Hi Blue Panther, I have heard this story before but not the last part where he is set free. I complain when I have to do something and there are about a dozen things that have to be done before I can do it - decide to paint the walls and first have to pick out the paint, wash the wall, move the furniture, put down the paint cloth... and the time all of that is done you are too exhausted to paint. For years I have called that my "centipede syndrome". The two daughters tease me about it.:} Now I will look for that "sliver of light" and get on to the chore.:} Thank you :} Barbara On 7/23/2014 7:35 PM, Blue Panther via wrote: > I'm free... Napi was standing up on this hillside and he was kind of leaning against the tree. All of sudden Napi noticed this centipede come by where he was standing. The centipede with its many legs were in full stride as he passed Napi. About that time Napi looked down at him and said, " Oh my, you've got so many legs. How in the world do you know which one to move next?" The little centipede just froze up. He got to thinking about that... what leg to move next and suddenly he just could not move any. So the centipede was stuck in that very spot. Just about that time, there was a cloud cover over this meadow down off the hillside. Through this cloud cover there was a sliver of light coming down and it covered this meadow. This centipede gazed on that and then he felt released. He saw the beauty and the presence of that light. His little legs were free and they started to move as he headed on his way > > unknown > ======*====== > List archives > http://archiver.rootsweb.ancestry.com/th/index?list=cherokee > ------------------------------- > To unsubscribe from the list, please send an email to CHEROKEE-request@rootsweb.com with the word 'unsubscribe' without the quotes in the subject and the body of the message >

Awe........well, at least the mystery got solved :) -----Original Message----- From: cherokee-bounces@rootsweb.com [mailto:cherokee-bounces@rootsweb.com] On Behalf Of Barbara Young via Sent: Wednesday, July 23, 2014 7:57 PM To: cherokee@rootsweb.com Subject: Re: [Cherokee Circle] I'm free Sorry- that was for my daughter.:{

Very interesting connection...... I've let things build up in my room so much so I didn't know where to start (let alone what to do with anything)......frozen. I've been working slowly on it today & have finally broke down the "wall" between my computer desk & my bed......now its more of a bump (tote)......slowly moving forward.......finally :) But now I have to go in a different direction & work on my dishes & laundry & dinner. Then tomorrow......I go to work :) Its nice to see the "light" & be able to move again :) Alli :) -----Original Message----- From: cherokee-bounces@rootsweb.com [mailto:cherokee-bounces@rootsweb.com] On Behalf Of Barbara Young via Sent: Wednesday, July 23, 2014 6:16 PM To: Blue Panther; cherokee@rootsweb.com Subject: Re: [Cherokee Circle] I'm free Hi Blue Panther, I have heard this story before but not the last part where he is set free. I complain when I have to do something and there are about a dozen things that have to be done before I can do it - decide to paint the walls and first have to pick out the paint, wash the wall, move the furniture, put down the paint cloth... and the time all of that is done you are too exhausted to paint. For years I have called that my "centipede syndrome". The two daughters tease me about it.:} Now I will look for that "sliver of light" and get on to the chore.:} Thank you :} Barbara

‘I'lhat?Aina – Yana One day Flint Boil said to Djuwa'lk!aina 342 "I have been dreaming, I dreamt last night. I dreamt about a woman and her father. What is his name? I want to know." Djuwa'lk!aina said, "In which direction did you dream?" Flint Boy said, "I dreamt of Yallo Bally 343 mountain." Djuwa'lk!aina said, "I know whom you dreamt of." Flint Boy asked, "What is his name?" Said Djuwa'lk!aina, "Tcuitcuiwayu. He lives there." Flint Boy said, "I want to go there, and I want to take my nephew 344 along." Djuwa'lk!aina said, "Yes." Flint Boy said, "I am going to marry the daughter, but I have no company on the road." Djuwa'lk!aina said, "But you are going to take your nephew." Flint Boy said, "Yes, but I want something like a bear, something that makes a noise. I don't want him to talk as we do. He must talk another language." Djuwa'lk!aina said, "What is he going to say?" Flint Boy said, "When he sees any one coming he will say, 'Wū, wū!' I want to make a dog." Djuwa'lk!aina said nothing. Flint Boy asked if she wanted to bear it talk now. She said, "Yes." So Flint Boy said to his nephew, "Bark, practice!" His nephew did so, said, "Wū, wū, wūūūū." It was a terrible sound, and every one heard it all over the world-north, east, south, west. Flint Boy said, "What shall I call you? You bite and bark." His nephew said, "My name is ‘I'lhat?aina. I must have a big throat to bark." Flint Boy asked him to try barking again, and he did so. All the people in the world heard him, all said, "I hear a dog. That is Flint Boy's dog." ‘I'lhat?aina, was small, but he made a great noise. Flint Boy went away, went to the Sacramento valley, came to Sacramento river. He crossed with ‘I'lhat?aina, and went on to the west. He came to the mountain at night, went up to the sweat-house, looked in, and saw the girl of whom he had dreamt. Many other people were there also. She sat on the east side. Flint Boy came in and sat down beside her. All looked at him, her father and mother looked, and said, "Who is that?" Flint Boy had left ‘I'lhat?aina, outside, had tied him to the acorn sacks. Her father said, "Where did that man come from?" The girl said that she did not know. "It looks as if you were married," said her father, and he gave her a black-bear skin for Flint Boy to sit on. Flint Boy had told ‘I'lhat?aina not to bark or bite any one. "I am going to marry the girl. When I have done so, I shall get up early to hunt, and I shall tell her to take care of you." Early in the morning Flint Boy got up and told his wife about the dog, told her that it was vicious and that she must not touch it or talk to it. In that case it would not bite her. She agreed to care for it. Flint Boy went away. The woman went out and saw the dog. She patted it, saying, "Nice dog." The dog shook its head and tail, and said, "Where is my master?" She answered, "He has gone away." Then the dog barked, and every one was frightened, terribly frightened. Flint Boy heard it far away; he was frightened, for he knew that some one had fooled with the dog. "I believe I've lost my dog." Some one had really turned it loose. ‘I'lhat?aina tracked Flint Boy, while the woman was frightened. ‘I'lhat?aina could not find his master. Flint Boy came back, brought ten deer. The woman said, "I've fed him and turned him loose." "It's a bad dog. You ought not to have touched it." That night it grew cloudy, while before it had been pleasant. Flint Boy went out, finally found the dog. He tied him up again, and told him to bark. He did so--"Wū, wū, wūūūū!" Djuwa'lk!aina heard it and said, "I bear Flint Boy's dog in the west at Bally mountain." All the people heard it and said, "That is Flint Boy's dog. He is married here at Bally mountain." By and by Flint Boy went out to hunt again, and gave the same instructions as before. The people made him bark as before, let him loose. Flint Boy heard him. "I know what is the matter," said he, It grew cloudy. The dog said, "It will rain." On the top of Bally mountain there was a great cloud, black and thick. The cloud came down over the dog, it swirled and rolled, and it went up in the air. The dog was in the cloud, he had called it and made it about himself. He did not want to be tied up, but to go with Flint Boy on his hunts. So he left Flint Boy and went up above. When he got part way up he barked, and the people heard it all over the world. Flint Boy heard it and was sad, for he knew the dog was lost. He never saw his dog again. ‘I'lhat?aina lives in the black clouds still. When he barks, it thunders. Footnotes: 221:341 This account of the origin of thunder is only the latter part of the myth of "The Flints and Grizzly Bears" obtained by Dr. Dixon from Sam Bat‘wī. It corresponds closely enough to my own version, but is published here because of its greater wealth of details. 221:342 Flint Boy's grandmother. The name means "rock-lying-on-ground." 221:343 The Yallo Bally mountains are west of the Sacramento at Red Bluff, a very considerable distance to the southwest of Redding. The reference is more probably to Bally mountain (6246 ft.), one of the main peaks of the Bully Choop range. It is within easy sight of and almost due west from Redding. 221:344 ‘I'lhat?aina, who had been dug up from the ground, is here termed the nephew of Flint Boy. Yana Texts, by Edward Sapir. University of California Publications in American Archaeology and Ethnology Vol. 9, No. 1, pp. 1-235 [1910] and is now in the public domain

