out of it. Soon all the people were gathered at the foot of the tree, awed by the world they had just entered. Next, Kaang began helping the animals climb out of the hole. In their eagerness some of the animals found a way to climb up through the tree's roots and come out of the branches. They continued racing out of the world beneath until all of the animals were out. Kaang gathered all the people and animals about him. He instructed them to live together peacefully. Then he turned to the men and women and warned them not to build any fires or a great evil would befall them. They gave their word and Kaang left to where he could watch his world secretly. As evening approached the sun began to sink beneath the horizon. The people and animals stood watching this phenomenon, but when the sun disappeared fear entered the hearts of the people. They could no longer see each other as they lacked the eyes of the animals which were capable of seeing in the dark. They lacked the warm fur of the animals also and soon grew cold. In desperation one man suggested that they build a fire to keep warm. Forgetting Kaang's warning they disobeyed him. They soon grew warm and were once again able to see each other. However the fire frightened the animals. They fled to the caves and mountains and ever since the people broke Kaang's command people have not been able to communicate with animals. Now fear has replaced the seat friendship once held between the two groups. The Bushmen of Africa believe that not only are plants and animals alive, but also rain, thunder, the wind, spring, etc. They claim: What we see is only the outside form or body. Inside is a living spirit that we cannot see. These spirits can fly out of one body into another. For example, a woman's spirit might sometime fly into a leopard; or a man's spirit fly into a lion's body. (Fahs and Spoerl 6) This may be part of the reason that animals play such an important role in their myth. http://classiclit.about.com/gi/dynamic/offsite.htm?zi=1/XJ&sdn=classiclit&zu=http://www.cs.williams.edu/~lindsey/myths/myths_13.html Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/

Adventures Of Coyote - Caddo In the beginning of the world there were many, many people, and the people held councils to decide how things should be. There was one man, named Coyote, who always had something to say on every subject. At one council this question came up: "How and what kind of rain should be in the world?" One of the men said that it should rain in the form of lead balls, which would be very dangerous, and so when the rain came the people would have to stay at home. Then Coyote arose from his seat and said: "If it should rain nothing but lead it would be very dangerous for my people, because they do not stay at home very much, and as for myself, I might be carrying a big deer to my family to eat when the rain begins to fall and I would certainly be killed. I say, let it rain in drops of water. Then we can be caught out in the rain and get very wet, but we will soon be dry again, and the wetting will be good for us." The people accepted Coyote's suggestion, and so it is that it rains in the form of water. When the council was all over and the people went to their homes, Coyote made up his mind to go out and visit some of his friends. He traveled until he came to the mountains. He saw smoke coming up among the mountains, as though some one was making up a big fire, and he thought he would go up and see who was living there. When he came near to the place he saw some one sitting by the fire. It was the great, powerful Bear. Coyote went closer, and Bear asked him if he was the person who was called Coyote, and Bear told him that if he was that he was going to kill him, for he had heard many bad things about him. Coyote told Bear he was not the person, but that he was the son of a great and powerful medicine man. Bear did not believe him and decided to kill him. When he was about to kill him, Coyote told him to wait until his father saw him, for he might have something to say to him before he died. This happened at sunrise, and when the sun was just peeping over the hilltops Coyote said to Bear: "Now you may kill me or do as you please with me, because my father is watching me." Then Bear began to back away, and as he did so, Coyote began to go nearer and nearer to Bear. Finally he began to push him with his elbow, at the same time saying: "Now kill me while my father is watching me." Bear thought that he must be a great man, if he was the son of the Sun, and he wondered how he received his powers from the Sun. He became frightened and gave Coyote many things to eat, and then Coyote told Bear to come and make him a visit some time, whenever he felt like going anywhere. A long while after this, Bear found out that the person who made a visit to him was not the son of the Sun, but that he was the man Coyote, whom he wanted to kill. Bear was more angry at him than ever, and so he thought he would fool Coyote some way by going and visiting him and killing him if he could find his home. Bear did not find his home, because Coyote was always moving from place to place, for he knew that Bear was after him, and that he would kill him if he could catch him. While Coyote was moving from one place to another he came down to a large lake of clear, cool water, and after he had been there for some time he started off a little way from the lake. While gone he saw some one coming up toward him and, as he was very cowardly, he started to run away. The person was not his enemy, but a friend of his, Mountain Lion. He called Coyote back, and so he came, and he told his friend that he was very hungry, for he had had nothing to eat for a long while. Mountain Lion asked him to go along with him, saying that he would find something for him to eat soon. They both went to the lake, and when they came down to the water Mountain Lion told Coyote that he was going to kill a young horse. In those times there were many herds of wild horses, and at the lake there was a certain place where the wild horses drank. Near the place where the road led to the water there was a large tree, and the horses passed under the tree as they went down to the water. Every day at about noon Mountain Lion would climb the tree and then pounce down on a young horse and kill him. As Mountain Lion and Coyote drew near to the tree Mountain Lion told Coyote to place himself where the wild herd of horses could not see him, and so he did, and Mountain Lion climbed the tree. Soon Coyote saw dust rise up from the ground and he heard something like thundering, and later he saw many hundreds of horses coming down to the water. As the horses were passing under the tree, Coyote saw Mountain Lion jump out of the tree and pounce upon a young horse and kill it. Then Mountain Lion and Coyote both had a fine dinner. That day, after they had eaten, Mountain Lion told Coyote to continue on his way; but Coyote did not want to leave his friend, and so he asked Mountain Lion if he could give him power so that he could kill a horse, too, and eat it when he was hungry. Mountain Lion told him he would. They stayed there until the next day, and at about noon they both went down to the lake again, and went to the tree, and then Mountain Lion showed Coyote how and what to do when the horses should come. He taught him how to climb the tree, and then he went out to place himself where the horses could not see him. Soon they began to come from different directions, and as they filed down to the water Coyote picked out a fat young horse, and as they were coming up from the water he jumped on it and killed it. They had another fine dinner, and then Mountain Lion said to Coyote: "Do not try to kill a three or four year old horse. If you jump on one that is three years old you cannot kill him and you may lose your own life. Try to kill one that is one or two years old and you will succeed every time." Coyote left his new friend and went on his way. The next day, while he was alone, he began to get very hungry, and so at about noon he went down to the lake to kill a horse. While he was on the tree he said to himself: "I wonder if it would be dangerous for me to kill one of the large horses. I may be stronger than Mountain-Lion, and so I will try to kill the largest horse and I will show Mountain-Lion that I am not so small as I look to him." The horses began to go down to the water, and Coyote waited and waited for the chance to jump upon the largest horse in the herd. Finally a large horse came, and when he was right under the tree Coyote jumped upon him. It was but a short time until the horse threw Coyote off from his back, and when Coyote was down on the ground the horse kicked him under the jaws and went off. As Coyote was about to die, Mountain-Lion, who had been watching Coyote all the time, came up to see what was the matter with him, and when he came up to him he saw his jaws to one side. Mountain Lion asked Coyote what he was laughing about, and asked him if he was able to kill another five-year-old horse. Coyote lay there for a long time before he was able to move. Finally he arose and decided to leave the place, never to return to it. As he was going along a small stream he heard some one up in a persimmon tree, and so he thought that he would go over and see who it was. He found Opossum in the persimmon tree eating persimmons. Coyote went under the tree and asked Opossum to throw down some persimmons to him. Opossum refused and laughed at Coyote and began to play with him. Opossum would take one persimmon and eat it, and then he would throw the seeds down to Coyote. Finally Coyote became angry at Opossum and wished he could get him down from the tree. Sometimes Opossum would get on a small limb of the tree, and then drop down as though he was going to fall to the ground, but he would always catch himself by wrapping his tail around the limb. He kept on doing this to torment Coyote for a long time, until he climbed out on a dry limb. He threw himself off the limb again and said to Coyote: "I am falling off, sure. I am coming down," and just as he let himself off of the limb it broke off and down came Opossum. Coyote was upon him and gave him a good beating, and then he left him to die. Opossum fooled Coyote, for he was not hurt at all, and when Coyote went away Opossum jumped up and climbed the persimmon tree again. After a while Coyote looked back to see if Opossum was dead. He could not see him, and so he went back and found that Opossum was gone. He looked up in the tree, and there he saw him laughing at him again. Traditions of the Caddo, By George A. Dorsey, collected 1903-1905, under the auspices of the Carnegie Institution of Washington and is now in the public domain. Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/

