Four Legged Nations - Cherokee In Cherokee mythology, as in that of Indian tribes generally, there is no essential difference between men and animals. In the primal genesis period they seem to be completely undifferentiated, and we find all creatures alike living and working together in harmony and mutual helpfulness until man, by his aggressiveness and disregard for the rights of the others, provokes their hostility, when insects, birds, fishes, reptiles, and four footed beasts join forces against him (see story, "Origin of Disease and Medicine"). Henceforth their lives are apart, but the difference is always one of degree only. The animals, like the people, are organized into tribes and have like them their chiefs and townhouses, their councils and ball plays, and the same hereafter in the Darkening land of Us'ûñhi'yï. Man is still the paramount power, and hunts and slaughters the others as his own necessities compel, but is obliged to satisfy the animal tribes in every instance, very much as a murder is compounded for, according to the Indian system, by "covering the bones of the dead" with presents for the bereaved relatives. This pardon to the hunter is made the easier through a peculiar doctrine of reincarnation, according to which, as explained by the shamans, there is assigned to every animal a definite life term which can not be curtailed by violent means. If it is killed before the expiration of the allotted time the death is only temporary and the body is immediately resurrected in its proper shape from the blood drops, and the animal continues its existence until the end of the predestined period, when the body is finally dissolved and the liberated spirit goes to join its kindred shades in the Darkening land. This idea appears in the story of the bear man and in the belief concerning the Little Deer. Death is thus but a temporary accident and the killing a mere minor crime. By some priests it is held that there are seven successive reanimations before the final end. Certain supernatural personages, Kana'tï and Tsul`kälû' (see the myths), have dominion over the animals, and are therefore regarded as the distinctive gods of the hunter. Kana'tï at one time kept the game animals, as well as the pestiferous insects, shut up in a cave under ground, from which they were released by his undutiful sons. The primeval animals- the actors in the animal myths and the predecessors of the existing species-are believed to have been much larger, stronger, and cleverer than their successors of the present day. In these myths we find the Indian explanation of certain peculiarities of form, color, or habit, and the various animals are always consistently represented as acting in accordance with their well-known characteristics. First and most prominent in the animal myths is the Rabbit (Tsistu), who figures always as a trickster and deceiver, generally malicious, but often beaten at his own game by those whom he had intended to victimize. The connection of the rabbit with the dawn god and the relation of the Indian myths to the stories current among the southern negroes are discussed in another place. Ball players while in training are forbidden to eat the flesh of the rabbit, because this animal so easily becomes confused in running. On the other hand, their spies seek opportunity to strew along the path which must be taken by their rivals a soup made of rabbit hamstrings, with the purpose of rendering them timorous in action. In a ball game between the birds and the four footed animals (seestory) the Bat, which took sides with the birds, is said to have won the victory for his party by his superior dodging abilities. For this reason the wings or sometimes the stuffed skin of the bat are tied to the implements used in the game to insure success for the players. According to the same myth the Flying Squirrel (Tewa) also aided in securing the victory, and hence both these animals are still invoked by the ball player. The meat of the common gray squirrel (sälâ'lï) is forbidden to rheumatic patients, on account of the squirrel's habit of assuming a cramped position when eating. The stripes upon the back of the ground squirrel (kiyu`ga) are the mark of scratches made by the angry animals at a memorable council in which he took it upon himself to say a good word for the archenemy, Man (see "Origin of Disease and Medicine"). The peculiarities of the mink (sûñgï) are accounted for by another story. The buffalo, the largest game animal of America, was hunted in the southern Allegheny region until almost the close of the last century, the particular species being probably that known in the West as the wood or mountain buffalo. The name in use among the principal gulf tribes was practically the same, and can not be analyzed, viz, Cherokee, yûñsû'; Hichitee, ya'nasi; Creek, yëna'sa; Choctaw, yanash. Although the flesh of the buffalo was eaten, its skin dressed for blankets and bed coverings, its long hair woven into belts, and its horns carved into spoons, it is yet strangely absent from Cherokee folklore. So far as is known it is mentioned in but a single one of the sacred formulas, in which a person under treatment for rheumatism is forbidden to eat the meat, touch the skin, or use a spoon made from the horn of the buffalo, upon the ground of an occult connection between the habitual cramped attitude of a rheumatic and the natural "hump" of that animal. The elk is known, probably by report, under the name of a`wï e'gwa, "great deer", but there is no myth or folklore in connection with it. The deer, a`wï', which is still common in the mountains, was the principal dependence of the Cherokee hunter, and is consequently prominent in myth, folklore, and ceremonial. One of the seven gentes of the tribe is named from it (Ani'-Kawï', "Deer People"). According to a myth given elsewhere, the deer won his horns in a successful race with the rabbit. Rheumatism is usually ascribed to the work of revengeful deer ghosts, which the hunter has neglected to placate, while on the other hand the aid of the deer is invoked against frostbite, as its feet are believed to be immune from injury by frost. The wolf, the fox, and the opossum are also invoked for this purpose, and for the same reason. When the redroot (Ceanothus americanus) puts forth its leaves the people say the young fawns are then in the mountains. On killing a deer the hunter always cuts out the hamstring from the hind quarter and throws it away, for fear that if he ate it he would thereafter tire easily in traveling. The powerful chief of the deer tribe is the A`wï' Usdi', or "Little Deer," who is invisible to all except the greatest masters of the hunting secrets, and can be wounded only by the hunter who has supplemented years of occult study with frequent fasts and lonely vigils. The Little Deer keeps constant protecting watch over his subjects, and sees well to it that not one is ever killed in wantonness. When a deer is shot by the hunter the Little Deer knows it at once and is instantly at the spot. Bending low his head he asks of the blood stains upon the ground if they have heard--i.e., if the hunter has asked pardon for the life that he has taken. If the formulistic prayer has been made, all is well, because the necessary sacrifice has been atoned for; but if otherwise, the Little Deer tracks the hunter to his house by the blood drops along the trail, and, unseen and unsuspected, puts into his body the spirit of rheumatism that shall rack him with aches and pains from that time henceforth. As seen at rare intervals--perhaps once in a long