I'm free... Napi was standing up on this hillside and he was kind of leaning against the tree. All of sudden Napi noticed this centipede come by where he was standing. The centipede with its many legs were in full stride as he passed Napi. About that time Napi looked down at him and said, " Oh my, you've got so many legs. How in the world do you know which one to move next?" The little centipede just froze up. He got to thinking about that... what leg to move next and suddenly he just could not move any. So the centipede was stuck in that very spot. Just about that time, there was a cloud cover over this meadow down off the hillside. Through this cloud cover there was a sliver of light coming down and it covered this meadow. This centipede gazed on that and then he felt released. He saw the beauty and the presence of that light. His little legs were free and they started to move as he headed on his way unknown

I have no papers. no number. nor a Nation nor any other authorization that my grandfather's mother was a Native American. I only have my grandfather's words. He'd not go into details and since I was too young to know to ask more and no one is alive to ask I only have his word. I know though who he was and who I am. I don't need all those papers nor a number. I would like to know my grandfather's Nation so I could learn more. That is all. Sent from my iPhone On Jul 23, 2014, at 2:01 AM, cherokee-request@rootsweb.com wrote: Today's Topics: 1. I want to tell you a story as it was told to me. - Lakota (Blue Panther) 2. I Will Walk [a long song] - Chippewa (Blue Panther) 3. Re: I am Native American (wthreerivers@aol.com) 4. Re: I am Native American (Theresa Buell) 5. Re: I am Native American (Barbara Young) ---------------------------------------------------------------------- Message: 1 Date: Tue, 22 Jul 2014 16:18:59 -0500 From: "Blue Panther" <Blue_Panther@otelco.net> Subject: [Cherokee Circle] I want to tell you a story as it was told to me. - Lakota To: <cherokee@rootsweb.com>, "CherokeeChat" <CherokeeChat@yahoogroups.com>, <CherokeeMAINVillage@yahoogroups.com>, "Dan Perry" <runningtree@mediacombb.net>, "indigenous_peoples_literature" <indigenous_peoples_literature@yahoogroups.com>, <littlewolfstraditions@yahoogroups.com>, "Native_Village" <Native_village@yahoogroups.com>, "redroad" <Tradition_OF_The_Redroad@yahoogroups.com> Message-ID: <4B90F1BAD71E45FF96CFA10284A281F7@BearsdenPC> Content-Type: text/plain; charset="UTF-8" I want to tell you a story as it was told to me. - Lakota His name is Old Pete Chasing Horse, the storyteller of the Pine Ridge Reservation. Nearing a century old, it's his duty to share the legends and the wisdom of his people ? timeless moral stories that are a gift of life from the heart of the Dreamkeeper ? As they were told to him, they are told to you ? Legend of Coyote and Iktome Coyote is a trickster. His companion is Iktome, a spider person. When hunger overtakes them, Coyote gives Grandfather Stone his knife in return for helping him and Iktome find sustenance. But once he finds the food, Coyote realizes he will need his knife back to eat it. Betraying the Stone he bargained with, Coyote steals back the knife. While pursued Iktome climbs a tree to safety. Coyote finds his fate underneath a fallen Grandfather Stone. Legend of Coyote and Iktome, and Iktome's Wife Surviving his last trick, Coyote is invited to dinner by Iktome. Iktome instructs his wife on how to cook two livers for the both of them. For Coyote, a special duck. While Iktome is out hunting, his wife eats both livers and fears her husband's wrath. When Coyote seduces her, she gets her revenge by telling Iktome that it was he who ate the livers. On the run for his safety, the once-cunning trickster is transformed into a real coyote. Legend of Dirty Belly and The Dun Pony Dirty Belly and Old Woman are desperately poor. As scavengers, they are forced to live on the outskirts of the Pawnee camp. When Dirty Belly finds a dun pony he fearlessly rides it into battle against the approaching Oglala. The pony is killed but its spirit tells Dirty Belly the secret of amassing twenty beautiful white mares in return for his bravery. Honorable and heroic, he marries the beautiful daughter of Pawnee Chief, Iron Spoon. Legend of Quillwork Girl and her Seven Star Brothers Quillwork Girl dreams of working for the legendary Seven Brothers and becoming their Cheyenne sister in spirit. She finds them but her happiness is short-lived. Buffalo Calf arrives to marry her into the buffalo nation. When Quillwork Girl and her brothers climb a cottonwood tree for escape, they discover that with each arrow fired, the tree grows until they reach the safety of the clouds. With last arrow fired into the sun Quillwork Girl and her Seven Brothers are turned into stars that light the night sky forever. Legend of Raven Raven has a warning for the people of the Northwest. A great sickness has spread over the land because of man's greed. The Elder has a remedy for the plague: a chief's daughter must throw herself from the cliffs to the rocks below. The village Chief rules against this, but in the dead of night his own daughter leaps to her death to cure her people. In memory of her sacrifice a glorious waterfall flows from the cliffs high above the village. Legend of Ekuskini and The Ghost Hunter Ekuskini is on a game hunt with Whirlwind Dreamer and two Blackfoot hunters. He encourages them to follow him on the trail of his dead father, a great Blackfoot hunter. The two hunters refuse and turn back, but the curious Whirlwind Dreamer agrees. When Ekuskini sees the ghost hunter and rides toward him the ghost disappears leaving in its place a small stone. Ekuskini promises to keep the stone close to his heart, and in return for his beliefs, his buffalo hunting reaps great rewards http://abc.go.com/movies/Dreamkeeper/legends.html ------------------------------ Message: 2 Date: Tue, 22 Jul 2014 16:19:58 -0500 From: "Blue Panther" <Blue_Panther@otelco.net> Subject: [Cherokee Circle] I Will Walk [a long song] - Chippewa To: <cherokee@rootsweb.com>, "CherokeeChat" <CherokeeChat@yahoogroups.com>, <CherokeeMAINVillage@yahoogroups.com>, "Dan Perry" <runningtree@mediacombb.net>, "indigenous_peoples_literature" <indigenous_peoples_literature@yahoogroups.com>, <littlewolfstraditions@yahoogroups.com>, "Native_Village" <Native_village@yahoogroups.com>, "redroad" <Tradition_OF_The_Redroad@yahoogroups.com> Message-ID: <F1654671C21D4FF6880C617C2EBE9E47@BearsdenPC> Content-Type: text/plain; charset="iso-8859-1" I Will Walk [a long song] - Chippewa I will walk into somebody's dwelling, Into somebody's dwelling will I walk. To thy dwelling, my dearly beloved, Some night will I walk, will I walk. Some night in the winter, my beloved, To thy dwelling will I walk, will I walk. This very night, my beloved, To thy dwelling will I walk, will I walk. ------------------------------ Message: 3 Date: Tue, 22 Jul 2014 20:19:15 -0400 (EDT) From: wthreerivers@aol.com Subject: Re: [Cherokee Circle] I am Native American To: Blue_Panther@otelco.net, cherokee@rootsweb.com, CherokeeChat@yahoogroups.com, CherokeeMAINVillage@yahoogroups.com, runningtree@mediacombb.net, indigenous_peoples_literature@yahoogroups.com, littlewolfstraditions@yahoogroups.com, Native_village@yahoogroups.com, Tradition_OF_The_Redroad@yahoogroups.com Message-ID: <8D17422DE8B5FE7-11C0-1AE90@webmail-d297.sysops.aol.com> Content-Type: text/plain; charset="us-ascii" Thank you very much, I could not have said it better William Threerivers -----Original Message----- From: Blue Panther via <cherokee@rootsweb.com> To: cherokee <cherokee@rootsweb.com>; CherokeeChat <CherokeeChat@yahoogroups.com>; CherokeeMAINVillage <CherokeeMAINVillage@yahoogroups.com>; Dan Perry <runningtree@mediacombb.net>; indigenous_peoples_literature <indigenous_peoples_literature@yahoogroups.com>; littlewolfstraditions <littlewolfstraditions@yahoogroups.com>; Native_Village <Native_village@yahoogroups.com>; redroad <Tradition_OF_The_Redroad@yahoogroups.com> Sent: Mon, Jul 21, 2014 7:37 pm Subject: [Cherokee Circle] I am Native American I am Native American I am Native American; because I am Native American! Not because I carry a Certified Degree of Indian blood; not because I have a Federal Identification number; not because I possess a file of tribal papers; I am Native American; because I am Native American! My family heritage traces quickly to the Iroquois Nation; grandmother from the Onondaga, a grandfather born of Mohawk, a father adopted by relatives embarrassed by such parentage discarding family papers in order to hide the facts. I am Native American because I am Native American! Born of a mother of German descent I carry blue eyes and brown hair, but my heart is of this world of America enveloped by the spirit of my Native history. I am native American; because I am Native American! So often people are judged by unreal values. When I wear a certain style of hat I am a cowboy? Must I wear feathers and beads to be looked upon as Native American? I accept my physical appearance as it is and do with what I can. My heart, spirit, and mind are learning to be of my Native American culture. I am Native American; because I am Native American! Those who demand written proof ask the wrong questions. Those who need physical evidence ignore the essence of Native spirit. Those who search for proper identification seek paper gods. One needs to understand that a license to drive does not a driver make! G. Craig Young/Onondaga ======*====== List archives http://archiver.rootsweb.ancestry.com/th/index?list=cherokee ------------------------------- To unsubscribe from the list, please send an email to CHEROKEE-request@rootsweb.com with the word 'unsubscribe' without the quotes in the subject and the body of the message ------------------------------ Message: 4 Date: Tue, 22 Jul 2014 21:12:27 -0400 From: Theresa Buell <theresa.buell@gmail.com> Subject: Re: [Cherokee Circle] I am Native American To: wthreerivers <wthreerivers@aol.com>, "cherokee@rootsweb.com" <cherokee@rootsweb.com> Message-ID: <31F9FC8C-C145-42B1-98A8-923C42D09CB0@gmail.com> Content-Type: text/plain; charset=us-ascii Spot on!! Sent from my iPhone (please excuse any typos) > On Jul 22, 2014, at 8:19 PM, wthreerivers via <cherokee@rootsweb.com> wrote: > > > Thank you very much, I could not have said it better > > William Threerivers > > > -----Original Message----- > From: Blue Panther via <cherokee@rootsweb.com> > To: cherokee <cherokee@rootsweb.com>; CherokeeChat <CherokeeChat@yahoogroups.com>; CherokeeMAINVillage <CherokeeMAINVillage@yahoogroups.com>; Dan Perry <runningtree@mediacombb.net>; indigenous_peoples_literature <indigenous_peoples_literature@yahoogroups.com>; littlewolfstraditions <littlewolfstraditions@yahoogroups.com>; Native_Village <Native_village@yahoogroups.com>; redroad <Tradition_OF_The_Redroad@yahoogroups.com> > Sent: Mon, Jul 21, 2014 7:37 pm > Subject: [Cherokee Circle] I am Native American > > > I am Native American > > I am Native American; because I am Native American! > > Not because I carry a Certified Degree of Indian blood; not because I have a > Federal Identification number; not because I possess a file of tribal papers; > > I am Native American; because I am Native American! > > My family heritage traces quickly to the Iroquois Nation; grandmother from the > Onondaga, a grandfather born of Mohawk, a father adopted by relatives > embarrassed by such parentage discarding family papers in order to hide the > facts. > > I am Native American because I am Native American! > > Born of a mother of German descent I carry blue eyes and brown hair, but my > heart is of this world of America enveloped by the spirit of my Native history. > I am native American; because I am Native American! So often people are judged > by unreal values. When I wear a certain style of hat I am a cowboy? Must I wear > feathers and beads to be looked upon as Native American? I accept my physical > appearance as it is and do with what I can. My heart, spirit, and mind are > learning to be of my Native American culture. > > I am Native American; because I am Native American! > > Those who demand written proof ask the wrong questions. Those who need physical > evidence ignore the essence of Native spirit. Those who search for proper > identification seek paper gods. One needs to understand that a license to drive > does not a driver make! > > G. Craig Young/Onondaga > ======*====== > List archives > http://archiver.rootsweb.ancestry.com/th/index?list=cherokee > ------------------------------- > To unsubscribe from the list, please send an email to CHEROKEE-request@rootsweb.com > with the word 'unsubscribe' without the quotes in the subject and the body of > the message > > > ======*====== > List archives > http://archiver.rootsweb.ancestry.com/th/index?list=cherokee > ------------------------------- > To unsubscribe from the list, please send an email to CHEROKEE-request@rootsweb.com with the word 'unsubscribe' without the quotes in the subject and the body of the message ------------------------------ Message: 5 Date: Tue, 22 Jul 2014 21:57:23 -0400 From: Barbara Young <bayofcc@comcast.net> Subject: Re: [Cherokee Circle] I am Native American To: Blue Panther <Blue_Panther@otelco.net>, cherokee@rootsweb.com Message-ID: <53CF1683.4030403@comcast.net> Content-Type: text/plain; charset=ISO-8859-1; format=flowed Hi Blue Panther, Thank you for posting this. There is wisdom beyond words in it for all. Congratulations to Mr Young for his wisdom and ability to express it so beautifully. All the best Barbara > On 7/21/2014 7:37 PM, Blue Panther via wrote: > I am Native American > > I am Native American; because I am Native American! > > Not because I carry a Certified Degree of Indian blood; not because I have a Federal Identification number; not because I possess a file of tribal papers; > > I am Native American; because I am Native American! > > My family heritage traces quickly to the Iroquois Nation; grandmother from the Onondaga, a grandfather born of Mohawk, a father adopted by relatives embarrassed by such parentage discarding family papers in order to hide the facts. > > I am Native American because I am Native American! > > Born of a mother of German descent I carry blue eyes and brown hair, but my heart is of this world of America enveloped by the spirit of my Native history. I am native American; because I am Native American! So often people are judged by unreal values. When I wear a certain style of hat I am a cowboy? Must I wear feathers and beads to be looked upon as Native American? I accept my physical appearance as it is and do with what I can. My heart, spirit, and mind are learning to be of my Native American culture. > > I am Native American; because I am Native American! > > Those who demand written proof ask the wrong questions. Those who need physical evidence ignore the essence of Native spirit. Those who search for proper identification seek paper gods. One needs to understand that a license to drive does not a driver make! > > G. Craig Young/Onondaga > ======*====== > List archives > http://archiver.rootsweb.ancestry.com/th/index?list=cherokee > ------------------------------- > To unsubscribe from the list, please send an email to CHEROKEE-request@rootsweb.com with the word 'unsubscribe' without the quotes in the subject and the body of the message > ------------------------------ To contact the CHEROKEE list administrator, send an email to CHEROKEE-admin@rootsweb.com. To post a message to the CHEROKEE mailing list, send an email to CHEROKEE@rootsweb.com. __________________________________________________________ To unsubscribe from the list, please send an email to CHEROKEE-request@rootsweb.com with the word "unsubscribe" without the quotes in the subject and the body of the email with no additional text. End of CHEROKEE Digest, Vol 9, Issue 133 ****************************************