Atungait, Who Went A-Wandering - Inuit ATUNGAIT, that great man, had once, it is said, a fancy to go out on a sledge trip with a strong woman. He took a ribbon seal and had it flayed, and forbade his wife to scrape the meat side clean, so that the skin might be as thick as possible. And so he had it dried. When the winter had come, he went out to visit a tribe well known for their eagerness in playing foothall. He stayed among them for some time, and watched the games, carefully marking who was strongest among the players. And he saw that there was one among them a woman small of stature, who yet always contrived to snatch the ball from the others. Therefore he gave her the great thick skin he had brought with him, and told her to knead it soft. And this she did, though no other woman could have done it. Then he took her on his sledge and drove off on a wandering through the lands around. On their way they came to a high and steep rock, rising up from the open water. Atungait sprang up on to that rock, and began running up it. So strong was he that at every step he bored his feet far down into the rock. When he reached the top, he called to his dogs, and one by one they followed by the way of his footsteps, and reached the top, all of them save one, and that one died. And after that he hoisted up his sledge first, and then his wife after, and so they drove on their way. After they had driven for some time, they came to a place of people. And the strange thing about these people was that they were all left-handed. And then they drove on again and came to some man-eaters; these ate one another, having no other food. But they did not succeed in doing him any harm. And they drove on again and came to other people; these had all one leg shorter than the other, and had been so from birth. They lay on the ground all day playing ajangat.[1] And they had a fine ajangat made of copper. Atungait stayed there some time, and when the time came for him to set out once more, he stole their plaything and took it away with him, having first destroyed all their sledges. But the lame ones, being unable to pursue, dealt magically with some rocky ridges, which then rushed over the ice towards the travellers. Atungait heard something like the rushing of a river, and turning round, perceived those rocks rolling towards him. "Have you a piece of sole-leather?" he asked his wife. And she had such a piece. She tied it to a string and let it drag behind the sledge. When the stones reached it, they stopped suddenly, and sank down through the ice. And the two drove on, hearing the cries of the lame ones behind them: "Bring back our plaything, and give us our copper thing again." But now Atungait began to long for his home, and not knowing in what part of the land they were, he told the woman with him to wait, while he himself flew off through the air. For he was a great wizard. He soon found his house, and looked in through the window. And there sat his wife, rubbing noses with a strange man. "Huh! You are not afraid of wearing away your nose, it seems." So he cried. On hearing this, the wife rushed out of the house, and there she met her husband. "You have grown clever at kissing," he said. "No, I have not kissed any one," she cried. Then Atungait grasped her roughly and killed her, because she had lied. The strange man also came out now, and Atungait went towards him at once. "You were kissing inside there, I see," he said. "Yes," said the stranger. And Atungait let him live, because he spoke the truth. And after that he flew back to the strong woman and made her his wife. Footnotes [1] A game played with rings and a stick; the "ring and pin game." Eskimo Folk-Tales, collected by Knud Rasmussen, translated and edited by W. Worster; London [1921] and is now in the public domain. Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/

