How The People Got Five Fingers; How They Obtained Fire; And How They Broke Up Into Tribes – Miwok Creation Story Of The Middle Mewuk As told at Ta'-la-sā'-na in the Tuolumne foothills near Bald Rock. Personages: Os-sā'-le the Coyote-man, whose name was changed to Kat'-wah Pe-tā'-le the Little Lizard who gave man five fingers Loo'-loo-e the White-footed Mouse, who stole the fire We-pi-ah'-gah the Golden Eagle, chief of the Valley People Wek'-wek the Falcon Sah'-win-ne the Hail Storm Nuk'-kah the Thunder Shower How The People Got Five Fingers; How They Obtained Fire; And How They Broke Up Into Tribes ALL the world was dark. Os-sā'-le the Coyote-man and Pe-tā'-le the Lizard-man were First People. They tried to make Indian people, each like himself. Os-sā'-le said he was going to make man just like himself. Pe-tā'-le said that would be absurd; "How could man eat or take hold of anything if he had no fingers?" So they quarrelled, and Os-sā'-le tried to kill Pe-tā'-le; but Pe-tā'-le slid into a crack in a rock where Os-sā'-le could not reach him. Then they talked and argued for a long time. After a while Pe-tā'-le came out ahead and when they made people he gave them five fingers. The world was dark and everybody wanted light and fire. By and by Pe-tā'-le the Lizard said, "I see smoke down in the valley; who will go and get it. Loo'-loo-e the White-footed Mouse runs fast and plays the flute well; he had better go." So Loo'-loo-e went with his flute (loo'-lah) and found the home of the Valley People and played for them. They liked his music and gave a big feast and asked him to come into the roundhouse and play so that everyone might hear him. We'-pi-ah'-gah the Eagle was chief of the Valley People and Wek'-wek the Falcon lived with him. When all the people had assembled and Loo'-loo-e the Mouse was there with his flute, Captain We-pi-ah'-gah took the big feather blanket called kook'-si-u, made of feathers of Mol'-luk the Condor, and closed the doorway with it and made it very tight, for he had a feeling that Loo'-loo-e might try to steal something and run off with it. Then Loo'-loo-e took his flute and began to play; he lay on his back and rocked to and fro and played for a long time. Everyone liked the music and felt happy. In a little while they all became sleepy. Soon Loo'-loo-e looked around and saw that they were asleep; but he kept on playing till everybody was sound asleep. Then he got up and went to the fire and stole it all--two small coals--and put them in his flute and started to run away. But he could not get out of the roundhouse because of the thick feather blanket which We-pi-ah'-gah had hung over the doorway. So he stopped and cut a hole through it with his teeth and then ran out and hurried toward the mountains. After a while the people awoke and found that the fire was gone. They were sure that Loo'-loo-e the Mouse had stolen it, and said, "Whom can we send who is fast enough to overtake him? Of all our people only Sah'-win-ne the Hail and Nuk'-kah the Shower are fast enough." So they sent these two to catch him. They rushed off toward the mountains and overtook him. He saw them coming and put one coal in the oo'-noo tree (buckeye) and threw the other in the water. When Sah'-win-ne and Nuk'-kah caught him they could not find the coals. He told them to look, he had nothing. They looked and found nothing, and went back and told the Valley People. Then Loo'-loo-e took the coal from the oo'noo tree and put it back in his flute and ran up into the mountains with it and gave it to his people, and they put it in the middle of the roundhouse. Before this their country was dark, and they had always eaten their food raw. Now they could see and could cook meat. Then Os-sā'-le the Coyote-man brought the intestines of a deer and put them on the fire, covering it up and nearly putting it out. Because of his selfishness in doing this the people changed his name from Os-sā'-le to Kat'-wah (greedy), which they call him to this day. Then the people felt cold, and only those in the middle of the roundhouse could talk as they had talked before. Those around the sides were so cold that their teeth chattered and they could not talk plainly. They separated into four groups on the four sides of the house--one on the north, one on the south, one on the east, and one on the west--and each group began to speak differently from the others, and also differently from the one in the middle. This is the way the speech of the people began to break up into five languages, and this is the way the five tribes[1] began--the people being driven apart by the selfishness of Coyote. Footnotes: [1] The Me'wah knew only five tribes: their own; the people to the north, whom they call Tam-moo-lek or Tah-mah-lā'-ko (from Tah'-mah, north); those on the east, whom they call Mo'-nok or He'-sah-duk (from He'-sum, east); those on the south, whom they call Choo'-mat-tuk (from Choo'-match, south), and those on the west, whom they call O'-loo-kuk or Ol'-lo-kuk (from O'-lo-win or O'-lo-win, meaning down west--in the valley). The Dawn of the World; Myths and Weird Tales Told by the Mewan [Miwok] Indians of California; Collected and Edited by C. Hart Merriam; Cleveland: Arthur H. Clarke Co., [1910] ] and is now in the public domain.