I have my great grandma's word passed down to my dad then to me..... I have some papers going in that direction, just not exactly what's needed. I don't care about the number....but my great grandma came to me & asked me to gather the family & bring them back together to complete our circle.....we were/are scattered to the winds & many are lost. So.........that's my goal -----Original Message----- From: cherokee-bounces@rootsweb.com [mailto:cherokee-bounces@rootsweb.com] On Behalf Of Adiene Humble via I have no papers. no number. nor a Nation nor any other authorization that my grandfather's mother was a Native American. I only have my grandfather's words. He'd not go into details and since I was too young to know to ask more and no one is alive to ask I only have his word. I know though who he was and who I am. I don't need all those papers nor a number. I would like to know my grandfather's Nation so I could learn more. That is all. Sent from my iPhone sage

Hi Blue Panther, Thank you for posting this. There is wisdom beyond words in it for all. Congratulations to Mr Young for his wisdom and ability to express it so beautifully. All the best Barbara On 7/21/2014 7:37 PM, Blue Panther via wrote: > I am Native American > > I am Native American; because I am Native American! > > Not because I carry a Certified Degree of Indian blood; not because I have a Federal Identification number; not because I possess a file of tribal papers; > > I am Native American; because I am Native American! > > My family heritage traces quickly to the Iroquois Nation; grandmother from the Onondaga, a grandfather born of Mohawk, a father adopted by relatives embarrassed by such parentage discarding family papers in order to hide the facts. > > I am Native American because I am Native American! > > Born of a mother of German descent I carry blue eyes and brown hair, but my heart is of this world of America enveloped by the spirit of my Native history. I am native American; because I am Native American! So often people are judged by unreal values. When I wear a certain style of hat I am a cowboy? Must I wear feathers and beads to be looked upon as Native American? I accept my physical appearance as it is and do with what I can. My heart, spirit, and mind are learning to be of my Native American culture. > > I am Native American; because I am Native American! > > Those who demand written proof ask the wrong questions. Those who need physical evidence ignore the essence of Native spirit. Those who search for proper identification seek paper gods. One needs to understand that a license to drive does not a driver make! > > G. Craig Young/Onondaga > ======*====== > List archives > http://archiver.rootsweb.ancestry.com/th/index?list=cherokee > ------------------------------- > To unsubscribe from the list, please send an email to CHEROKEE-request@rootsweb.com with the word 'unsubscribe' without the quotes in the subject and the body of the message >

Spot on!! Sent from my iPhone (please excuse any typos) > On Jul 22, 2014, at 8:19 PM, wthreerivers via <cherokee@rootsweb.com> wrote: > > > Thank you very much, I could not have said it better > > William Threerivers > > > -----Original Message----- > From: Blue Panther via <cherokee@rootsweb.com> > To: cherokee <cherokee@rootsweb.com>; CherokeeChat <CherokeeChat@yahoogroups.com>; CherokeeMAINVillage <CherokeeMAINVillage@yahoogroups.com>; Dan Perry <runningtree@mediacombb.net>; indigenous_peoples_literature <indigenous_peoples_literature@yahoogroups.com>; littlewolfstraditions <littlewolfstraditions@yahoogroups.com>; Native_Village <Native_village@yahoogroups.com>; redroad <Tradition_OF_The_Redroad@yahoogroups.com> > Sent: Mon, Jul 21, 2014 7:37 pm > Subject: [Cherokee Circle] I am Native American > > > I am Native American > > I am Native American; because I am Native American! > > Not because I carry a Certified Degree of Indian blood; not because I have a > Federal Identification number; not because I possess a file of tribal papers; > > I am Native American; because I am Native American! > > My family heritage traces quickly to the Iroquois Nation; grandmother from the > Onondaga, a grandfather born of Mohawk, a father adopted by relatives > embarrassed by such parentage discarding family papers in order to hide the > facts. > > I am Native American because I am Native American! > > Born of a mother of German descent I carry blue eyes and brown hair, but my > heart is of this world of America enveloped by the spirit of my Native history. > I am native American; because I am Native American! So often people are judged > by unreal values. When I wear a certain style of hat I am a cowboy? Must I wear > feathers and beads to be looked upon as Native American? I accept my physical > appearance as it is and do with what I can. My heart, spirit, and mind are > learning to be of my Native American culture. > > I am Native American; because I am Native American! > > Those who demand written proof ask the wrong questions. Those who need physical > evidence ignore the essence of Native spirit. Those who search for proper > identification seek paper gods. One needs to understand that a license to drive > does not a driver make! > > G. Craig Young/Onondaga > ======*====== > List archives > http://archiver.rootsweb.ancestry.com/th/index?list=cherokee > ------------------------------- > To unsubscribe from the list, please send an email to CHEROKEE-request@rootsweb.com > with the word 'unsubscribe' without the quotes in the subject and the body of > the message > > > ======*====== > List archives > http://archiver.rootsweb.ancestry.com/th/index?list=cherokee > ------------------------------- > To unsubscribe from the list, please send an email to CHEROKEE-request@rootsweb.com with the word 'unsubscribe' without the quotes in the subject and the body of the message

Thank you very much, I could not have said it better William Threerivers -----Original Message----- From: Blue Panther via <cherokee@rootsweb.com> To: cherokee <cherokee@rootsweb.com>; CherokeeChat <CherokeeChat@yahoogroups.com>; CherokeeMAINVillage <CherokeeMAINVillage@yahoogroups.com>; Dan Perry <runningtree@mediacombb.net>; indigenous_peoples_literature <indigenous_peoples_literature@yahoogroups.com>; littlewolfstraditions <littlewolfstraditions@yahoogroups.com>; Native_Village <Native_village@yahoogroups.com>; redroad <Tradition_OF_The_Redroad@yahoogroups.com> Sent: Mon, Jul 21, 2014 7:37 pm Subject: [Cherokee Circle] I am Native American I am Native American I am Native American; because I am Native American! Not because I carry a Certified Degree of Indian blood; not because I have a Federal Identification number; not because I possess a file of tribal papers; I am Native American; because I am Native American! My family heritage traces quickly to the Iroquois Nation; grandmother from the Onondaga, a grandfather born of Mohawk, a father adopted by relatives embarrassed by such parentage discarding family papers in order to hide the facts. I am Native American because I am Native American! Born of a mother of German descent I carry blue eyes and brown hair, but my heart is of this world of America enveloped by the spirit of my Native history. I am native American; because I am Native American! So often people are judged by unreal values. When I wear a certain style of hat I am a cowboy? Must I wear feathers and beads to be looked upon as Native American? I accept my physical appearance as it is and do with what I can. My heart, spirit, and mind are learning to be of my Native American culture. I am Native American; because I am Native American! Those who demand written proof ask the wrong questions. Those who need physical evidence ignore the essence of Native spirit. Those who search for proper identification seek paper gods. One needs to understand that a license to drive does not a driver make! G. Craig Young/Onondaga ======*====== List archives http://archiver.rootsweb.ancestry.com/th/index?list=cherokee ------------------------------- To unsubscribe from the list, please send an email to CHEROKEE-request@rootsweb.com with the word 'unsubscribe' without the quotes in the subject and the body of the message

I Will Walk [a long song] - Chippewa I will walk into somebody's dwelling, Into somebody's dwelling will I walk. To thy dwelling, my dearly beloved, Some night will I walk, will I walk. Some night in the winter, my beloved, To thy dwelling will I walk, will I walk. This very night, my beloved, To thy dwelling will I walk, will I walk.