lifetime-the Little Deer is pure white and about the size of a small dog, has branching antlers, and is always in company with a large herd of deer. Even though shot by the master hunter, he comes to life again, being immortal, but the fortunate huntsman who can thus make prize of his antlers has in them an unfailing talisman that brings him success in the chase forever after. The smallest portion of one of those horns of the Little Deer, when properly consecrated, attracts the deer to the hunter, and when exposed from the wrapping dazes them so that they forget to run and thus become an easy prey. Like the Ulûñsû'tî stone, it is a dangerous prize when not treated with proper respect, and is--or was- -kept always in a secret place away from the house to guard against sacrilegious handling. Somewhat similar talismanic power attached to the down from the young antler of the deer when properly consecrated. So firm was the belief that it had influence over "anything about a deer" that eighty and a hundred years ago even white traders used to bargain with the Indians for such charms in order to increase their store of deerskins by drawing the trade to themselves. The faith in the existence of the miraculous Little Deer is almost as strong and universal to-day among the older Cherokee as is the belief in a future life. The bears (yânû) are transformed Cherokee of the old clan of the Ani'-Tsâ'gûhï (see story, "Origin of the Bear"). Their chief is the White Bear, who lives at Kuwâ'hï, "Mulberry place," one of the high peaks of the Great Smoky mountains, near to the enchanted lake of Atagâ'hï to which the wounded bears go to be cured of their hurts. Under Kuwâ'hï and each of three other peaks in the same mountain region the bears have townhouses, where they congregate and hold dances every fall before retiring to their dens for the winter. Being really human, they can talk if they only would, and once a mother bear was heard singing to her cub in words which the hunter understood. There is one variety known as kalâs'-gûnâhi'ta, "long hams," described as a large black bear with long legs and small feet, which is always lean, and which the hunter does not care to shoot, possibly on account of its leanness. It is believed that new-born cubs are hairless, like mice. The wolf (wa'`ya) is revered as the hunter and watchdog of Kana'tï, and the largest gens in the tribe bears the name of Ani'-wa'`ya, "Wolf people." The ordinary Cherokee will never kill one if he can possibly avoid it, but will let the animal go by unharmed, believing that the kindred of a slain wolf will surely revenge his death, and that the weapon with which the deed is done will be rendered worthless for further shooting until cleaned and exercised by a medicine man. Certain persons, however, having knowledge of the proper atonement rites, may kill wolves with impunity, and are hired for this purpose by others who have suffered from raids upon their fish traps or their stock. Like the eagle killer (see "The Bird Tribes"), the professional wolf killer, after killing one of these animals, addresses to it a prayer in which he seeks to turn aside the vengeance of the tribe by laying the burden of blame upon the people of some other settlement. He then unscrews the barrel of his gun and inserts into it seven small sourwood rods heated over the fire, and allows it to remain thus overnight in the running stream; in the morning the rods are taken out and the barrel is thoroughly dried and cleaned. The dog (gi`lï'), although as much a part of Indian life among the Cherokee as in other tribes, hardly appears in folklore. One myth makes him responsible for the milky way; another represents him as driving the wolf from the comfortable house fire and taking the place for himself. He figures also in connection with the deluge. There is no tradition of the introduction of the horse (sâ'gwälï, from asâ'gwälihû', from "a pack or burden") or of the cow (wa'`ka, from the Spanish, vaca). The hog is called, sïkwä, this being originally the name of the opossum, which somewhat resembles it in expression, and which is now distinguished as sïkwä utse'tstï, "grinning sïkwä". In the same way the sheep, another introduced animal, is called a`wï' unäde'na, "woolly deer"; the goat, a`wï' ahänu'lähï, "bearded deer," and the mule, "sâ'gwä'lï digû'lanähi'ta", "long-eared horse." The cat, also obtained from the whites, is called wesä, an attempt at the English "pussy." When it purrs by the fireside, the children say it is counting in Cherokee, "ta'ladu', nûñ'gï, ta'ladu', nûñ'gï," "sixteen, four, sixteen, four." The elephant, which a few of the Cherokee have seen in shows, is called by them käma'mä u'tänû, "great butterfly," from the supposed resemblance of its long trunk and flapping ears to the proboscis and wings of that insect. The anatomical peculiarities of the opossum, of both sexes, are the subject of much curious speculation among the Indians, many of whom believe that its young are produced without any help from the male. It occurs in one or two of the minor myths. The fox (tsu'`lä) is mentioned in one of the formulas, but does no appear in the tribal folklore. The black fox is known by a different name (inâ'lï). The odor of the skunk (dïlä') is believed to keep off contagious diseases, and the scent bag is therefore taken out and hung over the doorway, a small hole being pierced in it in order that the contents may ooze out upon the timbers. At times, as in the smallpox epidemic of 1866, the entire body of the animal was thus hung up, and in some cases, as an additional safeguard, the meat was cooked and eaten and the oil rubbed over the skin of the person. The underlying idea is that the fetid smell repels the disease spirit, and upon the same principle the buzzard, which is so evidently superior to carrion smells, is held to be powerful against the same diseases. The beaver (dâ'yï), by reason of its well-known gnawing ability, against which even the hardest wood is not proof, is invoked on behalf of young children just getting their permanent teeth. According to the little formula which is familiar to nearly every mother in the tribe, when the loosened milk tooth is pulled out or drops out of itself, the child runs with it around the house, repeating four times, "Dâ'yï, skïntä' (Beaver, put a new tooth into my jaw)" after which he throws the tooth upon the roof of the house. In a characteristic song formula to prevent frostbite the traveler, before starting out on a cold winter morning, rubs his feet in the ashes of the fire and sings a song of four verses, by means of which, according to the Indian idea, he acquires in turn the cold-defying powers of the wolf, deer, fox, and opossum, four animals whose feet, it is held, are never frostbitten. After each verse he imitates the cry and the action of the animal. The words used are archaic in form and may be rendered "I become a real wolf," etc. The song runs: Tsûñ'wa'`ya-ya' (repeated four times), wa + a! (prolonged howl). (Imitates a wolf pawing the ground with his feet.) Tsûñ'-ka'wi-ye' (repeated four times), sauh! sauh! sauh! sauh! (Imitates call and jumping of a deer.) Tsûñ'-tsu'`la-ya' (repeated four times), gaih! gaih! gaih! gaih! (Imitates barking and scratching of a fox.) Tsûñ'-sï'kwa-ya' (repeated four times), kï +. (Imitates the cry of an opossum when cornered, and throws his head back as that animal does when feigning death.) MYTHS OF THE CHEROKEE By James Mooney From Nineteenth Annual Report of the Bureau of American Ethnology 1897-98,Part I. [1900] From Blue Panther Keeper of Stories.