The only rush is determined by you alone. Be Blessed. Steve. Rev. Ch. Steven C. Brown, DD Association of Clergy International: ABTI Professor, AOCI Ministerial Advisor, Website Administrator: http://aoci.info Pastor Emeritus, FLMILW-CTOMC http://flmilw.org/archives/1112 Founder & Chaplain, Servants of God Online http://www.facebook.com/groups/servants.of.god.online Published Author www.charlesbenjaminsteele.com Amazon.com Author's Page http://www.amazon.com/-/e/B002K8O66E Documents at Academia.edu https://flmilw.academia.edu/ChaplainStevenBrown To God goes all the glory, hallelujah! > Date: Sun, 13 Apr 2014 08:57:15 -0400 > From: fwestpowe@gmail.com > To: cherokee@rootsweb.com > Subject: Re: [Cherokee Circle] A type of grass for medicine > > Chaplain Brown, thank you. > > There is much material to be viewed from the sites sent to me. When > finished going through all, I will get back to you. > > I will tell you I am old, and slow as molasses, so it will be awhile. > > Thank you for your time. > > Fran > Chinquapin > > > On Fri, Apr 11, 2014 at 12:17 PM, Chaplain Steve Brown < > bdiministries@msn.com> wrote: > > > Hello, Fran Chinkapin: > > > > I just searched for your request, and got the following links for you. I > > hope they help. > > Blessings, Steve (Matney) Brown > > > > Images of Florida/Georgia wild grass > > Different Types of Grass Grown in Florida | Garden Guides > > Types of Grass in the State of Georgia | eHow > > > > Rev. Ch. Steven C. Brown, DD > > > > Association of Clergy International: ABTI Professor, AOCI Ministerial > > Advisor, > > Website Administrator: http://aoci.info > > > > Pastor Emeritus, FLMILW-CTOMC > > http://flmilw.org/archives/1112 > > > > Founder & Chaplain, Servants of God Online > > http://www.facebook.com/groups/servants.of.god.online > > > > Published Author www.charlesbenjaminsteele.com > > > > Amazon.com Author's Page http://www.amazon.com/-/e/B002K8O66E > > > > Documents at Academia.edu > > https://flmilw.academia.edu/ChaplainStevenBrown > > > > To God goes all the glory, hallelujah! > > > > > > > > > > > > > > > Date: Fri, 11 Apr 2014 08:14:51 -0400 > > > From: fwestpowe@gmail.com > > > To: CHEROKEE@rootsweb.com > > > Subject: [Cherokee Circle] A type of grass for medicine > > > > > > Hello Listmembers: > > > > > > Where I grew up in S GA, N FL, there was a grass that grew all the time > > > that Granny said cured headaches. Nobody in our family ever had a > > headache, > > > so the medicine was not used by any of us; however, now and then, Granny > > > would pack her medicine basket with some things, put the grass inside and > > > walk over to a neighboring house and administer the grass meds. > > > Now I know what my grgrands say when I tell them about this, so I have > > some > > > idea of the meaning of today's grass. > > > > > > Does anyone on this list know the name of that grass? If I saw it I would > > > recognize it, but it does not grow up north. I should say I have never > > seen > > > it up north, past NC. > > > > > > preciate any info. > > > > > > Fran > > > Chinkapin > > > ======*====== > > > 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 > > > ======*====== > 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

Chaplain Brown, thank you. There is much material to be viewed from the sites sent to me. When finished going through all, I will get back to you. I will tell you I am old, and slow as molasses, so it will be awhile. Thank you for your time. Fran Chinquapin On Fri, Apr 11, 2014 at 12:17 PM, Chaplain Steve Brown < bdiministries@msn.com> wrote: > Hello, Fran Chinkapin: > > I just searched for your request, and got the following links for you. I > hope they help. > Blessings, Steve (Matney) Brown > > Images of Florida/Georgia wild grass > Different Types of Grass Grown in Florida | Garden Guides > Types of Grass in the State of Georgia | eHow > > Rev. Ch. Steven C. Brown, DD > > Association of Clergy International: ABTI Professor, AOCI Ministerial > Advisor, > Website Administrator: http://aoci.info > > Pastor Emeritus, FLMILW-CTOMC > http://flmilw.org/archives/1112 > > Founder & Chaplain, Servants of God Online > http://www.facebook.com/groups/servants.of.god.online > > Published Author www.charlesbenjaminsteele.com > > Amazon.com Author's Page http://www.amazon.com/-/e/B002K8O66E > > Documents at Academia.edu > https://flmilw.academia.edu/ChaplainStevenBrown > > To God goes all the glory, hallelujah! > > > > > > > > Date: Fri, 11 Apr 2014 08:14:51 -0400 > > From: fwestpowe@gmail.com > > To: CHEROKEE@rootsweb.com > > Subject: [Cherokee Circle] A type of grass for medicine > > > > Hello Listmembers: > > > > Where I grew up in S GA, N FL, there was a grass that grew all the time > > that Granny said cured headaches. Nobody in our family ever had a > headache, > > so the medicine was not used by any of us; however, now and then, Granny > > would pack her medicine basket with some things, put the grass inside and > > walk over to a neighboring house and administer the grass meds. > > Now I know what my grgrands say when I tell them about this, so I have > some > > idea of the meaning of today's grass. > > > > Does anyone on this list know the name of that grass? If I saw it I would > > recognize it, but it does not grow up north. I should say I have never > seen > > it up north, past NC. > > > > preciate any info. > > > > Fran > > Chinkapin > > ======*====== > > 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 >

Hi Blue Panther, I, too, enjoyed it very much and have meaning to thank you for posting it but I have been so busy lately that I just was thinking about it but it never got sent.:} I have a hawk that appears to have adopted me:} It flies over my head so low that I could reach up and touch it. I also have squirrels, which are fascinating animals. They sit on the deck railing watching me through the window. That means they want a hand out so I get something and as soon as they hear the door knob turn they run away.:} Then they sit in trees for about 20 minutes and many times the crows or jays get the food .:}:} I had seagulls out there eating one day! I have never seen the hawk stalk the squirrels - their cousins the chipmunk is another thing.:} Thanks again, Barbara in MA ----- Original Message ----- From: "Blue Panther" <Blue_Panther@otelco.net> To: cherokee@rootsweb.com Sent: Friday, April 11, 2014 6:58:24 PM Subject: Re: [Cherokee Circle] Fw: NO idea how it was filmed, but it's sure great to Watch !!!! one of my brothers sent it to me , I just passed it on -----Original Message----- From: Fran West-Powe Sent: Friday, April 11, 2014 7:18 AM To: cherokee@rootsweb.com Subject: Re: [Cherokee Circle] Fw: NO idea how it was filmed, but it's sure great to Watch !!!! Blue Panther: Sure enjoyed watching that video. Thanks for posting. Fran Chinkapin On Thu, Apr 3, 2014 at 6:45 PM, Blue Panther <Blue_Panther@otelco.net>wrote: > > > From: runningtree > Sent: Tuesday, April 01, 2014 9:13 PM > To: Undisclosed-Recipient:; > Subject: NO idea how it was filmed, but it's sure great to Watch !!!! > > > > This is some amazing video! Leaves you with the question 'How Did > They do That?' > > > > > > > > > > > https://www.youtube.com/v/XBEyCr5AoIs > > > > > > > > > > > > > > > > > > > > > > > > > > > ======*====== > 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 ======*====== 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