I want to tell you a story as it was told to me. - Lakota His name is Old Pete Chasing Horse, the storyteller of the Pine Ridge Reservation. Nearing a century old, it's his duty to share the legends and the wisdom of his people — timeless moral stories that are a gift of life from the heart of the Dreamkeeper … As they were told to him, they are told to you … Legend of Coyote and Iktome Coyote is a trickster. His companion is Iktome, a spider person. When hunger overtakes them, Coyote gives Grandfather Stone his knife in return for helping him and Iktome find sustenance. But once he finds the food, Coyote realizes he will need his knife back to eat it. Betraying the Stone he bargained with, Coyote steals back the knife. While pursued Iktome climbs a tree to safety. Coyote finds his fate underneath a fallen Grandfather Stone. Legend of Coyote and Iktome, and Iktome's Wife Surviving his last trick, Coyote is invited to dinner by Iktome. Iktome instructs his wife on how to cook two livers for the both of them. For Coyote, a special duck. While Iktome is out hunting, his wife eats both livers and fears her husband's wrath. When Coyote seduces her, she gets her revenge by telling Iktome that it was he who ate the livers. On the run for his safety, the once-cunning trickster is transformed into a real coyote. Legend of Dirty Belly and The Dun Pony Dirty Belly and Old Woman are desperately poor. As scavengers, they are forced to live on the outskirts of the Pawnee camp. When Dirty Belly finds a dun pony he fearlessly rides it into battle against the approaching Oglala. The pony is killed but its spirit tells Dirty Belly the secret of amassing twenty beautiful white mares in return for his bravery. Honorable and heroic, he marries the beautiful daughter of Pawnee Chief, Iron Spoon. Legend of Quillwork Girl and her Seven Star Brothers Quillwork Girl dreams of working for the legendary Seven Brothers and becoming their Cheyenne sister in spirit. She finds them but her happiness is short-lived. Buffalo Calf arrives to marry her into the buffalo nation. When Quillwork Girl and her brothers climb a cottonwood tree for escape, they discover that with each arrow fired, the tree grows until they reach the safety of the clouds. With last arrow fired into the sun Quillwork Girl and her Seven Brothers are turned into stars that light the night sky forever. Legend of Raven Raven has a warning for the people of the Northwest. A great sickness has spread over the land because of man's greed. The Elder has a remedy for the plague: a chief's daughter must throw herself from the cliffs to the rocks below. The village Chief rules against this, but in the dead of night his own daughter leaps to her death to cure her people. In memory of her sacrifice a glorious waterfall flows from the cliffs high above the village. Legend of Ekuskini and The Ghost Hunter Ekuskini is on a game hunt with Whirlwind Dreamer and two Blackfoot hunters. He encourages them to follow him on the trail of his dead father, a great Blackfoot hunter. The two hunters refuse and turn back, but the curious Whirlwind Dreamer agrees. When Ekuskini sees the ghost hunter and rides toward him the ghost disappears leaving in its place a small stone. Ekuskini promises to keep the stone close to his heart, and in return for his beliefs, his buffalo hunting reaps great rewards http://abc.go.com/movies/Dreamkeeper/legends.html

I am Native American I am Native American; because I am Native American! Not because I carry a Certified Degree of Indian blood; not because I have a Federal Identification number; not because I possess a file of tribal papers; I am Native American; because I am Native American! My family heritage traces quickly to the Iroquois Nation; grandmother from the Onondaga, a grandfather born of Mohawk, a father adopted by relatives embarrassed by such parentage discarding family papers in order to hide the facts. I am Native American because I am Native American! Born of a mother of German descent I carry blue eyes and brown hair, but my heart is of this world of America enveloped by the spirit of my Native history. I am native American; because I am Native American! So often people are judged by unreal values. When I wear a certain style of hat I am a cowboy? Must I wear feathers and beads to be looked upon as Native American? I accept my physical appearance as it is and do with what I can. My heart, spirit, and mind are learning to be of my Native American culture. I am Native American; because I am Native American! Those who demand written proof ask the wrong questions. Those who need physical evidence ignore the essence of Native spirit. Those who search for proper identification seek paper gods. One needs to understand that a license to drive does not a driver make! G. Craig Young/Onondaga

Hymn to Cihuacoatl – Aztec Taken from the following books, edited and translated by Dr. Daniel G. Brinton: “Rig Veda Americanus,” Philadelphia, 1890 and “Ancient Nahuatl Poetry,” Philadelphia, 1887. Quilaztii, plumed with eagle feathers, with the crest of eagles, painted with serpents' blood, comes with her hoe, beating her drum, from Colhuacan. She alone, who is our flesh, goddess of the fields and shrubs, is strong to support us. With the hoe, with the hoe, with hands full, with the hoe, with hands full, the goddess of the fields is strong to support us. With a broom in her hands the goddess of the fields strongly supports us. Our mother is as twelve eagles, goddess of drum-beating, filling the fields of tzioac and maguey like our lord Mixcoatl. She is our mother, a goddess of war, our mother, a goddess of war, an example and a companion from the home of our ancestors, Colhuacan. She comes forth, she appears when war is waged, she protects us in war that we shall not be destroyed, an example and companion from the home of our ancestors. She comes adorned in the ancient manner with the eagle crest, in the ancient manner with the eagle crest.

They're just educational, Fran. And just my way of talking. Sorry Joyce Gaston Reece

Dear Joyce: It will take me awhile but, in time, all the articles will be read. Meanwhile, my curiosity is "killing me" (to use the ancient saying) as to the importance/content of these articles prompting you to "I'd advise reading--------" Having been born in SE is reason for my query in advance of being able to read due to recent eye "problems". TIA Fran Chinkapin On Thu, Jul 17, 2014 at 8:42 AM, Joyce Gaston Reece via < cherokee@rootsweb.com> wrote: > These are a series of links to a set of 5 very good articles concerning > southeast Indians & their history. I’d advise reading...... > > The Chattanoogan.com > > Tennessee's Indians in the Historical Era – Series 1-5 > > 1 > http://www.chattanoogan.com/2013/5/14/251193/Tennessee-s-Indians-in-the-Historical.aspx > > 2 > http://www.chattanoogan.com/2013/5/16/251402/Tennessee-s-Indians-in-the-Historical.aspx > > 3 > http://www.chattanoogan.com/2013/5/18/251529/Tennessee-s-Indians-in-the-Historical.aspx > > 4 > http://www.chattanoogan.com/2013/5/20/251653/Tennessee-s-Indians-in-the-Historical.aspx > > 5 > http://www.chattanoogan.com/2013/5/22/251775/Tennessee-s-Indians-in-the-Historical.aspx > > > > Joyce Gaston Reece > ======*====== > List archives > http://archiver.rootsweb.ancestry.com/th/index?list=cherokee > ------------------------------- > To unsubscribe from the list, please send an email to > CHEROKEE-request@rootsweb.com with the word 'unsubscribe' without the > quotes in the subject and the body of the message