Soquiliwodi, May this prayer give you comfort in the happy memories of your beloved Tsayonah. moonsister Native American Prayer Author: Native American Prayer I give you this one thought to keep - I am with you still - I do not sleep. I am a thousand winds that blow, I am the diamond glints on snow, I am the sunlight on ripened grain, I am the gentle autumn rain. When you awaken in the morning's hush, I am the sweet uplifting rush, of quiet birds in circled flight. I am the soft starts that shine at night. Do not think of me as gone - I am with you still in each new dawn. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ ----- Original Message ----- From: "tsayonah" <mtndream@ix.netcom.com> To: <CHEROKEE-L@rootsweb.com> Sent: Wednesday, January 25, 2006 10:15 AM Subject: [Cherokee Circle] Tsayonah on Spirit Trail > Osiyo my brothers and sisters, > This is the hardest part of the whole dying thing, telling your > bride's friends that she is on the spirit trail. Tsayonah left this vale > of tears a little before 0800 this morning. > Sue was born on April 7, 1948, in Kearney, Nebraska.

I'm sorry for your loss Soquiliwodi But I'm glad she didn't suffer. Prayers & Hugs are on the wind for you & your family. Your right..........celebrate her life & love Alli :) > Osiyo my brothers and sisters, > This is the hardest part of the whole dying thing, telling your > bride's friends that she is on the spirit trail. Tsayonah left this vale > of tears a little before 0800 this morning. > Sue was born on April 7, 1948, in Kearney, Nebraska. She was raised > in Denver, Salina, Kansas, and graduated from high school in > Minneapolis, Minnesota. I met her in 1968, at college in Omaha, Nebraska > and we were married in 1973 in Minneapolis. We moved to North Carolina > in 1974 and, it was there that Sue found her skill of the tender hand > and light touch with animals. This took her into the career of dog and > cat grooming. When we moved back to Iowa, she opened her own shop and > had a lot of critters who loved her. > In 1973. Sue had a surgery for obesity. This was new surgery and > noone knew the complications that would happen. It isn't nice to fool > Mother Nature and the complications of the surgery eventually led to > multi organ failure and she died comfortable and at peace this morning. > Sue hated funerals so we will not have one. We will celebrate her > life, rather than morn her death. That is what she wanted and that is > what we will do so I ask you, her friends, to remember her in your > prayers but do not morn for her or for me. I know I will be with her > again. She just left me for a better man, the Lord. > donadagohvi, > Soquiliwodi, Tsayonah's husband and life mate > > > ==== CHEROKEE Mailing List ==== > <<>OPEN forum to all Cherokee topics - except Genealogy<>> > <>Culture-History-Language-Folk lore and Truths<> > Good Manners & Language is required to be on the list > ALL the links you will need to sub and unsub or contact listowner below > http://lists.rootsweb.com/index/other/Ethnic-Native/CHEROKEE.html > > ============================== > View and search Historical Newspapers. Read about your ancestors, find > marriage announcements and more. Learn more: > http://www.ancestry.com/s13969/rd.ashx >