Excellent and very intense video! WOW!! Theresa On Apr 11, 2014, at 6:58 PM, Blue Panther <Blue_Panther@otelco.net> wrote: > one of my brothers sent it to me , I just passed it on > > -----Original Message----- > From: Fran West-Powe > Sent: Friday, April 11, 2014 7:18 AM > To: cherokee@rootsweb.com > Subject: Re: [Cherokee Circle] Fw: NO idea how it was filmed, but it's sure > great to Watch !!!! > > Blue Panther: > Sure enjoyed watching that video. Thanks for posting. > > Fran > Chinkapin > > > On Thu, Apr 3, 2014 at 6:45 PM, Blue Panther <Blue_Panther@otelco.net>wrote: > >> >> >> From: runningtree >> Sent: Tuesday, April 01, 2014 9:13 PM >> To: Undisclosed-Recipient:; >> Subject: NO idea how it was filmed, but it's sure great to Watch !!!! >> >> >> >> This is some amazing video! Leaves you with the question 'How Did >> They do That?' >> >> >> >> >> >> >> >> >> >> >> https://www.youtube.com/v/XBEyCr5AoIs >> >> >> >> >> >> >> >> >> >> >> >> >> >> >> >> >> >> >> >> >> >> >> >> >> >> >> ======*====== >> 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 > > ======*====== > 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

one of my brothers sent it to me , I just passed it on -----Original Message----- From: Fran West-Powe Sent: Friday, April 11, 2014 7:18 AM To: cherokee@rootsweb.com Subject: Re: [Cherokee Circle] Fw: NO idea how it was filmed, but it's sure great to Watch !!!! Blue Panther: Sure enjoyed watching that video. Thanks for posting. Fran Chinkapin On Thu, Apr 3, 2014 at 6:45 PM, Blue Panther <Blue_Panther@otelco.net>wrote: > > > From: runningtree > Sent: Tuesday, April 01, 2014 9:13 PM > To: Undisclosed-Recipient:; > Subject: NO idea how it was filmed, but it's sure great to Watch !!!! > > > > This is some amazing video! Leaves you with the question 'How Did > They do That?' > > > > > > > > > > > https://www.youtube.com/v/XBEyCr5AoIs > > > > > > > > > > > > > > > > > > > > > > > > > > > ======*====== > 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

How The Partridge Got His Whistle - Cherokee In the old days the Terrapin had a fine whistle, but the Partridge had none. The Terrapin was constantly going about whistling and showing his whistle to the other animals until the Partridge became jealous, so one day when they met the Partridge asked leave to try it. The Terrapin was afraid to risk it at first, suspecting something but the Partridge said, "I'll give it back right away, and if you are afraid you can stay with me while I practice." So the Terrapin let him have the whistle and the Partridge walked around blowing on it in fine fashion. "How does it sound with me?" asked the Partridge. "O, you do very well," said the Terrapin, walking alongside. "Now, how do you like it," said the Partridge, running ahead and whistling a little faster. "That's fine," answered the Terrapin, hurrying to keep up, "but don't run so fast." "And now, how do you like this?," called the Partridge, and with that he spread his wings, gave one long whistle, and flew to the top of a tree, leaving the poor Terrapin to look after him from the ground. The Terrapin never recovered his whistle, and from that, and the loss of his scalp, which the Turkey stole from him, he grew ashamed to be seen, and ever since he shuts himself up in his box when anyone comes near him. Myths of the Cherokee by James Mooney. From the Nineteenth Annual Report of the Bureau of American Ethnology 1897-98, Part I. [1900] and is now in the public domain.

Hello, Fran Chinkapin: I just searched for your request, and got the following links for you. I hope they help. Blessings, Steve (Matney) Brown Images of Florida/Georgia wild grass Different Types of Grass Grown in Florida | Garden Guides Types of Grass in the State of Georgia | eHow Rev. Ch. Steven C. Brown, DD Association of Clergy International: ABTI Professor, AOCI Ministerial Advisor, Website Administrator: http://aoci.info Pastor Emeritus, FLMILW-CTOMC http://flmilw.org/archives/1112 Founder & Chaplain, Servants of God Online http://www.facebook.com/groups/servants.of.god.online Published Author www.charlesbenjaminsteele.com Amazon.com Author's Page http://www.amazon.com/-/e/B002K8O66E Documents at Academia.edu https://flmilw.academia.edu/ChaplainStevenBrown To God goes all the glory, hallelujah! > Date: Fri, 11 Apr 2014 08:14:51 -0400 > From: fwestpowe@gmail.com > To: CHEROKEE@rootsweb.com > Subject: [Cherokee Circle] A type of grass for medicine > > Hello Listmembers: > > Where I grew up in S GA, N FL, there was a grass that grew all the time > that Granny said cured headaches. Nobody in our family ever had a headache, > so the medicine was not used by any of us; however, now and then, Granny > would pack her medicine basket with some things, put the grass inside and > walk over to a neighboring house and administer the grass meds. > Now I know what my grgrands say when I tell them about this, so I have some > idea of the meaning of today's grass. > > Does anyone on this list know the name of that grass? If I saw it I would > recognize it, but it does not grow up north. I should say I have never seen > it up north, past NC. > > preciate any info. > > Fran > Chinkapin > ======*====== > 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

Blue Panther: Sure enjoyed watching that video. Thanks for posting. Fran Chinkapin On Thu, Apr 3, 2014 at 6:45 PM, Blue Panther <Blue_Panther@otelco.net>wrote: > > > From: runningtree > Sent: Tuesday, April 01, 2014 9:13 PM > To: Undisclosed-Recipient:; > Subject: NO idea how it was filmed, but it's sure great to Watch !!!! > > > > This is some amazing video! Leaves you with the question 'How Did > They do That?' > > > > > > > > > > > https://www.youtube.com/v/XBEyCr5AoIs > > > > > > > > > > > > > > > > > > > > > > > > > > > ======*====== > 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 >