The Hummingbird – Zuni Not far from Rainbow Cave on the Sacred Mountain in what is now New Mexico, Hummingbird Hoya lived with his beloved grandmother long ago. "I think I will go to Kiakima to see what their clansmen are doing," Hoya said one day to his beloved grandmother. Because he was so small and wanted to be sure that people could see him, Hoya dressed himself in his colorful hummingbird coat and flew far away. Below him, he saw a lovely spring and decided to stop, taking off his beautifully feathered coat. Before long, Kia, the daughter of Chief Kya-ki-massi, arrived to fill her jar with the cool spring water. Many young men of the Zuni Indian tribe longed to marry Kia, but were afraid to ask her father, the Chief. Kia began to fill her water jar without speaking to the attractive young man nearby. "May I have some of your water to drink?" Hoya asked. Kia handed him a cupful. When he returned the cup to her, a small amount of water remained. Playfully, she tossed it to him and giggled. Some young Zunis watching from the brush wondered why she laughed. They also wondered about the stranger. Then they heard the princess say, "Let's go to my home." Hoya followed Kia to her house, and they talked for some time at the bottom of her ladder, which led to the lodge roof. Then Hoya said, "I think it is time for me to start home." "I hope to see you at the spring tomorrow," Kia said. She then climbed to the roof of her lodge. Hoya put on his magic feathered coat, flying away invisibly. The young men of the village did not see Hoya vanish, which aroused their curiosity. When Hoya arrived back at his beloved grandmother's house, she met him with a bowl of honey combined with sunflower pollen. The next day, he carried some of the delicacy to the spring as a gift for the princess. Again, he walked Kia home and they conversed at the bottom of her ladder. He gave her the honey and pollen to share with her family. "Um-m-m good, we like this kind of food," her parents said. "You should marry this young man." Next day, when Hoya walked Kia home from the spring, she invited him to come into her lodge to meet her family. "No, thank you, Kia, I cannot marry you yet," said Hoya. "I do not have deerskins, blankets, or beads for you." "But I do not need these things," she replied. "I like the good food you brought to me, that is enough." "Then, if I may, I will come to your lodge tomorrow evening," said Hoya. He then put on his magic coat and flew away instantly as Kia ascended the ladder to her roof. Hoya reported to his beloved grandmother all that had taken place. He told her the Chief's daughter wanted him for her husband. "No, not now," she replied. "You do not have enough things to give her; you cannot marry her yet." "But, Grandmother, the daughter of the Chief wants nothing except our delicious honey food." "If you are sure of her parents' approval, then I give you my permission to marry Kia." At dawn next day, Hoya and his beloved grandmother, dressed in their hummingbird coats, zoomed away southward to the land of the sunflowers. All that day, they gathered pollen and honey. Later, when they returned, they placed a deerskin on the floor. Onto this, they shook the pollen from their feathers. Into a large shell, they deposited the honey. Hoya's beloved grandmother mixed the pollen and honey together, much the same way as kneading bread dough. She then wrapped a large ball of the mixture in a deerskin, which Hoya took to Kia that very evening. Village youths gathered and watched from a distance as Hoya climbed Kia's ladder to her lodge roof. There Hoya secretly hid his magic coat under a rock before lowering himself into Kia's lodge. "How sad for us that Kia will marry a stranger," the youths repeated among themselves. The young men of Zuni village gathered in a Kiva, a ceremonial lodge saying to the Bow Chief, "Please announce that in four days we will go on a parrot hunt. Say, also, that anyone who does not join us will lose his wife." Later, Kia's brother returned home and reported, "In the village, they are saying that on the hunt for young parrots, the young hunters will throw my new brother-in-law from the mesa and kill him. they will then claim his wife." "They are just loud-mouth talking," said Chief Kya-ki-massi. But Hoya believed that when he heard from younger brother. He quickly put on his hummingbird coat and flew away to Parrot Woman's Cave. "What have you to say?" she asked. "I wish to warn you to protect your young parrots from harm. I also ask your help for myself," Hoya said, telling her of the plot to kill him. In a few minutes, he returned to Kia's home. Next day, the parrot hunt began, with Hoya bringing up the rear. He secretly wore his magic coat beneath his buckskin shirt. At the high mesa, a yucca rope was let down toward the parrot's cave. Hoya was instructed by the group to go down the rope to the nest of the young parrots. When he was halfway down, the village hunters let go of the rope. Parrot Woman was waiting for him, spreading her large fanlike tail outside her cave entrance. She caught Hoya in time. Upon returning to the village, the young men reported that the rope broke, letting hoya fall to his death. In Kia's lodge, there was much sadness at the loss of Kia's new husband. Parrot Woman took her two young birds and, with Hoya in his magic coat, flew up to the mesa. "Please keep my two children with you," she said. "But bring them back to me in four days." Hoya took the two young parrots to his new home and, from the roof he heard Kia crying inside. "I hear someone on our roof," her father said. "Perhaps, it is your new husband." "Impossible," said his son. "Hoya is dead. But Kia ran up the ladder and to her great joy, she discovered her husband with the two parrots. At dawn, Hoya placed the two young parrots on the tips of the ladder poles. A village youth came out of the Kiva and saw the birds. He ran back inside calling, "Wake up everyone! Hoya is not dead. He has come back to his home with two young parrots!" When the Zuni villagers saw the two parrots, they decided to make another plan to rid themselves of Hoya. "Please, Bow Chief, give us permission to hunt the Bear's children. If anyone does not come along with us, he will lose his wife." Hoya heard the terrible news, so he went to the cave of the Bear Mother. "What do you wish of me?" she asked Hoya. "The young hunters of Zuni village are going on a hunt for your children. I have come to warn you and to ask you for your help in protecting me," replied Hoya. Then he told her of the plot to kill him. Four days later, the young hunters charged toward Bear Mother's cave. Hoya again secretly wore his magic hummingbird coat beneath his buckskin shirt. He was forced by the young men to lead the attack at the cave entrance. Then the others pushed him inside the Bear's cave! Mother Bear grabbed him but she shoved him behind her. She chased the young Zuni hunters, killing a few of the young tribesmen. Later, Hoya flew home with two bear cubs and at dawn he placed them on the roof. When the villagers discovered the bears on Kia's roof, they knew that Hoya was still alive. Hoya decided to fly to his beloved grandmother's home near Rainbow Cave to seek her wisdom about a new plan of his. She helped him paint a bird cage with many colors and they filled it with birds of matching colors. Back to Zuni village he flew, carrying the cage, which he placed in the center of the plaza. Around it, he planted magic corn, bean, squash, and sunflower seeds. That very evening welcome rains came down gently. Next morning the sun shone brightly and warmly. When the Zuni villagers came out of their hogans, they were amazed at the sight before them! In the plaza center, growing plants surrounded the beautiful cage of colorful, singing birds! >From that moment on, all of the happy, dancing Zuni tribe accepted Hoya and his gifts. They learned to love him as one of their own. His wife they called Mother, and they called him Father of their tribe for many contented years.

