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diff --git a/old/53375-8.txt b/old/53375-8.txt deleted file mode 100644 index 4fd4c3a..0000000 --- a/old/53375-8.txt +++ /dev/null @@ -1,9243 +0,0 @@ -The Project Gutenberg EBook of Occoneechee, by Robert Frank Jarrett - -This eBook is for the use of anyone anywhere in the United States and most -other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - -Title: Occoneechee - The Maid of the Mystic Lake - -Author: Robert Frank Jarrett - -Release Date: October 27, 2016 [EBook #53375] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK OCCONEECHEE *** - - - - -Produced by Jeroen Hellingman and the Online Distributed -Proofreading Team at http://www.pgdp.net/ for Project -Gutenberg (This file was produced from images generously -made available by The Internet Archive/American Libraries.) - - - - - - - - - - OCCONEECHEE - THE MAID OF THE MYSTIC LAKE - - - BY - ROBERT FRANK JARRETT - Author of "Back Home and Other Poems" - - - THE SHAKESPEARE PRESS - 410 E. 32d Street - New York - 1916 - - - - - - - - Copyrighted, 1916 - By R. F. Jarrett - - - - - - - -PREFACE. - - -Realizing that the memory of a nation is best kept aglow by its -songs and the writings of its poets, I have been inspired to write -OCCONEECHEE, in order that the once powerful nation known as the -Cherokee may be preserved in mind, and that their myths, their legends -and their traditions may linger and be transmitted to the nations -yet to come. - -Trusting that a generous people may hail with delight the advent -of this new work, I now dedicate its pages to all lovers of music, -poetry and fine art. - - - When you've read its pages give or lend - This volume to some good old friend. - - -The Author. - - - - - - - -BRIEF BIOGRAPHY OF THE AUTHOR. - - -Robert Frank Jarrett was born in Asheville, N. C., on July 21st, 1864, -and while having resided in other states and cities and visited many of -the most important sections of the South, yet has made his principal -home within the shadows of the rugged mountain peaks of his native -and picturesque home land, the Old North State. - -He was educated in the field and forest, by rippling stream and -rolling rill, studied in the open book of Nature and recited to the -Master of Destinies where the shadows of the everlasting hills lock -hands with the sunshine of the valley. - -He is a reader and student of the ancient writers and poets of all -ages, singer of the old songs, lover of the new; - -Servant in official capacity for many years of National, State and -Civic governments; humble worker with the busy toilers, and writer -of prose and verse from earliest childhood; - -Author of "Back Home and Other Poems," published in 1911, and many -other manuscripts not yet published. - -Married to Sallie C. Wild, of Franklin, N. C., on Dec. 25th, 1892. For -twenty years a resident of Dillsboro, N. C., where orchard and field -and dense deep forests have inspired and impelled him on. - - - - - - - -CONTENTS - - Page - - Part I. The Cherokee, 7 - Part II. Occoneechee, 21 - Part III. Myths of the Cherokee, 127 - Part IV. Glossary of Cherokee Words, 197 - - - - - - - -ILLUSTRATIONS - - - Portrait of Robert Frank Jarrett, Frontispiece - Tuckaseigee Falls, above Dillsboro, 9 - Along Scott's Creek, below Balsam, 21 - Sunset from Mt. Junaluska, 26 - Lake Junaluska, near Waynesville, 26 - A Glimpse of the Craggies, 37 - From Top of Chimney Rock, 37 - Graybeard Mountain, 37 - Chimney Top, 37 - Upper Catawba Falls, Esmeralda, 43 - Occoneechee Falls, Jackson County, 43 - In the Cherokee Country, 43 - Whitewater Falls, 43 - The Balsam Mountains in Jackson Co., 51 - North from Sunset Rock, Tryon Mt., 51 - Balsam Mountains, 67 - From Bald Rock, 67 - Lower Cullasaja Falls, 73 - Mount Pisgah, 77 - Indian Mound, Franklin, N. C., 77 - Tallulah Falls, Ga., 81 - Whiteside Mountain, 91 - Tennessee River, above Franklin, 99 - Lake Toxaway, 99 - Tomb of Junaluska, Robbinsville, 107 - Where the Serpent Coiled, 107 - Harvesting at Cullowhee, N. C., 117 - Craggy Mountains from near Asheville, 117 - Sequoya, 129 - John Ax, the Great Story Teller, 129 - Everglades of Florida, 129 - Tuckaseigee River, 139 - Kanuga Lake, 153 - Lake Fairfield, 153 - Pacolet River, Hendersonville, 153 - A Cherokee Indian Ball Team, 171 - The Pools, Chimney Rock, 171 - French Broad River, 185 - Broad River, 185 - From the Toxaway, 191 - Chimney Top Gap, 191 - Chimney Rock, 197 - Occonestee Falls, 237 - Linville Falls, 237 - Triple Falls, Buck Forest, 237 - High Falls, Buck Forest, 284 - Melrose Falls, Tryon, N. C., 284 - - - - - - - -PART I - -THE CHEROKEE - - - "I know not how the truth may be, - I tell the tale as 'twas told to me." - - - - - - - -THE CHEROKEE. - -A brief history of the Cherokee Nation or tribe. - - -This history has been gleaned from the works of Ethnology by James -Mooney and from word of mouth, as related to the author during the -past thirty years. - -In the beginning of historical events, we hear of man in his -paradisaical home, located somewhere within the boundaries known -as ancient Egypt or Chaldea. His home was far away and his former -history shrouded in the darkness of countless centuries of the past, -and when we contemplate the remoteness of his ancestry, we become -lost in the midst of our own research. - -When historical light began to flash from the Orient, we find man -emerging with some degree of civilization from a barbaric state into -the advanced degrees of civilized and enlightened tribes. - -When the maritime navigator, full of visions and dreams, dared to sail -for those hitherto undiscovered shores, now known as America, there -lived within the realm a wandering, happy, yet untutored, race of men -whom we afterwards called Indians, who dwelt in great numbers along the -whole distance from Penobscot Bay south to the everglades of Florida. - -Among the more noted tribes were the Abnaki, Mohawk, Mohican, Huron, -Iroquois, Munsi, Erie, Seneca, Susquehanna, Mamrahoac, Powhatan, -Monacan, Nollaway, Tuscarora, Pamlico, Catawba, Santee, Uchee, Yamasee, -Creek, Choctaw, Seminole, Showano and Cherokee, but of all of these -it is left for us to speak alone of the valiant Cherokee, the most -noble of all Red Men, who inhabited that picturesque country in -the Appalachian chain of mountains in East Tennessee, Western North -Carolina, Northern Georgia, South Carolina and Alabama, and part of -Virginia, Kentucky and West Virginia. - -These are the people of whom little has been said and less written -than most of the children of men. Yet of all of the native Americans -the Cherokee tribe was the most noble, humane and intelligent. - -Somewhere in the annals of the Aborigines of America, the Cherokee -separated from the great Northern tribe, the Iroquois, and by -preference inhabited the hills of the Appalachian range, and here -we find them early in the dawn of American history, occupying a -country which affords ample environment for the artist, the poet -and the painter. Had Homer seen and Michelangelo traveled among the -towering hills of the happiest land of earth, the song and the chisel, -instead of being draped with the vail of blood, would have inspired -the world to look forward to the time when there will be no death -serenely sitting upon the throne of war. - -At one time the Cherokee tribe was the largest and most learned in -art and literature of any tribe in the United States, having perhaps -as many as twenty-five thousand people, and attained, under Sequoya, -whose photograph is herein reproduced, that degree of learning, that -many of the tribe became quite familiar with letters and literature, -printed from the alphabet invented by this noted man, inventor and -devout preacher of the Christian gospel. - -Sequoya was himself an untutored half-breed, yet to him are we indebted -for an alphabet of 76 characters which stands third among the alphabets -which have been invented among men, and by which a Cherokee child -learns to read as fluently in six months of study as does the average -English child in three years of study under our system. - -The name Cherokee, so far as research reveals, has no meaning or the -meaning has been lost or perhaps Anglicized, but we have authority -for its use, for the past 375 years. - -When De Soto's expedition was made through the Appalachian mountains, -in 1540, he encountered this great and friendly nation living -peacefully in their paradise among the hills and mountains, who -received him as they were wont to receive a friendly tribe; so did -they ever receive and treat the white neighbor until treaty after -treaty had been broken and their homes had been destroyed and every -compact violated. - -Hostilities were in most cases caused by encroaching whites and broken -promises and intrigues of the foreigners, who were gradually drawing -the cordon around the diminishing tribe. - -The battle of Horseshoe Bend, which took place in the Tallapoosa -river, in Alabama, on the 27th day of March, 1814, was one of the -notable events in Cherokee history, where Junaluska, in conjunction -with General Jackson, slaughtered or massacred nearly one thousand -Creeks, which ended the Creek war and brought much honor to Junaluska -and his valiant Cherokee army of more than 500 men. - -For the terrors which followed the battle of Horseshoe Bend, we -have only to refer to history to be able to ascertain the facts -concerning the bloody atrocities which were perpetrated upon an -oppressed people. Then came the end, which occurred in the year 1838, -which culminated in the removal of the band to the Indian Territory, -which is now called Oklahoma, (a Choctaw word meaning red people, -Okla, people; homa, red). - -This removal was the most luckless and recreant of all the abuses -that had been heaped upon the brave but helpless band of Cherokee. - -Junaluska, who witnessed the removal, but was permitted to remain with -the residue, remarked that had he known that General Jackson (who -became President), would have removed the Cherokee in such a brutal -manner, he would have killed him at the battle of Horseshoe Bend. - -The history of the removal of the Cherokee, as told by James Mooney -of the Department of American Ethnology, gleaned by him from eye -witnesses and actors in the tragedy, may well exceed in weight of -grief and pathos any other act in American history. Even the much -sung song of the exile of the Arcadians falls far behind it in the -sum of death and misery. - -Under General Winfield Scott, an army of 5,000 volunteers and regular -troops were concentrated in the Cherokee country, and by instruction -from Washington, D. C., he was directed and gave orders to soldiers to -gather all Indians to the various stockades, which had been previously -prepared for their reception. From these posts, squads of soldiers -were sent to search out, with rifle and bayonet, every small cabin -which could be found within the ramifications and deep recesses of the -great Appalachian range of mountains, and bring to the forts every man, -woman and child to be found within the gates of the granite hills. - -Families, while sitting peacefully at the noon-day meal; others -while performing the matutinal ablution, were suddenly startled by -the gleam of bayonets and with blows, curses and oaths from the men -called soldiers, the Indians were driven like cattle from their humble -homes down the rugged mountain paths, and their houses in many cases -were burned and their small possessions destroyed, as the brave but -defenceless Cherokee people looked on with that wonderful stoicism -which no other race of men ever possessed. - -Men were seized in the fields, women torn from the wheel and the -distaff, and children frightened from the pleasures of play. The -vandals who followed in the wake of the soldiery, looting and -pillaging, burning and destroying, yet calling themselves civilized -Christians, were such a band of outlaws as is seldom seen even among -the most savage and barbaric races. - -Even Indian graves were robbed of the silver pendants and other -valuables which had been deposited with the dead. Women who were not -able to go, were actually forced at the point of a bayonet to march -with the same speed as men. - -Upon one occasion the soldiers surrounded the house of an old Christian -patriot, who when informed as to what was to take place, called his -wife, children and grandchildren around him, kneeling down among them -offered a last prayer in the sanctuary of his home, in his native -tongue, while the soldiers stood astonished, looking on in silence. - -When his devotions were finished, he arose, bade the household follow -him, and he led them into exile, with that becoming Christian fortitude -which is seldom witnessed among men. - -One woman, on finding the house surrounded, went to the door and called -up the chickens, fed them for the last time, bade them farewell, -then taking her baby upon her back, she extended her hands to her -other two small children, then followed her husband into exile, -from whence she never returned. - -A Georgia volunteer, who afterwards became a Colonel in the Confederate -service, said, "I have fought through the Civil War and have seen -men shot to pieces and slaughtered by the thousands, but the Cherokee -removal was the most cruel work I ever witnessed." - -All were not thus so submissive. One old man named Tsali, "Charlie," -was seized, with his wife, his brother, his three sons and their -families; exasperated at the brutality accorded his wife, who being -unable to travel fast, was prodded with the bayonets to hasten her -steps, he urged the other men to join him in a dash for liberty, and -as he spoke in Cherokee, the soldiers, although they heard, understood -nothing until each warrior suddenly sprang upon the soldier nearest -and endeavored to wrench his gun from him. The attack was so sudden -and unexpected that one soldier was killed and the rest fled, while -the Indians escaped to the mountains. Hundreds of others, some of -them from the various stockades, managed also to escape to the hills -and mountains from time to time, where those who did not die from -starvation subsisted on roots and wild berries until the hunt was over. - -Finding that it was impossible to secure these fugitives, General Scott -finally tendered them a proposition, through Colonel W. H. Thomas, -known as Wil-Usdi in Cherokee, their trusted friend and chief, that -if they would bring Charlie and his party for punishment, the rest -would be allowed to remain until their case could be adjusted by -the Government. - -On hearing of the proposition, Charlie voluntarily came in with his -sons, offering himself as a sacrifice for his people. - -By command of General Scott, Charlie, his brother and the two elder -sons were shot, near the mouth of Tuckaseigee river, a detachment -of Cherokee prisoners being compelled to do the shooting in order to -impress upon the Indians the fact of their utter helplessness. - -From those fugitives thus permitted to remain, originated the present -eastern band of Cherokee. - -When nearly 17,000 Cherokee had been gathered into the stockades, -the removal began. - -Early in June several parties, aggregating about five thousand persons, -were brought down by the troops to the old agency on Hiwassee river, -at the present Calhoun, Tenn., and to Ross landing (now Chattanooga, -Tenn.) and to Gunter's landing (now Guntersville, Ala.) lower down on -the Tennessee, where they were put upon steamers and transported down -the Tennessee and Ohio to the farther side of the Mississippi, whence -their journey was continued by land to Indian Territory (now Oklahoma). - -The removal in the the hottest part of the year was attended with so -great sickness and mortality that, by resolution of the Cherokee -National Council, John Ross and the other chiefs submitted to -General Scott a proposition that the Cherokee be allowed to remove -themselves in the fall, after the sickly season ended. This was -granted on condition that all should have started by the 20th of -October, except the sick and aged, who might not be able to move so -rapidly. Accordingly, officers were appointed by the Cherokee council -to take charge of the emigration; the Indians being organized into -detachments averaging one thousand each, with two leaders in charge -of each department, and a sufficient number of wagons and horses for -the purpose. - -In this way the remainder, enrolled at about 13,000, (including -a few negro slaves), started on the long march overland late in -the fall. Those who thus emigrated under the management of their -own officers, assembled at Rattlesnake Springs, near the present -Charleston, Tenn., where a final council was held, in which it was -decided to continue their old constitution and laws in their new -home. Then, in October, 1838, the long procession of exiles was -set in motion. A few went by the river route, but nearly all went -overland. Crossing, to the north side of the Hiwassee river, at a -ferry above Gunter's Creek, they proceeded down along the river, -the sick, aged and children, together with their belongings, being -hauled in wagons, the rest on foot or on horses. - -It was like an army, 645 wagons, regiment after regiment, the wagons -in the center, the officers along the line, and the horsemen on the -flank and at the rear. - -Tennessee river was crossed at Tucker's ferry, a short distance -above Jolly's Island, at the mouth of Hiwassee; thence the route -lay south of Pikeville, through McMinnville, and on to Nashville, -where the Cumberland was crossed. - -They then went on to Hopkinsville, where the noted chief White Path, in -charge of a detachment, sickened and died. His people buried him by the -roadside, with a box over the grave and poles with streamers around it, -that the others coming on behind might note the spot and remember him. - -Somewhere along that march of death--for the exiles died by tens and -twenties every day of the journey--the devoted wife of the noted chief, -John Ross, sank down and died, leaving him to go on with bitter pain -of bereavement added to the heartbreak at the ruin and desolation of -his nation. - -The Ohio was crossed at a ferry near the mouth of the Cumberland, -and the army passed on through southern Illinois until the great -Mississippi was reached, opposite Cape Girardean, Missouri. It -was now the middle of winter, with the river running full of ice, -so that several detachments were obliged to wait some time on the -eastern bank for the channel to become clear. - -Information furnished by old men at Tahlequah after the lapse of -fifty years showed that time had not sufficed to wipe out the memory -of the miseries of that halt beside the frozen river, with hundreds -of sick and dying penned up in wagons or stretched upon the ground, -with only a blanket overhead to keep out the January blast. - -The crossing was at last made, in two divisions, at Cape Girardean and -Green's ferry, a short distance below, whence the march was continued -on through Missouri to Indian Territory, the later detachment making -a northerly circuit by Springfield, because those who had gone before -had killed off all the game along the direct route. - -They had started in October, 1838, and it was now March, 1839, the -journey having occupied nearly six months of the hardest part of -the year. - -It is difficult to state positively as to the mortality and loss by -reason of the removal of this once happy nation, but as near as can -be ascertained, more than four thousand persons perished along the -great highway of death. - -On the arrival in Indian Territory, the exiles at once set about -building houses and planting crops, the government having agreed under -treaty to furnish them rations for one year after arrival. They were -welcomed by their kindred, the "Old Settlers," who held the country -under previous treaties of 1828 and 1833. These, however, being -already regularly organized under a government and chiefs of their -own, were by no means disposed to be swallowed by the governmental -authority of the newcomers. - -Jealousies developed, in which the minority or treaty party of the -emigrants, headed by Major Ridge, took sides with the old settlers -against John Ross of the National party, which outnumbered the others -nearly three to one. - -While these differences were at their height, the Nation was thrown -into a fever of excitement by the news that Major Ridge, his son, -John Ridge, and Elias Boudinot--all leaders of the treaty party--had -been killed by adherents of the National party, immediately after -the adjournment of a general council, which had adjourned after -nearly two weeks of debate without having been able to bring about -harmonious action. Major Ridge was waylaid and shot near the Arkansas -line, his son was taken from bed and cut to pieces with hatchets, -while Boudinot was treacherously killed at his home at Park Hill, -Indian Territory, all three being killed upon the same day, June 22, -1839, which date marks the decline and fall of a once great and happy -people. For fifty years which followed this luckless day in June, -Indian Territory became a veritable theater of crime and disorder. - -From the South meridian of the sunflower state, to the cypress -banks of the Red river, and from Fort Smith to the shifting sands of -the great plains, for half a century sheltered a coterie of actors -that would have made Robin Hood or Kit Carson blush with envy. The -soil of the five tribes has been moistened with human blood when -there was none to answer the cry for vengeance; when no sound save -the deadly snap of the Winchester and the pit-pat of the bronchos' -hoofs were there to bear testimony. Now, those who incited intrigue -and murder are gone, the desperado is a thing of the past, the brave -men who enlisted in the hazardous governmental service to give them -battle have disappeared, and the sound of the firing Winchester used -in deadly conflict, has been replaced by the reaper and the mower, -and toilers in the field of commerce and industry. - -The Indian tribe has been supplanted by the American Government; -and the school and church have taken the place of the chase and the -feud. Where the wild flowers nodded far out on the lonely plain, -vast fields of wheat and corn whisper the great name of Oklahoma. - -At this writing the eastern band of Cherokee is about to be dissolved, -their lands allotted, and in a few more decades the Cherokee will -have passed, and the name will be presented only in old records and -in the hearts of their descendants. - - - - - - - -PART II - -OCCONEECHEE - - - - - - - -OCCONEECHEE, - -The Maid of the Mystic Lake, - -by Robert Frank Jarrett. - - - -I. - -Far away beneath the shadows -Of the towering Smoky range, -In the Western North Carolina, -Comes a story true, but strange; -Of a maiden and her lover, -Of the tribe of Cherokee, -And she lived far up the mountain, -Near the hills of Tennessee. - -Far above the habitation -Of the white man, and the plain, -Lived the dark-eyed Indian maiden, -Of the Junaluska strain; -Junaluska, chief, her father, -Occoneechee was his pride, -In the lonely little wigwam, -High upon the mountain side. - -There the stream Oconaluftee -Hides its source far from the eye, -Of the white man in his rovings, -Far upon the mountain high; -And the forest land primeval, -Roamed by doe and wandering bear, -And the hissing, coiling serpent, -Was no stranger to them there. - -Catamount and mountain-boomer -Sprang from cliff-side into trees, -And the eagle, hawk and vulture -Winged their course on every breeze. -At the footfall of this maiden -Sped the gobbler wild and free, -From the maiden Occoneechee -Flitted butterfly and bee. - -Occoneechee, forest dweller, -Lived amid the scene so wild; -In the simple Indian manner -Lived old Junaluska's child. -Streams of purest limpid water -Gushed forth o'er the rock below, -And the trout and silver minnow -Dwelt in water, cold as snow. - -Occoneechee's Mother Qualla -Passed away from earth to God, -When this maiden was a baby -And was covered by the sod. -High upon the rugged mountain, -Far above the haunts of men, -With their burdens and their sorrows, -And their load of care and sin. - -Thus the maiden knew no mother, -Knew no love as most maids know, -Heard no song, as sung by mother, -Softly, sweetly, plaintive, slow. -When the twilight came at evening, -And the wigwam fire was lit, -And the bearskin robe was spread out -Upon which they were to sit, - -Junaluska wept his Qualla, -Wept the lover who had flown, -For she was the only lover -That this chieftain's heart had known; -And at night, there was no lover -To sit by him on the rug, -Made of skins of bear and woodchuck, -In the wigwam, crude but snug. - -And at times he'd stand at evening, -When the sun was setting low, -And would watch with adoration -Shifting clouds and scenes below; -And his soul would want to wander -Where the clime of setting sun -Would reveal his long lost Qualla, -When his work of life was done. - -And the tears would fill his eyelids, -And emotion shake his frame, -When he thought of her departed, -Or some friend would speak her name. -And he'd call on God the spirit, -When he'd see the golden glow -Of the radiant splendid sunset, -Where he ever longed to go. - -Then he'd think of Occoneechee, -In her adolescent years, -How she needed his protection -There to drive away her fears. -Then he'd cease his deep repining, -And his wailing and his grief, -For her future and her beauty -Brought the chieftain's heart relief. - -Though the life of Occoneechee -Was one lonely strange career, -And the solitude and silence -Made the romance of it drear, -While the wildness of the forest, -With the animals that roam, -And the birds in great profusion -Cheered her little wigwam home, - -Yet her spirit, like the eagle's, -Longed to soar off and be free -From the wilds of gorge and mountain, -Stream and cliff and crag and tree. -And one day there came a red man -Wandering up the mountain side, -From the vale Oconaluftee -Which was every Indian's pride. - -Tall and handsome, agile runner, -And the keenness of his eye -Did betray his quick perception -To the casual passer-by. -Hair hung down in long black tresses, -Far below his shoulder-blade, -And the brilliant painted feathers -By the passing winds were swayed. - -And the arrows in his quiver -Tipped with variegated stone, -And the tomahawk and war knife, -All the weapons he had known; -Yet he knew all of their uses, -None could wield with greater skill -Tomahawk or knife or arrow, -Than this wandering Whippoorwill. - -Occoneechee, sitting lonely, -In a shady little nook, -Near the opening, by the wigwam, -And the babbling crystal brook; -She was bathing feet and ankles, -Arms and hands she did refresh, -In the iridescent splendor -Of the fountain cool and fresh. - -Whippoorwill, the wandering warrior, -Spied the maiden by the pool, -'Neath the spreading tree above her, -By the limpid stream so cool; -Then he ventured there to tarry, -Watch and linger in the wild, -Near the maiden and the fountain, -Watch this forest-dwelling child. - -Though a warrior, brave, undaunted -By the fiercest, wildest foe, -In the battle's hardest struggle, -Chasing bear and buck and doe; -For his life was used to hardships, -Scaling mountains in the chase, -Yet he ne'er was known to falter -'Mid the hottest of the race. - -But he