Anishinabe History The Anishinabe are the third largest Indian tribe in North America, surpassed only to the Cherokee and Navajo. They were primarily located around the Great Lakes region, mostly in the Lake Superior area. They are known for their canoes and wild rice. Called "Chippewa" in the United States and "Ojibwe/Ojibway" in Canada, they call themselves Anishinabe meaning "first men". They accept the name "Ojibwe" (even though they prefer Anishinabe), but intensely dislike the name "Chippewa". "Ojibwe/Ojibway" is an Algonquin word that refers to a unique puckered seam on the moccasins of the Anishinabe. "Chippewa" is considered to be an attempt by the French explorers to say "Ojibwe". http://www.mnsu.edu/emuseum/history/mncultures/anishinabe.html Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/

Adventures of Bull Turns Round - Blackfoot Once the camp moved, but one lodge stayed. It belonged to Wolf Tail; and Wolf Tail's younger brother, Bull Turns Round, lived with him. Now their father loved both his sons, but he loved the younger one most, and when he went away with the big camp, he said to Wolf Tail: "Take care of your young brother; he is not yet a strong person. Watch him that nothing befalls him." One day Wolf Tail was out hunting, and Bull Turns Round sat in front of the lodge making arrows, and a beautiful strange bird lit on the ground before him. Then cried one of Wolf Tail's wives, "Oh, brother, shoot that little bird." "Don't bother me, sister," he replied, "I am making arrows." Again the woman said, "Oh, brother, shoot that bird for me." Then Bull Turns Round fitted an arrow to his bow and shot the bird, and the woman went and picked it up and stroked her face with it, and her face swelled up so big that her eyes and nose could not be seen. But when Bull Turns Round had shot the bird, he went off hunting and did not know what had happened to the woman's face. Now when Wolf Tail came home and saw his wife's face, he said, "What is the matter?" and his wife replied: "Your brother has pounded me so that I cannot see. Go now and kill him." But Wolf Tail said, "No, I love my brother; I cannot kill him." Then his wife cried and said: "I know you do not love me; you are glad your brother has beaten me. If you loved me, you would go and kill him." Then Wolf Tail went out and looked for his brother, and when he had found him, he said: "Come, let us get some feathers. I know where there is an eagle's nest;" and he took him to a high cliff, which overhung the river, and on the edge of this cliff was a dead tree, in the top of which the eagles had built their nest. Then said Wolf Tail, "Climb up, brother, and kill the eagles;" and when Bull Turns Round had climbed nearly to the top, Wolf Tail called out, "I am going to push the tree over the cliff, and you will be killed." "Oh, brother, oh, brother, pity me; do not kill me," said Bull Turns Round. "Why did you beat my wife's face so?" said Wolf Tail. "I didn't," cried the boy; "I don't know what you are talking about." "You lie," said Wolf Tail, and he pushed the tree over the cliff. He looked over and saw his brother fall into the water, and he did not come up again. Then Wolf Tail went home and took down his lodge, and went to the main camp. When his father saw him coming with only his wives, he said to him, "Where is your young brother?" And Wolf Tail replied: "He went hunting and did not come back. We waited four days for him. I think the bears must have killed him." Now when Bull Turns Round fell into the river, he was stunned, and the water carried him a long way down the stream and finally lodged him on a sand shoal. Near this shoal was a lodge of Under Water People (S[=u]'-y[=e]-t[)u]p'-pi), an old man, his wife, and two daughters. This old man was very rich: he had great flocks of geese, swans, ducks, and other water-fowl, and a big herd of buffalo which were tame. These buffalo always fed near by, and the old man called them every evening to come and drink. But he and his family ate none of these. Their only food was the bloodsucker.1 Now the old man's daughters were swimming about in the evening, and they found Bull Turns Round lying on the shoal, dead, and they went home and told their father, and begged him to bring the person to life, and give him to them for a husband. "Go, my daughters," he said, "and make four sweat lodges, and I will bring the person." He went and got Bull Turns Round, and when the sweat lodges were finished, the old man took him into one of them, and when he had sprinkled water on the hot rocks, he scraped a great quantity of sand off Bull Turns Round. Then he took him into another lodge and did the same thing, and when he had taken him into the fourth sweat lodge and scraped all the sand off him, Bull Turns Round came to life, and the old man led him out and gave him to his daughters. And the old man gave his son-in-law a new lodge and bows and arrows, and many good presents. Then the women cooked some bloodsuckers, and gave them to their husband, but when he smelled of them he could not eat, and he threw them in the fire. Then his wives asked him what he would eat. "Buffalo," he replied, "is the only meat for men." "Oh, father!" cried the girls, running to the old man's lodge, "our husband will not eat our food. He says buffalo is the only meat for men." "Go then, my daughters," said the old man, "and tell your husband to kill a buffalo, but do not take nor break any bones, for I will make it alive again." Then the old man called the buffalo to come and drink, and Bull Turns Round shot a fat cow and took all the meat. And when he had roasted the tongue, he gave each of his wives a small piece of it, and they liked it, and they roasted and ate plenty of the meat. One day Bull Turns Round went to the old man and said, "I mourn for my father." "How did you come to be dead on the sand shoal?" asked the old man. Then Bull Turns Round told what his brother had done to him. "Take this piece of sinew," said the old man. "Go and see your father. When you throw this sinew on the fire, your brother and his wife will roll, and twist up and die." Then the old man gave him a herd of buffalo, and many dogs to pack the lodge, and other things; and Bull Turns Round took his wives, and went to find his father. One day, just after sunset, they came in sight of the big camp, and they went and pitched the lodge on the top of a very high butte; and the buffalo fed close by, and there were so many of them that they covered the whole hill. Now the people were starving, and some had died, for they had no buffalo. In the morning, early, a man arose whose son had starved to death, and when he went out and saw this lodge on the top of the hill, and all the buffalo feeding by it, he cried out in a loud voice; and the people all came out and looked at it, and they were afraid, for they thought it was St[=o]n'-i-t[)a]p-i.2 Then said the man whose son had died: "I am no longer glad to live. I will go up to this lodge, and find out what this is." Now when he said this, all the men grasped their bows and arrows and followed him, and when they went up the hill, the buffalo just moved out of their path and kept on feeding; and just as they came to the lodge, Bull Turns Round came out, and all the people said, "Here is the one whom we thought the bears had killed." Wolf Tail ran up, and said, "Oh, brother, you are not dead. You went to get feathers, but we thought you had been killed." Then Bull Turns Round called his brother into the lodge, and he threw the sinew on the fire; and Wolf Tail, and his wife, who was standing outside, twisted up and died. Then Bull Turns Round told his father all that had happened to him; and when he learned that the people were starving, he filled his mouth with feathers and blew them out, and the buffalo ran off in every direction, and he said to the people, "There is food, go chase it." Then the people were very glad, and they came each one and gave him a present. They gave him war shirts, bows and arrows, shields, spears, white robes, and many curious things. 1. [Footnote 1: Blackfoot Est'-st[)u]k-ki, suck-bite; from Est-ah-tope, suck, and I-sik-st[)u]k-ki, bite.] 2. [Footnote 2: There is no word in English which corresponds to this. It is used when speaking of things wonderful or supernatural.] Blackfoot lodge tales; Grinnell, George Bird, New York, C. Scribner's sons, 1903, and is now in the public domain. Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/