Osiyo everyone I am new to the group.In the past 4 years since I discovered my Cherokee lineage of the lost Cherokee of Va.I have been trying to learn about the ways of my ancestors .There is so much misinformation out there online as I live now in a state that has very few Cherokees and no Cherokee Pow Wows here.I must search the net for answers.I have been able to obtain enough proof that my birth certificate now says that my mom and dad were Indian.Va will do that for you if you can give them some proof.I am 1/4 Cherokee that I know of.Lineage throught my fathers mother my grandmother.Goins surname.Plus my moms side Painter and Lawhorn and more.As the Europeans came to America much of the Old Ways were lost .Much of Mooneys writings are half truths some of it is truth but not all .Plus he did not understand the real meanings of the Cherokee Stories and Legends.I have been seeking to find my teacher but to no avail.So I guess I am saying I would like some help on learning.! My heart is sincere .wado wadv.awohali usdi <Look not at the Eyes but at the Soul>--Little Eagle --------------------------------- Do you Yahoo!? With a free 1 GB, there's more in store with Yahoo! Mail.

Osiyo my brothers and sisters, This is the hardest part of the whole dying thing, telling your bride's friends that she is on the spirit trail. Tsayonah left this vale of tears a little before 0800 this morning. Sue was born on April 7, 1948, in Kearney, Nebraska. She was raised in Denver, Salina, Kansas, and graduated from high school in Minneapolis, Minnesota. I met her in 1968, at college in Omaha, Nebraska and we were married in 1973 in Minneapolis. We moved to North Carolina in 1974 and, it was there that Sue found her skill of the tender hand and light touch with animals. This took her into the career of dog and cat grooming. When we moved back to Iowa, she opened her own shop and had a lot of critters who loved her. In 1973. Sue had a surgery for obesity. This was new surgery and noone knew the complications that would happen. It isn't nice to fool Mother Nature and the complications of the surgery eventually led to multi organ failure and she died comfortable and at peace this morning. Sue hated funerals so we will not have one. We will celebrate her life, rather than morn her death. That is what she wanted and that is what we will do so I ask you, her friends, to remember her in your prayers but do not morn for her or for me. I know I will be with her again. She just left me for a better man, the Lord. donadagohvi, Soquiliwodi, Tsayonah's husband and life mate

This is the most beautiful tribute I think I have read. May Holy Spirit's blessings be with you and hold you through the days ahead. Virginia in Seattle . ----- Original Message ----- From: "tsayonah" <mtndream@ix.netcom.com> To: <CHEROKEE-L@rootsweb.com> Sent: Wednesday, January 25, 2006 8:15 AM Subject: [Cherokee Circle] Tsayonah on Spirit Trail > Osiyo my brothers and sisters, > This is the hardest part of the whole dying thing, telling your > bride's friends that she is on the spirit trail. Tsayonah left this vale > of tears a little before 0800 this morning. > Sue was born on April 7, 1948, in Kearney, Nebraska. She was raised > in Denver, Salina, Kansas, and graduated from high school in > Minneapolis, Minnesota. I met her in 1968, at college in Omaha, Nebraska > and we were married in 1973 in Minneapolis. We moved to North Carolina > in 1974 and, it was there that Sue found her skill of the tender hand > and light touch with animals. This took her into the career of dog and > cat grooming. When we moved back to Iowa, she opened her own shop and > had a lot of critters who loved her. > In 1973. Sue had a surgery for obesity. This was new surgery and > noone knew the complications that would happen. It isn't nice to fool > Mother Nature and the complications of the surgery eventually led to > multi organ failure and she died comfortable and at peace this morning. > Sue hated funerals so we will not have one. We will celebrate her > life, rather than morn her death. That is what she wanted and that is > what we will do so I ask you, her friends, to remember her in your > prayers but do not morn for her or for me. I know I will be with her > again. She just left me for a better man, the Lord. > donadagohvi, > Soquiliwodi, Tsayonah's husband and life mate > > > ==== CHEROKEE Mailing List ==== > <<>OPEN forum to all Cherokee topics - except Genealogy<>> > <>Culture-History-Language-Folk lore and Truths<> > Good Manners & Language is required to be on the list > ALL the links you will need to sub and unsub or contact listowner below > http://lists.rootsweb.com/index/other/Ethnic-Native/CHEROKEE.html > > ============================== > View and search Historical Newspapers. Read about your ancestors, find > marriage announcements and more. Learn more: > http://www.ancestry.com/s13969/rd.ashx > >

GOOD FOR YOU ALL Tammy Let it rain and PLEASE feel free to send some this way.

i seen his picture and you could call all that white stuff platinum.anna ----- Original Message ----- From: "White Eagle Spirit ---Norma" <NORMADREW@webtv.net> To: <CHEROKEE-L@rootsweb.com> Sent: Tuesday, January 24, 2006 3:21 PM Subject: Re: [Cherokee Circle] Just talking > LOL Dan you really must be blond :) > WES-Norma > >