now was moved by caution -To approach, with greatest care, -The unknown maid, there before him, -And the scene so rich and rare; -And his brave heart almost failed him -As he comes up to her side, -And obeisance makes he to her, -E'er the chieftain she espied. - -Occoneechee sprang up quickly -From the rock moss-covered seat, -All abashed, but lithe and nimble -Were her ankles and her feet. -"O-I-see-you," were the greetings -They exchanged spontaneously, -As they moved off together. -Occoneechee leads the way, - -To the quiet little wigwam, -Where old Junaluska dwells -With the maiden Occoneechee, -And for whom his heart up-wells. -Spreading out the flowing doe-skin -Flat upon the earthen floor, -Occoneechee and the warrior -Sat and talked the chases o'er. - -Sat and talked of bear and venison, -Sat and smoked the calumet. -These the greetings of the warrior, -When the maiden first he met. -Whippoorwill, the wandering warrior, -Tarried for a night and day, -Tarried long within the wigwam, -And was loath to go away, - -For the maid and Junaluska -To the warrior were so kind, -That 'twere hard among the tribesmen -Such a generous clan to find. -But at dawn upon the morrow, -Whippoorwill must wend his way -From old Junaluska's wigwam, -For too long had been his stay. - -Kind affection, Junaluska -Gave to parting Whippoorwill, -As he sauntered from the wigwam, -Wandering toward the rugged rill. -Now the silence so unbroken -Starts a tear-drop in each eye, -And the gentle passing zephyr -Gathered up the lover's sigh, - -And the sighs were borne to heaven, -Like as lovers' sighs ascend, -As the good angelic zephyrs -Bear the message, friend to friend. -Now each heart was sore and lonely, -Sad the parting lovers feel, -Yet the hopes of love's devotion -Deep into each life did steal. - -And when Whippoorwill had left them, -Good old Junaluska said -To his daughter Occoneechee, -"Would you like this brave to wed?" -Occoneechee, timid maiden, -Never thought of love before, -For she ne'er had spread the doe-skin -Wide upon the earthen floor, - -For a warrior, brave as he was, -One possessed of skill so rare, -With his tomahawk and war knife, -And such long black raven hair; -And she knew not how to answer, -Though she felt as lovers do, -When they plight their deep devotion -To each other to be true. - -"Occoneechee! child of wild woods, -I am growing old and gray, -And I feel I soon must leave you, -Though I grieve to go away. -I can feel the hand of time, child, -Pressing down upon my head, -And I know it won't be long now -Till I'm resting with the dead. - -"I can hear your mother calling, -Sweetly, gently, calling me, -Beckoning from the golden sunset, -And she calls also for thee. -'Twas just last night she stood beside me, -While you lay there sound asleep, -And she called me, 'Junaluska!' -And her voice caused me to weep. - -"And she said, 'Dear Junaluska, -I have come to tell you where -You will find me at the portals -Of the Lord's house over there. -I will be among the blessed, -Be with angels up on high. -Have no fears of Death's dark river, -Be courageous till you die.' - -"Then she stood and sang a message -O'er you in your lonely bed, -For a moment, then departed; -And I called, but she had fled. -Yet I daily hear her sweet voice, -And I see her image there, -As she calls us unto heaven, -'Mid the pleasures, O, so rare. - -"And I soon shall cross the river, -And will join her on the strand, -With immortals long departed, -In the fair, blest, happy land. -When I'm gone you'll need protection, -By a brave who knows no fear, -And when sorrows overflow you, -One to wipe away the tear. - -"Then I'll watch and wait with Qualla, -With the chiefs and warriors brave, -Who have joined the tribe eternal, -Conquered death, hell and the grave. -I shall watch then for your coming, -And I'll tell the mighty throng -That you're coming in the future, -And we'll greet you with the song, - -"That the seraphs sing in glory, -Casting gem crowns at the feet, -Praising Him who reigns forever -On the grand tribunal seat." -As he talked his voice grew weaker, -And his hand grew very chill, -Then the moisture crowned his forehead, -And his pulse was deathly still. - -Then she knew that her dear mother -And the great chiefs that had been -Had op'ed the gate of heaven wide -To let another brave chief in. -Then she sobbed out for her father, -As a broken-hearted child -Will for loved ones just departed, -Left so lonely in the wild. - -But the dead, too soon forgotten, -Now lies buried by the side -Of his much lamented Qualla, -Once his sweet and lovely bride, -While their spirits dwell together, -Free from care and want and pain, -Where the tempest full of sorrow -Ne'er can reach their souls again. - -Years had flown since Occoneechee -Saw her loving Whippoorwill, -High upon the Smoky Mountain, -Near the crystal rippling rill; -For the white man had transported -Brave and squaw and little child -Far away to Oklahoma, -To the western hills so wild. - -Some had gone to the Dakotas, -Some had gone to Mexico, -Some had joined the tribe eternal; -All were going, sure but slow. -For the white man's occupation, -Cherokee must give their land, -And must give up all possessions, -Go and join some other band. - -Yet a residue of tribesmen -Were allowed here to remain, -'Mid the mountains and the forest, -And the meadows and the plain, -But the strong men and the warriors, -Most of them had gone away, -Far across the mighty mountains -Toward the closing of the day. - -General Jackson's men in blue coats -Came and took away the braves, -Took away the squaw and papoose, -Buried many in their graves, -Yet the residue triumphant, -Roamed out in the forest wild, -Without shelter, food or comfort, -For decrepid chief and child. - -Sad and weary, long and dreary, -Moved the Cherokee out West, -With their store of skins and venison, -And the trinkets they possessed. -Up across the Smoky Mountains, -Rough and rugged trail and road, -Lined by rhododendron blossoms, -Close beside where Lufty flowed. - -When they down the gorge descended, -Winding toward the Tennessee, -Branch and bough o'erhead were bending -And no landscape could they see, -And the labyrinthian footway -Led through forests dense and dark -And the air was sweetly laden -With the bruised birchen bark; - -Hemlocks tall and swaying gently -In the sighing passing breeze, -And the fir and spreading balsam -Joined the cadence of the trees. -At the base of birch and hemlock -Flowed the Pigeon fierce and bold, -With its water clear as crystal, -And its fountains icy cold; - -Flowed the dauntless rapid waters, -Fresh and pure and ever free, -Rushed o'er cataract and cascade, -Ever onward toward the sea. -Whippoorwill, the wandering warrior, -Shorn of power and of pride, -Marched in single file and lonely, -With his hands behind him tied. - -Hands were bound with thongs and fetters-- -Thongs and fetters could not hold -Brave so gallant young and noble -As this valiant warrior bold. -For his thoughts of Occoneechee, -Who was left far, far behind, -With the residue of women, -Stirred his brave heart and his mind. - -On and on for days they traveled -By the stream whose silver flow, -From the great high Smoky Mountains, -Became silent now and slow; -For the rocks and rising ridges, -Once their progress did impede, -Now were fading in the distance, -Could not now retard their speed. - -And the journey, long and tedious, -Wore the women, wore the brave, -And they sore and much lamented, -To be bound as serf or slave; -For their free-born spirits never -Had been bound by man before, -Till the blue-coat Jackson soldier -Came and dragged them from their door. - -Corn was blooming on the lowlands -When the journey they betook, -And the grass gave much aroma, -By the laughing Soco brook; -But the suns and moons oft waning -Brought the moon of ripening corn -To a nation, broken-hearted, -With a doubting hope forlorn. - -Level lands brought no enchantment -To a people who had known -Naught but freedom till the present, -Whose utopian dream had flown; -Flown as flows the radiant river, -Flown as flows the hopes of youth, -From the red man of the forest. -They were no more free, forsooth. - -By and by the Father Waters -Came in view of brave and squaw, -And the skiff and side-wheel steamer -Were the shifting scenes they saw, -Plying fast the Father Waters, -With a current slow and still, -And reverberating whistles -Shrieked a medley loud and shrill. - -And the ferryboat was busy, -Plying fast the liquid wave -Of the Father Water's current, -Bearing squaw and chief and brave, -Till the last brave Indian warrior -Crossed the Father Waters' tide, -Crossed the gentle flowing river, -With its current deep and wide. - -Then they rested from their journey, -Rested for a little while, -On the bluff above the river, -Where they saw her laughing smile. -They could see the sun at morning -Rise up quickly from his rest, -See him hasting to his zenith, -Soon to go down in the west. - -Then the winter came on quickly, -Killing corn and grass and cane, -And the wind brought cloudy weather, -With its snow and mist and rain, -And the tribe within the barracks -Were disheartened, one and all. -And they longed now for their Lufty, -With its cascade and its fall. - -But at last the genial sunshine -Took away the ice that froze -The corn of hope, from the tribesmen, -And the chilly wind that blows, -Along the valley, of the river, -Over bog and prairie, too; -And an order came with springtime, -"You the journey must renew." - -Then they rose up in the morning, -Rose before the dawn of day, -Rolled and tied the tents together, -And were quickly on their way, -On their way to Oklahoma, -Out across Missouri land, -Chief and squaw and wary warrior, -Marched the Cherokee brave band. - -To the western reservation, -Where the bison and the owl, -And the she-wolf, fox and serpent -Writhe and roam and nightly prowl; -This the country where they took them, -This the country that they gave -In exchange for their own country, -To the chief and squaw and brave. - -Leaving all they loved behind them, -Leaving all to them most dear, -And they settled there so lonely, -In a country dry and drear; -There to pine away in sorrow, -And repining, die of grief; -From the solitude and silence -Of this land there's no relief. - - - - - -II. - -Amid the hills of Carolina, -Hills impregnant with rich bliss, -With their grots and groves and fountains, -Hills that love-beams love to kiss; -Roamed the dark, but pretty maiden, -Occoneechee, lovely child, -Roamed she far out in the mountains, -'Mid their solitude so wild. - -Dreamed she oft here, as she rambled, -Of her warrior Whippoorwill, -Of her lover, long her lover, -Whom she first met near the rill, -High upon the Smoky Mountains, -Where the sunset's afterglow -Holds the secrets of Dame Nature -From the sons of men below. - -Occoneechee sought her lover, -Down Oconaluftee's vale, -Through the brush and tangled wildwood, -Without compass, chart or trail, -Where the river Tuckaseigee -Dashes down its rocky bed, -Near a trail long since deserted, -Over which a tribe once sped. - -Then she wandered down the river, -On and on, as on it flows, -Wades the river, wades its branches, -Follows it where'er it goes -Through the laurel brush and ivy, -Over spreading beds of fern, -Over rock moss-covered ledges, -Follows every winding turn, - -Till it flows into the river, -Called the Little Tennessee, -Here she lingers long and tarries, -And she strains her eyes to see -If her vision will reveal him, -And abates her breath to hear -The voice of Whippoorwill, her lover, -One of all to her most dear. - -Yet no sound came to relieve her, -And no vision came to please, -And it never dawned upon her, -Here among the virgin trees, -That her lover was transported, -With the brave and chief and child -To the land of Oklahoma, -Land so lonely, weird and wild. - -Up the stream she then ascended, -Slowly, surely did she march, -'Neath the spreading oak and hemlock, -Resting oft beneath their arch. -Walls of solid spar and granite -Roared their heads up toward the blue, -But no wall or hill or river -Could impede the maiden true. - -She now reached the Nantahala, -Picturesque in every way, -And she rested 'neath the shadow -Of the mountain tall and gray; -High the mountain, clear the water, -That comes rushing down the side -Of the mountain from the forest -With its unpolluted tide. - -Speckled beauties swam the water, -Swam as only they can do; -Deer in herds roamed all the forest, -Only Cherokees were few. -Eagles, swift upon their pinions, -Soared aloft upon the air, -They would turn their eyes to heaven, -Then down on the maiden fair, - -As to guard her in her roaming, -For she had no other guide, -Save one squaw and constellation, -And the racing river tide. -Birds had ceased their long migration, -Not a cloud disturbed the blue -Of the canopy of heaven, -And the country they passed through. - -Nightingale and thrush and robin -Mated, sang and dwelt serene, -In the forest, by the river, -With its banks so fresh and green, -And each spoke to Occoneechee, -In the language Nature gives, -Of the flora and the fauna, -Where the child of Nature lives. - -Then she rambled through the mountains, -To the summit, grand and high, -Where Tusquittee's bald and forest -Penetrates the cloudless sky. -Unobstructed vision reaches -'Cross the Valley River, wide, -To the Hiawassee river, -Flowing in its lordly pride. - -Here the panorama rises -In its beauty grand and gay, -As you linger on the summit, -As you hesitating stay; -Visions long out in the distance; -Haunt you with enchanted smile, -And the reverie of Nature -Doth the wanderer beguile. - -Valleytown, the Indian village, -And Aquone, the camping ground, -Cheoas vale within the distance, -Once where Cherokee were found, -Came within the easy focus -Of the trained observant eye -Of the maiden on the mountain, -Near the clearest vaulted sky. - -Occoneechee looked and wondered, -Scanned the mountain, scanned the vale, -And she lifted up her voice there, -And began to weep and wail; -For her lover, long departed, -For her lover brave and true, -And she wondered if he tarried -In the reaches of her view. - -Still no sight or sound revealed him, -Beauty smiled and smiled again, -As she sighed and prayed to Nature, -Yet her anxious thoughts were vain. -For the valley and the mountain, -And the river and the rill, -Separated Occoneechee -From her lover Whippoorwill. - -Then she to the Hiawassee, -Wound the mountain-side and vale, -And she made a boat of hemlock, -And she left the mountain trail, -And she launched the boat of hemlock -On the Hiawassee tide, -Launched the boat and went within it, -Down the silver stream to glide. - -Down the river set with forest, -Nottely joins the quickened pace -Of the river and the maiden, -In their onward rapid race, -And she passes through the narrows, -Through the narrows quick she flew, -Through the spray and foaming current, -With her long hemlock canoe. - -Faster sped the boat of hemlock, -Past the mountains and the shoal, -Past the inlet Conasauga, -Where Okoee waters roll; -Here she stopped to make inquiry -Of a relegated brave. -If he'd seen her wandering lover, -In the forest, by the wave. - -Then she left the boat of hemlock, -Roamed the forest far and wide, -Crossed the mountain streams and fountains, -With their cliff and foaming tide, -Followed far Okoee river, -Toccoa laves her weary feet, -Ellijay and Coogawattee -Do the pretty maiden greet. - -Not a word in all her wanderings -Did she hear of Whippoorwill, -Though she roamed through leagues of forest, -And by many a rippling rill. -Candy creek and Oostanula, -Both were followed to their source, -With their winding current flowing -In their ever onward course. - -Where the brave had traveled with her, -And had told her many tales -Of the wars he'd been engaged in, -And the windings of the trails, -Over which the tribe had traveled -In the years that long had flown, -And the land now held by strangers, -Which his tribe once called their own. - -And at evening in the autumn, -When the leaves turn brown and red, -And the hickory and the maple -Gild with yellow as they shed, -And the poplar and the chestnut, -And the beech and chinquapin, -Hide the squirrel and the pheasant -From the sight of selfish men; - -Where the grapevine climbs the alder, -Clings with tendril to the pine, -And the air is sweetly laden -With rich odors from the vine; -And the walnut and the dogwood -Furnish dainties rich and rare, -For the chipmunk and the partridge, -Which perchance do wander there. - -Where the otter slide is slickened, -And the weasel and the mink -Do come creeping down the river, -There to bathe and fish and drink, -And the red fox roams the forest, -And defies the fleetest hound, -And the panther in the forest -Makes a hideous screaming sound. - -Here the brave would sit and tell them -Tales and myths told oft before, -Tales of war and of adventure, -By great chiefs now known no more; -And one night they heard the shrieking -Of a wildcat near the stream, -That awakened them from slumber -And disturbed their peaceful dream; - -For a panther, fierce and fearless, -Had come creeping down the side -Of the cliffs far up the mountain, -Near the Hiawassee tide, -And they met down near the river, -And they fought down near the stream, -And they made the night grow hideous -With their awful shrieks and scream. - -Then she took her boat of hemlock, -And they launched it on the wave, -And they sat upon its gunnels, -Occoneechee squaw and brave, -And they pushed out in the current, -Where the waves were rolling high, -And the boat sped through the rapids, -Fast as flocks of pigeons fly. - -Pushed they down and ever onward -Toward the placid Tennessee, -To the island and the inlet -Of the rolling Hiawassee. -Here they camped o'er night and rested, -Told they tales of long ago, -With their memories and sorrows -Breathed they out their care and woe. - -Then they floated down the river, -On its smooth, unrippled tide. -To the creek of Chicamauga, -Where so many braves had died. -And they tented near the river, -Tied their boat up to the bank, -Where John Ross had crossed the river, -Where his ferryboat once sank. - -Wandered through the vale of dryness, -Chattanooga's pretty flow, -Clear as crystal, pure as sunbeams, -Winding hither too and fro. -Drank the waters, bathed they in it, -Fished and hunted stream and plain, -Where the buffalo once wandered, -But where none now doth remain. - -Like a serpent that is crawling, -Wriggling, writhing, resting not, -Fleeing from a strange invader -To some lone secluded spot, -Winds and curves and turns forever, -In its course that has no end, -Swings to starboard and to larboard, -Round the Moccasin's great bend. - -Flows the river on forever, -By the nodding flowering tree, -Shedding fragrance like a censer, -Flows the pretty Tennessee; -On her bosom's crest is carried -Precious burdens, rich and rare, -From the fertile fields about her, -And the ozone-laden air. - -Occoneechee squaw and warrior -Rode the silver-flowing tide, -in the boat made out of hemlock, -Which so long had been their pride; -But the time now came for parting, -As must come in every life, -That is heir to human nature, -With its toil and woe and strife. - -Here Sequatchie's fertile valley, -They approached and must ascend, -Like the cloud before the sunbeam, -Driven by the fiercest wind; -Then they hid the boat of hemlock, -Sure and safe, then bade adieu, -To the boat upon the river, -Which had been their friend so true. - -Then they mounted little ponies, -Fresh and sleek and fat and fast, -And they sped along the valley, -Like the birds upon the blast, -Looking for the handsome warrior, -Looking hither, glancing there, -And quite often on the journey, -They would stop to offer prayer; - -But the valley held the secret; -Not a living man could wrest, -From the valley rich and fertile, -Secrets buried in its breast; -Though the tribe had ceased to own it, -Though the tribe had passed away, -From the valley of Sequatchie, -Like the fading of the day, - -Still the signs and many tokens -Told a tale of war and strife, -Where the whites had used the rifle, -And the braves had used the knife, -For the bleaching bones of warriors -Were discovered everywhere, -And the hideous sight brought sorrow, -To this maiden now so fair, - -Birds were singing in the forest, -Merrily and full of glee, -And a symphony unrivaled -Flooded forestland and lea; -With the mellow tones from singers, -Varied, versatile and sweet, -Came from forest and from meadow, -Came the attuned ear to greet. - -And when evening shade would settle, -And the moon full rose to view, -And the zephyrs filled the valley, -And the flowers suffused with dew, -Then the nightingale would lure them -Or the mockingbird hold sway, -From the advent of Orion, -Till the dawning of the day. - -Stretching meadows lay before them, -Rich with fragrance, rare with flowers, -Variegated blending colors -Lent a rapture to its bowers, -That outstripped the fields elysian, -Decked with Nature's rarest guise, -Pleasure-house for wisest sages, -Such as only fools despise. - -Such the scenes within the valley, -As they joyous sped along, -Filled with rapture, filled with pleasure, -At the scenery and the song. -Nature clapped her hands exultant, -In the sylvan groves so green, -Where the Goddess Proserpina -Was enthroned majestic queen. - -Mighty warriors red with passion, -Once had trod this virgin soil, -And had rested in the valley, -When o'ercome by heat and toil; -Sportive maidens once delighted -To engage in dance and song, -With the warriors in the valley, -With the chieftains brave and strong. - -But the mighty men and maidens -Long since ceased this land to roam, -Since the pale face armed with power, -Killed the braves and burned the home, -Took the land and burned the wigwam, -Bound the chief and drove away, -All the warriors, squaws and maidens, -Toward the golden close of day. - -Happy children, wild with rapture, -Laughed with ecstasy and glee, -Once had filled the vale with echoes, -And had sported lithe and free, -All along the hill-locked valley, -Played lacrosse and strung the bow, -Ran the races, caught the squirrel, -In the distant long ago. - -Sped they like the rolling torrent, -Thru the Appalachian chain, -With its towering peaks and gorges, -'Mid its sunshine and its rain, -Sped along the flowing Chuckey, -With its reddened banks of clay, -Were delighted by its beauty, -Were enticed with it to stay; - -Saw the rushing, rolling waters -Fall and foam and seeth below, -Saw the cascade of Watauga -Surging hither to and fro; -Looked with tireless vision upward, -Viewed from summits high and proud, -Landscapes grander than Olympus, -With their crags above the cloud. - -"Occoneechee," said the warrior, -In a gentle tone, and mild, -"I remember all this grandeur, -Since I was a little child, -I have traveled trail and mountain, -Chased Showono, deer and bear, -Crossed Kentucky in the chases, -Seen the blue-grass state so fair. - -Once while hotly, I pursuing, -Buck with antlers fierce and strong, -Came upon a band of white men, -With their rifles black and long, -Came a flash of rifle powder, -Quick as lightning came the sounds, -From reverberating rifles, -And the bark of baying hounds. - -They had slain the buck with antlers, -And would be upon me soon, -If discovered by their captain, -By their captain, Daniel Boone; -He the hunter, Indian hater, -Chief and captain, pioneer, -Known to every tribe and tribesman, -To be destitute of fear. - -Quick I back into the forest, -Without noise or slightest sound, -Lest perchance I draw attention, -From the hunter or his hound. -'Twas a wilderness of wildness, -Transylvania was its name, -Home of coon and hare and turkey, -And all sorts of kindred game. - -Once the noble chiefs and warriors -Roamed Kentucky far and wide, -Far along the broad Ohio, -Strode the Indians by her tide; -And they camped and roamed the forest, -Dense and dark, supremely grand, -Dominated vale and forest, -Dominated all the land; - -Chased the scouting bands of warriors, -Who would dare to camp and die, -On the soil of old Kentucky, -Where the meadow grass grew high; -Hiding 'neath the waving grasses, -Where the muskrat and the snake, -And the hedge hog and the weasel, -Lurked in shade of vine and brake. - -I was with good Junaluska, -In the battles and the raids, -Where the Creek and the Showano -Lent each other all their aids, -When upon the Tallapoosa -River, at the Horseshoe bend, -We joined hands with General Jackson, -And by death we made an end, - -Of the Creeks and all their allies, -Who assembled, one and all. -To resist our mighty forces, -They had built their mighty wall, -Built it strong and reinforced it, -Not a single spot was weak, -For 'twas built by master workmen, -By the tribesmen of the Creek. - -When the work was strong and finished, -All the warriors came to dwell -In the fortress, by the river, -Came they tales of war to tell; -Came a thousand of the warriors, -With their weapons and their wives, -Came and lodged within the fortress, -Like the swarming bees in hives; - -Brought their children and their chattels, -Brought they gun, and club and spear, -For they thought once in the fortress, -That they'd have no harm to fear, -But the Cherokee and Jackson -Brought out cannon great and small, -And they raised the siege of Horseshoe, -Throwing many a shell and ball; - -Into fortress, into village, -Flew the missiles thick and fast, -Like the rain, among the rigging, -Of the sailor's spar and mast, -Crushing, crashing stone of fortress, -Making splinters of the wall, -Of the fortress by the river, -With the heavy cannon ball. - -But it fell not in the fury -Of the battle's hottest fray, -Stood the test like old Gibraltar, -All the night and all the day, -And the progress was so slowly, -That the battle must be lost, -To the Cherokee and Jackson, -And so great would be the cost, - -If some means were not discovered, -To dislodge the valiant Creek, -Now entrenched within the fortress, -Growing strong instead of weak. -Junaluska said to Jackson, -'Choose ye this day man or men, -Who can breast the tide before you, -Who will try to enter in; - -Who can swim the Tallapoosa, -Who can stem the flowing tide, -Who are noble, strong and fearless, -And have God upon their side. -If you have such men among you, -Let them come forth one and all, -Let them dare to do their duty, -Let them dare to stand or fall.' - -Not one man of all the white men -Could be found who dared to try -To o'ercome the Tallapoosa, -Or would risk his life to die. -So your guide whom God has given, -Volunteered to risk the wave, -With your father, Junaluska, -Volunteered, his tribe to save. - -Then we sought our God in silence, -And became resigned to death, -That lay out upon the current -Of the river's silent breath. -Under cover of the darkness, -And the solitude of night, -We betook the awful peril, -With a tremor of delight. - -Silently we now descended -To the deathlike river tide, -Following a star's reflection, -For a signboard and a guide; -To point out the right direction, -And to bring us into port, -Where the canoes lay at anchor, -Near the stolid silent fort. - -Quick we loosed them from their moorings -Each man lashed beside his boat-- -Quite a dozen, swift as arrows, -And we set them all afloat; -Shot them straight