LOL ----- Original Message ----- From: <[email protected]> To: <[email protected]> Sent: Tuesday, May 26, 2009 6:03 PM Subject: Re: [Cherokee Circle] members!!!! > Gee dan if you had other members post what would i do. > > bp

Uhh tell jokes <G>? ----- Original Message ----- From: <[email protected]> To: <[email protected]> Sent: Tuesday, May 26, 2009 5:03 PM Subject: Re: [Cherokee Circle] members!!!! > Gee dan if you had other members post what would i do. > > bp ==============>>

Creation story - Arikara The Great Sky Spirit, Nesaru, sometimes called the Great Mystery, was the master of all creation. Below the sky was an endless body of water where two ducks eternally swam. Nesaru made two brothers, Wolf-man and Lucky-man, who commanded the ducks to swim to the bottom of the great water and bring up some earth. With this earth, Wolf-man made the Great Plains and Lucky-Man made the hills and mountains. The two brothers went down beneath the earth and found two spiders. They explained to the spiders how to reproduce. The two spiders produced many kinds of animals and plants, including human beings. However, they also produced a race of evil giants. These giants were so evil that Nesarn eventually had to destroy them with a great flood. However, Nesarn loved human beings and saved them from destruction. Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/

Adoptions - Cherokee "The clan was the most important social entity to which a person belonged. Membership in a clan was more important than membership in anything else. An alien had no rights, no legal security, unless he was adopted into a clan. For example, if a war party happened to capture an enemy and the captive was not adopted by a clan, then any sort of torture could be inflicted upon him. But if he were adopted into one of his captors' clans, then no one could touch him for fear of suffering vengeance from the adopting clan. The rights of clansman ship were so fundamental they were seldom if ever challenged." (Hudson, 193,194) Sometimes Cherokee citizens would choose to "adopt" a person from another nation or tribe - somebody who was not Cherokee by blood. This was because of friendship, for great affection was sometimes forged between those of alien nations. Some Cherokee women had Creek friends, for instance, and sometimes named their children for them, which accounts for some Cherokees ending up with foreign names (names that were not Cherokee in origin). These adopted Cherokees were given the same protection and privileges of any other member of the clan. So it can truly be said that membership in a Cherokee clan could be either by birth or adoption, both carrying the same weight, and no distinction being made between the two. Adopt A Relative: "This seems to point to a custom which has escaped the notice of earlier writers on the eastern tribes, but which is well known in Africa and other parts of the world, and is closely analogous to a still existing ceremony among the plains Indians. By which two young men of the same tribe formally agree to become brothers, and ratify the compact by a public exchange of names and gifts." (Mooney, 493) Private adoptions: Were not unusual, and the selection of someone as a "particular friend" was a very serious matter, to last a lifetime. This was usually "symbolized by a complete exchange of clothing and sometimes of names as well. It lasted throughout life, binding the Ind. at least, in loyalty to his special friend, and often it was the means of saving" a white man's life. "This custom is reflected in the name of 'Judd's Friend' which was applied to the great warrior Ostenaco; and it may be hazarded, too, that the devotion of Atta Kulla Kulla, who which Captain John Stuart owed his escape from the Fort Loudoun massacre, was an exhibition of Ind. loyalty to a "special friend". (quoted, Rothrock, 16) Submitted by Little Mother Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/

