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Myths of the Cherokee

Two Seneca women who were sisters, with the baby boy of the older one, were in a sugar grove near their home when a war party of Cherokee came upon them and carried them off. When the people of the town learned what had happened, they decided not to go after the enemy for fear they would kill the women, so they made no pursuit.

The Cherokee carried the women with them until they were within one day of the Cherokee towns. The elder sister learned this and made up her mind to try to escape. She had a knife without a handle hidden under her belt, and that night when all lay down to sleep by the fire she kept awake. When they were sleeping soundly, she looked around. She and her sister were tied together, and on each side of them was a Cherokee with the end of the rope under his body on the ground. Taking out her knife, she cut the rope without waking the men, and then rousing her sister quietly she whispered to her to come.

They were going to leave the little boy, but he started to cry, so she said, "Let us die together," and took him up on her back, and the two women hurried away. In a little while they heard an alarm behind them, and knew that their escape was discovered, and then they saw the blazing pine knots waving through the trees where the Cherokee were coming on looking for them.

The women knew the Cherokee would hunt for them toward the north, along the trail to the Seneca country, so they made a circuit and went around to the .south until they came in sight of a fire and saw a man sitting by a tree, shaking a rattle and singing in a low voice.

They found they had come directly back to the enemy's camp, so the older sister said, "This will never do; we must try again. Let us go straight ahead to that big tree in front, and from that straight on to the next, and the next." In this way they kept on a straight course until morning. When the sun came up, they took another direction toward home, and at night they rested in the woods.

They traveled all the next day, and at night rested again. In the night, a voice spoke to the younger woman, "Is that where you are resting?" and she answered, "Yes."

The voice said again, "Keep on, and you will come out at the spot where you were captured. No harm will come to you. To-morrow you will find food."

She roused her sister and told her what the voice had said.

In the morning they went on and at noon found a buck freshly killed. Near by they found a log on fire, so they roasted some of the meat, had a good meal, and carried away afterwards as much of the meat as they could. They kept on, camping every night, and when the meat was nearly gone they saved the rest for the little boy.

At last one night the voice spoke again to the younger sister and said, "You are on the right road, and to-morrow you will be on the border of the Seneca country. You will find food. That is all."

In the morning she told her older sister. They started on again and walked until about noon, when they came to a patch of wild potatoes. They dug and found plenty, and as they looked around they saw smoke where there had been a camp fire. They gathered wood, made up the, fire, and roasted the potatoes. Then they ate as many as they wanted and carried the rest with them.

They traveled on until the potatoes were almost gone.

Then at night the voice came again to the younger woman, saying: "At noon tomorrow you will reach your home, and the first person you will meet will be your uncle. When you get to the town, you must call the people together And tell them all that has happened. You must go to the long house and take off your skirt and carry it on your shoulder. Then you must go inside and go around once, singing, 'We have come home; we are here.' This is the Yontoñwisas song, and it shall be for women only. Know now that we are the Hadionyageonoñ, the Sky People, who have watched over you all this time."

When the girl awoke, she told her sister, and they said, "We must do all this," and they began to sing as they went along. About noon they heard the sound of chopping, and when they went to the place they found it was their uncle cutting blocks to make spoons.

He did not see them until they spoke, and at first could hardly believe that they were living women, because he knew that they had been taken by the Cherokee. He was very glad to see them, and as they walked on to the town they told him all they had been commanded to do by the Sky People. When they arrived at the town, he called all the people together, and they went to the long house.

There the two women sang their song and did everything exactly as they had been told to do, and when it was over they said, "This is all," and sat down.

This is the same Yontoñwisas song that is still sung by the women.

Comments:

Arranged from Curtin, Seneca manuscript.

This is evidently the one called by Morgan (League of Iroquois, p. 290) the Untowesus. He describes both this and the Oaskanea as a “shuffle dance” for women only. The spelling of the Seneca names in the story is that given in the manuscript.