across the river, -Like a flash at lightning speed, -Faster than the fleetest greyhound, -Bounding like a blooded steed. - -When we reached the army's landing, -Quick the boats were filled with men; -Like a thunderbolt from heaven, -Did the deadly work begin. -Transports glided o'er the current, -Like a shuttle to and fro, -Moving Cherokee and white men, -To confront a worthy foe. - -Scaled the ramparts of the fortress, -Stormed the inner citadel, -And we massacred the inmates! -How? No human tongue can tell. -Not a woman, child or human -Made escape, but all were slain -In the fort or in the river, -Or upon the gory plain. - -When the massacre and slaughter -Had abated, all the slain -Numbered more than a thousand, -In the fort or on the plain. -Many floated in the river, -Many died out in the woods, -And were buried in the forest, -By erosion or the floods. - -Sad and silent stood the fortress, -All deserted and alone; -Not a man or child or matron, -Now was left to claim their own. -All the warriors and the chieftains -Died in conflict true and brave; -None were left to tell the story, -Or to mark some lonely grave. - -Cruel man! O God, forgive them! -Pity such a cruel race. -In their stead, O God of nations, -Send some one to take their place, -Who is humane, who is human, -Who is honest, kind and true, -Who when given strength and power, -Destroys not, but spares a few. - -In the lore of ancient nations, -In the tales of modern times, -In the prose that now remaineth, -Nor the poet's splendid rhymes, -Is a story told more cruel -Than the slaughter of the Creeks, -By the Persians, Jews or Romans, -Macedonians or Greeks; - -Where a nation, like a shadow, -Vanished quickly and was not, -Like a vapor in the valley -Passes and is soon forgot. -Passes like a fleeing phantom, -Like a mist before the sun, -Came and tarried for a moment, -And forever was undone. - -Occoneechee, come and travel, -To the distant mountains high, -Where the summit of the mountains, -Tower upward toward the sky. -Delectable the splendid mountains, -Rich in ferns forever green, -And the galaxy of the mountains -Are the rarest ever seen. - -Mortal eyes have never witnessed, -Mortal tongue can never tell -Of the grandeur and the beauty -Of the ravine and the dell. -Strange declivities confront you, -Then a sudden upright wall -Rises like a mystic figure, -With a splendid waterfall. - -I will take you to the summit -Of the mountains white with age, -And will show you where the tempests -Rush and roar with ceaseless rage, -Where phenomena electric -Makes mysterious display -Of their power and their beauty -In the distance far away; - -You can see the flash of lightning, -And can hear the thunders roll, -With reverberating echoes, -That o'erwhelm your very soul, -Make you sigh and shake and shudder, -Make you tremble like a leaf, -Make you crouch in soul and body, -Like the life o'ercome with grief. - -Yet you stand and gaze in wonder, -Watch the elements grown dark; -Adoration turns to terror, -At the least electric spark; -Vivid flashes light the heavens, -Keep them in perpetual glow, -Like aurora borealis -From beyond eternal snow. - -God eternal sends the sunshine, -Melts the vapor, chains the cloud, -Cages up the lightning flashes, -Stops the peels of thunder loud. -Changes discord into music, -And the soul with it He thrills, -From the music on the mountains, -Made by leaping, laughing rills. - -Look! behold the ray that cometh, -Fills the earth with hope again, -Dissipates the clouds and vapor, -With their shadows and their rain. -See the sunburst full of glory, -Shoot forth rays of gilt and gold, -Sung by bards, portrayed by artists -Yet its glory ne'er was told. - -Painters fail to give description, -Fail on canvas to portray, -Rising sun within the mountains, -And the glorious dawn of day; -Sages, bards and humble poets, -All are pigmies in the eyes -Of the one who stands and watches -Sunshine from its sleep arise. - -Picturesque! O scenes eternal! -From the dizzy, dizzy heights -Of Grandfather, Rone and Linville, -From which rivers take their flights. -Yadkin, Broad and the Catawbas, -Where the Indians used to roam, -Are the habitation only -Of the white man and his home. - -High upon the Linville mountains -Creeps a silent silver stream, -From the shadows of the forest, -Like the splendor of a dream, -Then it runs amid the boulders, -Joins with many sparkling rills, -That comes rushing from the forest, -Of those high eternal hills, - -Till its speed becomes augmented, -Till you hear the rushing sounds, -Of the Linville river raging, -As it leaps and falls and bounds, -As it dashes through the granite, -Falls into the natural pool, -Built by nature in the chasm, -With its water clear and cool. - -In the Blue Ridge range of mountains -Stand a thousand spires and domes, -Built of adamant eternal, -From whose base the river roams, -Like the maiden Occoneechee, -Wanders out replete with tears, -Into strange lands, unto strangers, -Thru the lapse of passing years, - -Longing to be reunited, -With her fiance forever, -From his presence and his wooing, -To be separated never. -Thus the river and the maiden -Rambled through the mountains wild, -Seeking for a long lost lover, -As a mother seeks her child. - -Climbs the black dome of the mountain, -Richest pinnacle e'er seen; -And the landscape lay before her, -With its mounds and vales between. -Lends enchantment grand and gorgeous, -Gives a new lease unto life, -And you soon forget you're living -In a world of care and strife. - -Thus Mount Mitchell in the Blue Ridge, -Zenith hill among the hills, -Sends forth life anew forever, -And a thousand rippling rills. -In the distance the Savannah's -Flows a stream of pure delight, -Flows she on, and on forever, -Never stopping day or night. - -For her mission is a true one, -And the river ever true, -Rolls along the grandest valley, -That a river e'er rolled through; -Peopled by a population -Rich in soul and thought divine, -From her source up in the mountains, -Till her soul the sea entwines. - -Turning to the sun that's setting, -Setting far beyond the rim, -Of the horizon of vision, -Where the eyes grow weak and dim, -You behold the Swannanoa, -Naiad, pure and fresh and sweet, -Crystalline, and cool and limpid, -Strays some other stream to greet. - -From the cliffside in the mountains -Roll a thousand little streams, -Laughing as they greet each other, -Where the sunshine never beams; -Rippling, idling, swirling slowly, -Leaping down a waterfall, -You can hear the drops of water, -Sweetly to their compeers call. - -Down the valley glides the river, -Murmuring a sad farewell, -To the birds and bees and people, -Who along its highway dwell; -Wishing them a happy future, -Wishing them prosperity, -While it fills its many missions -'Twixt the mountains and the sea. - -Bathing rocks, refreshing people, -Casting up its silver spray, -As it glides along the valley, -Flows forever and for aye. -Men may move their tents and chattels, -Others die or go astray, -Still the stream flows fresh forever, -Never resting night or day. - -Giving life unto the flowers, -Blooming on its verdant side, -As it travels, as it journeys, -As its ripples make their stride. -In the gloaming of the twilight, -When the birds had ceased to fly, -And the dazzling dome of heaven -Gave resplendence to the sky. - -Occoneechee, squaw and warrior, -Watched the stream, as on it sped, -Rippling o'er the pebbly bottom, -Lying on its rocky bed; -Grasses waving green around them, -Nodding boughs bid them adieu, -And it wafted them caresses, -Like the sunbeams sparkling dew. - -Precious fragrance filled the valley, -From the sweet shrub and the pine, -Luscious fruits and ripening melons -Lade the apple tree and vine. -All along the pretty valley, -Harvest fields and curing hay -Make the white man rich and happy, -Where the warriors used to stray. - -At the juncture of the river, -Where the Indians used to dwell, -Where they made their pots of red clay, -Made them crude but made them well, -Here they tented long and hunted, -Fished the Tah-kee-os-tee stream, -Strolled along the racing river, -Where its rippling waters gleam. - -Moons passed on, and yet no greetings -Came to cheer the wandering maid, -Who so long had sought her lover, -Till her hopes began to fade, -And she felt that she must hasten, -Quickly hasten thru the wild, -By the rapid river racing, -She the nature-loving child. - -Then they took their little ponies, -Girt them with a roebuck hide, -Seated on the nimble ponies, -Started swiftly on the ride, -On to Toxaway the river, -On to Toxaway the lake, -Where the leaf of vine and alder, -Hide the muskrat and the snake. - -All along the racing river, -Gorgeous forest trees are seen, -And the wild deer in the forest -Dwells beneath the coat of green. -Here the beaver, hare and turkey -Share their food and come to drink, -In the splendid spreading forest, -Near the Tah-kee-os-tee's brink. - -Here they fished and caught the rainbow, -Caught the little mountain trout, -In the lake and in the river, -With their poles both crude and stout; -Caught the squirrel and the pheasant, -Chased the turkey, deer and bear, -Caught a-plenty, all they needed, -Yet they had not one to spare. - -In the sapphire land they lingered -Many days and many nights, -On the mountains, 'mid the laurel, -Looking at the wondrous sights, -That will greet you in the mountains, -That you see in vales below, -As you tread the paths untrodden, -As you wander to and fro. - -In the forest land primeval -Where the fountains form their heads, -Lies the famous vale of flowers, -Splendid valley of pink beds. -Every tribe and every hunter -Knows this lone secluded spot, -From the other vales so famous; -When once seen is ne'er forgot. - -In this vale of flowers and sunshine, -Lies the Aidenn, most tranquil, -Where the sore and heavy-laden, -Gambol peacefully at will; -Hear the trill of distant music, -Played on Nature's vibrant chime, -Resonant with sweetest concord -All attuned to perfect time. - -Here the weary, heavy-laden -Soul, may lose his load of care, -And the body, sick and wounded, -Find an answer to his prayer. -Precious incense here arises, -From the brasier of the vale -That ascends the lofty mountains, -By an unseen, trackless trail. - -Pisgah stands, the peer and rival -Of Olympus, famed of old, -Where the gods met in their councils, -And their consultations held. -Looking far across the valleys, -They behold on either side, -Rivers, vales and gushing fountains, -Which forever shall abide. - -In the distance stands eternal, -Junaluska's pretty mound, -Which in beauty of the landscape -Is the grandest ever found. -Rushing streams of purest water, -Giving off their silver spray, -Add a beauty to the forest, -In a new and novel way. - -And the balsam peaks of fir tree -Looks like midnight in the day, -Looks like shadows in the sunshine, -In the fading far away. -Dense and dark and much foreboding -Apprehensions do declare, -To the one who sleeps beneath them -With its flood of balmy air. - -"Occoneechee, forest dweller, -We have traveled many miles, -Through the mountains, o'er the valleys, -Where the face of Nature smiled; -We have tasted of the fountains, -Whence breaks forth the Keowee, -Nymph of beauty, joy and pleasure, -Once the home of Cherokee. - -We have rested near the water, -Seen the fleck and shimmering flow, -Of the waters kissed by Nature, -Lovely river Tugaloo, -Where the Cherokee once rambled, -Spoiled 'mid the scenes so wild, -Where the forest and the river -Have the wood-gods oft beguiled. - -Wandered o'er the sapphire country, -Land which doth the soul delight, -With its mounds and vales and rivers; -God ne'er made a holier site -For the human race to dwell in, -Where the human soul can rise, -Higher in its aspirations -Toward the rich Utopian skies" - -Here the lyrics sung by Nature, -Played upon its strings of gold, -Float out on the evening breezes, -And its music ne'er grows old, -To the soul and life and spirit, -Which is bent and bowed with care. -This the sweetest land Elysian, -To the one who wanders there. - -Convolutions of the lilies, -Tranquil bloom and curve and die, -Near the river, 'neath the shadows -Of the white pine, smooth and high. -Sparkling, gleaming in the sunlight -Bursts the water, pure and free, -From the rocks high on the mountains, -Once the home of Cherokee. - -Dancing, rippling, roaring, rushing, -Comes Tallulah in its rage, -Like an eagle bounding forward, -From an exit in a cage. -In the distance, you behold it -Rise and babble, laugh and smile; -Then amid the reeds and rushes, -Turns and loiters for awhile. - -Then it curves among the eddies, -Hastens on to meet the bend, -In the meadows, like the fragrance -Borne aloft upon the wind; -Silently reflecting sunbeams -To the distant verdant hill -From its surface calm and placid, -Smooth, untarnished little rill; - -Gleams and glides accelerated, -As it gathers, as it grows, -As the brook becomes a river, -As it ever onward flows; -Swirls and turns and dashes downward, -Heaves and moans and dashes wild, -For a chasm down the canyon, -Like a lost, demented child; - -Furious, frantic, leaps and lashes -Down into the great abyss, -Falls and foams and seethes forever -Where the rocks and river kiss. -Tallulah Falls, the work and wonder -Of the cycles and the age, -Pours its deluge down the ravine, -Unobstructed in its rage. - -Flying fowls of evil omen, -Dare not stop it in its flight, -Lest the river overwhelm them -With its power of strength and might-- -Lest the river dash to pieces -Bird or beast that would impede -Such a torrent as confronts you -With its force of fearful speed. - -Then it rushes fast and furious -Into mist and fog and spray, -Rises like the ghost of Banquo, -Will not linger, stop nor stay. -O'er the precipice it plunges, -Bounds and surges down the steep, -As it gushes forth forever, -Toward the blue and boundless deep. - -In the Appalachian mountains -Stands Satulah, high and proud, -With its base upon the Blue Ridge, -And its head above the cloud. -From its top the panorama -Rises grandly into view, -And presents a thousand landscapes, -Every one to Nature true. - -Round by round the mountains rise up, -Round on round, and tier on tier, -You behold them in their beauty, -Through a vista, bright and clear. -Like concentric circles floating, -Ebbing on a crystal bay -To the distance they're receding, -Fading like declining day. - -Hardby stands the Whiteside Mountain, -Like an athlete, strong and tall, -Perpendicularly rising -As a mighty granite wall; -Towering o'er the Cashier's valley, -Stretching calmly at its base, -Like a bouquet of rich roses -Beautifying Nature's vase. - -High above the other mountains, -Whiteside stands in bold relief, -With its court house and its cavern -Refuge for the soul with grief; -Like a monolith it rises -To a grand majestic height, -Till its crest becomes a mirror, -To refract the rays of light. - -From its summit grand and gorgeous -Like a splendid stereoscope, -Comes a view yet undiscovered -Full of awe, and life and hope. -Smiling vales and nodding forests -Greet you like a loving child, -From the zenith of the mountain, -Comes the landscape undefiled. - -Flying clouds pour forth their shadows, -As the curious mystic maze -Shrouds the mountains from the vision, -With its dark and lowering haze. -Fog so dense come stealing o'er you -That you know not day from night, -Till the rifting of the shadows -Makes room for the golden light. - -In the Blue Ridge, near the headland -In the Hamburg scenic mountains, -Comes a silver flow of water -From a score of dancing fountains, -Tripping lightly, leaping gently, -Slipping 'neath the underbrush -Without noise it creepeth slowly -Toward the place of onward rush. - -Floats along beneath the hemlock, -Nods to swaying spruce and pine, -Murmurs in its pebbly bottom -Holds converse with tree and vine. -Winds around the jutting ledges -Of translucent spar and flint, -With effulgence like the jasper -With its glare and gleam and glint. - -Moving onward, moving ever, -In its course o'er amber bed, -While the bluejay and the robin -Perch in tree top overhead; -Perch and sing of joy and freedom, -Fill the glen with pleasure's song, -As the waters, fresh and sparkling, -Rippling, gliding, pass along. - -Thus the Tuckaseigee river -Rises far back in the dell, -Where the dank marsh of the mountain -Rise and fall, assuage and swell, -Till its flow becomes augmented -By a thousand little streams -Coming from the rocky highlands -Through their fissures and their seams. - -Fills the valley, passes quickly, -Trips and falls a hundred feet, -Swirls a moment, makes a struggle, -Doth the same rash act repeat. -Rushes, rages, fumes and surges, -Dashes into mist and spray, -Heaves and sighs, foments and lashes, -As it turns to rush away; - -Roars and fills the earth and heaven -With the pean of its rage, -Plunges down deep in the gulches, -Where the rocks are worn with age. -Maddened by the sudden conflict, -Starts anew to rend the wall -That confines its turbid waters -To the defile and the fall. - -Once again it leaps and rushes -Toward the towering granite wall, -And it bounds full many a fathom -In its final furious fall. -Much it moans and seethes and surges, -Starts again at rapid speed, -O'er the rocky pot-hole gushes -Like a gaited blooded steed. - -Thus the Tuckaseigee river -Falls into the great abyss -Down the canyon, rough and rugged, -Where the spar and granite kiss. -Then it flows still fast and faster, -With its flood both bright and clear, -Through the cycles ripe with ages -Month on month and year on year. - -Near the apex of the mountains, -In the silence of the dale, -Where no human foot has trodden -Path or road or warrior's trail, -From the tarn or seep there drippeth -Crystal water bright and free, -That becomes a nymph of beauty, -Pretty vale of Cullowhee. - -In the spreading vale the townhouse, -And the Indian village stood; -In the alcove, well secluded, -In the grove of walnut wood. -Ancient chiefs held many councils, -Sung the war-song, kept the dance, -While the squaws and pretty maidens -Vie each other in the prance. - -Cullowhee, thou stream and valley, -Once the domicile and home, -Of a people free and happy, -Free from tribal fear and gloom, -Where, O where, are thy great warriors-- -Where thy chiefs and warriors bold-- -Who once held in strict abeyance -Those who plundered you of old? - -Gone forever are thy warriors, -Gone thy chiefs and maidens fair, -Vanished like the mist of summer, -Gone! but none can tell us where. -From their homes were hounded, driven, -Like the timid hind or deer, -Herded like the driven cattle, -Forced from home by gun and spear. - -"Tell me, vale or rippling water, -Tell me if ye can or will, -If you've seen my long-lost lover -Known as wandering Whippoorwill?" -But the water, cool and placid, -That comes from the mountain high -Swirled a moment, then departing -Made no answer or reply. - -Then the maiden's grief grew greater, -As she lingered by the stream -Watching for some sign or token -Or some vision through a dream; -But no dream made revelation, -Only sorrow filled her years, -And her eyes lost much of luster -As her cheeks suffused with tears. - -Turning thence into the forest -Over hill and brook and mound, -To the Cullasaja river -Through the forest land they wound; -Through the tangled brush and ivy, -Rough and rugged mountainside, -Led the ponies through the forest, -Far too steep for them to ride. - -They descended trails deserted, -Where the chieftains used to go, -Near the Cullasaja river, -Near its rough uneven flow; -Camped upon its bank at evening, -Heard at night the roar and splash -Of the voice of many waters -Down the fearful cascade dash. - -Stood at sunrise where the shadow -Of the cliffs cast darkening shade, -Where the rainbows chase the rainbow -Like as sorrows chased the maid. -Traveled down the silver current, -Rested often on the way, -Strolled the banks and fished the current -Of the crystal Ellijay. - -Pleasantly the winding current -Eddies, swirls and loiters free -Till it joins the radiant waters -Of the little Tennessee; -Where the mound stands in the meadow, -Once the townhouse capped its crest, -There the tribe was wont to gather, -Council, plan and seek for rest. - -To the mound the tribe assembled, -From the regions all around, -Came from Cowee and Coweeta, -Where the Cherokee abound; -Came from Nantahala mountains, -Skeenah and Cartoogechaye, -Nickajack and sweet Iola, -And from Choga far away. - -All the great men and the warriors -Brought the women, and their wives, -Came by hundreds without number, -Like the swarms around the hives; -But today there is no warrior, -Not a maiden can be found, -Tenting on the pretty meadow, -Or upon Nik-wa-sa mound. - -In the Cowee spur of mountains, -Stands the Bald and Sentinel, -Of the valley and the river, -Of the moorland and the dell. -Like a pyramid it rises, -Layer on layer and flight on flight -Till its crest ascends the confines -Of the grand imperial height. - -From its summit far receding, -Contours of the mountains rise, -Numerous as the constellations -In the arched dome of the skies. -Far away beyond the valley -Double Top confronts the eye, -Black Rock rises like a shadow -On the blue ethereal sky. - -Jones' Knob makes its appearance, -Highest, grandest height of all -Penetrates the vault of heaven, -None so picturesque or tall. -Wayah, Burningtown and Wesser -Raise their bald heads to the cloud -High and haughty, rich in beauty -And extremely vain and proud. - -Una and Yalaka mountains -Stand so near up by the side -Of the Cowee, that you'd take them -For its consort or its bride. -Festooned, wreathed and decorated -With the honeysuckle bloom, -And the lady-slipper blossom, -There dispels the hour of gloom. - -Ginseng and the Indian turnip -Grow up from their fallow beds -In the dark coves of the mountains, -With their beaded crimson heads. -Fertile fields and stately meadows -Stretch along the sylvan streams -And surpass the fields Elysian, -Seen in visionary dreams. - -From the summit of the Cowee -In the season of the fall, -Fog fills all the pretty valley -Settles like the deathly pall, -Coming from the rill and river, -To the isothermal belt, -Where the sunbeam meets the fog-line -And the frost and ices melt. - -Jutting tops of verdant mountains -Penetrate the fog below, -As the islands in the ocean -Form the archipelago. -Sea of fog stands out before you, -With its islands and its reef -Silent and devoid of murmur -As the quivering aspen leaf. - -"Occoneechee, look to Northland, -See the Smoky Mountains rise, -Like a shadow in the valley -Or a cloud upon the skies. -Many days since you beheld them -In their grand, majestic height; -Many days from these you've wandered -From their fountains, pure and bright. - -"Hie thee to the Smoky Mountains, -Tarry not upon the plain, -Linger not upon the border -Of the fields of golden grain. -Flee thee as a kite or eagle, -Not a moment stop or stay, -Hasten to Oconaluftee, -Be not long upon the way. - -"I have much to speak unto you -E'er I take my final leave, -Some will sadden, some will gladden, -Some bring joy and some will grieve. -All our legends, myths and stories -Soon will fall into decay, -And I must transmit them to you -E'er I turn to go away. - -"Mount thee, mount thee quick this pony, -Spryly spring upon its back, -Leave no vestige, sign or token -Or the semblance of a track, -Whereby man may trace or trail thee, -In the moorland or morass, -By the radiant river flowing -Or secluded mountain pass. - -"Grasp the reins, hold fast the girdle, -Like flamingoes make your flight -To the great dome of the mountain -That now gleams within your sight. -Clingman's Dome, the crowning glory -Of the high erupted hills, -They will shield you and protect you, -With its cliffs and rolling rills." - -Sped they like the rolling current, -Sped they like a gleam of light, -Sped they as the flying phantom -Or a swallow in its flight, -To their refuge in the mountain, -To the temple of the earth, -Near the lonely spot secluded, -That had known her from her birth. - -Standing, gazing, watching, peering, -Through the azure atmosphere, -At the wilderness before you -And the scene both rich and clear. -Cerulean the gorgeous mountains -Rise and loom up in your sight, -Like a splendid constellation -On a crisp autumnal night. - -'Twixt the fall and winter season, -Comes a tinge of milky haze, -Stealing o'er the Smoky Mountains, -Shutting out the solar rays, -Flooding vales and filling valleys, -Coming, creeping, crawling slow, -Fills the firmament with shadows -As with crystal flakes of snow. - -Through the haze and mist and shadows -You discern a ball of fire, -From the rim of Nature rising -As a knighted funeral pyre; -Yet it moveth slowly upward, -Creeps aloft along the sky, -As a billow on the ocean -Meets the ship, then passes by. - -This you say is Indian summer, -Tepid season of the year, -When glad harvest songs ascendeth -Full of hope and love and cheer. -From Penobscot, down the Hudson, -By the Susquehanna wild, -Through the Shenandoah valley -Roamed the forest-loving child. - -Roamed the Mohawk and the Huron, -Seneca and Wyandot, -Delaware and the Mohican, -Long since perished and forgot. -Powhattan and Tuscarora, -And the wandering Showano, -Creek and Seminole and Erie, -Miami and Pamlico, - -Chicasaw and the Osages, -Kickapoo and Illinois, -Ottawas and Susquehannas, -Objibwas and Iroquois, -Once enjoyed the Indian summers, -Once to all this land was heir, -Sportive, free and lithe and happy, -Chief and maid and matron fair. - -As the blossoms in the forest -Bloom, then fall into decay, -So the mighty tribes here mentioned, -Flourished, so traditions say; -Then the coming of the white man, -Spread consternation far and wide; -Then decay and desolation -Conquered all their manly pride. - -Treaties made were quickly broken -And their homes were burned with fire, -Which provoked the mighty tribesmen -And aroused their vengeful ire. -Furious raids on hostile savage -With the powder-horn and gun, -Soon reduced the noble red man -Slowly, surely, one by one, - -Till not one now roams the forest, -None are left to tell the tale; -All their guns and bows are broken, -None now for them weep or wail. -Only names of streams and mountains -Keep the memory aglow, -Of the noble, brave and fearless -Red men of the long ago. - -Cherokee, the seed and offspring -Residue of Iroquois, -Silently are disappearing -Without pageantry or noise. -Though more civil and more learned -And much wiser than the rest, -They will be amalgamated, -By the white man in the West. - -Occoneechee and the chieftain -Talked of all that they had seen, -Of the flow of pretty rivers -And the matchless mountains green, -Of the ferns and pretty flowers, -Parterre of rarest hue, -Tint of maroon, white and yellow, -Saffron, lilac, red and blue. - -Held they converse of their travels, -Of the wilderness sublime, -Of the myths and happy legends -Told through yielding years of time. -Of the wars and tales forgotten, -Of the chiefs and warriors brave -Who long since have run their journey, -Who now sleep within the grave. - -At those tales the maiden wept loud, -Sought for solace thru a sigh, -Much o'ercome by thoughts of loved ones, -And she prayed that she might die -High upon the Smoky Mountains, -Where no human soul can trace -The seclusions of the forest -To her lonely burial place. - -Bitterly she wailed in sorrow, -Saying "Tell me, tell me why -I am left out here so lonely, -And my tears are never dry? -Why he comes not at my calling, -Why he roams some lonely way, -Why does he not come back to me-- -Why does he not come and stay? - -"Why and where now does he linger? -Tell me, silver, crescent moon, -Shall our parting be forever-- -Shall our hopes all blast at noon? -When love's bright star shines the brightest -Shall it be the sooner set? -Shall we e'er be reunited, -Tell me, while hope lingers yet! - -"Does he linger in the mountains, -Far up toward the radiant sky? -Tell me, blessed God of Nature, -Tell me, blessed Nunnahi. -Has some evil spirit seized him, -Hid or carried him away -Far beyond the gleaming sunset, -Far out toward the close of day? - -"Will he come back with the morning, -Borne upon its wings of light, -From the shade that long has lingered, -From the darkness of the night? -Is there none to bring me answer? -Speak, dear Nature, tell me where -I may find my long lost lover, -Is my final feeble prayer." - -Then the chieftain, grand and noble, -Came and lingered by her side, -Like a lover in devotion -Lingers near a loving bride. -Then in accents like a clarion, -Sweet and clear, but gently said, -"Whippoorwill, my friend, your lover, -Comes again, he is not dead! - -"I will go and hunt your lover, -And will bring him to your side; -I will roam the forest ever, -And will cease to be your guide; -I will find the one you've looked for, -And will tell him that you live; -I will tell him of your rambles, -And will all my future give, - -"Till I find him in the forest, -Or upon the flowing brink -Of the Coosa river flowing, -Where he used to often drink. -In the everglades may linger, -'Neath the shade of some cool palm, -Sweetest refuge of the lowlands, -With its air of purest balm. - -"Where the Seminole in silence, -Made their refuge, long ago, -From the fierce onslaught of Jackson, -And exterminating woe. -He may listen in the silence -And the solitude of night, -For some friendly sign or token -Whereby he may make his flight. - -"When I've found him we will travel, -We will travel night and day, -We will hasten on our journey, -Will not linger nor delay, -We will speed along the valley -Like the wind before the rain, -We will neither stop nor tarry, -Never from our speed refrain. - -"We will rush along the river, -Like the maddened swollen tide, -Like a leaf upon the cyclone -Rushing forward in its pride; -Over winter's snow and ices -We will rush with greatest speed, -Like a herd of frightened cattle -Or a trained Kentucky steed. - -"I will tell him of your travels -Into lands he's never seen, -With their forests and their flowers, -And their leaves of living green; -How for years you've looked and waited, -Watched the trail and mountainside, -Watched and hoped long for him coming, -That you might become his bride. - -"I am John Ax, Stagu-Nahi! -Much I love the mountains wild! -Friend of those who love the forest, -Friend of those who love you, child. -I bespeak a special blessing -To attend you while I go -Into strange lands, unto strangers, -Hither, thither, to and fro." - -Then he pressed her to his bosom, -Breathed a silent, parting prayer -To the Nunnahi in heaven, -For the lovely maid so fair; -Prayed and blessed her, then departed -Thru primeval forests wild, -Sped he by the rolling waters, -Heard them laugh and saw them smile. - -Sped he by the Coosa river, -Where great brakes of waving cane, -Bend before the blowing breezes, -Like the waves of wind and rain. -Took the trails where once the chieftain -Strode at will in lordly pride, -By the Coosa river flowing -In its smooth, unrippled tide. - -Downward, onward, free and easy, -Swirls and turns and travels slow, -As it glitters in the sunlight, -As its waters onward go. -Sees the trail almost extinguished -By the pretty Etawa, -Where once dwelt in great profusion, -Chief and maid and tawny squaw. - -Traveled far the Tallapoosa -Into fen and deep morass, -Through the wildwood, glade and forest -Dark defile and narrow pass; -Footsore, lame and often hungry, -Traveled onward day and night, -Like the wild goose speeding forward -In its semi-annual flight. - -O'er the glebes of Alabama, -Crossed the hill and stream and dale, -To the Tuskaloosa flowing -Near the ancient Indian trail, -Now deserted and forsaken -Is the war path and the land, -By the Creek and great Muscogas -Wandering, wild, nomadic band. - -Pensive, lonely and dejected, -Penetrated he the wild, -Over fen and bog and prairie, -Into climates soft and mild. -By lagoon and lake and river, -By the deep translucent bay, -Followed he the sun's direction, -Many a night and sunlit day. - -Crossed the Mississippi delta, -Wound through many moor and fen, -Saw the shining stars at midnight, -And the dawn of days begin; -Heard the tramp of bear and bison, -Heard the wild wolf's dismal howl, -Saw the glowworm in the rushes, -Heard the whippoorwill and owl. - -Heard the alligator bellow, -Saw him swim the broad bayou, -Saw the egret, crane and heron, -Wading stark and tree-cuckoo. -Trackless miles spread out before him, -Stretching leagues of gama grass -Lay across the course he traveled, -Lay out where he had to pass. - -Dangling mosses from the tree tops, -Swung by swaying winds and breeze, -Cling with tendrils to the branches, -Of the mighty live oak trees. -Soft as lichens, light as feathers -Was the tall untrodden grass, -On the prairie and the meadow, -And the spreading rich morass. - -Tranquil, peacefully and quiet -Did the moons and moments wane, -Till he came to Oklahoma, -Into his own tribe's domain; -Here he rested for a season, -Ate the food and drank for health -In the land of Oklahoma, -Land of perfect natural wealth. - -Oklahoma, red man's country, -Blest above all other lands, -In her natural soil and climate, -In her ore-beds and her sands; -In her fertile fields and valleys, -In her people, true and great, -Cherokee and Creek and Choctaws -Make the people of the state. - -Here's a land transformed in beauty, -Touched and tilled by busy toil, -Responds quickly to the tiller, -Products of a generous soil. -Fruits and flowers forever growing, -Fields of gold and snowy white, -Songs of harvest home and plenty -Sung to every one's delight. - -Here with labor, love and patience, -There arose an empire great, -Which when settled, tilled and treated, -Has become a powerful state; -Filled with people true and honest, -Filled with people thrifty too, -And the land is flat and fertile, -Best that mortals ever knew. - -Once where roamed the bear and bison, -Where the she wolf and the owl -Made their home and habitation, -And the foxes used to prowl; -Where the serpent coiled and waited, -Hid beneath the waving grass -To inject his fangs and venom -In some human as he'd pass, - -Now there thrives the busy city, -Bristling with the throb and thrill -Of the commerce of a nation, -Growing greater, growing still. -All her farms and fields and ranches, -Groan beneath their heavy load -Of waving grain and lowing cattle; -All the land with wealth is strewed. - -Then he rose up like the morning, -From his slumber and his rest, -To converse there with the chieftains -Among whom he'd been a guest. -Then he spoke of Carolina -Toward the rising of the sun, -Full of hope and awe and splendor -Where his early life begun. - -And he spoke of Occoneechee -In the land of hills and streams, -In the land of wooded forests, -Land of love and fondest dreams; -Land where myths and mirth commingle, -Where aspiring peaks point high, -To the dials of the morning -In the sweet "Land of the sky." - -Spoke he also of a chieftain, -Known to her as Whippoorwill, -Who once dwelt within the forest, -Near a pleasant little rill, -In the dark fens of the mountains, -Back where oak and birchen grove -Cast their shadows o'er the valley -O'er the cliffs and deepest cove. - -Where glad song of the nightingale -Is the sweetest ever heard, -And far exceeds in melody, -The trill of the mocking-bird. -From the matutinal dawning -Till the falling shades of night -The songster sings in mellow tones -To the auditor's delight. - -Long in silence sat the chieftain, -Long he listened quite intent, -To the story of the stranger, -Catching all he said and meant, -Of the maiden of the mountains, -Of the trees and songs of bird, -And the story lingered with him, -Every syllable and word. - -Then the chieftain made inquiry -Of the stranger true and bold, -Who now came to tarry with them, -Who was growing gray and old, -Of the health and habitation -Of the Eastern tribal band -Who still dwelt amid the Smokies -In his own sweet native land; - -Where his heart felt first the wooing, -Where his hope of youth ran high, -'Mid the hills of Carolina -In the sweet "Land of the sky." -In the land of flowers and sunshine, -Land of silver-flowing streams, -Land of promise full of blessings -And of legends, myths and dreams; - -Land of pretty maids and matrons, -Home where generous hearts are true, -Where the sunshine chases shadows -Down the vaults of vaporous blue. -Where the wild flight of the eagle -Soars beyond the keenest eye, -In recesses of the heavens, -In the blue ethereal sky. - -Rifting rocks and rolling rivers -Doth adorn the hill and vale, -Lilting melodies float outward -On the vortex of the gale; -This the land of Occoneechee, -Land that Junaluska saw, -Home of warrior, chief and maiden, -Land of dauntless brave and squaw. - -Let us go back to those mountains, -Once more let us view those hills, -And let me hear the voice once more -Of the laughing streams and rills; -And let me view with raptured eye -The blossom of tree and vine, -Once more inhale the sweet ozone, -Under tulip tree and pine. - -Those hills, delectable mountains, -Outrival the scenes of Greece, -Surpass in beauty and grandeur -The Eagle or Golden Fleece. -Those shrines and temples of granite, -Glad sentinels of the free! -There let me roam through dell once more, -Let me glad and happy be. - -Some speak of splendid balmy isles, -Far out in the rolling sea, -Of spicy groves, and vine-clad hills, -And of things which are to be; -Of nymphs and naiads of the past, -Of lands of the brave and free, -But none of these can e'er surpass -The hills of Cherokee; - -The hills where roamed the dusky maid, -And the home of Whippoorwill, -Where Occoneechee dreamed at night, -By the gushing stream and rill. -By strange enchanted mystic lake -Where the wildest beasts are seen, -Far back in the deep recess -Of the mountain's verdure green. - -"Let autumn's wind blow swift its gale, -The season of summer flee, -But I will soon my lover meet, -In the 'land of the brave and free,' -I'll leave Tahlequah in the West, -With this warrior at my side. -We'll travel as the fleetest winds -Unless ill fates betide. - -"While the morrow's stars are glowing, -In the dials of the morn, -I will start upon the journey, -To the land where I was born." -So he gathered up his chattels, -Springing spryly on his steed, -Made inquiry of the warrior, -"Which of us shall take the lead?" - -Then the warrior to the chieftain -Quick replied, "I'll lead the way -Far across the hill and valley, -Mounted on this splendid bay." -Then they said to friend and neighbor, -Old-time chief and child and squaw, -"At the dawning, we will leave you, -Leave the town of Tahlequah; - -"Leave the tribe and reservation, -For a journey to the East, -Where the tribesmen dwell together, -Meet serenely, drink and feast, -In a land where peace and pleasure -Vie each other in the pace, -Where the hopes of life are brightest -To the fallen human race." - -Just then came a gleam like lightning, -Shooting forth its silver ray, -Which precedes the golden splendor -Of the fast approaching day. -This the advent and the token -For the brave to lead the way -Out across the plain and valley -Toward the coming king of day. - -Then they seized the spear and trident, -Bow and tomahawk and knife, -And they left the scenes of conflict, -With its turmoil and its strife; -And they journeyed ever eastward, -Days and many a-waning moon, -Crossing river, lake and prairie, -Spreading field and broad lagoon. - -Saw the Wabash and Missouri, -Cumberland and Tennessee, -Saw the Holston in its beauty -And the town of Chilhowee. -Looked down on the Nolachucky, -Saw Watauga's crystal flow -Gleam from out the moon's reflection -From the canyon's depths below. - -Neptune, who pervades the water, -Ne'er beheld a holier sight -Than this happy, hopeful chieftain -Did that crisp autumnal night. -While he looked upon the water -Bright and pure and crystalline, -Fairest land and purest water -Mortal eye had ever seen; - -He beheld there in his vision -Such a Naiad divine, -That he put forth his endeavors, -That he might the maid entwine; -But she flew back like a phantom, -Back into the crescent wave, -From the presence of the chieftain -And the relegated brave; - -Flew back from him and departed -And was lost to human eye; -All that now lay out before him -Was the stream and earth and sky. -Full of disappointing beauty, -Was the earth and sky and stream, -When divested of the grandeur -Of the vision and the dream. - -Then he rambled through the mountains -Over crag and rugged steep, -Through the laurel bed and ivy -By exertion did he creep; -Through the hemlock and the balsam -Under oak and birchen tree, -Gazing through the heath before him -If perchance that he might see - -In the dim, dark, hazel distance, -Far out on the mountainside -Occoneechee, pure and lovely, -Whom he longed to make his bride; -Make his bride and dwell there with her -'Mid aspiring peak and dome; -Longed to have her sit beside him, -In his peaceful mountain home. - -Wandered through the Craggy mountains -Where no human foot had trod, -And no eye had yet beheld it, -Save the eye of Nature's God. -For the spreading tree and forest -Grew from out the virgin soil, -And was free from all intrusions -Of the white man's skill and toil. - -Now their speed was much retarded, -Trails once plain were now unkept, -And the chief and brave lamenting -Laid themselves down there and wept; -Wept for chiefs like Uniguski, -Sequoya and Utsala, -In the land of Tuckaleechee -And for friends like Wil-Usdi. [1] - -Turning from his grief and sorrow -For the chiefs of long ago, -Ceasing all his deep repining -From the burden of his woe, -Looking far o'er hill and valley -He beheld the gilded dome -Of the Smokies in the distance, -Near old Junaluska's home. - -Then the chieftain's hope grew stronger, -As he looked upon the scene -Of that splendid mountain forest -With its crest of evergreen; -Like a black cloud in the winter, -Spreads upon the mountainside, -This the forest land primeval -That stands there in lordly pride, - -This the forest land primeval, -Where the chieftains used to roam, -Joined in chase of bear and bison, -Once the red deer's winter home. -Black and deep and dense the forest, -Steep and high the cliffside stands, -Where the Cherokee once wandered -In their wild nomadic bands. - -As they gazed upon the scenery, -Weird and wild and full of awe, -They were filled with consternation -At the sight both of them saw. -Passing high up near the zenith -Like an eagle in its flight -Came the sound of wings and voices, -On that moonlit autumn night. - -Voices like the rolling thunder -Came resounding far and near, -And the meteoric flashes -Filled them full of awe and fear; -Till they trembled like the aspen -'Mid the tempest fierce and wild, -Till it passes, then reposes, -Calmly as a little child. - -Said the brave then to the chieftain, -"This my token to depart, -I must quickly make my exit, -Though it grieves my soul and heart -Thus to leave you in the forest, -Out upon the mountainside, -Without hope or friend or shelter, -With no one to be your guide; - -"These the Nunnahi in heaven, -Come to lead me far away, -Over hill and dale and valley, -Toward the final close of day. -You will miss me in the morning, -Miss me at the noon and night, -When I'm mounted on my pinions -And am lost to human sight. - -"Yet a moment I'm allotted -To transmit to you my will; -High here on the Smoky Mountains -Near the bright translucent rill, -Let me tell you while life lingers -In the archives of my breast, -Where you'll find sweet Occoneechee -When my soul has flown to rest: - -"She still lingers in the forest, -Near the sweet enchanted lake, -Near the spirit land she lingers, -Underneath the tangled brake. -She holds all our myths and legends, -Tales as told long years ago. -Now I bid you leave me lonely -To my fate of weal or woe. - -"Leave me quick, the spirits call me, -Linger not within my sight, -Hie thee quickly through the shadows -Of this crisp autumnal night. -Tell our friend, sweet Occoneechee, -That I've gone to join the band -Of the braves who have departed -For the happy hunting land." - -Then a shadow passed between them, -Like a cloud upon the sky, -And the chief was separated -There upon the mountain high, -From his guide and friend forever, -So his eye could never see. -Whence he traveled, none returneth -To explain the mystery. - -Thus bereft of friend and neighbor, -Whippoorwill began to wail, -For some mystic hand to guide him -Back into the trodden trail, -Where some chief had gone before him -In the years that long had flown, -Out upon the mystic ages, -Now forgotten and unknown. - -But no spirit, sign or token -Came from out the vista fair, -Nothing saw, nor nothing heard he, -Save the earth and scenery fair. -As he stood and gazed in silence, -Motionless and calm as death, -Stillness reigned on hill and valley -And the chieftain held his breath, - -While he strained his ears and vision, -Listening, looking here and there, -Waiting, watching, simply trusting -For an answer to his prayer. -Suddenly he heard the calling -Of a voice so sweet and clear, -That he answered, quickly answered, -Though his heart was filled with fear. - -And the voice from out the forest, -Called as calls the mating bird, -In the bower in the springtime, -Sweetest call that e'er was heard, -Resonant comes, softly trilling, -Sweetly to its lingering mate, -In the silence of the forest, -As they for each other wait. - -Then the chieftain bounded forward, -Like a hound upon the trail, -Thru the forest land primeval -Over mound and hill and dale; -Over ridge and rock and river, -Thru the heath and brush and grass, -Thru the land of the Uktena, -Thru it all he had to pass. - -Till he reached the mystic region, -Far back in the darkest glen, -Near the lake of the enchanted -Only known to bravest men. -Here the bear and owl and panther, -Find a cure for every ill, -Find life's sweetest panacea, -Near the sparkling crystal rill, - -High upon the Smoky Mountains -Resonant with Nature wild, -For the wanderer from the distance, -And the tawny Indian child. -This the forest land primeval, -Full of awe and dread and dreams, -Full of ghouls and ghosts and goblins, -Full of rippling crystal streams. - -From the stream down in the ravine, -Came another gentle call, -Like the chirping of the robin, -In the hemlocks straight and tall. -Once again the call repeated, -Then a sudden little trill -Floated out upon the breezes, -From beside the crystal rill. - -Then the chieftain whistled keenly -Like a hawk upon the wing, -When it soars above the mountain, -On the balmy air of spring. -Then another chirping, chirping, -Came from deep down in the vale, -And it floated up the mountain -Like a leaf upon the gale. - -Now the chieftain, moved by caution, -Watched and moved with greatest care, -Down and thru the deepest gulches, -Looking here, observing there, -For the bird or beast or human, -That could send out such a call, -From the laurel near the fountain -And a splendid waterfall. - -Suddenly his heart beat faster, -At the sight which came to view, -Through the opening in the laurel -As it parts to let him thru. -She was bathing feet and ankles, -Arms and hands she did refresh -In the iridescent splendor, -Of the fountain cool and fresh. - -Then he bounds forth quick to greet her, -E'er she sees him by her side, -She the maiden true and holy, -Who was soon to be his bride. -"O, I see you, Occoneechee!" -"And I see you, Whippoorwill!" -Were the greetings that they whispered -As they met there near the rill. - -They were married in the morning, -He the groom and she the bride, -And they lived in bliss together, -Many years before they died; -Now their spirits dwell together, -Near the hidden mystic shore, -Of the lake back in the shadows -Since their wanderings are o'er. - -And at night the legends tell us, -You can hear a man and bride -Hold converse of trail and travel, -High upon the mountainside; -And the soul of Occoneechee, -Lingers near the rippling rill, -High upon the Smoky Mountains, -With her lover Whippoorwill. - - - - - - - -PART III - -MYTHS OF THE CHEROKEE - - - - - - - -MYTHS OF THE CHEROKEE - - "I know not how the truth may be, - I tell the tale as 'twas told me." - - -The myths related here are from the great story tellers like Ayunini, -or "Swimmer," who was the greatest of all, but while he ranked -first and lived during the time that tried men's hearts, having been -born about 1835, and died in March, 1899, his stories can only be -perpetuated by putting them in print, and we are indebted to him for -many of these beautiful stories, which should be perpetuated at least -so long as one of the Cherokee tribe shall live. - -Next in rank of importance comes Itagunahi, better known among the -English-speaking people as John Axe, who was born in the year 1800, -saw the battle of Horseshoe Bend, witnessed the removal of the Cherokee -tribe in 1838. He knew its history and almost all of the myths, legends -and stories, transmitted many of them to the white man for record, and -while he never spoke English, he was a very versatile and interesting -man of the old type of Indians, and strong to the last days; he lived -to near 100 years, then passed to the Happy Hunting Grounds. - -To John D. Wofford, of the Western Reservation or tribe, we are -indebted for much information, which would have been lost except for -his wonderful knowledge. - -All the story-tellers prefaced their remarks by saying, "This is what -the old folks used to tell us when we were boys." - -Cherokee myths may be classified as sacred myths, animal stories, -local legends, and historical traditions. The sacred myths were not -for every one, but only those might hear who observed the proper form -and ceremony. - -In the old times the myth-keepers and priests were accustomed to -meet together at night in the asi, or low-built log sleeping house, -to recite the traditions and discuss their secret knowledge. At -times those who desired instruction from an adept in the sacred -lore of the tribe would meet the priest by appointment in the asi, -where they sat up all night talking, with only the light of a small -fire burning in the middle of the floor. At daybreak the whole party -went down to the running stream, where the pupils or hearers of the -myths stripped themselves and were scratched upon the naked skin with -a bone tooth comb in the hands of the priest, after which they waded -out, facing the rising sun, and dipped seven times under the water, -while the priest recited prayers upon the bank. The purificatory rite, -which was observed more than a century ago by Adair, is also a part of -the ceremonial of the ball play, the green-corn dance, and, in fact, -every important ritual performance. Before beginning one of the stories -of the sacred class the informant would sometimes suggest jokingly -that the author first submit to being scratched and, "Go to water." - - - - - -MYTH ONE. - -HOW THE WORLD WAS MADE. - - -The earth is a great island floating in a sea of water, and suspended -at each of the four cardinal points by a cord hanging down from the -sky vault, which is of solid rock. When the world grows old and worn -out, the people will die and the cords will break, and let the earth -sink down into the ocean, and all will be water again. The Indians -are afraid of this. - -When all was water, the animals were above the Galunlati, beyond -the arch; but it was very much crowded, and they were wanting more -room. They wondered what was below the water, and at last Dayunisi, -"Beaver's Grandchild," the little Water-beetle, offered to go and see -if it could learn. It darted in every direction over the surface of -the water, but could find no firm place to rest. - -Then it dived to the bottom and came up with some soft mud, which began -to grow and spread in every direction until it became an island which -we call the earth. It was afterwards fastened to the sky, but no one -remembers who did it. - -At first the earth was flat, and very soft and wet. The animals -were anxious to get down, and sent out different birds to see if it -was yet dry, but they found no place to alight and came back again -to Galunlati. At last it seemed to be time, and they sent out the -Buzzard and told him to go and make ready for them. - -This was the Great Buzzard, the father of all the buzzards we see -now. He flew all over the earth, low down, near the ground, and it was -still soft. When he reached the Cherokee country, he was very tired, -and his wings began to flap and strike the ground, and wherever they -struck the earth there was a valley, and where they turned up again, -there was a mountain. When the animals above saw this, they were -afraid the whole earth would be mountains, so they called him back, -but the Cherokee country remains full of mountains to this day. - -When the earth was dry and the animals came down, it was still dark, -so they got the sun and set it in a track to go every day across the -island from east to west, just overhead. It was too hot this way, and -Tsiskagili, the Red Crawfish, had his shell scorched red, so that his -meat was spoiled; and the Cherokee do not eat it. The conjurers put the -sun another hand-breadth higher in the air, but it was still too hot. - -They raised it another time, and another, until it was seven -hand-breadths high, and just under the sky arch. Then it was right, -and they left it so. This is why the conjurers call the highest place -"Gulkwagine Digalunlatiyun," "the seven height," because it is seven -hand-breadths above the earth. Every day the sun goes along under this -arch, and returns at night on the upper side to the starting place. - -There is another world under this, and it is like ours in -everything--animals, plants, and people--save that the seasons are -different. The streams that come down from the mountains are the -trails by which the people reach the underworld, and the springs -at their heads are the doorways by which they enter it, but to do -this one must fast and go to water and have one of the underground -people for a guide. We know that the seasons in the underground are -different from ours, because the water in the springs is warmer in -the winter and cooler in the summer than the outer air. - -When the animals and the plants were first made--we do not know -by whom--they were told to watch and keep awake for seven nights, -just as young men now fast and keep awake when they pray to their -medicine. They tried to do this, and nearly all were awake through -the first night, but the next night several dropped off to sleep, -and the third night others were asleep, and then others, until, on -the seventh night, of