Yep, I'm sitting here not posting :) I haven't had much time for the computer lately.......haven't even done any researching for while. Trying to get caught up on yard work, gardening & house work. I have been doing laundry for a couple days......didn't have any clue that we had so much :( :) Plus today, we had a family get together & I've been working on our room & laundry, replaced 2 screens in our living room so now we can open the windows w/o letting in all the bugs. Hoped to have gotten some baby chic's today, but that didn't work (they only had meat chickens, & I want some layers, so I have to wait) so that'll give me sometime to build a little A frame house for them tomorrow & work on the boys' bedroom windows to replace their screens. Or at least one of them. :) I would love to learn more about Cherokee Culture, but seems all of our teachers have left........but I will see if I have anything from them to repost. Hope everyone had a good Memorial Day Weekend.......outside of all the house work (it rained on & off all weekend) & hubby working all weekend & today, it was pretty good for us. I want to say Thank you to all of our Military Soldiers.......past & present & thank you to all their families. Alli :) ----- Original Message ----- From: "Dan M." <[email protected]> To: <[email protected]> Cc: "Yahoo! Groups Notification" <[email protected]> Sent: Monday, May 25, 2009 10:52 PM Subject: Re: [Cherokee Circle] members!!!! > Are you just going to sit there and not post ? > What good are members and a list if only one person posts? > Seems there are people here who could make some good topics>? > > Dont make sense to be on a group if you dont visit and learn from each > other. > pep talk guys!!!! > Dan M

Are you just going to sit there and not post ? What good are members and a list if only one person posts? Seems there are people here who could make some good topics>? Dont make sense to be on a group if you dont visit and learn from each other. pep talk guys!!!! Dan M

Atagâ'hï, The Enchanted Lake - Cherokee Westward from the headwaters of Oconaluftee river, in the wildest depths of the, Great Smoky mountains, which form the line between North Carolina and Tennessee, is the enchanted lake of Atagâ'hï, "Gall place." Although all the Cherokee know that it is there, no one has ever seen it, for the way is so difficult that only the animals know how to reach it. Should a stray hunter come near the place he would know of it by the whirring sound of the thousands of wild ducks flying about the lake, but on reaching the spot he would find only a dry flat, without bird or animal or blade of grass, unless he had first sharpened his spiritual vision by prayer and fasting and an all-night vigil. Because it is not seen, some people think the lake has dried up long ago, but this is not true. To one who had kept watch and fast through the night it would appear at daybreak as a wide-extending but shallow sheet of purple water, fed by springs spouting from the high cliffs around. In the water are all kinds of fish and reptiles, and swimming upon the surface or flying overhead are great flocks of ducks and pigeons, while all about the shores are bear tracks crossing in every direction. It is the medicine lake of the birds and animals, and whenever a bear is wounded by the hunters he makes his way through the woods to this lake and plunges into the water, and when he comes out upon the other side his wounds are healed. For this reason the animals keep the lake invisible to the hunter. Myths of the Cherokee by James Mooney. From the Nineteenth Annual Report of the Bureau of American Ethnology 1897-98, Part I. [1900] and is now in the public domain. Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/

Ancient Chahta Story - Choctaw In the beginning of time in our country, there was the Land and the Great Mound of Nanih Waiya. It had always been there, since the beginning of time. When The Creator decided to make Man, he opened the door to Nanih Waiya. The first People to come out sunned themselves upon the Great Mound, and then they set out to the East. They traveled a distance, stopping at the Tombigbee River. Here, they rested and smoked the pipe. But they let their fires get out, and this caused the Forest to be burned. These people were the Muskogees. The second group of People to emerge (from the Great Mound were), the Cherokees. They sunned themselves, and headed East also. When they got to the place where the forests were burned, they did not like it there. With the Forests burned, there was no wild game that they could sustain themselves with. They turned north and settled there. Third came the Chickasaws. They emerged from the Great Mound and sunned themselves, then headed to the East. They followed a similar course as did the Cherokees, and settled beside the Cherokee People. They were always good friends of the Cherokees. The fourth and last People to emerge from the Great Mound were the Chahta Peoples. They sunned themselves and rested. They looked about them and liked what they saw. So, they stayed in the Land of Nanih Waiya, the Great Mound. This Land became Mississippi many years later. Reposted with Permission from Neshoba Note ... the Chahta creation history is often told with the Chahta emerging last from the mound .... Actually it was the Okla, the People, which is the Chahta and Chicksa together. http://groups.yahoo.com/group/indigenous_peoples_literature/message/4193 Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/

Addition to the Myth of Q!â'nêqê?laku - Kwakiutl The net of Song-Dance 2 was made of hair. Footnotes: 2 See p. 454. Kwakiutl Tales, by Franz Boas; (Columbia University Contributions to Anthropology, Volume II) New York: Columbia University Press; [1910] and is now in the public domain. Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/