Not to go after – Morgan, in his work quoted above, asserts that the Iroquois never made any effort to recover those of their people who have been captured by the enemy, choosing to consider them thenceforth as lost to their tribe and kindred. This, if true, is doubly remarkable, in view of the wholesale adoption of prisoners and subjugated tribes by the Iroquois.

Blazing pine knots – Torches of seasoned pine knots are much in use among the Cherokee for lighting up the way on journeys along the difficult mountain trails by night. Owing to the accumulation of resin in the knots they burn with a bright and enduring flame, far surpassing the cloudy glow of a lantern.

Wild potatoes – As is well known, the potato is indigenous to America, and our first knowledge of it came to us from the Indians. Many other native tubers were in use among the tribes, even those which practiced no agriculture, but depended almost entirely upon the chase. Favorites among the Cherokee are the Cynara scolymus or wild artichoke, and the Phaseolus or pig potato, the name of the latter, nuna, being now used to designate the cultivated potato.

Sky people – These spirit messengers are mentioned also in the story of Hatcinoñdoñ (number 94), another Seneca tradition. Every tribe has its own spirit creation.

Must do all this – Every sacred dance and religious rite, as well as almost every important detail of Indian ceremonial, is supposed to be in accordance with direct instruction from the spirit world as communicated in a vision.

98. Gaʼna’s adventures among the Cherokee (p. 367): This story, from Curtin’s Seneca manuscript, is particularly rich in Indian allusion. The purificatory rite, the eagle capture, the peace ceremonial, the ballplay, the foot race, and the battle are all described in a way that gives us a vivid picture of the old tribal life. The name of the Seneca hero, Gaʼnaʼ, signifies, according to Hewitt, “Arrow” (cf. Cherokee gûnĭ, “arrow”), while the name of the great eagle, Shadaʼgea, may, according to the same authority, be rendered “Cloud-dweller.” The Seoqgwageono, living east of the Cherokee and near the ocean, can not be identified. They could not have been the Catawba, who were known to the Iroquois as Toderigh-rono, but they may possibly have been the Congaree, Santee, or Sewee, farther down in South Carolina. In the Seneca form, as here given, ge (geʻ) is a locative, and ono (oñnoñ) a tribal suffix qualifying the root of the word, the whole name signifying “people of, or at, Seoqgwa” (cf. Oyadageono, etc., i. e., Cherokee, p. 186).

Go to water – This rite, as practiced among the Cherokee, has been already noted in the chapter on stories and story tellers. Ceremonial purification by water or the sweat bath, accompanied by prayer and fasting, is almost universal among the tribes as a preliminary to every important undertaking. With the Cherokee it precedes the ballplay and the Green-corn dance, and is a part of the ritual for obtaining long life, for winning the affections of a woman, for recovering from a wasting sickness, and for calling down prosperity upon the family at each return of the new moon.

Get the eagle feathers – The Cherokee ritual for procuring eagle feathers for ceremonial and decorative purposes has been described in number 35, “The Bird Tribes.” The Seneca method, as here described, is practically that in use among all the Indians of the plains, although the hunter is not usually satisfied with a single feather at a capture. Among certain western tribes the eagle was sometimes strangled before being stripped of its feathers, but it was essential that the body must not be mangled or any blood be drawn. The Pueblos were sometimes accustomed to take the young eagles from the nest and keep them in cages for their feathers. A full tail contains twelve large feathers of the kind used for war bonnets and on the wands of the Eagle dance.

Stockade – Stockaded villages were common to the Iroquois and most of the tribes along the Atlantic coast. They are mentioned also among the Cherokee in some of the exaggerated narratives of the early Spanish period, but were entirely unknown within the later colonial period, and it is very doubtful if the nature of the country would permit such compact mode of settlement.