all the animals, only the owl, the panther and -one or two more were still awake. - -To these were given the power to see and to go about in the dark, and -to make prey of the birds and animals which must sleep at night. Of the -trees, only the cedar, the pine, the spruce, the holly and the laurel -were awake to the end, and to them it was given to be always green and -to be greatest for medicine, but to the others it was said: "Because -you have not endured to the end you shall lose your hair every winter." - -Men came after the animals and plants. At first there were only a -brother and sister until he struck her with a fish and told her to -multiply, and so it was. In seven days a child was born to her, and -thereafter every seven days another, and they increased very fast -until there was danger that the world could not keep them. Then it -was made that a woman should have only one child in a year, and it -has been so ever since. - - - - - -MYTH TWO. - -THE FIRST FIRE. - - -In the beginning there was no fire, and the world was cold, until the -Thunders (Ani-Hyuntikwalaski) who lived up in Galunlati, sent their -lightning and put fire into the bottom of a hollow sycamore tree, -which grew on an island. The animals knew it was there, because they -could see the smoke coming out at the top, but they could not get to -it on account of the water, so they held a council to decide what to -do. This was a long time ago. - -Every animal that could fly or swim was anxious to go after the -fire. The Raven offered, and because he was so large and strong they -thought he could surely do the work, so he was sent first. He flew -high and far across the water and alighted on the sycamore tree, but -while he was wondering what to do next, the heat had scorched all his -feathers black, and he was frightened and came back without the fire. - -The little Screech-owl (Wahuhu) volunteered to go, and reached the -place safely, but while he was looking down in the hollow tree a -blast of hot air came up and nearly burned out his eyes. He managed -to fly home as best he could, but it was a long time before he could -see well, and his eyes are red to this day. - -Then the Hooting Owl (Uguku) and the Horned Owl (Tskili) went, but by -the time they got to the hollow tree the fire was burning so fiercely -that the smoke nearly blinded them, and the ashes carried up by the -wind made white rings about their eyes. They had to come home again -without the fire, but with all of their rubbing they were never able -to get rid of the white rings. - -Now, no more of the birds would venture, and so the little Uksuhi -snake, the Black Racer, said he would go through the water and bring -back some fire. He swam across to the island and crawled through the -grass to the tree, and went in by a small hole at the bottom. The -heat and smoke were too much for him, too, and after dodging about -blindly over the hot ashes until he was almost on fire himself he -managed by good luck to get out again at the same hole, but his body -had scorched black, and he has ever since had the habit of darting -and doubling on his track as if trying to escape from close quarters. - -He came back, and the great Blacksnake, Gulegi, "The Climber," -offered to go for the fire. He swam over to the island and climbed -up the tree on the outside, as the blacksnake always does, but when -he put his head down into the hole the smoke choked him so that he -fell into the burning stump, and before he could climb out again he -was as black as the Uksuhi. - -Now, they held another council, for still there was no fire, and -the world was cold, but the birds, snakes and four-footed animals -all had some excuse for not going, because they were all afraid to -venture near the burning sycamore, until at last Kananeski Amaiyehi -(the Water Spider) said she would go. This is not the water spider -that looks like a mosquito, but the other one, with black downy hair -and red stripes on her body. She can run on the water or dive to -the bottom, so there would be no trouble to get over to the island, -but the question was, how could she bring back the fire? - -"I'll manage that," said the spider, so she spun a thread from her body -and wove it into a tusti bowl, which she fastened on her back. Then -she crossed over to the island and through the grass to where the -fire was still burning. She put one little coal of fire into her bowl, -and came back with it, and ever since we have had fire, and the spider -still keeps her tusti bowl. - - - - - -MYTH THREE. - -ORIGIN OF THE PLEIADES AND THE PINE. - - -Long ago, when the world was new, there were seven boys who used to -spend all their time down by the town-house, playing the gatayusti -game, rolling a stone wheel along the ground and sliding a curved -stick after it to strike it. Their mothers scolded but it did no good, -so one day they collected some gatayusti stones and boiled them in -the pot with the corn for dinner. - -When the boys came home hungry their mothers dipped out the stones -and said, "Since you like the gatayusti better than the cornfield, -take the stones now for your dinner." - -The boys were very angry, and went down to the town-house, saying, -"As our mothers treat us this way, let us go where we shall never -trouble them any more." They began a dance--some say it was the -feather dance--and went round and round the town-house, praying to -the spirits to help them. At last their mothers were afraid something -was wrong and went out to look for them. - -They saw the boys still dancing around the town-house, and as they -watched they noticed that their feet were off the earth, and that -with every round they rose higher and higher in the air. - -They ran to get their children, but it was too late, for they were -already above the roof of the town-house--all but one, whose mother -managed to pull him down with the gatayusti pole, but he struck the -ground with such force that he sank into it and the earth closed -over him. The other six children circled higher and higher until they -went up to the sky, where we see them now as the pleiades, which the -Cherokee still calls "Anitsutsa" (the Boys). - -The people grieved long after them, but the mother whose boy had gone -into the ground came every morning and evening to cry over the spot, -until the earth was damp with her tears. - -At last a little green shoot sprouted up and grew day by day until -it became the tall tree that we now call the pine, and the pine is -still of the same nature as the stars and holds in itself the same -bright light. - - - - - -MYTH FOUR. - -THE MILKY WAY. - - -Some people in the South had a corn mill, in which they pounded the -corn into meal, and several mornings when they came to fill it they -noticed that some of the meal had been stolen during the night. - -They examined the ground, and found the tracks of a dog; so the next -night they watched, and when the dog came from the North, and began to -eat the meal out of the bowl, they sprang out and whipped him. He ran -off howling to his home in the North, with the meal dropping from his -mouth as he ran, and leaving behind a white trail where now we see the -Milky Way, which the Cherokee calls to this day Gili-utsunstanunyi, -"Where the dog ran." - - - - - -MYTH FIVE. - -THE DELUGE. - - -A long time ago a man had a dog, which began to go down to the -river every day and look at the water and howl. At last the man was -very angry and scolded the dog, which then spoke to him and said: -"Very soon there is going to be a great freshet and the water will -come so high that everybody will be drowned; but if you will make -a raft to get upon when the rain comes, you can be saved, but you -must first throw me into the water." The man did not believe it, -and the dog said, "If you want a sign that I speak the truth, look -at the back of my neck." He looked and saw that the dog's neck had -the skin worked off so that the bones stuck out. - -Then he believed the dog, and began to build a raft. Soon the rain -came and he took his family, with plenty of provisions, and they -all got upon it. It rained for a long time, and the water rose -until the mountains were covered and all the people in the world -were drowned. Then the rain stopped and the water went down again, -until at last it was safe to come off the raft. - -Now, there was no one alive but the man and his family, but one day -they heard a sound of dancing and shouting on the other side of the -ridge. The man climbed to the top and looked over; everything was -still, but all along the valley he saw great piles of bones of the -people who had been drowned, and then he knew that the Ghosts had -been dancing. - - - - - -MYTH SIX. - -HOW THE TERRAPIN BEAT THE RABBIT. - - -The Rabbit was a great runner and a great boaster of what she could -do. No one thought that a Terrapin was anything but a slow traveler, -but he was a great warrior and very boastful, and the two were always -disputing about their speed. At last they agreed to decide the matter -by a race. - -They fixed the day and the starting place, and arranged to run across -four mountain ridges, and the one who came in first at the end of -the race was to be the winner. - -The Rabbit felt so sure of it that he said to the Terrapin, "You know -you can't run. You know you can never win the race, so I'll give you -the first ridge and then you'll have three to cross while I go over -four." The Terrapin said that would be all right, but that night when -he went home to his family he sent for his Terrapin friends and told -them he wanted their help. He said he knew he could not outrun the -Rabbit, but he wanted to stop the Rabbit's boasting. He explained his -plan to his friends and they agreed to help him. When the day came all -the animals were there to see the race. The Rabbit was there with them, -but the Terrapin was gone ahead toward the first ridge, as they had -arranged, and they could hardly see him on account of the tall grass. - -The word was given and the Rabbit ran off with long jumps up the -mountain, expecting to win the race before the Terrapin could get -down on the other side. But before he got up the mountain he saw -the Terrapin go over the ridge ahead of him. He ran on, and when he -reached the top he looked all around, but could not see the Terrapin -on account of the long grass. He kept on down the mountain and began -to climb the second ridge, but when he looked up again there was the -Terrapin just going over the top. - -Now he was very much surprised, and made his longest jumps to catch -up, but when he got to the top there was the Terrapin away in front -going over the third ridge. The Rabbit was getting tired now and -nearly out of breath, but he kept on down the mountain and up the -other ridge until he got to the top just in time to see the Terrapin -cross the fourth ridge and thus win the race. The Rabbit could not make -another jump, but fell over on the ground, crying, "mi, mi, mi, mi," -as the Rabbit does ever since when he is too tired to run any more. - -The race was given to the Terrapin, and all the animals wondered how -he could win against the Rabbit, but he kept still and never told. It -was easy enough, however, because all the Terrapin's friends look -just alike, and he had simply posted one near the top of each ridge -to wait until the Rabbit came in sight and then climb over and hide -in the long grass. - -When the Rabbit came on he could not find the Terrapin and so thought -the Terrapin was ahead, and if he had met one of the other Terrapins -he would have thought it the same one, because they look so much -alike. The real Terrapin had posted himself on the fourth ridge, so -as to come in at the end of the race and be ready to answer questions -if the animals suspected anything. - -Because the Rabbit had to lie down and lose the race the conjurer -now, when preparing his young men for the ball play, boils a lot of -rabbit hamstrings into soup, and sends some one to pour it across -the path along which the other players have to come in the morning, -so that they may become tired in the same way and lose the game. It -is not always easy to do this, because the other party is expecting -it and has watchers ahead to prevent it. - - - - - -MYTH SEVEN. - -THE RABBIT AND THE TAR WOLF. - - -Once there was such a long spell of dry weather that there was no more -water in the creeks and springs, and the animals held a council to -see what to do about it. They decided to dig a well, and all agreed to -help except the Rabbit, who was a lazy fellow, and said, "I don't need -to dig for water. The dew on the grass is enough for me." The others -did not like this, but they went to work together and dug the well. - -They noticed by and by that the Rabbit kept sleek and lively, -although it was still dry weather and the water was getting low in -the well. They said, "That tricky Rabbit steals our water at night," -so they made a wolf of pine gum and tar and set it up by the well to -scare the thief. That night the Rabbit came, as he had been coming -every night, to drink enough to last him all next day. He saw the -queer black thing by the well and said, "Who's there?" but the tar -wolf said nothing. - -He came nearer, but the wolf never moved, so he grew braver and said, -"Get out of my way or I will kick you." Still the wolf never moved -and the Rabbit came up and struck it with its front foot, but the -tar held it fast. Now he was angry and said: "Turn my foot loose, -or I will strike you with my other front foot"; still the wolf said -nothing. Then the Rabbit struck the wolf with his other foot, and it -stuck, and the Rabbit said, "Turn my foot loose or I will kick you," -and still the wolf was silent, and then the rabbit kicked with his -right hind foot so hard that it stuck, and still the wolf said nothing; -and the Rabbit said, "If you don't turn my foot loose, I will kick -you with my left hind foot, which never fails to accomplish what I -want it to do"; yet the wolf was silent, and the Rabbit made his last -kick and the foot stuck, just as the others had done. - -The Rabbit plead with the wolf to let him go, and yet no response came, -and, at last, when he found he was stuck fast with his feet, he said: -"If you don't turn me loose I will butt you with all my might," and -in his desperation, he struck with all his force, and his head stuck -fast to the wolf. - -In the morning all the animals came down to the well to drink -as usual, and found the Rabbit stuck fast to the wolf of tar, -and they began to discuss what disposition to make of him, so one -suggested that they cut his head off, to which the Rabbit replied, -"Please do cut my head off, for it is such an easy death to die," -but this aroused the suspicion of the animals, so that the fox said, -"No, we will not do this for he deserves a harsher death than this," -whereupon they all agreed. Then the Wolf suggested that they burn him -alive, to which the Rabbit said, "Please Mr. Wolf, have me burned, -for that will be so easy," but this did not please the audience, and -another suggested that they take him to the briar patch, and throw him -into the thickest part of the sharp briars to scratch him to pieces, -to which the Rabbit said, "Oh, Mr. Fox, please do not allow me to be -thrown into the briars for they stick and scratch me so much that I -could never stand the pain"; and they all with one accord exclaimed, -"Throw him in," and they threw him into the briars, and the Rabbit -sped away as fast as he could, saying, "This is where I was reared, -this is my home, and this is all that I could desire." - - - - - -MYTH EIGHT. - -THE RABBIT AND THE POSSUM AFTER A WIFE. - - -The Rabbit and the Possum each wanted a wife, but no one would marry -either of them. They talked the matter over and the Rabbit said, -"We can't get wives here; let's go to the next settlement. I'm the -messenger for the council, and I'll tell the people that I bring an -order that everybody must take a mate at once, and then we'll be sure -to get wives." - -The Possum thought this a fine plan, so they started off together -to the next town. As the Rabbit traveled faster he got there first -and waited outside until the people noticed him and took him into the -town-house. When the chief came to ask him his business the Rabbit said -he brought an important message from the council that everybody must -get married without delay. So the chief called the people together -and told them the message from the council, whereupon every animal -took a mate at once, and the Rabbit got a wife. - -The Possum traveled so slowly that he got there after all the animals -had mated, leaving him still without a wife. - -The Rabbit pretended to feel sorry for him and said, "Never mind, I'll -carry the message to the people in the next settlement, and you hurry -on as fast as you can, and this time you will get your wife." So he -went on to the next town, and the Possum followed close after him. But -when the Rabbit got to the town-house, he sent out the word that, as -there had been peace so long there that everybody was getting lazy, -the council had ordered that there must be war at once, and they must -begin right in the town-house. So they all began fighting, but the -Rabbit made four great leaps and got away just as the Possum came -in. Everybody jumped on the Possum, who had not thought of bringing -his weapons on a wedding trip, and so could not defend himself. They -had nearly beaten the life out of him when he fell over and pretended -to be dead until he saw a good chance to jump up and get away. The -Possum never got a wife, but he remembers the lesson, and ever since -he shuts his eyes and pretends to be dead when the hunter has him in -a close place. - - - - - -MYTH NINE. - -HOW THE TURKEY GOT HIS BEARD. - - -When the Terrapin won the race from the Rabbit (see Myth Six) all -the animals wondered and talked about it a great deal, because they -had always thought the Terrapin slow, although they knew that he was -a warrior and had many conjuring secrets besides. - -But the Turkey was not satisfied, and told the others that there must -be some trick about it. Said he, "I know the Terrapin can't run--he -can hardly crawl--and I'm going to try him." - -So one day the Turkey met the Terrapin coming home from war with -a fresh scalp hanging from his neck and dragging on the ground as -he traveled. The Turkey laughed at the sight and said: "That scalp -don't look right on you. Your neck is too short and low down to wear -it that way. Let me show you." - -The Terrapin agreed and gave the scalp to the Turkey, who fastened -it around his neck. "Now," said the Turkey, "I'll walk a little way -and you can see how it looks." So he walked ahead a short distance and -then turned and asked the Terrapin how he liked it. Said the Terrapin, -"It looks very nice; it becomes you." - -"Now, I'll fix it in a different way and let you see how it looks," -said the Turkey. So he gave the string another pull and walked ahead -again. "Oh, that looks very nice," said the Terrapin. But the Turkey -kept on walking, and the Terrapin called to him to bring back the -scalp, but he only walked the faster and broke into a run. - -Then the Terrapin got out his bow and by his conjuring art shot a -number of cane splits into the Turkey's legs, to cripple him so he -could not run, which accounts for all the many bones in the Turkey's -legs, that are of no use whatever; but the Terrapin never caught the -Turkey, who still wears the scalp from his neck. - - - - - -MYTH TEN. - -WHY THE TURKEY GOBBLES. - - -A long time ago the Grouse had a fine voice and a good halloo in -the ball play. All the animals and birds used to play ball in those -days and were just as proud of a loud halloo as the ball players of -today. The Turkey had a poor voice, so he asked the Grouse to give -him lessons. The Grouse agreed to teach him, but wanted pay for -his trouble, and the Turkey promised to give him some feathers to -make him a collar. This is how the Grouse got his collar of turkey -feathers. They began the lessons, and the Turkey learned very fast -until the Grouse thought it was time for the Turkey to try his -voice. "Now," said the Grouse, "I'll stand on this hollow log, and -when I give the signal by tapping on it, you must halloo as loudly as -you can." So he got upon the log ready to tap on it, as a Grouse does, -but when he gave the signal the Turkey was so eager and excited that -he could not raise his voice for a shout, but only gobbled, and ever -since then he gobbles whenever he hears a noise. - - - - - -MYTH ELEVEN. - -HOW THE KINGFISHER GOT HIS BILL. - - -Some old men tell us that the Kingfisher was meant in the beginning -to be a water bird, but as he had not been given either web feet or -a good bill he could not make a living. - -The animals held a council over it and decided to make him a bill -like a long sharp awl for a fish-gig or spear. - -They made him a fish-gig and fastened it on in front of his mouth. Me -flew to the top of a tree, sailed out and darted down into the water, -and came up with a fish on his gig; and he has been the best gigger -ever since. - -Others say it was this way: A Blacksnake found a yellow-hammer's nest -in a hollow tree, and after swallowing the young birds, coiled up in -the nest to sleep, and when the mother bird found him there, she went -for help to the Little People, who sent her to the Kingfisher. He -came, and after flying back and forth past the hole a few times, -made one dart at the snake and pulled him out dead. - -When they looked they found a hole in the snake's head where the -Kingfisher had pierced it with a slender tugaluna fish, which he -carried in his bill like a lance. From this the Little People concluded -that he would make a first-class gigger if he only had the right spear, -so they gave him his long bill as a reward, and he has ever since been -known among all the fowls and animals as the best fisherman among them. - - - - - -MYTH TWELVE. - -HOW THE PARTRIDGE GOT HIS WHISTLE. - - -In the old days, when the world was new, 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 of the Terrapin to try the whistle. - -The Terrapin was afraid to risk it at first, suspecting some trick, -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 was stolen from him by the Turkey, he grew ashamed -to be seen, and ever since then he shuts himself up in his box when -anyone comes near him. - - - - - -MYTH THIRTEEN. - -HOW THE RED BIRD GOT HIS COLOR. - - -A Raccoon passing a Wolf one day made several insulting remarks, -until at last the Wolf became angry and turned and chased him. The -Raccoon ran his best, and managed to reach a tree by the river side -before the Wolf came up. He climbed the tree and stretched out on -a limb overhanging the water. When the Wolf arrived, he saw the -reflection in the water, and, thinking it was the Raccoon, jumped -at it and was nearly drowned before he could scramble out again, -all wet and dripping. He lay down on the bank to dry and fell asleep, -and while he was sleeping the Raccoon came down the tree and got some -blue-pipe clay and plastered his eyes so that he could not open them -and he began to howl and make a whining noise. - -A little brown bird came along and hearing the Wolf crying, asked -what was the matter. The Wolf told his story and said: "If you will -get my eyes open, I will show you where to get some nice red paint -to paint yourself." "All right," said the brown bird; so he began to -peck at the mud and soon got his eyes open. Then the Wolf took him -to a rock that had streaks of bright red paint running through it, -and the little bird painted himself with it, and has ever since been -known as the Red-bird. - - - - - -MYTH FOURTEEN. - -THE PHEASANT BEATING CORN, THE ORIGIN OF THE PHEASANT DANCE. - - -The Pheasant once saw a woman beating corn in a wooden mortar in front -of the house. "I can do that, too," said he, but the woman would not -believe it, so the Pheasant went into the woods and got upon a hollow -log and "drummed" with his wings, as a Pheasant does, until the people -in the house heard him and thought he was really beating corn. - -In the Pheasant dance, a part of the Green-Corn dance, the instrument -used is a drum, and the dancers beat the ground with their feet in -imitation of the drumming sound made by the Pheasant. - -They form two concentric circles, the men beginning on the inside, -facing the women in the outer circle; each in turn advancing and -retreating at the signal of the drummer, who sits at one side and -sings the Pheasant songs. According to the story, there was once a -winter famine among the birds and animals. No mast could be found in -the woods, and they were near starvation when a Pheasant discovered a -holly tree, loaded with red berries, which the Pheasant is very fond -of. He called his companions, and they formed a circle about the tree, -singing, dancing and drumming with their wings in token of their joy, -and thus originated the Pheasant dance. - - - - - -MYTH FIFTEEN. - -THE RACE BETWEEN THE CRANE AND THE HUMMING-BIRD. - - -The Humming-Bird and the Crane were both in love with a pretty -woman. She preferred the Humming-bird, who was as handsome as the -Crane was awkward, but the Crane was so persistent that in order -to get rid of him she finally told him he must challenge the other -to a race and she would marry the winner. The Humming-bird was so -swift--almost like a flash of lightning--and the Crane so slow and -heavy, that she felt sure that the Humming-bird would win. She did -not know that the Crane could fly all night. - -They agreed to start from her house and fly around the circle of the -world to the beginning, and the one who came in first would marry -the woman. At the word the Humming-bird darted off like an arrow and -was out of sight in a moment, leaving his rival to follow heavily -behind. He flew all day, and when evening came and he stopped to -roost for the night he was far ahead. But the Crane flew steadily -all night, passing the humming-bird soon after midnight, and going -on until he came to a creek and stopped to rest about daybreak. The -Humming-bird woke up in the morning and flew on again, thinking how -easily he would win the race, until he reached the creek, and there -found the Crane spearing tadpoles, with his long bill, for breakfast. - -He was very much surprised and wondered how this could have happened, -but he flew swiftly by and soon left the Crane out of sight again. The -Crane finished his breakfast and started on, and when evening came -he kept on as before. - -This time it was hardly midnight when he passed the Humming-bird -asleep on a limb, and in the morning he had finished his breakfast -before the other came up. The next day he gained a little more, -and on the fourth day he was spearing tadpoles for dinner when the -Humming-bird passed him. On the fifth and sixth days it was late in -the afternoon before the Humming-bird came up, and, on the morning -of the seventh day the Crane was a whole night's travel ahead. - -He took his time at breakfast and then fixed himself up as nicely -as he could at the creek and came in at the starting place where the -woman lived, early in the morning. - -When the Humming-bird arrived in the afternoon he found that he had -lost the race, but the woman declared she would never have such an -ugly fellow for a husband as the Crane. - -Moral. Beware