Adventure with a Tie-Snake - Natchez [1] A man out hunting came to a river and thought to himself, "I will go in swimming." He did so and swam about for some time in the shallow water. He saw a deeper place, however, where he was afraid to venture. By and by a tie-snake came out of this place and tied him. When it wrapped itself about him he became afraid that the snake would carry him into the deep water hole, and he jumped about until he was out of the water. There were many bushes about, and the hunter grasped at these to keep himself from being carried away, but the snake pulled him off without any trouble. When the man gave this up the snake started off with him up to the level top country. Looking about, the man saw what he at first thought was a level strip of prairie, but when they reached it it was found to be a large lake. The snake carried him into this. It was at first shallow, but it grew deeper and deeper, and finally the man was up to his breast. At this point, however, he heard a noise behind them in the direction from which they had come, and looking, he saw that it was a big alligator. Then the tie-snake let goof him and sprang up into the air with the alligator after him. The hunter was very tired and sat down in the water. Up in the sky he could hear the noise of the two creatures, and after a long time he saw them coming down and they dived into the lake. Upon this he thought he would get out of the water, and he did so, but his bruises pained him so much that he could scarcely stand up. When he started off he had to procure a walking stick. Then he returned to the place where he had gone in swimming, put on his clothes, took his gun, and returned home. He declared that he would never hunt any more "because he was too old." Footnotes [1] Told to Watt Sam by a Creek named Shom'psi. Myths and Tales of the Southeastern Indians, by John R. Swanton; Smithsonian Institution, USGPO, Washington, D.C.; Bureau of American Ethnology Bulletin 88 [1929] and is now in the public domain. Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/