Hello Listmembers: Where I grew up in S GA, N FL, there was a grass that grew all the time that Granny said cured headaches. Nobody in our family ever had a headache, so the medicine was not used by any of us; however, now and then, Granny would pack her medicine basket with some things, put the grass inside and walk over to a neighboring house and administer the grass meds. Now I know what my grgrands say when I tell them about this, so I have some idea of the meaning of today's grass. Does anyone on this list know the name of that grass? If I saw it I would recognize it, but it does not grow up north. I should say I have never seen it up north, past NC. preciate any info. Fran Chinkapin

How the Partridge built Good Canoes for all the Birds, and a Bad One for Himself – Wabanaki When a partridge beats upon a hollow log he makes a noise like an Indian at work upon a canoe, and when an Indian taps at a canoe it sounds afar off like the drumming of a partridge, even of Mitchihess. And this comes because that N'karnayoo, of ancient days, the Partridge, was the canoe-builder for all the other birds. Yes, for all at once. And on a certain day they every one assembled, and each got into his bark, and truly it was a brave sight to see. First of all Kicheeplagon, the Eagle, entered his great shell and paddled off, using the ends of his wings; and then came Ko-ko-kas, the Owl, doing the same; and Kosqu', the Crane, Wee-sow-wee-hessis, the Bluebird, Tjidge-is-skwess, the Snipe, and Meg-sweit-tchip-sis, the Blackbird, all came sailing proudly after. Even the tiny A-la-Mussit, the Humming-Bird, had a dear little boat, and for him the good Partridge had made a pretty little paddle, only that some thought it rather large, for it was almost an inch long. And Ishmegwess, the Fish-Hawk, who lived on the wing, cried in amazement, "Akweden skouje!" "A canoe is coming!" when he beheld this beautiful squadron standing out to sea. But when Mitchihess, the great builder, was asked why he had not built a canoe for himself, he merely looked mysterious and drummed. And being further questioned by the birds, he shook his head, and at last hinted that when he built a canoe unto himself it would be indeed a marvel; yea, a wonder such as even birds' eyes had never beheld,--an entire novelty, and something to dream of. And this went on for many days. But in due time it was noised abroad that the wonderful canoe had at last been really built, and would soon be shown. And at an appointed time all the birds assembled on the banks to behold this new thing. Now the Partridge had reasoned that if a boat having two ends could be rowed in two ways, one which was all ends, all round, could be rowed in every way. So he had made a canoe which was exactly like a nest, or perfectly round. And this idea had greatly amazed the honest feathered folk, who were astonished that so simple a thing had not occurred to all of them. But what was their wonder when Partridge, having entered his canoe and proceeded to paddle, made no headway at all; for it simply turned round and round, and ever and again the same way, let him work it as he would. And after wearying himself and all in vain, he went ashore, and, flying far inland, hid himself for very shame under the low bushes, on the earth, where he yet remains. This is the reason why he never seeks the sea or rivers, and has ever since remained an inland bird.[1] Footnotes: [1] Having met Mr. Louis Mitchell, the Indian member of the legislature in Maine, one day in Eastport, I asked him to occupy the few minutes which would pass before I should take the steamboat for Calais by telling me a story. He complied by narrating the foregoing. It is very remarkable that the Indian story-tellers of ancient days should have taken it into their heads to satirize an idea which has been of late carried out completely by the Russian Admiral Popoff, in his celebrated circular war steamer. The story and all the Indian words in it are Passamaquoddy. Algonquin Legends of New England, or Myths and Folk Lore of the Micmac, Passamaquoddy, and Penobscot Tribes; by Charles G. Leland; Boston and New York; Houghton, Mifflin and Company, [1884] and is now in the public domain.