of fine feathers. - - - - - -SNAKE, FISH AND INSECT MYTHS. - - -MYTH SIXTEEN. - -THE SNAKE TRIBE. - - -The generic name for snake is inadu. They are all regarded as -inaduwehi, "supernaturals," having an intimate connection with the -rain and the thunder gods, and possessing a certain influence over the -other animals and plant tribes. It is said that the snakes, the deer, -and the ginseng act as allies, so that an injury to one is avenged -by the others. The feeling toward snakes is one mingled with fear -and reverence, and every precaution is taken to avoid the killing -or offending one, especially the rattlesnake. He who kills a snake -will soon see others; and should he kill a second one, so many will -come around him, whichever way he may turn, that he will become dazed -at the sight of their glistening eyes and darting tongues, and will -go wandering about like a crazy man, unable to find his way out of -the woods. - -To guard against this misfortune there are certain prayers which the -initiated say in order that a snake may not cross their path, and on -meeting the first one of the season the hunter humbly begs of him, -"Let us not see each other this summer." Certain smells, as that -of the wild parsnip, and certain songs, as those of the Unikawi or -town-house dance, are offensive to the snakes and make them angry. For -this reason the Unikawi dance is held only late in the fall, after -they have retired to their dens for the winter. - -When one dreams of being bitten by a snake he must be treated the -same as for the actual bite, because it is the snake ghost that has -bitten him; otherwise the place will swell and ulcerate in the same -way, even though it be years afterwards. For fear of offending them, -even in speaking, it is never said that a man has been bitten by a -snake, but only that he has been "scratched by a briar." Most of the -beliefs and customs in this connection have more special reference -to the rattlesnake. - -The rattlesnake is called utsanati, which may be rendered, "he -has a bell," alluding to the rattles. According to their myths the -rattlesnake was once a man, and was transformed to his present shape -that he might save the human race from extermination by the Sun, -a mission which he accomplished successfully after others had failed. - -By the old men he is also spoken of as "The Thunder's Necklace," -and to kill one is to destroy one of the most prized ornaments of -the Thunder-god. In one of the formulas addressed to the Little Men, -the sons of the Thunder, they are implored to take the disease snake -to themselves, because, "It is just what you adorn yourselves with." - -For obvious reasons the rattlesnake is regarded as the chief of the -tribe and is feared and respected accordingly. Few Cherokee will -venture to kill one except under absolute necessity, and even then -the crime must be atoned for by asking pardon of the snake ghost, -either through the mediation of a priest or in person according to -a set formula. - -Otherwise, the relatives of the dead snake will send one of their -number to track up the offender and bite him, so that he will die. The -only thing of which it is said that the rattlesnake is afraid is the -plant known as campion, or "rattlesnake's master" (Silene Stella), -which is used by doctors to counteract the effect of the bite, and -it is believed that a snake will flee in terror from the hunter who -carries a small piece of the root about his person. - -Notwithstanding the fear of the rattlesnake, his rattles, teeth, -flesh and oil are greatly prized for occult or medical uses, the -snake being killed for this purpose by certain priests who know the -necessary rites and formulas for obtaining pardon. - - - - - -MYTH SEVENTEEN. - -THE UKTENA AND THE ULUNSUTI. - - -Long ago--hilahiyu--when the Sun became angry at the people on earth, -and sent a sickness to destroy them, the Little Men changed a man -into a monster snake, as large as the trunk of a tree, with horns, -which they called the Uktena, "The Keen-eyed," and sent him to kill -her. He failed to do the work, and the Rattlesnake had to be sent -instead, which made the Uktena so jealous and angry that the people -were afraid of him and had him taken to Galunlati, to stay with the -other dangerous things. He left others behind him, though, nearly -as large and dangerous as himself, and they hide now in the deep -pools in the river and about lonely passes in the high mountains, -the places which the Cherokee call, "Where the Uktena stays." - -Those who know say that the Uktena with its horns on its head has -a bright blazing crest like a diamond upon its forehead, and scales -glittering like sparks of fire upon its body. It has rings or spots -along its whole length, and cannot be wounded except by shooting in -the seventh spot from the head because under this spot are its heart -and its life. - -The blazing spot is called Ulunsuti, "Transparent," and he who can -win it may become the greatest wonder-worker of the tribe, but it is -worth a man's life to attempt it, for whoever is seen by the Uktena -is so dazed by the bright light that he runs toward the snake instead -of trying to escape. Even to see the Uktena asleep is death, not to -the hunter himself, but to his family. Of all the daring warriors -who have started out in search of Ulunsu'ti only Agan-uni-tsi ever -came back successful. - -The East Cherokee still keeps the one that he bought. It is like a -transparent crystal, nearly the shape of a cartridge bullet, with -blood-red streaks running thru the center from top to bottom. The -owner keeps it wrapped in a whole deerskin, inside an earthen vessel, -hidden away in a secret cave in the mountains. - -Every seven days he feeds it with the blood of small game, rubbing -the blood all over the crystal as soon as the animal has been -killed. Twice a year it must have the blood of a deer or some other -large animal. Should he forget to feed it at the proper time it would -come out of the cave at night in a shape of fire and fly thru the -air to slake its thirst with the life blood of the conjurer or some -of his people. - -He may save himself from this danger by telling it, when he puts it -away, that he will not need it again for a long time. It will then go -quietly to sleep and feel no hunger until it is again brought out to -be consulted. Then it must be fed again on blood before it is used. No -white man must ever see it, and no person but the owner will venture -near it for fear of sudden death. - -Even the conjurer who keeps it is afraid of it, and changes its hiding -place every once in a while so that it cannot learn the way out. When -he dies it will be buried with him. Otherwise, it will come out of -its cave, like a blazing star, to search for his grave, night after -night for seven years, when, if still not able to find him, it will -go back to sleep forever where he has placed it. - -Whoever owns the Ulunsuti is sure of success in hunting, love, -rain-making and every other business, but its great use is in life -prophecy. When it is consulted for this purpose the future is seen -mirrored in the clear crystal as a tree is reflected in the quiet -stream below, and the conjurer knows whether the sick man will recover, -whether the warrior will return from the battle, or whether the youth -will live to be old. - - - - - -MYTH EIGHTEEN. - -AGAN-UNI-TSI'S SEARCH FOR THE UKTENA. - - -In one of their battles with the Showano, who are all magicians, the -Cherokee captured a great medicine-man, whose name was Agan-uni-tsi, -"The Ground-Hog's Mother." They had tied him ready for the torture -when he begged for his life, and engaged, if they spared him, to find -for them the great wonder-worker, the Ulunsuti. Now, the Ulunsuti is -like a blazing star set in the forehead of the great Uktena serpent, -and the medicine-man who could possess it might do marvelous things, -but everyone knew that this could not be, because it was certain -death to meet the Uktena. They warned him of all this, but he only -answered that his medicine was strong and that he was not afraid. So -they gave him his life on that condition and he began the search. - -The Uktena used to lie in wait in lonely places to surprise its -victims, and especially haunted the dark passes of the Great Smoky -Mountains. Knowing this, the magician went first to a gap in the -range on the far northern border of the Cherokee country. He searched -there and found a monster blacksnake, larger than had ever been known -before, but it was not what he was looking for, and he laughed at it -as something too small for notice. - -Coming southward to the next gap he found there a moccasin snake, -the largest ever seen, but when the people wondered he said it was -nothing. In the next gap he found a green snake and called the people -to see it, (the pretty salikwaya), but when they found an immense -greensnake coiled up in the path they ran away in fear. - -Coming on to Utawa-gun-ti, the Bald mountain, he found there a great -diyahali (lizard) basking, but, although it was large and terrible to -look at, it was not what he was looking for and he paid no attention to -it. Going still further south to Walasi-yi, the Frog place, he found -a great frog squatting in the gap but when the people who came to see -it were frightened like the others and ran away from the monster he -mocked at them for being afraid of a frog and went on to the next gap. - -He went on to Duni-skwa-lgun-yi, the Gap of the Forked Antler, and to -the enchanted lake of Atagahi, and at each he found monstrous reptiles, -but he said they were nothing. - -He thought that the Uktena might be hiding in the deep water at -Tlanusiyi, the Leech place, on Hiwassee, where other strange things -had been seen before, and going there he dived far down under the -surface. He saw turtles and water snakes, and two immense sun-perches -rushed at him and retreated again, but that was all. - -Other places he tried, going always southward, and at last on Gahuti -mountain he found the Uktena asleep. - -Turning without noise, he ran swiftly down the mountainside as far -as he could go with one long breath, nearly to the bottom of the -slope. Then he stopped and piled up a lot of pine-cones, and inside -of it he dug a deep trench. Then he set fire to the cones and came -back again up the mountain. - -The Uktena was still asleep, and, putting an arrow to his bow, -Agan-uni-tsi shot and sent the arrow through its heart, which was -under the seventh spot from the serpent's head. - -The great snake raised his head, with the diamond in front flashing -fire, and came straight at his enemy, but the magician, turning -quickly, ran at full speed down the mountain, cleared the circle -of fire and the trench at one bound, and lay down on the ground -inside. The Uktena tried to follow, but the arrow was thru his heart, -and in another moment he rolled over in his death struggle, spitting -poison over all the mountainside. The poison drops could not pass the -circle of fire, but only hissed and sputtered in the blaze, and the -magician on the inside was untouched except by one small drop which -struck upon his head as he lay close to the ground; but he did not -know it. The blood, too, as poisonous as the froth, poured from the -Uktena's wound and down the slope in a stream, but it ran into the -trench and left him unharmed. - -The dying monster rolled over and over down the mountain, breaking down -large trees in its path until it reached the bottom. Then Agan-uni-tsi -called every bird in all the woods to come to the feast, and so many -came that when they were done not even the bones were left. After -seven days he went by night to the spot. - -The body and the bones of the snake were gone, all eaten by the birds, -but he saw a bright light shining in the darkness, and going over -to it he found, resting on a low-hanging branch, where a raven had -dropped it, the diamond from the head of Uktena. He wrapped it up -carefully and took it with him, and from that time he became the -greatest medicine-man in the whole tribe. - -When he came down again to the settlement the people noticed a small -snake hanging from his head where the single drop of poison from the -Uktena had struck him; but so long as he lived he himself never knew -that it was there. - -Where the blood of the Uktena had filled the trench a lake formed -afterwards, and the water was black and in this water the women used -to dye the cane splits for their baskets. - - - - - -MYTH NINETEEN. - -THE RED MAN AND THE UKTENA. - - -Two brothers went hunting together, and when they came to a good -camping place in the mountains they made a fire, and while one gathered -bark to put up a shelter, the other started up the creek to look for a -deer. Soon he heard a noise on the top of the ridge as if two animals -were fighting. He hurried thru the brush to see what it might be, -and when he came to the spot he found a great Uktena coiled around -a man and choking him to death. The man was fighting for his life, -and called out to the hunter, "Help me, nephew; he is your enemy as -well as mine." The hunter took good aim, and, drawing the arrow to -the head, sent it thru the body of the Uktena, so that the blood -spouted from the hole. The snake loosed its coils with a snapping -noise, and went tumbling down the ridge into the valley, tearing up -the earth like a water-spout as it rolled. - -The stranger stood up, and it was the Asgaya Gigagei, the Red Man of -the Lightning. He said to the hunter: "You have helped me, and now I -will reward you, and give you a medicine so that you can always find -game." They waited until it was dark, and then went down the ridge -to where the dead Uktena had rolled, but by this time the birds and -the insects had eaten the body and only the bones were left. - -In one place were flashes of light coming up from the ground, and on -digging here, just under the surface, the Red Man found a scale of -the Uktena. Next he went over to the tree that had been struck by -lightning, and gathering a handful of splinters he made a fire and -burned the scale of the Uktena to a coal. He wrapped this in a piece -of deerskin and gave it to the hunter, saying: "As long as you keep -this you can always kill game." - -Then he told the hunter that when he went back to camp he must hang -up the medicine on a tree outside, because it was very strong and -dangerous. He told him also that when he went into the cabin he would -find his brother lying inside nearly dead on account of the presence -of the Uktena scale, but he must take a small piece of cane, which -the Red Man gave him, and scrape a little of it into water and give -it to his brother to drink, and he would be well again. - -Then the Red Man was gone, and the hunter could not see where he -went. He returned to camp alone, and found his brother very sick, -but soon cured him with the medicine from the cane, and that day and -the next, and every day after, he found game whenever he went for it. - - - - - -MYTH TWENTY. - -THE HUNTER AND THE UKSUHI. - - -A man living down in Georgia came to visit some relatives at -Hickory-log. He was a great hunter, and after resting for some days, -got ready to go into the mountains. His friends warned him not to go -toward the north, as in that direction, near a certain large uprooted -tree, there lived a dangerous monster Uksuhi snake. - -It kept constant watch, and whenever it could spring upon an unwary -hunter it would coil about him and crush out his life in its folds, -and then drag the dead body down the mountainside into a deep hole in -Hiwassee river. He listened quietly to the warning, but all they said -only made him the more anxious to see such a monster, so, without -saying anything of his intentions, he left the settlement and took -his way directly up the mountain toward the north. - -Soon he came to the fallen tree and climbed upon the trunk, and there, -sure enough, on the other side was the great Uksuhi stretched out in -the grass, with its head raised, but looking the other way. - -It was as large as a common trunk of a tree, and at the sight of this -terrible monster the hunter became so much frightened that he made -haste to get down from the log and started to run; but the great snake -had heard him approach, and the noise as he started to make his escape, -whereupon it turned quickly and pursued him. - -Up the ridge the hunter ran, the snake close behind him, then down -the other side toward the river, but with all his running the Uksuhi -gained rapidly, and just as he reached the low ground it caught up -with him and wrapped around him, pinning one arm down by his side, -but leaving the other free. Now, it gave him a terrible squeeze that -almost broke his ribs, and then began to drag him along toward the -water. With his free hand the hunter began to clutch at the bushes -as they passed, but the snake turned his head and blew its sickening -breath into his face, until he had to let go his hold. - -Again and again this happened, and all the time they were getting -nearer and nearer to a deep hole in the river, when, almost at the last -moment, a lucky thought came into the hunter's mind. He was sweating -all over from his run across the mountain, and suddenly remembered to -have heard that snakes cannot bear the smell of perspiration. Putting -his free hand into his bosom he worked it around under his armpit -until it was covered with perspiration. Then withdrawing it, he -grasped at a bush until the snake turned its head, when he quickly -slapped his sweaty hand on its nose. The Uksuhi gave one gasp almost -as if it had been wounded, loosened its coil, and glided swiftly -away thru the bushes, leaving the hunter, bruised but not disabled, -to make his way home to the Hickory-log. - - - - - -MYTH TWENTY-ONE. - -THE USTUTLI. - - -There was once a great serpent, called the Ustutli, that made its -haunt upon Cohutta mountain. It was called the Ustutli or "foot" snake, -because it did not glide like other snakes, but had feet at each end of -its body, and moved by strides or jerks, like a great measuring worm. - -These feet were three-cornered and flat and could hold to the ground -like suckers. It had no legs, but would raise itself up on its hind -feet, with its snaky head high in the air until it found a good place -to take a fresh hold; then it would bend down and grip its front feet -to the ground while it drew its body up from behind. - -It could cross rivers and deep ravines by throwing its head across, -and getting a grip with its front feet, and then swing its body -over. Wherever its footprints were found there was danger. - -It used to bleat like a young fawn, and when the hunter heard a fawn -bleat in the woods he never looked for it, but hurried away in the -other direction. Up the mountain or down, nothing could escape the -Ustutli's pursuit, but along the side of the ridge it could not go, -because the great weight of its swinging head broke its hold on the -ground when it moved sideways. - -It came to pass after awhile that not a hunter about Cohutta would -venture near the mountain for dread of the Ustutli. - -At last a man from one of the northern settlements came down to visit -some relatives in that neighborhood. When he arrived they made a feast -for him, but only had corn and beans, and excused themselves for having -no meat because the hunters were afraid to go into the mountains. He -asked the reason, and when they told him he said he would go himself -tomorrow and either bring in a deer or find the Ustutli. They tried -to dissuade him from it, but as he insisted upon going they warned -him that if a fawn bleated in the thicket he must run at once and if -the snake came after him he must not try to run down the mountain, -but along the side of the ridge. - -In the morning he started out, and went directly to the -mountain. Working his way thru the bushes at the base, he suddenly -heard a fawn bleat in front. He guessed at once that it was the -Ustutli, but he had made up his mind to see it, so he did not -turn back, but went straight forward, and there, sure enough, was -the monster, with its great head in the air, as high as the pine -branches, looking in every direction to discover a deer, or maybe -a man, for breakfast. It saw him and came at him at once, moving -in jerky strides, every one the length of a tree trunk, holding its -scaly head high above the bushes and bleating as it came. The hunter -was so badly frightened that he lost his wits entirely and started -to run directly up the mountain. - -The great snake came after him, gaining half its length on him -every time it took a fresh grip with its fore feet, and would have -caught the hunter before he reached the top of the ridge, but that he -suddenly remembered the warning and changed his course to run along -the side of the mountain. At once the snake began to lose ground, -for every time it raised itself up the weight of its body threw it -out of a straight line and made it fall a little lower down the side -of the ridge. It tried to recover itself, but now the hunter gained -and kept on until he turned the end of the ridge and left the snake -out of sight. Then he cautiously climbed to the top and looked over -and saw the Ustutli still slowly working its way toward the summit. - -He went down to the base of the mountain, opened his fire pouch, -and set fire to the grass and leaves. Soon the fire ran all around -the mountain and began to climb upward. - -When the great serpent smelled the smoke and saw the flames coming, -it forgot all about the hunter and turned to make all speed for a -high cliff near the summit. It reached the rock and got upon it, -but the fire followed and caught the dead pines about the base of -the cliff until the heat made the Ustutli's scales crack. - -Taking a close grip of the rock with its hind feet, it raised its -body and put forth all its strength in an effort to spring across -the wall of fire that surrounded it, but the smoke choked it and its -hold loosened and it fell among the blazing pine trunks and lay there -until it was burned to ashes. - - - - - -MYTH TWENTY-TWO. - -THE UWTSUNTA. - - -At Nundayeli, the wildest spot in Nantahala river, (in what is now -Macon County, North Carolina), where the overhanging cliff is highest -and the river far below, there lived in the old time a great snake -called the Uwtsunta (or bouncer), because it moved by jerks like a -measuring worm, with only one part of its body on the ground at a -time. It stayed generally on the east side, where the sun came first -in the morning, and used to cross by reaching over from the highest -point of the cliff until it could get a grip on the other side, -when it would pull over the rest of its body. - -It was so immense that when it was thus stretched across, its shadow -darkened the whole valley below. - -For a long time the people did not know it was there, but when at -last they found out that such a monster inhabited the country, they -were afraid to live in the valley, so that it was deserted long before -the Indians were removed from the country. - - - - - -MYTH TWENTY-THREE. - -THE SNAKE BOY. - - -There was a boy who used to go bird hunting every day, and all the -birds he brought home to give to his grandmother, who was very fond -of him. This made the rest of the family jealous, and they treated -him in such fashion that at last one day he told his grandmother he -would leave them all, but that she must not grieve for him. - -Next morning he refused to eat any breakfast, but went off hungry to -the woods and was gone all day. In the evening he returned, bringing -with him a pair of deer horns, and went directly to the hothouse -(Asi), where his grandmother was waiting for him. He told the old -woman that he must be alone that night, so she got up and went into -the house where the others were. - -At early daybreak she came again to the hothouse and looked in, and -there she saw an immense Uktena that filled the Asi, with horns on -its head, but still with two human legs instead of a snake's tail. - -It was all that was left of her boy. He spoke to her and told her to -leave him, and she went away again from the door. When the sun was -well up, the Uktena began slowly to crawl out, but it was full noon -before it was all out of the Asi. It made a terrible hissing noise -as it came out, and all the people ran from it. - -It crawled on thru the settlement, leaving a broad trail in the ground -behind it, until it came to a deep bend in the river, where it plunged -in and went under the water. - -The grandmother grieved much for the boy, until the others of the -family got angry and told her that she thought so much of him that -she ought to go and stay with him. So she left them and went along -the trail made by the Uktena to the river and walked directly into -the water and disappeared. Once after that a man fishing near the -place saw her sitting on a large rock in the river, looking just as -she had always looked, but as soon as she caught sight of him she -jumped into the water and was gone. - - - - - -MYTH TWENTY-FOUR. - -THE SNAKE MAN. - - -Two hunters, both for some reason under a tabu against the meat of -a squirrel or turkey, had gone into the woods together. When evening -came, they found a good camping place and lighted a fire to prepare -their supper. One of them had killed several squirrels during the day, -and now got ready to broil them over the fire. - -His companion warned him that if he broke the tabu and ate squirrel -meat he would become a snake, but the other laughed and said that was -only a conjurer's story. He went on with the preparation, and when -the squirrels were roasted made his supper of them and then lay down -by the fire to sleep. - -Late that night his companion was aroused by groaning, and on looking -around he found the other lying on the ground rolling and twisting in -agony, and with the lower part of his body already changed to the body -and tail of a large watersnake. The man was still able to speak and -call loudly for help, but his companion could do nothing, but only sit -by and try to comfort him while he watched the arms sink into his body -and the skin take on a scaly change that mounted gradually toward the -neck, until at last even the head was a serpent's head and the great -snake crawled away from the fire and down the bank into the river, -and was never seen again. - - - - - -MYTH TWENTY-FIVE. - -THE RATTLESNAKE'S REVENGE. - - -One day in the olden times, when we could still talk with other -creatures, while some children were playing about the house, their -mother inside heard them scream. Running outside she found that a -rattlesnake had crawled from the grass, and taking up a stick she -killed it. The father was out hunting in the mountains, and that -evening when coming home after dark thru the gap, he heard a strange -wailing sound. Looking about he found that he had come into the midst -of a whole company of rattlesnakes, all of which had their mouths open -and seemed to be crying. He asked them the reason of their trouble, -and they told him that his own wife had that day killed their chief, -the Yellow Rattlesnake, and they were just now about to send the -Black Rattlesnake to take revenge. - -The hunter said he was very sorry, but they told him that if he spoke -the truth that he must be ready to make satisfaction and give his -wife