Hurúing Wuhti And The Sun – Hopi Alíksai! A very long time ago there was nothing here in the world but water. Only away off in the west where Hurúing Wuhti lived there was a small piece of land where she lived. She lived in a hill or bluff called Taláschomo. Hurúing Wuhti owned the moon, the stars, and all the hard substances, such as beads, corals, shells, etc. Away in the east lived the Sun, painted up very beautifully. The Sun was very skillful. One time Hurúing Wuhti sent the Moon to the Sun, throwing him through (the intervening) space so that he fell down in front of the Sun. He told the Sun that Hurúing Wuhti wanted him; then he arose and passed through the sky back to the west. The Sun also soon rose and followed the Moon to the west, to the house of Hurúing Wuhti. "Have you come?" the latter said. "Yes, I have come. Why do you want me? I have come because you wanted me." "Thanks," the Hurúing Wuhti said, "thanks that you have come, my father, because you shall be my father." "Yes," the Sun said, "and you shall be my mother, and we shall own all things together." "Yes," Hurúing Wuhti said, "now let us create something for you." "All right, thank you," the Sun replied. Hereupon they entered another chamber which was very beautiful, and there all kinds of the skins of different kinds of animals and birds were hanging. So Hurúing Wuhti got out a bundle and placed it on the floor. It was a large piece of old native cloth (möchápu). She then placed on the floor all kinds of bird skins and feathers. Hereupon she rubbed her body and arms, rubbing off a great many small scales from her cuticle. These she took into her hands, rubbing the two palms of her hands together, and then placing these small scales on the feathers and skins. Hereupon she covered the whole with the möchápu. The Sun kindled a little fire at the east side of the pile. Hurúing Wuhti then took hold of two corners of the cloth and began to sing, moving the corners to the time of her singing. The Sun took hold of the other two corners and also waved them, but he did not sing. After they had waved the corners four times, the things under the covering commenced to move, and soon they began to emit sounds, whistling and chirping the way the different birds do. Hereupon Hurúing Wuhti took off the covering saying: "We are done, be it this way." There were all different kinds of birds, those that fly around in the summer when it is warm. As she took off the covering the birds commenced to fly, passed through the opening and flew out into the air, but soon all returned, gathering again in front of the two. "You shall own these," Hurúing Wuhti said to the Sun, "they are yours." "Thanks," the Sun replied, "that they are mine." Hurúing Wuhti then handed to the Sun a large jar made of a light transparent material like quartz crystal. Into this the Sun placed all the birds, closing up the jar. Hereupon the Sun said: "Now, let us create something for you, too." "Very well," Hurúing Wuhti said. Then the Sun placed a small quantity of different kinds of hair on the floor. Furthermore, a little quantity of the different kinds of paints that he was painted up with. He then let his beard (rays) drop upon these objects, also shook his wings towards them. They then covered up the things again, each took hold of two corners of the covering, and the Sun then sang a song. Soon something began to move under the covering, and when they removed the latter an antelope, deer, cotton-tail rabbit, jack-rabbit, and mountain sheep jumped up, and after running around in the large room for a while, they returned and assembled again in front of the two. "You take these, you shall own them," the Sun said to Hurúing Wuhti. "All right, thank you," the latter said. Hereupon these animals took places close to the Hurúing Wuhti, whom they considered as their mother afterwards. "You shall own these, they shall be yours," the Sun said once more to Hurúing Wuhti, for which she thanked him. The latter then put the Sun into an opening in the floor of the house, through which the Sun departed with the vessel containing the birds. After having passed through the opening, the Sun returned under the earth to the east again, and when he came out he turned over the land which belonged to Hurúing Wuhti, and which had been under water, and by so doing made the world (tû'wakachi) land. The Sun at once noticed a great many beings come out of the water and moving. about on the shore of the land. He first called them the Water Lice (bá-atuhtu), but when he had risen to the middle of the sky he noticed that they were people, and he called them White People (Bahánas), some Spaniards (Castílians), and others Mormons (Mámona). He then poured out of the jar all the birds which then went flying around in the air and increased. >From this time on the Sun always went towards the west, entering the house of Hurúing Wuhti, passing out below, and returning to the east again. When he came there this time Hurúing Wuhti said: "Have you come?" "Yes," the Sun said. "Thanks," the Hurúing Wuhti replied, "let us create something again. What have you found out?" "Yes," the Sun said, "land has come out every where, and everything is beautiful, and the water is beautiful, too. Now, to-morrow when I shall rise there will be blossoms and flowers and grass all over the land. "Very well," Hurúing Wuhti said, "but let us make something now again. What shall we make?" Hereupon she fed the Sun honey, and other good food. When the Sun was through eating, Hurúing Wuhti again said: "Well, now, what shall we make? Let us use the covering again," placing the same covering that they had used upon the floor. Hereupon Hurúing Wuhti rubbed her legs and feet, rubbing off some more particles of cuticle. These she took into her hands, working them into a small ball, which she placed on the floor, and covered it up with the möchápu. They then again took hold of the four corners of the covering, Hurúing Wuhti singing a song. Soon something moved under the covering and the crying of a little child was heard, which soon said: "I am hot, am perspiring." They uncovered it and found a little maiden. "O my!" Hurúing Wuhti said: "Only one has been created. That is not good, it must not be this way." Hereupon she put on the covering again and, then repeated the song. Soon a second voice was heard, and removing the covering they found a little boy, the little brother of the mána. His first sound was a groan as that of a small child. Hereupon he also said: "I am very warm," and wiped off the perspiration from his face and body. "Have you come?" Hurtling Wuhti said. "Yes, we have come. Thanks," she replied. They were brother and sister. So the children sat up. "Have you anything to say?" Hurúing Wuhti asked them. "Yes," they said, "why do you want us?" "Yes," Hurúing Wuhti replied, "why my father, the Sun, has made a beautiful earth and I want you to live on this earth. That is why I want you. So I want you to go eastward now, and wherever you find a good piece of land, there you settle down. By and by others, too, shall come to you.'' Before they started the Sun asked Hurúing Wuhti who these two were, how they should be called? And Hurúing Wuhti named the youth Múyingwa, and the maiden Yáhoya. Hereupon the two started and left. The Sun and Hurúing Wuhti prepared. to create some more. It was at this time still night. Hurúing Wuhti now rubbed her abdomen with both hands, and took from her umbilicus a small quantity of the scales which she twisted together. All this scaly matter, thus rubbed from her body, she then placed on the floor, covering it up with the aforesaid cloth. They again took hold of the corners, sang over it, and as they lifted up the corners the fourth time, something began to move under the covering. They took the covering off and there was another being all in perspiration. It was again a maiden. She wiped off the perspiration from her body with some sand that was on the floor, and sat up. Hurúing Wuhti told her not to rub her body any more, as the sand had already adhered to her body and the latter was dry. She hereupon told the maiden that she should be called Sand Clan member (Tuwá-wungwa), and Lizard Clan member (Kúkuts-wungwa). Hurúing Wuhti hereupon sent the maiden off after the other two, giving her, however, one grain of shelled corn before she left. By this time it became a little lighter and the Sun said to Hurúing Wuhti, she should hurry up. So the latter this time rubbed her face, and the inside of her nose, and from the scales thus rubbed off she formed a little ball, placed it on the floor, and again covered it. They went through the same process as before. Soon they heard a child crying like a Hopi child would cry, and another one like the crying of a coyote. Removing the covering, they found a youth and a maiden, both also perspiring profusely and wiping off the perspiration. "Why do you want us?" the children asked. "Yes," Hurúing Wuhti said, "we have made this beautiful world here and there is hardly anybody living there yet, and that you should live here somewhere we wanted you." She then said that the mána should be a Burrowing Owl Clan member (Kókop-wungwa), and the youth coyote Clan member (Ísh-wungwa). Hereupon she gave one grain of shelled corn to each one and told them now to follow the others, and that they should travel quickly. Hereupon they created once more in the same manner as before. When they were ready to lift up the covering they heard somebody grunt, and another one seemed to be angry, so after they had partly lifted up the covering they dropped it again, but the two under it said, "Remove that, we are very hot." So they removed it and there was one child like a Hopi. It was the one that had grunted like a bear. To this one Hurúing Wuhti gave the name Bear-Clan member (Hón-wungwa). She gave a grain of shelled corn to him and sent him on. The other, Head-with-the-Hair- Pushed-over-it-Backward (Tálqöto), was a Navaho, and to him Hurúing Wuhti gave a little piece of spoiled meat-and sent him on. This is the reason why the Navaho use meat, instead of corn like the Hopi. Hereupon the Sun again passed through the opening in the floor, returning to the east under the earth. The next day when he arose again and had traveled a distance, he saw in the distance smoke arising at different places, and noticed that the people who had been created were camping there. As he rose higher he saw at a distance a maiden and a youth who were traveling along, but seemed to be very tired. The maiden would sometimes carry her little brother on her back, then she would set him down and the two would join hands and travel along together. When the Sun came nearer he asked them: "Where do you come from? Who are you?" "Yes," they said, "We have come out away off there somewhere." "All right, the Sun said," you travel on." Hereupon he gave them water to drink and a little corn for food. He then said to the youth that he should be called Sun Clan member (Tawá-wungwa), and to the maiden he gave the name Forehead Clan member (Kál-wungwa), whereupon he told them to travel on east ward. The Sun and Forehead clans later came to Shupaúlavi, the Bear Clan to Shongópavi, and the Burrowing Owl Clan to Mishóngnovi, while the Sand Clan went to Wálpi. Múyingwa and his sister settled down somewhere west of a large spring situated south of Shongópavi H. R. Voth, The Traditions of the Hopi, Field Columbian Museum Anthropological Series, 1905