How The Pö'okongs Destroyed Cóoyoko And His Wife – Hopi Halíksai! In Oraíbi the people were living, but there were a great many people at that time living there, and it frequently happened that when the men or women would get wood, some of them did not return, and the people were thinking about it and wondering what became of these people, whether they had gone away or whether they had been killed. They were worried about it. So one time a man again went after wood. He took his straps, tied them around his body and went to Hótvâla (a spring about five miles northwest of Oraíbi). North of this spring he gathered some wood, made the usual frame-work of wooded sticks into which he piled the wood, put the wood on his back, and went to the path leading to Oraíbi, when he heard a voice. Somebody was singing the following song: Iya yahina kilicina hanaa, Iya yahina kilicina hanaa, Honayish pichiya cakicta, Koovna ahinahina, Toyâshkakolita Cooyokooo. {These words are archaic and are not understood by the Hopi.} It was the Cóoyoko. When he saw that somebody came with wood, he said: "Now then, I shall feast upon that one." The man carrying the wood, however, quickly threw down his large burden of wood and crawled under it. When the Cóoyoko arrived at the place he could not find the man, and thought he had escaped. ''Let me go on farther, I may find some one else," he said, and so proceeded to another place in the woods singing the same song again. Here he found a woman getting a burden of wood ready. "Now then, I shall feast upon that one," he said again. When the woman saw him she was very much afraid and ran and climbed a juniper-tree, micturating as she did so. When the Cóoyoko arrived at the tree he noticed some moisture on the ground and said: "There must be clouds somewhere, it has been raining." So he left the place and went westward saying: "I shall hunt somebody else," and as he went along he sang the same song again. The man whom he had met first, had in the meanwhile escaped, and the woman also climbed down, when the Cóoyoko had left her, and ran away to the village. These two informed the people in the village that it was Cóoyoko who killed the Oraíbi people. When the village chief heard this he was very sorry and was thinking. He was thinking in the night who could help him. So the next morning he went over to the shrine of Achámali (about one-eighth of a mile north of Oraíbi), where the Pö'okongs (Pöokónghoya and Balö'ongawhoya) lived with their grandmother, Spider Woman. Spider Woman told him to come in and sit down. The two brothers were playing with their ball and did not hear the chief enter. The woman told them to stop, as some one had come in, but they would not listen, so she struck one over the back. "What Is It?" he said, but continued to play. She finally grasped him by both arms and told him to stop as somebody had come in. So they stopped their playing. Hereupon she said to the chief: "Now, what is it? You certainly have come for some reason." "Yes," he said; "these, my children here in Oraíbi when they get wood they are killed, and it is Cóoyoko who kills them, and I want you to take revenge on him. That is the reason why I have come here.'' "Yes," they said, "he does it. He is our uncle and he is bad, but we shall help you. We shall go there." Hereupon the chief asked them what they would want for it. They said that he should make some of those balls, when they had killed him, because those were what they wanted. The chief hereupon returned to the village. The next morning the two brothers took their bow, their arrows, which consisted of lightning, and their ball. As they went along they kept striking their ball before them. One of them struck it forward, and the other one backward, and in this way they slowly proceeded. They finally arrived at the Cóoyoko's house. This was located at Muñaovi on top of the mesa, a short distance east of Oraíbi (about four miles). When they came here they looked into the house, but Cóoyoko was gone. His wife, Cóoyok Wuhti, had also gone away. They followed the tracks of the latter westward, and found her at a place sitting and killing white lice in her dress. "There is somebody sitting," they said to each other, and laughed at her. "Now let us do something to her," the elder brother said, "because she does not notice us." Hereupon they both shot a lightning arrow at her, which shattered 'her to pieces. "Now, let, us go to the house," they said, which they did. When they arrived there Cóoyoko had not yet returned, so they went in and looked around. They found in one of the rooms still fresh human flesh that had just been fried, and they found hanging on the wall a great many beads, clothing, and scalps that had been taken from the Hopi whom the Cóoyoko had killed. Here they now waited for the return of Cóoyoko. Soon they heard him come. He was singing the same song that he had been singing before. "He is coming now," the youths said to each other, and when he carne upon the roof of the house or kiva they heard him throw down some, thing. "He has killed somebody again, because he is throwing down something," they said to each other. When Cóoyoko came into the kiva he found no one there, and said to himself: ''She has not yet returned," referring to his wife, "because there is no fire at the fireplace." He laid down his bow and arrows and his stone axe, and hunted for something to eat. The Pöokónghoyas had hidden themselves behind the mealingbin. When they saw him walking around there they said to each other: "Now let us kill him." So each one shot lightning arrows at him and he was killed. The Pöokónghoyas hereupon took his knife, scalped him, and then took many beads and a great many other things that they found in the house, and returned to their home. So they were now very wealthy. Going home they did not strike their ball before them because they had so many things to carry. When they had arrived in their home they had a dance, swinging the scalp of the Cóoyoko while they were dancing and singing the following song: Aynikohinahina, Aynikohinahina, Aynikohinahina, Hataina, hataina, Aynikohinahina Pöokonghoyo, Cooyoyoko (The) Pöokongs, (the) Cooyoko. Taalcha, hataina hataina Aynikohina hina. {The words are archaic and no longer understood except the two proper names and the word taalcha. The last word is said to be the Navaho word for kill.} When the village chief heard that they had returned he cut two round pieces out of a large buckskin and made two nice balls of these two pieces. He also made a ball stick for each one. These he took and went to the house of the Pö'okongs. What have you found out?" he asked them. "We have killed them." they replied. "Thanks," he said, "that you have killed them." Hereupon he handed them the balls and sticks. After that the Hopi always returned when they went after wood. Footnotes: Told by Kwáyeshva (Oraíbi). Abstract: How The Pö'okongs Destroyed Cóoyoko And His Wife. Many people living in Oraíbi. Some who go for wood do not return. Man, while gathering wood, bears Cóoyoko singing. Cóoyoko says he will feast on man, but man crawls under wood and Cóoyoko cannot find him. Cóoyoko then finds woman and says he will feast on her. Woman climbs tree and micturates. Cóoyoko sees moisture and says there must be clouds somewhere. Cóoyoko leaves place. Man and woman go to village and say it is Cóoyoko who kills people. Village chief goes to shrine where Pö'okongs live with grandmother, Spider Woman. They are playing, but woman makes them stop. Chief tells them that he wants them to take revenge on Cóoyoko for killing people. They promise to help him if he will make them some balls. Brothers take bow and lightning arrows. They strike ball before them forward and backward, until they arrive at Cóoyoko's house. He and wife have gone, but they follow wife's tracks and find her sitting. They kill her with arrows. They go again to house and wait return of Cóoyoko. He comes singing, and throws something down. He enters kiva and hunts for something to eat. Pö'okongs have hidden themselves behind mealing bin, and kill him with lightning arrows. They scalp him and return home with many beads and other things. Village chief makes two balls out of buckskin and two ball sticks, which he takes to Pö'okongs. After that Hopi always return when they go after wood. Traditions of the Hopi, by H.R. Voth. Field Columbian Museum Publication 96, Anthropological Series Vol VIII. Chicago. [1905] and is now in the public domain’