as a sacrifice for the life of their chief. Not knowing what -might happen otherwise, he consented. They then told him that the -Black Rattlesnake would go home with him and coil up just outside -the door in the dark. He must go inside, where he would find his wife -awaiting him, and ask her to get him a fresh drink of water from the -spring. That was all. He went home and knew that the Black Rattlesnake -was following. It was night when he arrived and very dark, but he found -his wife waiting with his supper ready. He sat down and asked for a -drink of water. She handed him a gourd full from the jar, but he said -he wanted it fresh from the spring, so she took a bowl and went out of -the door. The next moment he heard a cry, and going out he found that -the Black Rattlesnake had bitten her and that she was already dying. - -He stayed with her until she was dead, when the Black Rattlesnake -came out from the grass again and said his tribe was now satisfied. - -He then taught the hunter a prayer song, and said, "When you meet -any of us hereafter sing this song and we will not hurt you; but if -by accident one of us should bite one of your tribe, then sing this -song over him and he will recover." And the Cherokee have kept this -song and sing it until this day. - - - - - -MYTH TWENTY-SIX. - -THE NEST OF THE TLANUWAS. - - -On the north bank of Little Tennessee river, in a bend below the -mouth of Citico creek, in Blount County, Tennessee, is a high cliff -hanging over the water, and about half way up the face of the rock is -a cave with two openings. The rock projects outward above the cave, -so that the mouth cannot be seen from above, and it seems impossible -to reach the cave either from above or below. - -There are white streaks in the rock from the cave down to the -water. The Cherokee call it Tlanuwai (the place of the Great Mythic -Hawk). - -In the old time, away back soon after the creation, a pair of Tlanuwas -had their nest in this cave. They were immense birds, larger than -any that live now, and very strong and savage. - -They were forever flying up and down the river, and used to come into -the settlements and carry off dogs and even young children playing -near the houses. No one could reach the nest to kill them, and when -the people tried to shoot them the arrows only glanced off and were -seized and carried away in the talons of the Tlanuwas. - -At last the people went to a great medicine man, who promised to -help them. Some were afraid that if he failed to kill the Tlanuwas -they would take revenge on the people, but the medicine man said he -could fix that. He made a long rope of linn bark, just as the Cherokee -still do, with loops in it for his feet, and had the people let him -down from the top of the cliff at a time when he knew that the old -birds were away. - -When he came opposite the mouth of the cave he still could not reach -it, because the rocks above hung over, so he swung himself backward -and forward several times until the rope swung near enough for him -to pull himself into the cave with a hooked stick that he carried, -which he managed to fasten in some bushes growing at the entrance. - -In the nest he found four young ones, and on the floor of the cave -were the bones of all sorts of animals and children that had been -carried there by the hawks. He pulled the young ones out of the nest -and threw them over the cliff into the deep water below, where a -great Uktena serpent that lived there finished them. - -Just then he saw the two old ones coming, and had hardly time to -climb up again to the top of the rock before they reached the nest. - -When they found the nest empty they were furious, and circled round -and round in the air until they saw the snake put its head from the -water. Then they darted straight downward, and while one seized the -snake in his talons and flew far up in the sky with it, his mate struck -at it and bit off piece after piece until nothing was left. They were -so high up that when the pieces fell they made holes in the rocks, -which are still to be seen there, at the place which we call, "Where -the Tlanuwa cut it up," opposite the mouth of Citico. Then the two -hawks circled up and up until they went out of sight, and they have -never been seen any more. - - - - - -MYTH TWENTY-SEVEN. - -THE HUNTER AND THE TLANUWA. - - -A hunter out in the woods one day saw a Tlanuwa overhead and tried to -hide from it, but the great bird had already seen him, and, sweeping -down, struck its claws into his hunting pack, and carried him far -up into the air. As it flew, the Tlanuwa, which was a mother-bird, -spoke and told the hunter that he need not be afraid, as she would -not hurt him, but only wanted him to stay awhile with her young ones -to guard them until they were old enough to leave the nest. - -At last they alighted at the mouth of a cave in the face of a steep -cliff. Inside, the water was dripping from the roof, and at the -farther end was a nest of sticks in which were two young birds. - -The old Tlanuwa set the hunter down and then flew away, returning -soon with a fresh-killed deer, which it tore to pieces, giving the -first piece to the hunter and then feeding the two young hawks. - -The hunter stayed in the cave for many days until the young birds -were nearly grown, and every day the old mother bird would fly away -from the nest and return in the evening with a deer or a bear, of -which she always gave the first piece to the hunter. He grew very -anxious to see his home again, but the Tlanuwa kept telling him not -to be uneasy, but to wait a little while longer. At last he made up -his mind to escape from the cave and finally studied out the plan. - -The next morning, after the great hawk had gone, he dragged one of -the young birds to the mouth of the cave and tied himself to one of -its legs with a strap from his hunting pack. Then with the flat side -of the tomahawk he struck it several times on the head until it was -dazed and helpless, then pushed the bird and himself together off -the shelf of rock into the air. They fell far, far down toward the -earth, but the air from below held up the bird's wings, so that it -was almost as if they were flying. As the Tlanuwa revived it tried -to fly upward toward the nest, but the hunter struck it again with -his hatchet until it was dazed and dropped again. - -At last they came down in the top of a poplar tree, when the hunter -cut the strap from the leg of the bird and let it fly away, first -pulling out a feather from its wing. He climbed down from the tree -and went home to the settlement, but when he looked in his pack for -the feather, he found that he only had a stone, for the Great Mythic -Hawk had power to turn many objects into whatever it pleased. - - - - - -MYTH TWENTY-EIGHT. - -UTLUNTA, THE SPEAR FINGER. - - -Long, long ago, there lived in the mountains a terrible ogress, -a woman monster, whose food was human livers. She could take on any -shape that she pleased, or that suited her purpose, but in her right -form she looked very much like an old woman, excepting that her whole -body was covered with a skin as hard as a rock, that no weapon could -wound or penetrate, and that on her right hand she had a long, stony -finger of bone, like an awl or spear-head, with which she stabbed -everyone to whom she could get near enough. On account of this fact -she was called Utlunta, "Spear Finger," and on account of her stony -skin she was sometimes called Nunyunuwi, "Stone-dress." - -There was another stone-clothed monster that killed people, but that -is a different story. - -Spear-finger had such power over stone that she could easily lift and -carry immense rocks, and could cement them together by merely striking -one against another. To get over the rough country more easily she -undertook to build a great bridge through the air from Nunyutlugunyi, -the "Tree Rock," on Hiwassee, over to Sanigilagi (Whiteside Mountain, -in Jackson County, North Carolina,) on the Blue Ridge, and had it well -started from the top of "Tree rock" when the lightning struck it and -scattered the fragments along the whole ridge, where the pieces can -still be seen by those who go there. - -She used to range all over the mountains about the heads of the streams -and in the dark passes of Nantahala, always hungry and looking for -victims. Her favorite haunt on the Tennessee side of the Great Smoky -Mountains was about the gap on the trail where Chilhowee Mountains -come down to the river. - -Sometimes the old woman would approach along the trail where the -children were picking strawberries or playing near the village, and -would say to them coaxingly, "Come, my grand children, come to your -granny and let granny dress your hair." When some little girl ran up -and laid her head in the old woman's lap to be petted and combed, -the old witch would gently run her fingers thru the child's hair -until it went to sleep, when she would stab the little one thru -the heart or back of the neck with the long awl finger, which she -had kept hidden under her robe. Then she would take out the liver -and eat it. She would enter the house by taking the appearance of -one of the family who happened to have gone out for a short time, -and would watch her chance to stab some one with her long finger -and take out his liver. She could stab him without being noticed, -and often the victim did not even know it himself at the time--for it -left no wound and caused no pain--but went on about his own affairs, -until all at once he felt weak and began to pine away, and was always -sure to die, because Spear-finger had taken his liver. - -When the Cherokee went out in the fall, according to their custom, -to burn leaves off from the mountains in order to get the chestnuts -on the ground, they were never safe, for the old witch was always on -the lookout, and as soon as she saw the smoke rise she knew there -were Indians there and she would sneak up and try to surprise one -alone. So as well as they could they would try to keep together, and -were very cautious of allowing any stranger to approach the camp. But -if one went to the spring for a drink, they never knew but it might -be the liver-eater that came back and sat with them. At last a great -council was held to devise some means to get rid of the old witch -before she should destroy everybody. The people came from all around -to Nikwasi, (mound now near Franklin, N. C.) and after much talking it -was decided that the best way to secure her demise would be to trap her -in a pitfall where all the warriors could attack her at once. So they -dug a deep pitfall across the path and covered it over with earth and -grass as if the ground had never been disturbed. Then they kindled a -large fire of brush near the trail and hid themselves in the laurels, -because they knew that she would come as soon as she saw the smoke. - -Sure enough they soon saw an old woman coming along the trail. She -looked very much like an old woman that they knew in the village, -and although several of the wiser men wanted to shoot at her, the -others interfered, because they did not want to hurt one of their -own people. The old woman came slowly along the trail, with one hand -under her blanket, until she stepped upon the pitfall and tumbled -through the brush top into the deep hole below. Then, at once, she -showed her true nature, and instead of the old feeble woman there was -the terrible Utlunta with her stony skin, and her sharp awl finger -reaching out in every direction for some one to stab. - -The hunters rushed out from the thicket and surrounded the pit, but -shoot as true and as often as they could, the arrows struck the stony -mail of the witch only to be broken and fall useless at her feet, -while she taunted them and tried to climb out of the pit to get at -them. They kept out of her way, but were only wasting their arrows -when a small bird, Utsugi, the titmous, perched on a tree overhead and -began to sing, "un, un, un." They thought it was saying unqhu, heart, -meaning that they should aim at the heart of the stone witch. They -directed their arrows where the heart should be, but the arrows only -glanced off with the flint heads broken. - -Then they caught the Utsugi and cut off its tongue, so that ever -since its tongue is short and everybody knows that it is a liar. - -When the hunters let it go, it flew straight up into the sky until it -was out of sight, and it never came back any more, and the titmouse -that we know now is only an image of the other. - -They kept up the fight without result until another bird, little -Tsikilili, the chickadee, flew down from a tree and alighted upon the -witch's right hand. The warriors took this as a sign that they must -aim there, and they were right, for her heart was on the inside of -her hand, which she kept doubled up into a fist, this same awl-hand -with which she had stabbed so many people. Now she was frightened -in earnest, and began to rush furiously at them with her long awl -finger, and to jump about in the pit to dodge the arrows, until at -last an arrow struck her just where the awl finger joined her wrist -and she fell down dead. Ever since then the Tsikilili is known as a -truth-teller, and when a man is away on a journey, if this bird comes -and perches near the house and chirps its song, his friends know that -he will soon reach his home in safety, and his friends will greet -him upon his arrival. - - - - - -MYTH TWENTY-NINE. - -NUNYUNUWI, THE STONE MAN. - - -This is what the old men used to tell us when we were boys. Once when -all the people of the settlement were out in the mountains on a great -hunt, one man who had gone ahead climbed to the top of a high ridge -and found a large river on the other side. - -While he was looking across he saw an old man walking about on the -opposite ridge, with a cane that seemed to be made of some bright, -shining rock. The hunter watched and saw that every little while the -old man would point his cane in a certain direction, then draw it -back and smell the end of it. At last he pointed it in the direction -of the hunter's camp on the other side of the mountain, and this -time when he drew back the staff he sniffed it several times as if -it smelled very good, and then started along the ridge straight for -the camp. He moved very slowly, with the help of the cane, until he -reached the end of the ridge, when he threw the cane out into the -air and it became a bridge of shining rock stretching across the river. - -After he had crossed over upon the bridge it became a cane again -and the old man picked it up and started over the mountain toward -the camp. The hunter was frightened, and felt sure that it meant -mischief, so he hurried on down the mountain and took the shortest -trail back to the camp to get there before the old man. When he got -there and told his story the medicine-man said the old man was a -wicked cannibal monster called Nunyunuwi, "Dressed in Stone," who -lived in the Nantahala mountains, and was always going about thru -the forest looking for some hunter that he might kill and eat him. - -It was very hard to escape from him, because his cane guided him as a -dog, and it was nearly as hard to kill him, for his body was entirely -covered with a skin of solid rock. If he came he would kill and eat -them all, and there was only one way to save their lives. - -He could not bear to look upon a woman, and if they could bring to -the path seven married women, that the sight of them would kill him, -and they would rid themselves of him. So they ran swiftly and brought -quickly as many women as they could find, and placed them along the -trail, and when the old man came, he saw one woman standing near the -trail and the very sight of her made him sick and he cried out, "Yu, -my grandchild, I hate the sight of woman!" He hurried past her and in -a moment he saw the second woman standing as he had seen the other, -and he cried out again, "Yu! my child; I hate the tribe of women, and -he hurried past her, and he continued along the trail until he came -to the seventh, and by this time he had become so much enraged that -he fell down almost dead. Then the medicine-man drove seven sourwood -switches through his body and pinned him to the ground, and when night -came they piled great logs over him and set fire to them, and all the -people gathered around to see. Nunyunuwi was a great adawehi and knew -many secrets, and now as the fire came close to him he began to talk, -and told them the medicine for all kinds of sickness. At midnight -he began to sing, and sang the hunting songs for calling up the bear -and deer and all the animals of the woods and mountains. - -As the blaze grew hotter his voice sank lower and lower, until at -last when the daylight came, the logs were a heap of white ashes and -the voice was still. Then the medicine-man told them to rake off the -ashes, and where the body had lain they found only a large lump of -wadi paint and a magic Ulunsuti stone. He kept the stone for himself, -and calling the people around him he painted them on the face and -breast with the red wadi, and whatever each person prayed for while -the painting was being done, whether for hunting success, for working -skill, or for long life--that gift was his. - - - - - -MYTH THIRTY. - -THE HUNTER AND DAKWA. - - -In the old days there was a great fish called the Dakwa, which lived -in the Tennessee river where Toco creek comes in at Dakwai, the "Dakwa -place," above the mouth of Tellico, and which was so large that it -could easily swallow a man. Once a canoe filled with warriors was -crossing over from the town on the other side of the river, when the -Dakwa suddenly rose up under the boat and threw them all into the -air. As they came down it swallowed one with a single snap of its -jaws and dived with him to the bottom of the river. - -As soon as the hunter came to his senses he found that he had not been -hurt, but it was so hot and close inside the Dakwa that he was nearly -smothered. As he groped around in the dark his hand struck a lot of -mussel shells which the fish had swallowed, and taking one of these for -a knife he began to cut his way out, until soon the fish grew uneasy -at the scraping inside his stomach and came up to the top of the water -for air. He kept on cutting until the fish was in such pain that it -swam this way and that across the stream and thrashed the water into -foam with its tail. Finally the hole was so large that he could look -out, and found that the fish was resting in shallow water near the -shore. The Dakwa soon became so sick from the wound that it vomited -the hunter out of its mouth, and he with the others made their escape -to Tellico, but the juices in the stomach of the fish made the hair -fall from the head of the hunter so that he was bald ever after that. - - - - - -MYTH THIRTY-ONE. - -ATAGAHI, THE ENCHANTED LAKE. - -(This is the scene of the myth upon which the story of Occoneechee -is founded.) - - -Westward from the headwaters of Oconaluftee river, in the wildest -depths of the Great Smoky Mountains, which form the line between North -Carolina and Tennessee, is the enchanted lake of Atagahi, "Gall place." - -Although all of the Cherokee know that it is there, no one has ever -seen it, for the way is so difficult that only the animals know how to -reach it. Should a stray hunter come near the place he would know of -it by the whirring sound of the wings of thousands of wild ducks and -pigeons flying about the lake, but on reaching the spot he would find -only a dry flat, without bird or animal or blade of grass, unless he -had first sharpened his spiritual vision by prayer and fasting and -an all-night vigil. - -Because the lake is not seen, some people think that the lake is dried -up long ago, but this is not true. To one that had kept watch and -fasted all the night it would appear at daybreak as a wide-extending, -but shallow sheet of pure water, fed by springs spouting from the -high cliffs around. In the water are all kinds of fish and reptiles, -and swimming upon the surface or flying overhead are great flocks of -ducks and pigeons, while all about the shore are bear tracks crossing -in every direction. It is the medicine lake of the birds and animals, -and whenever a bear is wounded by the hunter he makes his way thru -the woods to this lake and plunges into the water, and when he comes -out upon the other side his wounds are healed, and for this reason -the animals keep the lake invisible to the hunter. - - - - - -MYTH THIRTY-TWO. - -THE BRIDE FROM THE SOUTH. - - -The North went traveling, and after going far and meeting many -different tribes he finally fell in love with the daughter of the -South and wanted to marry her. The girl was willing, but her parents -objected and said, "Ever since you came the weather has been cold, -and if you stay here we will all freeze to death." The North pleaded -hard, and said if they would let him have their daughter, he would -take her back to his own country, so at last they consented. - -They were married and he took his bride back to his own country, -and when they arrived there she found the people all living in ice -houses. The next day, when the sun rose, the houses began to leak, -and as it climbed higher the houses began to melt, and it grew warmer -and warmer, until finally the people came to the young husband and told -him he must send his wife home again, or the weather would get so warm -that the whole settlement would be melted. He loved his wife and so -held out as long as he could, but as the sun grew hotter the people -were more urgent, and at last he had to send her home to her parents, -but they agreed that she might return once a year for a short season, -but that she should never come to live in the North again, for as she -was reared in the South, that her whole nature was warm and that she -was unfit to dwell in the North. - - - - - -MYTH THIRTY-THREE. - -THE ICE MAN. - - -Once when the people were burning the woods in the fall, and the blaze -set fire to a poplar tree, which continued to burn until the fire -went down into the roots and burned a great hole in the ground. It -burned, and burned, and the hole grew constantly larger, until the -people became frightened and were afraid that it would burn the whole -world. They tried to put out the fire, but it had gone too deep, -and they did not know what to do. At last some one said there was a -man living in a house of ice far in the north who could put out the -fire, so messengers were sent, and after traveling a long distance -they came to the ice house and found the Ice Man at home. He was -a little fellow with long hair hanging down to the ground in two -plaits. The messengers told him their errand and he at once said, -"O yes, I can help you," and began to unplait his hair. - -When it was once all unbraided he took it up in one hand and struck -it once across the other hand, and the messengers felt the wind blow -against their cheeks. A second time he struck his hair across his -hand, and a light rain began to fall. The third time he struck his -hair across his open hand there was sleet mixed with the rain drops, -and when he struck the fourth time great hailstones fell upon the -ground, as if they had come out from the ends of the hair. "Go back -now," said the Ice Man, "and I shall be there tomorrow." - -So the messengers returned to their people, whom they found still -gathered helplessly about the great burning pit. The next day while -they were all gathered about the fire, there came a wind from the -north, and they were afraid, for they knew that it came from the -Ice Man. But the wind only made the fire blaze higher. The light -rain began to fall, but the drops seemed only to make the fire -hotter. Then the shower turned to a heavy rain, with sleet and hail -that killed the blaze and made clouds of smoke and steam rise from the -red coals. The people fled to their homes for shelter, and the storm -rose to a whirlwind that drove the rain into every burning crevice -and piled great hailstones over the embers, until the fire was dead -and even the smoke ceased. When at last it was all over, and the -people returned, they found a lake where the burning pit had been, -and from below the water came a sound as of embers still crackling. - - - - - -MYTH THIRTY-FOUR. - -THE HUNTER AND SELU. - - -A hunter had been tramping over the mountains all day long without -finding any game, and when the sun went down, he built a fire in a -hollow stump, swallowed a few mouthfuls of corn gruel and lay down -to sleep, tired out and completely discouraged. - -About the middle of the night he dreamed and seemed to hear the sound -of beautiful singing, which continued until near daybreak, and then -appeared to die away in the upper air. - -All the next day he hunted, with the same poor success, and at night -made his lonely camp in the woods. He slept, and the same strange -dream came again, but so vividly that it seemed to him like an actual -happening. Rousing himself before daylight, he still heard the same -song, and feeling sure now that it was real, he went in the direction -of the sound and found that it came from a single green stalk of corn -(selu). - -The plant spoke to him, and told him to cut off some of its roots -and take them to his home in the settlement, and the next morning -to chew them and "go to water" before anyone else was awake, and -then to go out again into the woods, and he would kill many deer, -and from that time on would always be successful in the hunt. - -The corn plant continued to talk, teaching him hunting secrets and -telling him to be always generous with the game he took, until it was -noon and the sun was high, when it suddenly took the form of a woman -and rose gracefully into the air and was gone from sight, leaving -the hunter alone in the woods. He returned home and told his story, -and all the people knew that he had seen Selu, the wife of Kanati. He -did as the spirit had directed, and from that time was noted as the -most successful of all the hunters in the settlement. - - - - - -MYTH THIRTY-FIVE. - -THE NUNNEHI AND OTHER SPIRIT FOLKS. - - -The Nunnehi or Immortals, the "People who live everywhere," were a -race of spirit people who lived in the highlands of the old Cherokee -country and had a great many town-houses, and especially on the tops -of the bald mountains, the high peaks where no timber grows. - -They had large town-houses on Pilot Knob, and in Nik-Wasi mound, -in what is now Macon County, North Carolina, and another in Blood -Mountain, and at the head of Nottely river in Georgia. They were -invisible excepting when they wanted to be seen, and they looked -and spoke just like other Indians. They were very fond of music and -dancing, and hunters in the mountains would often hear the dance songs -and the drum-beating in some invisible town-house, but when they went -toward the sound it would shift about and they would hear it behind -them or away in some other direction, so that they could never find -the place where the dance was. - -They were a friendly people, too, and often brought lost wanderers to -their town-houses under the mountains, and cared for them there until -they were rested, and guided them back to their homes. There was a -man who lived in Nottely town who had been with the Nunnehi, when he -was a boy about twelve years old, and this is the story he