Huron creation – Huron In the beginning there was only one water and the water animals that lived in it. Then a woman fell from a torn place in the sky. She was a divine woman, full of power. Two loons flying over the water saw her falling. They flew under her, close together, making a pillow for her to sit on. The loons held her up and cried for help. They could be heard for a long way as they called for other animals to come. The snapping turtle called all the other animals to aid in saving the divine woman's life. The animals decided the woman needed earth to live on. Turtle said, "Dive down in the water and bring up some earth." So they did that, those animals. A beaver went down. A muskrat went down. Others stayed down too long, and they died. Each time, Turtle looked inside their mouths when they came up, but there was no earth to be found. Toad went under the water. He stayed too long, and he nearly died. But when Turtle looked inside Toad's mouth, he found a little earth. The woman took it and put it all around on Turtle's shell. That was the start of the earth. Dry land grew until it formed a country, then another country, and all the earth.. To this day, Turtle holds up the earth. Time passed, and the divine woman had twin boys. They were opposites, her sons. One was good, and one was bad. One was born as children are usually born, in a normal way. But the other one broke out of his mother's side, and she died. When the divine woman was buried, all of the plants needed for life on earth sprang from the ground above her. From her head came the pumpkin vine. Maize came from her chest. Pole beans grew from her legs. The divine woman's sons grew up. The evil one was Tawis-karong. The good one was Tijus-kaha. They were to prepare the earth so that humans could live on it. But they found they could not live together. And so they separated, with each one taking his own portion of the earth to prepare. The bad brother, Tawis-karong, made monstrous animals, fierce and terrifying. He made wolves and bears, and snakes of giant size. He made mosquitoes huge, the size of wild turkeys. And he made an enormous toad. It drank up the fresh water that was on the earth. All of it. The good brother, Tijus-kaha, made proper animals that were of use to human beings. He made the dove, and the mockingbird, and the partridge. And one day, the partridge flew toward the land of Tawis- karong. "Why do you go there?" Tijus-kaha asked the partridge. "I go because there is no water. And I hear there is some in your brother's land," said the partridge. Tijus-kaha didn't believe the bird. So he followed, and finally he came to his evil brother's land. He saw all of the outlandish, giant animals his brother had made. Tijus-kaha didn't beat them down. And then he saw the giant toad. He cut it open. Out came the earth's fresh water. Tijus-kaha didn't kill any [more] of his brother's creations. But he made them smaller, of normal size so that human beings could be leaders over them. His mother's spirit came to Tijus-kaha in a dream. She warned him about his evil brother. And sure enough, one day, the two brothers had to come face to face. They decided they could not share the earth. They would have a duel to see who would be master of the world. Each had to overcome the other with a single weapon. Tijus-kaha, the good, could only be killing if beaten to death with a bag full of corn or beans. The evil brother could be killed only by using the horn of a deer or other wild animal. then the brothers fixed the fighting ground where the battle would begin. The first turn went to the evil brother, Tawis-karong. He pounded his brother with a bag of beans. He beat him until Tijus-kaha was nearly dead. But not quite. He got his strength back, and he chased Tawis- karong. Now it was his turn. He beat his evil brother with a deer horn. Finally, Tijus-kaha took his brother's life away. But still the evil brother wasn't completely destroyed. "I have gone to the far west," he said. "All the races of men will follow me to the west when they die." It is the belief of the Hurons to this day. When they die, their spirits go to the far west, where they will dwell forever. [From: The World of Myth by David Adams Leeming.] http://www.dreamscape.com/morgana/umbriel.htm

Huron Creation Story – Huron In the beginning there was only one water and the water animals that lived in it. Then a woman fell from a torn place in the sky. She was a divine woman, full of power. Two loons flying over the water saw her falling. They flew under her, close together, making a pillow for her to sit on. The loons held her up and cried for help. They could be heard for a long way as they called for other animals to come. The snapping turtle called all the other animals to aid in saving the divine woman's life. The animals decided the woman needed earth to live on. Turtle said, "Dive down in the water and bring up some earth." So they did that, those animals. A beaver went down. A muskrat went down. Others stayed down too long, and they died. Each time, Turtle looked inside their mouths when they came up, but there was no earth to be found. Toad went under the water. He stayed too long, and he nearly died. But when Turtle looked inside Toad's mouth, he found a little earth. The woman took it and put it all around on Turtle's shell. That was the start of the earth. Dry land grew until it formed a country, then another country, and all the earth.. To this day, Turtle holds up the earth. Time passed, and the divine woman had twin boys. They were opposites, her sons. One was good, and one was bad. One was born as children are usually born, in a normal way. But the other one broke out of his mother's side, and she died. When the divine woman was buried, all of the plants needed for life on earth sprang from the ground above her. >From her head came the pumpkin vine. Maize came from her chest. Pole beans grew from her legs. The divine woman's sons grew up. The evil one was Tawis-karong. The good one was Tijus-kaha. They were to prepare the earth so that humans could live on it. But they found they could not live together. And so they separated, with each one taking his own portion of the earth to prepare. The bad brother, Tawis-karong, made monstrous animals, fierce and terrifying. He made wolves and bears, and snakes of giant size. He made mosquitoes huge, the size of wild turkeys. And he made an enormous toad. It drank up the fresh water that was on the earth. All of it. The good brother, Tijus-kaha, made proper animals that were of use to human beings. He made the dove, and the mockingbird, and the partridge. And one day, the partridge flew toward the land of Tawis-karong. "Why do you go there?" Tijus-kaha asked the partridge. "I go because there is no water. And I hear there is some in your brother's land," said the partridge. Tijus-kaha didn't believe the bird. So he followed, and finally he came to his evil brother's land. He saw all of the outlandish, giant animals his brother had made. Tijus-kaha didn't beat them down. And then he saw the giant toad. He cut it open. Out came the earth's fresh water. Tijus-kaha didn't kill any [more] of his brother's creations. But he made them smaller, of normal size so that human beings could be leaders over them. His mother's spirit came to Tijus-kaha in a dream. She warned him about his evil brother. And sure enough, one day, the two brothers had to come face to face. They decided they could not share the earth. They would have a duel to see who would be master of the world. Each had to overcome the other with a single weapon. Tijus-kaha, the good, could only be killing if beaten to death with a bag full of corn or beans. The evil brother could be killed only by using the horn of a deer or other wild animal. then the brothers fixed the fighting ground where the battle would begin. The first turn went to the evil brother, Tawis-karong. He pounded his brother with a bag of beans. He beat him until Tijus-kaha was nearly dead. But not quite. He got his strength back, and he chased Tawis-karong. Now it was his turn. He beat his evil brother with a deer horn. Finally, Tijus-kaha took his brother's life away. But still the evil brother wasn't completely destroyed. "I have gone to the far west," he said. "All the races of men will follow me to the west when they die." It is the belief of the Hurons to this day. When they die, their spirits go to the far west, where they will dwell forever.