How the Old Man Made People - Blackfoot Long ago, when the world was new, there was no one living in it at all, except the Old Man, Na-pe, and his sometimes-friend and sometimes-enemy A-pe'si, the Coyote, and a few buffalo. There were no other people and no other animals. But the Old Man changed all that. He changed it first because he was lonely, and then because he was lazy; and maybe be shouldn't have, but anyway, he did. And this was the way of it. Na-pe was sitting by his fire one day, trying to think of some way to amuse himself. He had plenty to eat--a whole young buffalo; no need to go hunting. He had a lodge; no work to do; and a fire. He was comfortable, but he wasn't contented. His only companion, A-pe'si the Coyote, was off somewhere on some scheme of his own, and anyway he had quarreled with A-pe'si, and they were on bad terms; so even if he had been there, Old Man would still have been lonely. He poked some sticks in the fire, threw a rock or two in the river, Lit his pipe, and walked around. . . then sat down, and thought how nice it would be to have someone to smoke with, and to talk to. "Another one, like me," he thought. And he poked some more sticks in the fire, and threw some more rocks in the river. Then he thought, "Why not? I am the Old Man! I can make anything I want to. Why shouldn't I make another like me, and have a companion?" And he promptly went to work. First, he found a little still pool of water, and looked at his reflection carefully, so as to know just what he wanted to make. Then he counted his bones as best he could, and felt the shape of them. Next, he went and got some clay, modeled a lot of bones, and baked them in his fire. When they were all baked, he took them out and looked at them. Some of them were very good, but others were crooked, or too thin, or had broken in the baking. These he put aside in a little heap. Then he began to assemble the best of the clay bones into a figure of a man. He tied them all together with buffalo sinews, and smoothed them all carefully with buffalo fat. He padded them with clay mixed with buffalo blood, and stretched over the whole thing skin taken from the inside of the buffalo. Then he sat down and lit his pipe again. He looked at the man he had made rather critically. It wasn't exactly what he had wanted, but still it was better than nothing. "I will make some more," said Na-pe. He picked the new man up and blew smoke into his eyes, nose, and mouth, and the figure came to life. Na-pe sat him down by the fire, and handed him the pipe. Then he went to get more clay. All day long Na-pe worked, making men. It took a long time, because some of the bones in each lot weren't good, and he must discard them and make others. But at last he got several men, all sitting by the fire and passing the pipe around. Na-pe sat down with them, and was very happy. He left the heap of discarded bones where they were, at the doorway of his lodge. So Na-pe and the men lived in his camp, and the men learned to hunt, and Na-pe had company, someone to smoke with, and they were all quite contented. But the heap of leftover bones was a nuisance. Every time one of the men went in or out of Na-pe's lodge, they tripped over the bones. The wind blew through them at night, making a dreadful noise. The bones frequently tumbled over, making more of a disturbance. Na-pe intended to throw them in the river, but he was a bit lazy, and never got around to it. So the leftover bones stayed where they were. By this time A-pe'si, the Coyote, was back from wherever he had been. He went around the camp, looking the men over, and being very superior, saying that he didn't think much of Na-pe's handiwork. He was also critical of the heap of bones at the door of the lodge. "I should think you would do something with them--make them into men," said A-pe'si, the Coyote. "All right, I will," said Na-pe. "Only they aren't very good. It will be difficult to make men out of them!" "Oh, I'll help, I'll help!" said A-pe'si. "With my cleverness, we will make something much better than these poor creatures of yours!" So the two of them set to work. The discarded bones, clicking and tattling, were sorted out, and tied together. Then Na-pe mixed the clay and the buffalo blood to cover them. He fully intended to make the bones into men, but A-pe'si the Coyote kept interfering; consequently, when the job was done, the finished product was quite different. Na-pe surveyed it dubiously, but he blew the smoke into its eyes and nose and mouth, as he had with the men. And the woman came to life. A-pe'si and Na-pe made the rest of the bones into women, and as they finished each one they put them all together, and the women immediately began to talk to each other. A-pe'si was very pleased with what he had done. "When I made my men," said Na-pe, "I set them down by the fire to smoke." And even to this day, if you have one group of men, and another of women, the men will want to sit by the fire and smoke. But the women talk. And whether it is because they were made out of the left-over bones that clicked and rattled, or whether it is because A-pe'si, the Coyote --who is a noisy creature himself--had a part in their making, no one can say.

How the North Wind Lost His Birthright – Dakota The directions moved from place to place over the world so the Wind told the Four Winds to mark the directions so that each of them would know where be belonged. He told them that the North Wind, as the oldest, ought to have the first direction, which must be farthest from the Sun. He told them to put a great pile of stones at each direction so that it would be forever marked. When they were going to the edge of the world to mark the directions, the wizard met them. Because the North Wind was surly and a coward he took from him the birthright of the oldest and gave it to the West wind. Then he made it cloudy so that the Sun could not be seen, and guided them to the edge of the world. A little bird told them to set up a pile of stones there. They did so. When the Sun was leaving the world He passed very near them. Then they knew that that was the direction of the West Wind and that it would always be considered the first. Then the Four Winds traveled together until they came to the place where the Sun was furthest from them. There they saw the tipi of the wizard and he invited them inside. They all went inside except the North Wind who said that his tipi should be where the tipi of the wizard stood and that he was afraid of the wizard. Then he told a magpie to sit on the poles of the tipi and befoul the wizard when he came through the door. When magpie did this the wizard said that because of this it should befoul. its nest forever. So to this time magpies befoul their nests. Then he told the North Wind that because he had told the magpie to do a nasty thing, he should be his messenger forever and that the wizard would take the first place in the name of the direction of the North Wind. This is why the direction of the North Wind is called Waziyata. The Sun Dance and Other Ceremonies of the Oglala Division of The Teton Dakota.,by J. R. WALKER.,[1917]

From: runningtree Sent: Tuesday, April 01, 2014 9:13 PM To: Undisclosed-Recipient:; Subject: NO idea how it was filmed, but it's sure great to Watch !!!! This is some amazing video! Leaves you with the question ‘How Did They do That?’ https://www.youtube.com/v/XBEyCr5AoIs

I am here and still posting, more or less daily blue panther -----Original Message----- From: Alli :) Sent: Wednesday, April 02, 2014 8:09 PM To: cherokee@rootsweb.com Subject: Re: [Cherokee Circle] Waterglass Hey Jim.....haven't heard a peep out of you forever :) glad you popped in I don't have your addy on this knew computer :) Alli :) ----- Original Message ----- From: "Jim Landmesser at Indian Creek" <ictp@digicove.com> To: cherokee@rootsweb.com Sent: Wednesday, April 2, 2014 3:34:25 PM Subject: [Cherokee Circle] Waterglass Conversation on waterglass is intriguing. It came with a soapstone furnace I installed. I mixed it with soapstone dust to make a glue to cement the soapstone blocks together. When I got some more at the hardware store, It said on the can - for use in sealing cisterns and preserving eggs. It also is a component in muffler repair compound. My question is how you get the eggs out of the stuff? Do you have to chisel them out of the stone block? Or does it stay a liquid? Martha & Jim Landmesser -- Indian Creek Trading Post 3165 Shiloh Road-SW, Corydon, IN 47112 \/ E-mail= ictp@aye.net URL= http://members.aye.net/~ictp I /\ C Phone: 812-738-1258 Cell/voice mail 812-738-9370 //\\ Am.Indian/Nat.Am Music, Books, Craft Supplies ======*====== 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