A Dakota Legend of Creation - Dakota GODS: Wakantanka -- the Chief God, the Great Spirit, the Creator, and the Executive. The Superior Gods: Inyan-the Rock--ancestor of all gods and all things; patron of the arts. Maka-the Earth--mother of all living things. Skan-the Sky--source of force and power; judge of gods and spirits. Wi -the Sun--all-powerful Great God, ranked first; defender of bravery, fortitude, generosity and fidelity. The Associate Gods: Hanwi-the Moon--wife of the Sun; sets the time for important undertakings. Tate-the Wind--serving the Sky (Skan); controls the seasons; admits the spirits to the Spirit Trail (Milky Way). Whope--the associate of the Earth, daughter of the Sun and Moon; known as the Beautiful One. She is the Great Mediator, the patron of harmony and pleasure. The Subordinate Gods: Buffalo, Bear, Four Winds, and the Whirlwind. The Gods-Like: The Spirit, the Ghost, the Spirit-Like and the Potency. Stars--the people of the Sky. Buffalo--the people of the Sun. The Evil Gods: Iya - chief of all evil; personified in the cyclone. Iktomi - first son of Rock (Inyan); known as the Trickster; a deposed god similar to Satan.. Waziya - the Old Man--lived beneath the earth with his wife. Wakanka - the Witch Anung-Ite - daughter of Waziya and Wakanka; the Double-faced Woman. The creation story began long, long ago when Waziya, the Old Man, lived beneath the earth with his wife, Wakanka. Their daughter, Ite, grew to be the most beautiful of women, thereby captivating the attention of one of the associate Gods, Tate, the Wind. Though not a Goddess, Ite became the wife of Tate who lived at the entrance of the Spirit Trail. She bore Tate four sons, quadruplets--the North, West, East and South Winds. The first son became cruel and hard to get along with, so Tate took his position as first son and gave it to his boisterous second son, West Wind. Thus, the order of the Winds became West, North, East and South. Because of the association with the influential good and helpful Gods through the marriage of Ite to Tate, Waziya became dissatisfied and yearned to have the power of the true Gods. Iktomi, the Trickster, always anxious to further discontentment and promote ridicule, bargained with Waziya and Wakanka and Ite, promising them great power and further beauty for Ite if they would assist him in making others ridiculous. He even promised Ite that her enhanced beauty would rival that of the Goddess Hanwi, the Moon, who was the pledged wife of the great Sun God, Wi. So Waziya, Wakanka and Ite agreed to Iktomi's bargain. Possessed of a charm given her by Iktomi, Ite became more and more conscious of her beauty and less and less devoted to the welfare of her four sons, the Four Winds. At this time, Sun saw Ite and, struck by her incredible beauty, invited Ite to sit beside him at the feast of the Gods. When the time for the feast arrived, Ite came early. Finding the place next to the Sun vacant, she took it. Sun was pleased. When Moon finally arrived, she saw her seat had been taken, and she was so ashamed that she hid her face from the laughing people, covering it with a robe. And Iktomi, the planner of this event out laughed everyone. After the feast, Skan, the Sky God and judge of all the Gods, called a Council. He asked for the stories of Wi, the Sun, who had forsaken his wife; of Ite, who dared take the place of a Goddess; and of Wakanka and Waziya who had wished for godlike powers; and Iktomi, the schemer. Then Skan passed Judgement. Sun was to lose the comfort of his wife, Moon. He was to rule only in the day, allowing Moon to rule at night. Whenever they were together, Moon would always cover her face in shame. Ite's sentence was severe because of her vanity and negligence of motherly and wifely duties. She would give premature birth to her next son, who would be unlike all other children, and her children would not live with her but with their father, Tate. She was, furthermore, instructed to return to the world and live without friends. Still more, she would remain the most beautiful of women, but only half of her would be so. The other half would be so horribly ugly that people would be terrified at the sight of her. Henceforth, she would be called Anung-Ite, the Double-faced Woman. Wakanka and Waziya were banished to the edge of the world until they could learn to do good for young children and old people. They too were renamed for their misconduct, becoming known as the Witch and the Old Man, or Wizard. Iktomi was also banished to the edge of the world where he was to remain forever friendless. He accepted his judgement with his usual smugness, reminding Skan that he still had the birds and the animals with whom he could live and upon whom he could continue to play pranks. Tate, who was also judged for marrying Ite, was instructed to raise his children properly and to do a woman's work. Thus he lived along with his four sons, the Winds, and his fifth son, little Yumni, the Whirlwind, in their home beyond the pines in the land of the ghosts. Each day his sons travel over the world according to his instructions. One day, as the Four Winds were on their tours away from home, a shining object appeared outside of Tate's tipi. Tate looked out and saw a lovely young woman, beautifully dressed. Tate asked her who she was and where she came from. She replied that she came from the