Ancient Cherokee Rulers - Cherokee So much ignorance has prevailed among the Cherokee people since about the time of the written Constitution in 1827, and the removal a few years later, that in all our research we have never come across a listing of the ancient Cherokee kings, called "Oukah". When there were three nations in one; (that is until they were all joined together BY the written Constitution) each nation had its own Oukah. Some of them probably never even got mentioned in the history books or the annals of the states that finally surrounded the Cherokee Nation east of the Mississippi. Since 1827, the names of the elected Principal Chiefs, and secondary chiefs, were recorded, but a listing of them is difficult to come by, and some are not correct. We will try to list here, for your information, what we have. It will obviously be corrected, changed, amended, etc. in the future. 1730 - 1741 MOYTOY 1741 - 1752 Ammonscossittee (illegally)* 1741 - 1760 OLD HOP (Connecorte). Died. Jan.-Mar. 1760 Lower Nation: Wawhatchee 1755 - ? 1760 - 1763 STANDING TURKEY (Kanagataucka) (Kanagata Oukah?) 1763 - 1788 OLD TASSEL (Onitositali) (murdered, July 1788) Oconostota (Great Warrior) died 1783 Attakullakulla (Great Diplomat) died 1777 1788 - 1804 LITTLE TURKEY Southern Division: The Badger 1795 HANGING MAW (Scolacutta)(beloved man, Upper division) (died 1795) 1804 - 1808 BLACK FOX (Broken in 1808) 1808 - 1810 PATHKILLER (temporarily installed) 1810 - 1811 BLACK FOX (restored) 1811 - 1827 PATHKILLER After Pathkiller, Charles Renatus Hicks was to reign as king, but he was ill at the time and never took office. His younger brother, William, served as interim ruler until the Constitution was finished. William was never considered for anything thereafter, having proved to be too friendly with the Georgians. *Ammonscossittee was the son of Moytoy, who ruled at Echota, the capital city of the Upper or Overhill Cherokees. Moytoy was created Emperor as well as Oukah. The British colonies on the east coast, thinking in the European system of heredity, naturally thought that Ammonscossittee would be the next king, and considered him that. It was not the Cherokee way, however, and did not long prevail. Pathkiller was the last reigning Oukah and Emperor. However, William Shorey Coodey (Dayunita) was next in line, and the office was never abolished, nor were any of the old Cherokee ways abolished, due to what is called the "Whitepath rebellion" , the purpose of which was to preserve the old Cherokee ways.. The Cherokee Constitution went into effect in 1828. It was supposed to prove to the white outsiders that the Cherokees were "civilized", had a government equal to their own (in fact, taken after their own), and give Cherokees the respect due one government to another. Unfortunately, due to the State of Georgia, and the attitude of Andrew Jackson, President of the US of A, it produced quite the opposite effect. In the Cherokee Constitution the Cherokee Nation is simply called a government -- it was not described as a republic or a democracy or any other descriptive word. In the minds of the militants and educated full bloods perhaps it was still to be thought of as a kingdom, just one more mental adjustment from the time, two thousand years ago, that the Ani-Tsalagi (Cherokee people) migrated from their ancient homeland to more northern climes. CHIEFS & RULERS Chiefs of the Arkansas Cherokees, after some moved west John Bowles 1795 - 1813 Takatoka 1813 - 1818 John Jolly 1818 - 1828 John Brown (1st Chief, Old Settlers) John Looney (2nd Chief, Old Settlers) John Rogers (3rd Chief, Old Settlers) (deposed 1839) We would like to point out that these (mostly self-important and ambitious) Cherokees proved, for the most part, to be a thorn in the flesh to the Cherokees who remained in the east. And, even after the Trail of Tears they refused to give in to the will of the majority, and became traitors to their own people. Mr. Bell writes in his book "Old & New Cherokee Families", page 555: 1794. June. Bowles Massacre. 1795. Bowles became Principal Chief of Arkansas Cherokees until 1813. 1818. Tahlonteeskee became Principal Chief. 1834. July 16. Arkansas chiefs were: 1. John Jolly 2. Blackcoat 3. Thomas Chisholm (born 1790: died Nov. 12, 1834) 1839. Principal Chief: John Rogers, Jr. Second Chief: John Smith Third Chief: Captain William Dutch. You will note that these listings do not agree. **************************************** Principal Chiefs Of The Cherokee Nation After The Trail Of Tears Principle Chiefs Vice Principal Chiefs 1839 Sept. 9. JOHN ROSS Joseph Vann, (resigned June 26,1840) Andrew M. Vann (June 26, 1840 until his death in 1842) 1843 Aug. 7. JOHN ROSS George Lowrey 1847 Aug. 2. JOHN ROSS George Lowrey 1851 Aug. 4. JOHN ROSS Richard Taylor 1855 Aug. 6. JOHN ROSS John "Jack" Spears 1859 Aug. 1. JOHN ROSS Joseph Vann 1863 (Civil War) JOHN ROSS (continued), but died Aug. 1, 1866 1866 August until, August 1867. WILLIAM POTTER ROSS (elected by the national council) 1867 Aug. 5. LEWIS DOWNING James Vann 1871 Aug. 7. LEWIS DOWNING Robert Buffington Daniel (died Nov. 9, 1872) (died Jan. 16, 1872) (James Vann, elected by council) 1872 Nov. 9 WILLIAM POTTER ROSS James Vann (both were elected by the National Council to fulfill the terms) 1875 Aug. 2. CHARLES THOMPSON David Rowe 1879 Aug. 4. DENNIS WOLF BUSHYHEAD Wm. Penn Adair (died Oct. 21, 1880) Rabbit Bunch (elected by Council) 1883 Aug. 6. DENNIS WOLF BUSHYHEAD Rabbit Bunch 1887 Aug. 1. JOEL BRYAN MAYES Samuel Smith 1891 Aug. 3. JOEL BRYAN MAYES Henry Chambers (died Dec. 14, 1891) (died Dec. 10, 1891) 1891 Dec. 14 - Dec. 23 THOMAS MITCHELL BUFFINGTON (President of the Senate, became acting chief) 1891 Dec. 24 JOHNSON HARRIS Stephen Tehee (National council elected both) 1895 Aug. 5. SAMUEL HOUSTON MAYES George Washington Swimmer 1899 Aug. 7. THOMAS MITCHELL BUFFINGTON George Washington Swimmer 1903 Aug. 3. WILLIAM CHARLES ROGERS David McNair Faulkner 1906 Cherokee government suspended by the US of A federal government. 1914 WILLIAM CHARLES ROGERS, Acting Principal Chief, died. 1941 J. BARTLEY MILAM (appointed by Franklin D. Roosevelt) 1949. WILLIAM WAYNE KEELER. J. D. Johnson (Deputy Chief) (all appointed illegally Vice Chiefs: Bruce Townsend by President Harry Truman) Rev. Sam Hider Richard Chuculate Robert W. Swimmer 1971. WILLIAM WAYNE KEELER (first elections of the 20th century, ordered by the Supreme Court, after the lawsuit which the present Oukah inspired, actually filed by The Original Cherokee Organization, under George Groundhog). 1975. Some people of Cherokee blood, knowing little of Cherokee history, lore, culture, or legal status, formed the "Cherokee Nation of Oklahoma". They are called, in several history books, "white businessmen" who did for themselves and their friends, and little, if anything, for the Cherokee people. 1975. ROSS SWIMMER 1979. ROSS SWIMMER 1983. ROSS SWIMMER Wilma Mankiller (resigned, Dec. 1985, to go to Wash DC) 1985. Dec. WILMA MANKILLER 1991. WILMA MANKILLER 1995. JOE BYRD Garland Eagle You will notice that the early information above is from the white man's records. Unfortunately, nobody recorded the names of the rulers before the white man came with his ability to write. Before this time, Cherokee records were kept on "belts" of wampum beads, various symbols being woven in which reminded the "reader" of the story. Several of those belts survive today, having been borrowed from members of the Oukah's family, but nobody today knows how to "read" them. http://www.geocities.com/Heartland/Oaks/8010/ancientrulersa.htm Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/