Dancers went forward – The method of ceremonial approach here described was probably more or less general among the eastern tribes. On the plains the visitors usually dismount in sight of the other camp and advance on foot in slow procession, chanting the “visiting song,” while the leader holds out the red stone pipe, which is the symbol of truce or friendship. For a good description of such a ceremonial, reproduced from Battey, see the author’s Calendar History of the Kiowa Indians, in the Seventeenth Annual Report of the Bureau of American Ethnology. In this instance the visiting Pawnee carried a flag in lieu of a pipe.

The Cherokee ceremonial is thus described by Timberlake as witnessed at Citico in 1762: ‘About 100 yards from the town-house we were received by a body of between three and four hundred Indians, ten or twelve of which were entirely naked, except a piece of cloth about their middle, and painted all over in a hideous manner, six of them with eagles’ tails in their hands, which they shook and flourished as they advanced, danced in a very uncommon figure, singing in concert with some drums of their own make, and those of the late unfortunate Capt. Damere; with several other instruments, uncouth beyond description. Cheulah, the headman of the town, led the procession, painted blood-red, except his face, which was half black, holding an old rusty broad-sword in his right hand, and an eagle’s tail in his left. As they approached, Cheulah, singling himself out from the rest, cut two or three capers, as a signal to the other eagle-tails, who instantly followed his example. This violent exercise, accompanied by the band of musick, and a loud yell from the mob, lasted about a minute, when the headman, waving his sword over my head, struck it into the ground, about two inches from my left foot; then directing himself to me, made a short discourse (which my interpreter told me was only to bid me a hearty welcome) and presented me with a string of beads. We then proceeded to the door, where Cheulah, and one of the beloved men, taking me by each arm, led me in, and seated me in one of the first seats; it was so dark that nothing was perceptible till a fresh supply of canes were brought, which being burnt in the middle of the house answers both purposes of fuel and candle. I then discovered about five hundred faces; and Cheulah addressing me a second time, made a speech much to the same effect as the former, congratulating me on my safe arrival thro’ the numerous parties of northern Indians, that generally haunt the way I came. He then made some professions of friendship, concluding with giving me another string of beads, as a token of it. He had scarce finished, when four of those who had exhibited at the procession made their second appearance, painted in milk-white, their eagle-tails in one hand, and small gourds with beads in them in the other, which they rattled in time to the musick. During this dance the peace-pipe was prepared.” – Timberlake, Memoirs, pp. 36–39.

Adair also makes brief mention of the ceremony among the Gulf tribes (Hist. Am. Indians, p. 260), but his account is too badly warped by theorizing to have much value.

Adopt a relative – This seems to point to a custom which has escaped the notice of earlier writers on the eastern tribes, but which is well known in Africa and other parts of the world, and is closely analogous to a still existing ceremony among the plains Indians by which two young men of the same tribe formally agree to become brothers, and ratify the compact by a public exchange of names and gifts.

White wampum – As is well known, white was universally typical of peace. The traditional peace-pipe of the Cherokee was of white stone and the word itself is symbolic of peace and happiness in their oratory and sacred formulas. Thus the speaker at the Green-corn dance invites the people to come along the white path and enter the white house of peace to partake of the new white food.

Held up the belt – As already noted, every paragraph of an ambassador’s speech was accompanied by the delivery of a string or belt of wampum to give authority to his words, and to accept the belt was to accept the condition or compact which it typified. On the plains the red stone pipe took the place of the wampum.

Try a race – Public foot races were common among many tribes, more particularly in the West among the Pueblos, the Apache, and the Wichita, either as simple athletic contests or in connection with religious ceremonials. On the plains the horse race is more in favor and is always the occasion of almost unlimited betting.

Throwing sumac darts – The throwing of darts and arrows, either at a mark or simply to see who can throw farthest, is a favorite amusement among the young men and boys. The arrows used for this purpose are usually longer and heavier than the ordinary ones, having carved wooden heads and being artistically painted. They are sometimes tipped with the end of a buffalo horn.

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