Star People, that her father was Sun and her mother, Moon, and that she had been sent to the world to find friends. She also told him that her name was Whope. When the Four Winds and Whirlwind returned home, they were surprised to find that their father had taken a woman. But after Whope had prepared for each of them, her favorite meal, and no matter how much they ate, their plates remained full, they realized that she was supernaturally endowed. They learned that their father treated her, not as a wife, but as a daughter. They welcomed her into their lodge. Soon, each brother wanted Whope as his woman and competed with one another in showing her favors. Tate decided to hold a feast, to which all the Gods should be invited. At this feast Tate honored his guests with presents. Many told stories of their power and there was much dancing. Then the Gods asked Tate how they might please him. He told them that if they honored his daughter, Whope, he himself would be pleased. Then they asked Whope what she wanted. Whope arose and stood by Okaga, the South Wind, who folded his robe around her. "I want a tipi for Okaga and myself, a place for him and his brothers." So her wish was granted and Whope became Okaga's wife. And then, as a present for the couple, the Gods made them the world and all there is in it. The banished Waziya and his family were also involved in the story. In the beginning, the Wizard. the Witch, their daughter, the Double-faced Woman, and Iktomi, the Trickster, were the only people on earth. Iktomi grew tired of playing pranks on birds and animal's. He had fun doing it, but they never showed any shame over their misfortunes. So he, again, went to Anung-Ite, asking her what she most desired. She told him that if she would tell him, he should never resort to tricks and pranks again. She explained that if her people tasted meat and learned about clothes and tipis, they would want such things and come to where they could be had. With these instructions, Iktomi then went to the wolves, seeking their aid in bringing mankind to earth. Again, in return for help, Iktomi swore to abandon his pranks. The wolves agreed to this and Iktomi instructed them to drive moose, deer and bears to Anung-Ite's tipi, where she would prepare food, clothing and tipis to entice mankind. Then Iktomi gave to one of the wolves a packet, which Anung-Ite had prepared containing tasty meat and fancy clothing for the man and woman. He then directed the animal to take the packet to the entrance of the cave which opened into the world. The wolf did as instructed and when it saw a brave young man apart from the others., it presented the packet, telling the young man to taste the meat and advising him and his wife to wear the clothing. The wolf told the young man that the people also should be allowed to taste the meat and see the clothing, and that there were many such things as these on earth. The young man, Tokahe, the First One, was pleased to do this, for now he would be considered a leader. When the people tasted the meat and saw the clothes Tokahe and his wife wore, they were envious and asked how they too might obtain such things. The old man of the group then directed that three brave men accompany Tokahe to find out where such good things came from and to prove that Tokahe was truthful. The four young men set out and, led by the wolf, they entered the world from the cave. They were led to a lake where Anung-Ite had pitched her tipi. She appeared to Tokahe and his companions as a beautiful young woman. Iktomi appeared as a handsome young man. The four young men were shown much game which Iktomi had previously arranged with the wolves to have driven past. Anung-Ite gave them many tasty foods and many presents of fine clothing for them and for their people. Iktomi told them that he and his wife were really very old, but by eating this earthly food they remained young and attractive. When the four young men returned through the cave to their people, they described what they had seen. But an old woman, doubted such wonders, cautioned them to be wary. The people argued some wishing to go with Tokahe, others saying that he was a wizard. When Tokahe offered to lead any who wished to follow him up to the earth, the chief warned them that whoever ventured through the cave to the earth would never find the way back. Nonetheless, six men and their wives and children joined Tokahe, and they left the underworld guided by the wolf. When they reached the earth it was strange. They became lost and tired, hungry and thirsty. Their children cried. Anung-Ite appeared and tried to comfort them, but they saw the horrible side of her face and ran in terror. Iktomi appeared in his true form and laughed at their misery. Their leader, Tokahe, was ashamed. The revelation of Iktomi's falsity and Anung-Ite's ugliness was then removed by the appearance of the Old Man and the Witch, who, according to the prophecy at the time of their banishment, had come to understand the qualities of mercy and tenderness. They appeared to Tokahe and his followers, bringing food and drink. They lead the disheartened group to the land of the pines, to the world of the Ghosts. They showed them how to live as men now do. Thus Tokahe and his followers were the first people on earth. Their descendants are the Dakota. From Blue Panther Keeper of Stories.