Arrow Chain - Tlinget Two very high-caste boys were chums. The father of one was town chief and had his house in the middle of the village, but the house of the other boy's father stood at one end. These boys would go alternately to each other's houses and make great quantities of arrows, which they would play with until all were broken up. One time both of the boys made a great quantity of arrows to see which could have the more. Just back of their village was a hill on the top of which was a smooth grassy place claimed by the boys as their playground, and on a certain fine, moonlight night they started thither. As they were going along the lesser chief's son, who was ahead, said, "Look here, friend. Look at that moon. Don't you think that the shape of that moon is the same as that of my mother's labret and that the size is the same, too?" The other answered, "Don't: You must not talk that way of the moon." Then suddenly it became very dark about them and presently the head chief's son saw a ring about them just like a rainbow. When it disappeared his companion was gone. He called and called to him but did not get any answer and did not see him. He thought, "He must have run up the hill to get away from that rainbow." He looked up and saw the moon in the sky. Then he climbed the hill, and looked about, but his friend was not there. Now he thought, "Well! The moon must have gone up with him. That circular rainbow must have been the moon." The boy thus left alone sat down and cried, after which he began to try the bows. He put strings on them one after the other and tried them, but every one broke. He broke all of his own bows and all of his and his chum's except one, which was made of very hard wood. He thought, "Now I am going to shoot that star next to the moon." In that spot was a large and very bright one. He shot an arrow at this star and sat down to watch, when, sure enough, the star darkened. Now he began shooting at that star from the big piles of arrows he and his chum had made, and he was encouraged by seeing that the arrows did not come back. After he had shot for some time he saw something hanging down very near him and, when he shot up another arrow, it stuck to this. The next did likewise, and at last the chain of arrows reached him. He put a last one on to complete it. Now the youth felt badly for the loss of his friend and, lying down under the arrow chain, he went to sleep. After a while he awoke, found himself sleeping on that hill, remembered the arrows he had shot away, and looked up. Instead of the arrows there was a long ladder reaching right down to him. He arose and looked so as to make sure. Then he determined to ascend. First, however, he took various kinds of bushes and stuck them into the knot of hair he wore on his head. He climbed up his ladder all day, and camped at nightfall upon it, resuming his journey the following morning. When he awoke early on the second morning his head felt very heavy. Then he seized the salmon berry bush that was in his hair, pulled it out, and found it was loaded with berries. After he had eaten the berries off, he stuck the branch back into his hair and felt very much strengthened. About noon of the same day he again felt hungry, and again his head was heavy, so he pulled out a bush from the other side of his head and it was loaded with blue huckleberries. It was already summer there in the sky. That was why he was getting berries. When he resumed his journey next morning his head did not feel heavy until noon. At that time he pulled out the bush at the back of his head and found it loaded with red huckleberries. By the time he had reached the top the boy was very tired. He looked round and saw a large lake. Then he gathered some soft brush and some moss and lay down to sleep. But, while he slept, some person came to him and shook him saying, "Get up. I am after you." He awoke and looked around but saw no one. Then he rolled over and pretended to go to sleep again but looked out through his eyelashes. By and by he saw a very small but handsome girl coming along. Her skin clothes were very clean and neat, and her leggings were ornamented with porcupine quills. Just as she reached out to shake him he said, "I have seen you already." Now the girl stood still and said, "I have come after you. My grandmother has sent me to bring you to her house." So he went with her, and they came to a very small house in which was an old woman. The old woman said, "What is it you came way up here after, my grandson?" and the boy answered, "On account of my playmate who was taken up hither." "Oh!" answered the old woman, "He is next door, only a short distance away. I can hear him crying every day. He is in the moon's house." Then the old woman began to give him food. She would put her hand up to her mouth, and a salmon or whatever she was going to give would make its appearance. After the salmon she gave him berries and then meat, for she knew that he was hungry from his long journey. After that she gave him a spruce cone, a rose bush, a piece of devil's club, and a small piece of whetstone to take along. As the boy was going toward the moon's house with all of these things he heard his playmate screaming with pain. He had been put up on a high place near the smoke hole, so, when his rescuer came to it, he climbed on top, and, reaching down through the smoke hole, pulled him out. He said, "My friend, come. I am here to help you." Putting the spruce cone down where the boy had been, he told it to imitate his cries, and he and his chum ran away. After a while, however, the cone dropped from the place where it has been put, and the people discovered that their captive had escaped. Then the moon started in pursuit. When the head chief's son discovered this, he threw behind them the devil's club he had received from the old woman, and a patch of devil's club arose which the moon had so much trouble in getting through that they gained rapidly on him. When the moon again approached, the head chief's son threw back the rose bushes, and such a thicket of roses grew there that the moon was again delayed. When he approached them once more, they threw back the grindstone, and it became a high cliff from which the moon kept rolling back. It is on account of this cliff that people can say things about the moon nowadays with impunity. When the boys reached the old woman's house they were very glad to see each other, for before this they had not had time to speak. The old woman gave them something to eat, and, when they were through, she said to the rescuer, "Go and lie down at the place where you lay when you first came up. Don't think of anything but the playground you used to have." They went there and lay down, but after some time the boy who had first been captured thought of the old woman's house and immediately they found themselves there. Then the old woman said, "Go back and do not think of me any more. Lie there and think of nothing but the place where you used to play." They did so, and, when they awoke, they were lying on their playground at the foot of the ladder. As the boys lay in that place they heard a drum beating in the head chief's house, where a death feast was being held for them, and the head chief's son said, "Let us go," but the other answered, "No, let us wait here until that feast is over." Afterward the boys went down and watched the people come out with their faces all blackened. They stood at a corner, but, as this dance is always given in the evening, they were not seen. Then the head chief's son thought, " I wish my younger brother would come out," and sure enough, after all of the other people had gone, his younger brother came out. He called to his brother saying, "Come here. It is I," but the child was afraid and ran into the house instead. Then the child said to his mother, "My brother and his friend are out here." "Why do you talk like that?" asked his mother. "Don't you know that your brother died some time ago?" And she became very angry. The child, however, persisted, saying, "I know his voice, and I know him." His mother was now very much disturbed, so the boy said, "I am going to go out and bring in a piece of his shirt." "Go and do so," said his mother. "Then I will believe you." When the boy at last brought in a piece of his brother's shirt his mother was convinced, and they sent word into all of the houses, first of all into that of the second boy's parents, but they kept both with them so that his parents could come there and rejoice over him. All of the other people in that village also came to see them. Tlingit Myths and Texts, by John R. Swanton; Smithsonian Institution; Bulletin of the Bureau of American Ethnology, ix, 209, No. 56, Washington, Government Printing Office; [1909] and is now in the public domain. Come visit us at. "Keeper of Stories". http://www.newkeeperofstories.com/