How the Native Bear Lost His Tail – Australian The native bear and the whip-tail kangaroo were very friendly. They shared the same gunyah, and hunted together, and were very proud of their long tails. At this time a drought was over the land. Water was very scarce, and the two friends had camped by a shallow waterhole which contained some stagnant water. It was very nauseating to have to drink such water after the clear springs of the mountains. Nevertheless, it saved them from dying of thirst. At sunset banks of dark clouds would float low across the sky, and give promise of heavy rain, but at sunrise the sky would be as bright and clear as before, At last even the supply of stagnant water was exhausted, and the two friends were in a desperate plight. After some time the kangaroo spoke and said: "When my mother carried me in her pouch I remember such a drought as this. The birds fell from the trees, the animals died fighting around dry waterholes, and the trees withered and died. My mother travelled far with me, over the mountains and down by the river bed, but she travelled slowly, as hunger and thirst had made her very weak, and I was heavy to carry. Then another kangaroo spoke to her and said: 'Why do you carry such a heavy burden? You will surely die. Throw him into the bush and come with me, for I will travel fast and take you to water.' My mother would not leave me to die, but struggled on, and the other kangaroo left her to die from thirst. Wearied by her heavy burden, she struggled on until she again came to a sandy river bed. She now dug a deep hole in the sand, which slowly filled with cool, clear water. We camped by this waterhole until the rain came. I shall go to the river and see if I can dig and find water, for if we stay here we shall surely perish from thirst." The native bear was delighted at the suggestion, and said: "Yes! Let us both go down to the river bed. I have very strong arms, and will help you." They made their way to the river, but, before reaching it, stumbled across some of their friends who had died of thirst. This made them very serious and determined. When they reached the river, the sun was very hot and they were very tired. The native bear suggested that the kangaroo should start digging, as he knew most about it. The kangaroo went to work with a will, and dug a deep hole, but no signs of water were visible. The kangaroo was exhausted with his work, and asked the native bear to help him. The native bear was very cunning, and said: "I would willingly help you, but I am feeling very ill; the sun is very hot, and I am afraid I am going to die." The kangaroo was very sorry for his friend, and set to work again without complaining. At last his work was rewarded. A trickle of water appeared in the bottom of the hole, and gradually increased until it filled it to overflowing. The kangaroo went over to his friend, and, touching him gently on the shoulder, said: "I have discovered water, and will bring some to you." But the native bear was only shamming, and dashed straight to the waterhole without even replying to the surprised kangaroo. When the native bear bent down to drink the water his tail stuck out like a dry stick. The kangaroo, who could now see the despicable cunning of his friend, was very angry, and, seizing his boomerang, cut off the tail of the drinker as it projected above the waterhole. To this day the native bear has no tail as an evidence of his former laziness and cunning. Some Myths and Legends of the Australian Aborigines by William Jenkyn Thomas [1923] and is now in the public domain.

How The Moon Got His Dirty Face – Guiana Long ago a brother and his sister were living by themselves. Every night after dark some one used to come and fondle and caress the sister, attentions which she was very far from being averse to, but she was very curious to discover who her unseen visitor was. She could never find out. She therefore blackened her hands one day with the soot from the bottom of the pepper-pot, and when her lover came that evening, she smeared her hands over his face. When day dawned she thus came learn that it was her own brother who had taken advantage of her. She was extremly angry, abused him roundly, and told the neighbors, who in turn spread the story of his conduct far and wide. The result was that everybody shunned him and he became at last so thoroughly ashamed of himself that he declared he would keep away from everyone, and live by himself. He is now the Moon, and the marks which can still be recognized on his face are those which his sister imprinted with the soot (or blue paint) years ago. Even to this day women do not trust him, and no matter whether he is new, full, or on the wane, there will always be found somewhere a female who is in such a physiological condition as will preclude all possibility of the moon wishing to pay her a visit. A peculiar custom among the Makusis, practised as soon as the new moon is visible, is that of all the men standing before the doors of their huts, and drawing their arms backward and forward in its direction at short intervals: by this means they are strengthened for the chase "As soon as the new moon appears, they all run out of their huts and cry Look at the moon! . . . They take certain leaves, and after rolling them in the shape of a small funnel, they pass some drops of water through it into the eye, while looking at the moon. This is very good for the sight" The first night of the incoming moon was considered the proper occasion for obtaining clay for the manufacture of pots and other utensils which, it was believed, would not speedily be broken. With regard to the explanations given as to the nature of the eclipse of the moon, I have obtained the following at first-hand from the Pomeroon Arawaks. The phenomenon is due to its traveling along the Sun's path, falling asleep, and so not being able to get out of the way quickly enough. With the object of awakening the Moon members of this tribe strike drums, blow shells, and make a big noise generally, whenever the eclipse takes place. They must also keep themselves lively and active, and during the whole night must eat absolutely nothing; were they to break the fast, they would change into whatever animal or plant they might be eating. Indeed, it is a common belief among these people that, at the time of an eclipse, there is a constant change or transformation-scene taking place on Nature's stage, in both animal and vegetable kingdoms, owing to this cause. The transformation is not necessarily sudden but may take time. I can call to mind an old Arawak story of a hunter who had gone to visit one of the streams away back from the Moruca River: On the first occasion he sees a huge land-camudi; on the second, at the time of an eclipse, he finds the snake changed into a tapir; and on the third he sees it swimming in the water as a manati. As to the Orinoco Indian tribes, Gumilla has left us some very interesting records concerning the eclipse of the moon. Some of these nations believed that it was about to die: others that it was angry with them, and that it would give them no more light. The Loláca and Atabáca Indians held to the death theory and were under the conviction that if the Moon were indeed to die, all exposed fires would be extinguished. Their women, crying and yelling—an outburst in which the men joined—accordingly would each seize a glowing ember and hide it, either in the sand or underground. Moved by their tears and entreaties, the Moon however recovers, and the hidden fires are extinguished: but were he indeed to die, the concealed embers would remain alight. The Salivas had different views All the warriors stand up in rows facing the Moon, offering him their prowess and strength and entreating him not to leave them. The young men, of 15 to 20 years of age, stand in two rows apart while certain old men roughly thrash them in turn with whips. Finally, the women, in a sea of tears bewail the Moon's projected departure and fatal absence. The idea would seem to be that the Moon has enemies whom, through fear, he is anxious to avoid, and he is therefore desirous of giving the benefit of his light to other nations. It is only the promises of these Indian warriors to fight in his favor which allay his fears, and hence there is no necessity for him really to take himself off. As soon as the Guayánas recognize an eclipse of the moon, they take up the implements used in cultivating their fields. With much talk and gesticulation, some cut the undergrowth, others clear it, and others again dig up the ground, all of them loudly proclaiming that the Moon has cause for being annoyed, and particularly good reason for forsaking them, considering that they had never made a field for him. They accordingly beg him not to go, because they are now providing him with a field, in which they propose planting maize, cassava, and plantains. With these promises and entreaties they continue at their task, working on it with vigor so long as the eclipse lasts; and as soon as it is over, they return to their houses overjoyed. But there is no more working on the field in the Moon's behalf until the next eclipse takes place! Among the Otomacs , when the event occurs, the husbands aimlessly take up their weapons, skip about, and yell beyond measure, stretch the arrow on the bow in sign of anger, and ask, beg, and implore the Moon not to die. While they continue in their grief, the Moon goes on diminishing and languishing. Recognizing from this that their actions are not understood, they run back to their houses, where they bitterly reproach their wives for not grieving over and bewailing the Moon's sickness. The latter make not the slightest sign that they understand what is expected of them, and answer never a word. The men then change their tactics and start begging and beseeching their wives to cry and weep, so that the Moon may revive and not die. Still the women act as if they do not understand what is besought of them. So the men give them presents—glass-beads, monkey-tooth necklaces, jewelry, and the like. The women now understand in truth, and saying many prayers soon make the Moon shine as bright and clear as before—for doing which they earn their husbands' gratitude. According to their idea it is the female voices that move the Moon to take compassion on them, and save them from extinction. The Uaupes River (Rio Negro) Indians believe that at an eclipse, Jurupari is killing the Moon; they make all the noise they can to frighten him away . So again, the Island Caribs say that Maboya is eating the Moon on such an occasion: they dance all night, and rattle their calabashes with little pebbles inside . Schomburgk points out the curious fact that the Taruma word for a moon eclipse is piwa-toto, the literal translation of which is 'Moon-Earth' . Any reference to comets in the Indian literature is extremely scarce. With regard to the one that was seen by Schomburgk in the early forties, the Arekunas and Makusis regarded it as a sign of pestilence, famine, and disaster. One night they all emerged from their huts . . . men, women, and children extended their arms expressive of supplication and beseeched it to leave the heavens, so that they should not come to grief under its influence . . . the Makusis called it Ca-po-eseima, "Fire-Cloud," or Wae-inopsa, "Sun that throws its rays behind"; the Arekunas gave it the name of Wa-taima, and the Wapisianas Capische, both terms signifying "Spirit of the Stars" . The Pomeroon Arawaks speak of the present year's (1910), Halley's, comet, simply as Wiwa-kihi-koro (lit. "Star-tail-with"), but have no information to furnish concerning it. Among the Island Caribs, Limacani is a comet sent by Coualina, the "boss" of the Chemeens [i. e., Familiar Spirits] to cause evil when he is vexed . In the Makusi legend of Murapa-yeng (lit. Bat Mountain, one of the Pakaraima Range) the phenomenon is ascribed to an old woman carrying a fire-stick under somewhat pathetic circumstances: Schomburgk tells the story. An Inquiry into the Animism and Folk-Lore of the Guiana Indians, Walter E. Roth, from the Thirtieth Annual Report of the Bureau of American Ethnology, 1908-1909, pp. 103-386, Washington D.C., 1915, and is now in the public domain.[ British Guiana ][ South America ]