LOL Dan you really must be blond :) WES-Norma

I am in desperate need of help. I am looking for any information about my gggrandma Sylvia (BLACK) Kern. I don't have any information on her family. This saddens me because all I have is a picture of her, it feels like we have no past. My gggrandmother Sylvia (Silva) BLACK b. 1855 was a Cherokee, from Attala county, Mississippi. My mom told me that she was "adopted" by a doctor. 2 Isom KERN 1843 - ? + Sylvia BLACK 1855 - ? .......... 3 Fannie Kern 1879 - 1941 .......... 3 Edgar Kern 1898 - 1898 .......... 3 Edward Kern 1898 - 1969 .......... 3 Ben Isom Kern 1880 - 1966 .......... 3 Charlie Kern .......... 3 Branch Kern 1883 - 1976 .......... 3 Mary Laura Kern .......... 3 Rachel Kern 1876 - .......... 3 Henrietta Kern 1877 - .......... 3 Jim Dote Kern 1885 - 1963 .......... 3 Otis Kern 1882 - 1966 .......... 3 William Kern .......... 3 Virginia Kern 1894 - 1961

I was a teen ager - need I say any more <grinning> we knew every thing back then to huh <G> I was always experimenting with things around the ranch. Once I turned up the milker because I thought milking took too long. Boy I caught He** for that one <G> shoulda seen those cows dance when that fast thing was connected. I almost got my head kicked off that day in more ways than one <g> It was funny to me until I got whapped with a hose on the butt and told to put it back the way it was. Dan M www.wvi.com/~wb http://groups.yahoo.com/group/Genealogy_Chat ----- Original Message ----- From: "White Eagle Spirit ---Norma" <NORMADREW@webtv.net> To: <CHEROKEE-L@rootsweb.com> Sent: Monday, January 23, 2006 7:47 PM Subject: Re: [Cherokee Circle] Just talking > Dan--were you having a blond moment when yo tried that? lol > > > ==== CHEROKEE Mailing List ==== > <<>OPEN forum to all Cherokee topics - except Genealogy<>> > <>Culture-History-Language-Folk lore and Truths<> > Good Manners & Language is required to be on the list > ALL the links you will need to sub and unsub or contact listowner below > http://lists.rootsweb.com/index/other/Ethnic-Native/CHEROKEE.html > > ============================== > Search the US Census Collection. Over 140 million records added in the > last 12 months. Largest online collection in the world. Learn more: http://www.ancestry.com/s13965/rd.ashx

Bettye--lol oh yes. even worse

Norma, we never learn 'less we ask - so what is a blond moment? Something like my "stupid mistakes?" Bettye ----- Original Message ----- From: "White Eagle Spirit ---Norma" <NORMADREW@webtv.net> To: <CHEROKEE-L@rootsweb.com> Sent: Monday, January 23, 2006 9:47 PM Subject: Re: [Cherokee Circle] Just talking > Dan--were you having a blond moment when yo tried that? lol > > > ==== CHEROKEE Mailing List ==== > <<>OPEN forum to all Cherokee topics - except Genealogy<>> > <>Culture-History-Language-Folk lore and Truths<> > Good Manners & Language is required to be on the list > ALL the links you will need to sub and unsub or contact listowner below > http://lists.rootsweb.com/index/other/Ethnic-Native/CHEROKEE.html > > ============================== > Search the US Census Collection. Over 140 million records added in the > last 12 months. Largest online collection in the world. Learn more: > http://www.ancestry.com/s13965/rd.ashx > >

Dan--were you having a blond moment when yo tried that? lol

Anna--I love to listen to my Cherokee grandfather tell his tales of the old ways. Wish I had written them down. WES-Norma

all ndn men i know is talkers and shoot much bull at camp after pow wow. they even tell os little people and aliens with space ships,very funny.anna ----- Original Message ----- From: "White Eagle Spirit ---Norma" <NORMADREW@webtv.net> To: <CHEROKEE-L@rootsweb.com> Sent: Monday, January 23, 2006 12:32 PM Subject: Re: [Cherokee Circle] Come on everybody > Shadow Bear, I can talk the ears off of a coffee cup. BUT I'll listen > if you want to talk first. :) > >

Shadowbear, You are a good man and a good friend! Our Creator must be very pleased with you, you offer what help that you can to others. Thank you for being you, Shadowbear Tonya ----- Original Message ----- From: "shadowbear270" <shadowbear270@webtv.net> To: <CHEROKEE-L@rootsweb.com> Sent: Monday, January 23, 2006 1:05 PM Subject: [Cherokee Circle] Fire > My company just left==they lost their homes in a fire in Texas==Lost > everything==I offered this place to them==they came then went to > Illinois found a job==They came back for thier familys==I told them the > family could stay till they were back on thier feet==they didn't want to > lean on anyone==I had to work at this time so they bothered no one==if I > had been here I would have talked thier leg off > > SHADOW BEAR > > > ==== CHEROKEE Mailing List ==== > <<>OPEN forum to all Cherokee topics - except Genealogy<>> > <>Culture-History-Language-Folk lore and Truths<> > Good Manners & Language is required to be on the list > ALL the links you will need to sub and unsub or contact listowner below > http://lists.rootsweb.com/index/other/Ethnic-Native/CHEROKEE.html > > ============================== > Search the US Census Collection. Over 140 million records added in the > last 12 months. Largest online collection in the world. Learn more: http://www.ancestry.com/s13965/rd.ashx > >

Yeah it'd be nice to use something natural..... I learned that you can use vinegar (still guessing its ACV) to use as a weed killer :) I think it actually might be the white vinegar Alli :) > Alli- My grandfather used a spray that he mixed himself to keep fruit > trees from blooming too early. Sure wish I had paid attention to what > was in the mixture. I'm sure it was all natural as he was Cherokee. > WES-Norma > > > ==== CHEROKEE Mailing List ==== > <<>OPEN forum to all Cherokee topics - except Genealogy<>> > <>Culture-History-Language-Folk lore and Truths<> > Good Manners & Language is required to be on the list > ALL the links you will need to sub and unsub or contact listowner below > http://lists.rootsweb.com/index/other/Ethnic-Native/CHEROKEE.html > > ============================== > Search the US Census Collection. Over 140 million records added in the > last 12 months. Largest online collection in the world. Learn more: > http://www.ancestry.com/s13965/rd.ashx >

G*â'yusdä?sElas - Kwakiutl One evening G*â'yusdä?sElas, a descendant of Dzâ'wadalalîs, was sitting in his house, tying a hook to the end of his fishing-pole. The end of the pole stuck out from the door of his house. While he was at work, he felt some one stepping on the end of his pole. He jumped up to see who it was, but he did not see anything. He continued his work, and soon the same happened again. Again he jumped up, but could not see anything. The same thing happened a third time. He sat down to continue his work, but again somebody stepped on his pole. He jumped up again, ran out of the house; and there he was caught by Cannibal (Baxubakwa'lanuku), who carried him away. He carried him across the mountain Laa'IgEqum. There Cannibal moved his hand as though he were scooping out a little hole, and, behold! there was a pond with vertical walls. He threw the man into it and washed him in the water. Then he carried him along until he reached his own house, which was far away in the mountains. Cannibal said to him, "Take care, and do your best and imitate what you see here! Don't make a mistake!" Then he heard the people of Cannibal beating time with their batons. Cannibal said to him, "I shall put you down near the door of my house now. Watch what I am doing; and be careful that you notice everything, that you may be able to imitate it. You shall see everything, and you shall not make a mistake." Then they entered. The people at once began to beat time, and Cannibal went around the fire dancing. He bit his people, and devoured some of them, lapping them up with his tongue. When be had gone around the fire and come back to the man, he said, "Did you see everything? You shall do the same." He continued to go around the fire. Four times he did so; then he said to the man, "Now you shall try." The people began to beat time. The man jumped up, danced around the fire four times, and the fourth time he bit one of the bystanders. Cannibal asked, "Can't you do any better?" At the same time he took hold of him, pulled his body and twisted it, in order to make him strong. Then he made him try again. The batons were beaten, and again the man danced around the fire. When he made his third circuit, he began to bite people. Now he knew almost everything that Cannibal had done. He tried twice more; and when he danced the fourth time, he imitated Cannibal perfectly. Then Cannibal said, "Now you have obtained my power. You shall be like myself. You have now obtained everything from me. Your names shall be Ba'xubakwâ'lanuku, Lawu'lgês, Tâ'nis, Tâ'nisk*as?ô." Then he sent him back home. There he was heard in the woods in midwinter on top of a mountain. Finally he came down to the village; and the people tried to catch him, but they were unable to do so. Then they made a net and caught him in it. They gave him four slaves to eat. This quieted him, and he staid there. Then the people beat time. Several times he escaped again, and they had to catch him again. They were very much afraid of him, because he devoured people and bit others. They were unable to tame him. He had a younger brother whose name was GudESqamE'ls, and who thought he would obtain supernatural power in order to be able to tame him. He went into the woods and came to a mountain. There he heard a noise. When he went nearer, he heard somebody crying. As soon as he approached, the noise moved away again. He went on and on for many days without getting nearer. Every day he washed his body, and then he heard the noise again, but he could not reach it. Then he used the clothes of the dead to wash himself. When he had done so, he heard the noise quite near by; and after he had washed four times with the wrappings of dead people, he saw a woman. He stepped up to her and embraced her waist. Then both fell down in a faint. When he came to, he saw that the woman had long hair. She was Crying-Woman (?lE'lgwali'laga). There were deep furrows in her cheeks where the tears used to run down. The woman said to him, "Let me go!" but he only held tighter. "You shall have what I am using." She offered him a harpoon-shaft. "If you point it towards sea-otters, seals, porpoises, or towards mountain-goats, they will fall down dead. Let me go! You shall have this, which enables you to give potlatches all the time (?ma'xusayu or ?ma?xup!êq);" but he only held her tighter. Then she offered him the water of life and the death-bringer, if he would let her go, and the large rattle for taming the cannibal. He was also given the name Life-Maker (Q!wê'q!ulag*ila). Then he let go of her. He took her gifts and put them all into his hair, which was tied together with hemlock-branches. Then he went home. He said, "What is the noise that I am hearing?" His father replied, "Fool I don't you know that your elder sister has died?" The young man replied, "Why did you not tell me so? Where is she?" The father retorted, "On the other side of the river."--"Let us go over there and see her!" Then the father carried him across; and when he got there, he went around the grave, shaking his rattle. When he had done so four times, she revived. He took her down, and they went back to the village. He said to his father, "Where are my elder brothers? What has become of them?" They replied, "Why do you ask?"--"I want to see them," he retorted. Then his father showed them to him. He sprinkled them with the water of life; and when he had done so four times, they all arose. The people saw this, and they were glad of it; and they gave him their princesses as wives, that he might bring back to life their dead ones. They were afraid of him when they saw him using his death-bringer, with which he burned the other side of the river. Then they planned how to spoil (a?mê'la) his supernatural powers. They wanted to get their princesses back, because they were ashamed that he had all the best women as wives, and because they were afraid of him. They assembled, and talked about how they could get the better of him. Finally they decided to invite him to a feast. There they gave him menstrual fluid, dung of wolf, and other poison, to kill him. He, however, kicked a rock away, and placed it on a point of land as a fighting hill (xusE'la); and there he built a house for his brother to dance in. They did not succeed in killing him with poison. Then they thought of the power of women, and they gave him all the women from all over the country as his wives. This destroyed his supernatural powers; he became an ordinary man (ba'xus), because he had too many wives. Finally he and his brother died. Tradition of the G*ê'xsEm, a Clan of the DEna'x*da?xu. (Told by NEg*ê' and Hâ'nidzEm.) Taken from: Kwakiutl Tales by Franz Boas. [1910] (Columbia University Contributions to Anthropology, Vol. II.) From Blue Panther Keeper of Stories.