definition of "dast" as I used it is "dare not". My grandmother, an old Yankee back to the Pilgrims, used it all the time and I picked it up from her. I think it is Old English. Barbara ----- Original Message ----- From: "Jim Landmesser at Indian Creek" <ictp@digicove.com> To: cherokee@rootsweb.com Sent: Wednesday, April 2, 2014 3:34:25 PM Subject: [Cherokee Circle] Waterglass Conversation on waterglass is intriguing. It came with a soapstone furnace I installed. I mixed it with soapstone dust to make a glue to cement the soapstone blocks together. When I got some more at the hardware store, It said on the can - for use in sealing cisterns and preserving eggs. It also is a component in muffler repair compound. My question is how you get the eggs out of the stuff? Do you have to chisel them out of the stone block? Or does it stay a liquid? Martha & Jim Landmesser -- Indian Creek Trading Post 3165 Shiloh Road-SW, Corydon, IN 47112 \/ E-mail= ictp@aye.net URL= http://members.aye.net/~ictp I /\ C Phone: 812-738-1258 Cell/voice mail 812-738-9370 //\\ Am.Indian/Nat.Am Music, Books, Craft Supplies ======*====== 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

Hi, :} I didn't mix it, my mum did, but it is consistency of hmmmm - if you had a lot of eggwhites and they were mixed slightly and were a gooey mess, - it might be sort of like that :} It is liquid and when I reached in to get the eggs , this slimy goo ran through my fingers about the way egg white might.:} It was a bit thicker I think than eggs - it was clear, almost like water. Slimy is a good idea of it. I hated the stuff.:}:} It was clean but terribly slimy, slimy on the thick side. like a jelly fish. lol It is more like something I dast not say.:} Try it - it works. It seals the egg shell so that no air etc can get in to spoil it. Have fun. Barbara ----- Original Message ----- From: "Jim Landmesser at Indian Creek" <ictp@digicove.com> To: cherokee@rootsweb.com Sent: Wednesday, April 2, 2014 3:34:25 PM Subject: [Cherokee Circle] Waterglass Conversation on waterglass is intriguing. It came with a soapstone furnace I installed. I mixed it with soapstone dust to make a glue to cement the soapstone blocks together. When I got some more at the hardware store, It said on the can - for use in sealing cisterns and preserving eggs. It also is a component in muffler repair compound. My question is how you get the eggs out of the stuff? Do you have to chisel them out of the stone block? Or does it stay a liquid? Martha & Jim Landmesser -- Indian Creek Trading Post 3165 Shiloh Road-SW, Corydon, IN 47112 \/ E-mail= ictp@aye.net URL= http://members.aye.net/~ictp I /\ C Phone: 812-738-1258 Cell/voice mail 812-738-9370 //\\ Am.Indian/Nat.Am Music, Books, Craft Supplies ======*====== 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