tells. - -One day, when he was playing near the river, shooting at a mark with -his bow and arrows, until he became tired, and started to build a -fish-trap in the water. While he was piling up the rocks in two long -walls, a man came and stood on the bank and asked him what he was -doing. The man said, "Well, that is pretty hard work, and you ought -to come and rest awhile; come and take a walk up the river." - -The boy said, "No"; that he was going home to dinner soon. "Come right -up to my house," said the stranger, "and I'll give you a good dinner -there, and will bring you home again in the morning." - -So the boy went with him up the river until they came to a house, when -they went in, and the man's wife and the other people there were very -glad to see him, and gave him a fine dinner, and were very kind to him. - -While they were eating, another boy that the boy knew very well came -in and spoke to him, so that he felt very much at home. - -After dinner he played with the other children, and slept there that -night, and in the morning, after breakfast, the man got ready to take -him home. They went down a path that had a cornfield on one side and -a peach orchard on the other, until they came to another trail, and -the man said, "Go along this trail across that ridge and you will -come to the river road that will bring you straight to your home, -and now I'll go back to the house." - -So the man went back to the house, and the boy went on along the trail, -but when he had gone a little distance he looked back, and there was -no cornfield or orchard or fence or house; nothing but trees on the -mountainside. He thought it rather queer, but somehow he was not -frightened, and went on until he came to the river trail in sight -of his house. There were a great many people standing about talking, -and when they saw him they ran toward him shouting, "Here he is! He -is not drowned or killed in the mountains!" They told him that they -had been hunting him ever since yesterday noon, and asked him where he -had been. He told them the story of what had happened, and they said -there is no house there, and it was the Nunnehi that had you with them. - -Once four Nunnehi women came to dance at Nottely town, and danced half -of the night with the young men there, and nobody knew that they were -Nunnehi, but thought them visitors from another settlement. About -midnight they left to go home, and some men who had come out from -the town-house to cool off watched to see which way they went. They -saw the women go down the trail to the river ford, but just as they -came to the water they disappeared, although it was a plain trail, -with no place where they could hide. Then the watchers knew that they -were Nunnehi. At another time a man was crossing over from Nottely -to Hemptown, in Georgia, and heard a drum and the songs of dancers -in the hills on one side of the trail. He rode to see who could be -dancing in such a place, but when he reached the spot the drum and the -songs were behind him, and he was so frightened that he hurried back -to the trail and rode all the way to Hemptown as hard as he could to -tell the story. He was a truthful man and they believed him. - -A long time ago a man got lost in the mountains near the head of -Oconaluftee river, and it was very cold and his friends thought that -he must be frozen to death, but he was taken to a cave by the Nunnehi -and given something to eat, and when the weather was more pleasant -they conducted him to the main trail and sent him on home to the -neighbors in the valley below. - - - - - -MYTH THIRTY-FIVE. - -THE REMOVED TOWN-HOUSE. - - -Long ago, before the Cherokee were driven from their homes in 1838, the -people on Valley river and Hiwassee heard voices of invisible spirits -calling them from the skies, and warning them of wars and misfortunes -which the future held in store, and inviting them to come and live with -the Nunnehi, the Immortals, in their homes under the mountains and -under the waters. For days the voice hung in the air, and the people -listened until they heard the voice say, "If you would live with us, -gather every one in your town-house and fast there seven days, and no -one must raise a shout or a warwhoop in all that time. Do this and we -will come and you shall see us and we shall take you to live with us." - -The people were afraid of the evils that were to come, and they -knew that the Immortals of the mountains and of the waters were -happy forever, so they counciled in their town-house and decided to -go with them. Those of Anisgayayitown came all together into their -town-house and prayed and fasted for six days. On the seventh day -there was a sound from the distant mountains, and it came nearer and -grew louder until a roar of thunder was all about the town-house and -they felt the ground shake all around them. Now they were frightened, -and despite the warning some of them screamed out. - -The Nunnehi, who had already lifted up the town-house with its mound -to carry it away, were startled by the sound and let a part of it -fall to the ground, where we now see the mound Setsi. - -They steadied themselves again and bore the rest of the town-house, -with all the people in it, to the top of Tsudayelunyi, near the head -of Cheowa, where we can still see it, changed long ago to solid rock, -but the people are invisible and immortal. - - - - - -MYTH THIRTY-SIX. - -THE SPIRIT DEFENDERS OF NIKWASI. - - -Long ago a powerful unknown tribe invaded the country from the -southeast, killing people and destroying settlements wherever they -went. No leader could stand against them, and in a little while -they had wasted all the lower settlements and advanced into the -mountains. The warriors of the old town of Nikwasi, on the head of -Little Tennessee, gathered their wives and their children into the -town-house and kept scouts constantly on the lookout for the presence -of danger. - -One morning, just before the break of day, the spies saw the enemy -approaching and at once gave the alarm. The Nikwasi men seized -their arms and rushed out to meet the attack, but after a long, -hard fight they found themselves overpowered and began to retreat, -when suddenly a stranger stood among them and shouted to the chief to -call off his men and he himself would drive the enemy back. From the -dress and the language of the stranger the Nikwasi people thought him -a chief who had come with reinforcements from Overhill settlements -in Tennessee. They fell back along the trail, and as they came near -the town-house they saw a great company of warriors coming out from -the side of the mound as from an open doorway. - -Then they knew that their friends were the Nunnehi, the Immortals, -although no one had ever heard that they lived under Nikwasi mound. The -Nunnehi poured out by hundreds, armed and painted for the fight, -and the most curious part of it all was that they became invisible as -soon as they were fairly outside of the settlement, so that although -the enemy saw the glancing arrow or the rushing tomahawk, and felt -the stroke, he could not see who sent it. - -Before such an invisible foe the invaders had to retreat, going -first south along the ridge to where joins the main ridge, which -separates Tah-kee-os-tee (French Broad) from the Tuckaseigee, and -then turning with it to the northeast. As they retreated they tried -to shield themselves behind rocks and trees, but the Nunnehi arrows -went around them and killed them from the other side, and they could -find no hiding place. - -All along the ridge they fell, until when they reached the head of -Tuckaseigee not more than half a dozen were left alive, and in their -despair they sat down and cried out for mercy. The Nunnehi chief told -them that they deserved their punishment for attacking a peaceful -tribe, and he spared their lives and told them to go home and tell -their people. It was the custom of the Indians to spare some to carry -the news of battle and defeat. Then the Nunnehi went back to the mound, -and have been there ever since. - -They are there now, for when a strong army of Federal troops came -to surprise a handful of Confederates in the last war, they saw so -many soldiers guarding the town that they were afraid and went away -without making an attack. - - - - - -MYTH THIRTY-SEVEN. - -KANASTA, THE LOST SETTLEMENT. - - -Long ago, while the people still lived in the old town of Kanasta, -on Tah-kee-os-tee, (French Broad) two strangers, who looked in no -way different from the other Cherokee, came into the settlement one -day and made their way into the chief's house. - -After the first greetings were over, the chief asked them from what -town they came, thinking they were from one of the western settlements, -but they said, "We are of your people and our town is close at hand, -but you have never seen it. Here you have wars and sickness, with -enemies on every side, and after awhile a stronger enemy will come and -take your country from you. We are always happy, and we have come to -invite you to live with us in our town over there," and they pointed -toward Tsuwatelda (Pilot Knob). "We do not live forever, and do not -always find game when we go for it, for game belongs to Tsulkalu, -who lives in Tsunegunyi, but we have peace always and do not think -of danger. We go now, but if your people will live with us, let them -fast seven days and we will come then and take them." - -Then they went away toward the west. The chief called the people -together into the town-house, and they held a council over the matter -and decided at last to go with the strangers. They got all of their -property ready for moving, and then went again into the town-house -and began their fast. They fasted six days and on the morning of the -seventh, before yet the sun was high, they saw a great company coming -along the trail from the west, led by the two men who had stopped with -the chief. They seemed just like Cherokee from another settlement, -and after a friendly meeting they took up a part of the goods to be -carried, and the two parties started back together for Tsuwatelda. - -There was one man visiting at Kanasta, and he went along with -them. When they came to the mountain the two guides led the way -into a cave, which opened out like a great door in the side of the -rock. Inside they found an open country and a town, with houses -ranged in two long rows from east to west. The mountain people lived -in the houses on the south side, and they had made ready the other -houses for the newcomers, but even after the people of Kanasta, -with their children and their belongings, had moved in, there were -still a large number of houses waiting ready for the next who might -come. The mountain people told them that there was another town of a -different people, above them in another mountain, and still farther -above, at the very top, lived the Ani-Hyuntikwalaski (the Thunders). - -Now all the people of Kanasta were settled in their new homes, but the -man who had only been visiting with them wanted to go back to his own -friends. Some of the mountain people wanted to prevent this, but the -chief said, "No, let him go if he will, and when he tells his friends -they may want to come, too. There is plenty of room for all." Then he -said to the man, "Go back and tell your friends that if they want to -come and live with us and always be happy, there is a place here ready -and waiting for them. Others of us live in Datsunalasgunyi and in the -high mountains all around, and if they would rather go to any of them, -it will be all the same. We see you wherever you go, and are with you -in all of your dances, but you cannot see us unless you fast. If you -want to see us, fast four days, and we will come and talk with you; -and then if you want to live with us, fast again seven days, and we -will come and take you." Then the chief led the man through the cave -to the outside of the mountain and left him there, but when the man -looked back he saw no cave, but only the solid rock. The people of -the Lost Settlement were never seen again and they are still living -in Tauwatelda. Strange things happen there, so that the Cherokee know -that the mountain is haunted and do not like to go near it. Only a -few years ago a party of hunters camped there, and as they sat around -their fire at supper time they talked of the story and made rough -jokes of the people of old Kanasta. That night they were aroused from -sleep by a noise as of stones thrown at them from among the trees, -but when they searched they could find nobody, and were so frightened -that they gathered up their guns and pouches and left the place. - - - - - -MYTH THIRTY-EIGHT. - -HEMP-CARRIER. - - -On the southern slope of the ridge, along the trail from Robbinsville -to Valley river, in Cherokee County, North Carolina, are the remains of -a number of stone cairns. The piles are level now, but fifty years ago -the stones were still heaped up in pyramids, to which every Cherokee -who passed added a stone. According to the tradition these piles -marked the graves of a number of women and children of the tribe who -were surprised and killed on the spot by a raiding party of Iroquois -shortly before the final peace between the two nations. As soon -as the news was brought to the settlement on Hiwassee and Cheowa, -a party was made under Taletanigiski, "Hemp-Carrier," to follow and -take vengeance on the enemy. - -Among others of the party was the father of the noted chief, -Tsunulahunski, or Junaluska, who (Junaluska) died in about the year -1855, who was also the chief and hero of the battle of Horseshoe -Bend. For days they followed the trail of the Iroquois across the -Great Smoky Mountains, thru forests and over rivers, until finally -they tracked them to their very town in the far Seneca country. - -On the way they met another war party headed for the south, and the -Cherokee killed them all and took their scalps. - -When they came near the Seneca town it was almost night, and they -heard shouts in the town-house, where the women were dancing over the -fresh scalps of the Cherokee. The avengers hid themselves near the -spring, and as the dancers came down to drink, the Cherokee silently -killed one and another until they had counted as many scalps as had -been taken on Cheowa, and still the dancers in the town-house never -thought that enemies were near. Then said the Cherokee leader, "We -have covered the scalps of our women and children. Shall we go home -now like cowards, or shall we raise the warwhoop and let the Seneca -know that we are men?" "Let them come if they will," said the men, -and they raised the scalp yell of the Cherokees. - -At once there was an answering shout from the town-house, and the -dance came to a sudden close. The Seneca swarmed out with ready gun -and hatchet, but the nimble Cherokee were off and away. There was a -hot pursuit in the darkness, but the Cherokee knew the trails and were -light and active runners, and managed to get away with the loss of only -one man. The rest got home safely, and the people were so well pleased -with Hemp-Carrier's bravery and success that they gave him seven wives. - - - - - - - -PART IV - -GLOSSARY OF CHEROKEE WORDS - - - - - - - -GLOSSARY OF CHEROKEE WORDS. - - -The Cherokee language has the continental vowel sounds a, e, i, and u, -but lacks o, which is replaced by a deep a. The obscure or short u -is frequently nasalized, but the nasal sound is seldom heard at the -end of a word. The only labial is m, which occurs in probably not -more than half a dozen words in the Upper and Middle dialects, and is -entirely absent from the Lower dialect, in which w takes its place. The -characteristic l of the Upper and Middle dialects becomes r in the -Lower, but no dialect has both sounds of these letters, but g and d are -medials, approximating the sounds of k and t respectively. A frequent -double consonant is ts, commonly rendered ch by the old traders. - - - a as in far. - a as in what, or obscure as in showman. - à as in law, all. - d medial (semisonant), approximating t. - e as in they. - e as in net. - g medial (semisonant), approximating k. - h as in hat. - i as in pique. - i as in pick. - k as in kick. - l as in lull. - `l surd l (sometimes written hl), nearly the Welsh ll. - m as in man. - n as in not. - r takes place of 1 in Lower dialect. - s as in sin. - t as in top. - u as in rule. - û as in cut. - ûñ û nasalized. - w as in wit. - y as in you. - ' a slight aspirate, sometimes indicating the omission - of a vowel. - - -A number of English words, with cross references, have been introduced -into the glossary. - - - - -ada`lanun`sti--a staff or cane. - -adan`ta--soul. - -ada`wehi--a magician or supernatural being. - -ada`wehi`yu--a very great magician; intensive form of ada`wehi. - -a`gana--groundhog. - -A`gansta`ta--"groundhog-sausage," from a`gana, ground-hog, and -tsista`u, "I am pounding it," understood to refer to pounding meat, -etc., in a mortar, after having first crisped it before the fire. A war -chief, noted in the Cherokee war of 1760, and prominent until about -the close of the Revolution, known to the whites as Oconostota. Also -the Cherokee name for Colonel Gideon Morgan of the war of 1812, for -Washington Morgan, his son, of the Civil war, and now for a full-blood -upon the reservation, known to the whites as Morgan Calhoun. - -A`gan-uni`tsi--"Ground-hog's mother," from a`gana and uni`tsi, their -mother, plural of utsi`, his mother (etsi`, agitsi`, my mother). The -Cherokee name of the Shawano captive, who, according to tradition, -killed the great Uktena serpent and procured the Ulunsu`ti. - -Agawe`la--"Old Woman," a formulistic name for corn or the spirit corn. - -agayun`li--for agayunlige, old, ancient. - -agida`ta--see eda`ta. - -agidutu--see edu`tu. - -Agi'li--"He is rising," possibly a contraction of an old personal -name. Agin`-agi'li, "Rising-fawn." Major George Lawrey, cousin of -Sequoya, and assistant chief of the Cherokee Nation about 1840. Stanley -incorrectly makes it "Keeth-la, or Dog" for gi'li`. - -agin`si--see eni`si. - -agi`si--female, applied usually to quadrupeds. - -Agis`-e`gwa--"Great Female," possibly "Great Doe." A being, probably -an animal god invoked in the sacred formulas. - -agitsi`--see etsi`. - -Agitsta'ti`yi--"where they stayed up all night," from tsigitsun`tihu, -"I stay up all night." A place in the Great Smoky range about the -head of Noland creek, in Swain County, N. C. - -Aguaquiri--see Guaquili. - -Ahalu`na--"Ambush," Ahalunun`yi, "Ambush place," or Uni`halu`na, -"where they ambushed," from akalu`ga, "I am watching." Soco gap, at -the head of Soco creek, on the line between Swain and Haywood counties, -N. C. The name is also applied to the lookout station for deer hunters. - -ahanu`lahi--"he is bearded," from ahanu`lahu, a beard. - -Ahu`lude`gi--"He throws away the drum" (habitual), from ahu`li, drum, -and akwade`gu, "I am throwing it away" (round object). The Cherokee -name of John Jolly, a noted chief and adopted father of Samuel Houston, -about 1800. - -ahyeli`ski--a mocker or mimic. - -akta`--eye; plural, dikta`. - -akta`ti--a telescope or field glass. The name denotes something with -which to examine or look into closely, from akta`, eye. - -akwandu`li--a song form for akwidu`li (-hu,) "I want it." - -Akwan'ki--see Anakwan`ki. - -Akwe'ti`yi--a location on Tuckasegee river, in Jackson county, North -Carolina; the meaning of the name is lost. - -Alarka--see Yalagi. - -aliga`--the red-horse fish (Moxostoma). - -Alkini`--the last woman known to be of Natchez decent and peculiarity -among the East Cherokee; died about 1890. The name has no apparent -meaning. - -ama`--water; in the Lower dialect, awa`; cf. a`ma salt. - -amaye`hi--"dwelling in the water," from ama` (ama`yi, "in the water") -and ehu`, "I dwell," "I live." - -Amaye'l-e`gwa--"Great island," from amaye'li, island (from ama`, -water, and aye'li, "in the middle") and e`gwa, great. A former Cherokee -settlement on Little Tennessee river, at Big island, a short distance -below the mouth of Tellico, in Monroe county, Tenn. Timberlake writes -it Mialaquo, while Bartram spells it Nilaque. Not to be confounded -with Long-Island town below Chattanooga. - -Amaye'li-gunahi`ta--"Long-island," from amaye'li, island, and -gunahi`ta, long. A former Cherokee settlement, known to the whites -as Long-Island town, at the Long-island in Tennessee river, on -the Tennessee-Georgia line. It was one of the Chickamauga towns -(see Tsikama`gi). - -ama`yine`hi--"dwellers in the water," plural of amaye`hi. - -Anada`duntaski--"roasters," i. e., cannibals; from gun`tasku`. "I -am putting it (round) into the fire to roast." The regular word for -cannibals is Yun`wini`giski, q. v. - -anagahun`unsku`--the green-corn dance; literally, "they are having -a green-corn dance"; the popular name is not a translation of the -Cherokee word, which has no reference either to corn or dancing. - -Anakwan'ki--the Delaware Indians; singular Akwan'ki, a Cherokee -attempt at Wapanaqki, "Easterners," the Algonquian name by which, -in various corrupted forms, the Delawares are commonly known to the -western tribes. - -Anantooeah--see Ani`Nun`dawe`gi. - -a'ne`tsa, or anetsa`gi--the ball-play. - -a'netsa`unski--a ball-player; literally, "a lover of the ball-play." - -ani`--a tribal and animate prefix. - -ani`da`wehi--plural of ada`wehi. - -a`niganti`ski--see dagan'tu. - -Ani`Gatage`wi--one of the seven Cherokee clans. The name has now -no meaning, but has been absurdly rendered "Blind savana," from an -incorrect idea that it is derived from Iga`ti, a swamp or savanna, -and dige`wi, blind. - -Ani-Gila`hi--"Long-haired people," one of the seven Cherokee clans; -singular, Agila`hi. The word comes from agila`hi (perhaps connected -with afi'lge-ni, "the back of (his) neck"), an archaic term denoting -wearing the hair long or flowing loosely, and usually recognized as -applying more particularly to a woman. - -Ani`-Gili`--a problematic tribe, possibly the Congaree. The name is -not connected with gi`li`, dog. - -Ani`-Gusa--see Ani`Ku`sa. - -a`nigwa--soon after; dine`tlana a`nigwa, "soon after the creation." - -Ani`-Hyun`tikwala`ski--"The Thunders," i. e., thunder, which -in Cherokee belief, is controlled and caused by a family of -supernaturals. The word has reference to making a rolling sound; -cf. tikwale`lu, a wheel, hence a wagon; ama`-tikwalelunyi, "rolling -water place," applied to a cascade where the water falls along -the surface of the rock; ahyun`tikwala`stihu`, "it is thundering," -applied to the roar of a railroad train or waterfall. - -Ani`-Kawi`--"Deer people," one of the seven Cherokee clans; the -regular form for deer is a'wi`. - -Ani`-Kawi`ta--the Lower Creeks, from Kawi`ta or Coweta, their former -principal town on Chattahoochee river near the present Columbus, -Ga.; the Upper Creeks on the head streams of Alabama river were -distinguished as Ani`-Ku`sa (q. v.) A small creek of Little Tennessee -river above Franklin, in Macon county, N. C., is now known as Coweeta -creek. - -Ani`-Kitu`hwagi--"Kitu`hwa people," from Kitu`hwa (q. v.), an ancient -Cherokee settlement. - -Ani`-Ku`sa or Ani`-Gu`sa--the Creek Indians, particularly the Upper -Creeks on the waters of Alabama river; singular A`Ku`sa or Coosa -(Spanish, Coca, Cossa) their principal ancient town. - -Ani`-Kuta`ni (also Ani`-Kwata`ni, or incorrectly, -Nicotani)--traditional Cherokee priestly society or clan exterminated -in a popular uprising. - -anina`hilidahi--"creatures that fly about," from tsinai`li, "I am -flying," tsina`ilida`hu, "I am flying about." The generic term for -birds and flying insects. - -Ani`-Na'tsi--abbreviated Anintsi, singular A-Na'tsi. The Natchez -Indians. From coincidence with na`tsi, pine, the name has been -incorrectly rendered "Pine Indians," whereas it is really a Cherokee -plural name of the Natchez. - -Anin`tsi--see Ani`Na'tsi. - -Ani`Nundawe`gi--singular, Nun`dawe`gi; the Iroquois, more particularly -the Seneca, from Nundawao, the name by which the Seneca call -themselves. Adair spells it Anantooeah. The tribe was also known -as Ani`-Se`nika. - -Ani`-Saha`ni--one of the seven Cherokee clans; possibly an archaic -form for "Blue people," from sa'ka`ni, sa`ka`nige`i, blue. - -Ani`-Sa`ni, Ani`-Sawaha`ni--see Ani`-Sawanu`gi. - -Ani`-Sawanu`gi (singular Sawanu`gi)--the Shawano Indians. Ani`-sa`ni -and Ani`-Sawaha`ni may be the same. - -Ani`-Se`nika--see Ani`Nundawe`gi. - -Anisga`ya Tsunsdi` (ga)--"The Little Men"; the Thunder Boys in -Cherokee mythology. - -Ani`-sgayaiyi--"Men town" (?), a traditional Cherokee settlement on -Valley river, in Cherokee county, North Carolina. - -Ani`sgi`na--plural of asgi`na, q. v. - -Ani`-Skala`li--the Tuscarora Indian; singular, Skala`li or A-Skala`li. - -Ani`skwa`ni--Spaniards; singular, Askwa`ni. - -Ani`-Suwa`li--or Ani`-Swqa`la--the Suala, Sara or Cheraw Indians, -formerly about the headwaters of Broad river, North Carolina, the -Xuala province of the De Soto chronicle, and Joara or Juada of the -later Pardo narrative. - -Ani`ta`gwa--the Catawba Indians; singular, Ata`gwa or Tagwa. - -Ani`-Tsa`guhi--the Cherokee clan, transformed to bears according to -tradition. Swimmer's daughter bears the name Tsaguhi, which is not -recognized as distinctively belonging to either sex. - -Ani`-Tsa`lagi`--the Cherokee. - -Ani`-Tsa'ta--the Choctaw Indians; singular, Tsa'ta. - -Ani`-Tsi`ksu--the Chickasaw Indians; singular, Tsi`ksu. - -Ani`-Tsi`skwa--"Bird people"; one of the seven Cherokee clans. - -Ani`-Tsu`tsa--"The Boys," from atsu`tsa, boy; the Pleiades. - -Ani`-Wa`di--"Paint people"; one of the seven Cherokee clans. - -Ani`-Wa'dihi`--"Place of the Paint people or clan"; Paint town, a -Cherokee settlement on lower Soco creek, within the reservation in -Jackson and Swain counties, North Carolina. It takes its name from -the Ani`-Wa`di or Paint clan. - -ani`wani`ski--the bugle weed, Lycopus virginicus; literally, "the -talk" or "talkers," from tsiwa`nihu, "I am talking," awaniski, -"he talks habitually." - -Ani`-Wasa`si--the Osage Indians; singular, Wasa`si. - -Ani`-Wa`ya--"Wolf people"; the most important of the seven clans of -the Cherokee. - -Ani`-Yun`wiya`--Indians, particularly Cherokee Indians; literally -"principal or real people," from yunwi, person, ya, a suffix implying -principal or real, and ani`, the tribal prefix. - -Ani`-Yu`tsi--the Yuchi or Uchee Indians; singular, Yu`tsi. - -Annie Ax--see Sadayi`. - -Aquone--a post-office on Nantahala river, in Mason county, North -Carolina, site of the former Fort Scott. Probably a corruption of -egwani, river. - -Arch, John--see Atsi. - -Asa`gwalihu`--a pack or burden; asa`gwal lu`, or asa`gwi li`, "there -is a pack on him." - -asehi`--surely. - -Ase`nika--singular of Ani`-Se`nika. - -asga`ya--man. - -asga`ya Gi`gagei--the "Red Man"; the Lightning spirit. - -asgi`na--a ghost, either human or animal; from the fact that ghosts -are commonly supposed to be malevolent, the name is frequently rendered -"devil." - -Asheville--see Kasdu`yi and Unta`kiyasti`yi. - -asi--the sweat lodge and occasional winter sleeping apartment of the -Cherokee and other southern tribes. It was a low built structure of -logs covered with earth and from its closeness and the fire usually -kept smoldering within was known to the old traders as the "hot house." - -asiyu` (abbreviated siyu`)--good; the common Cherokee salute; ga`siyu`, -"I am good"; hasiyu`, "thou art good"; a`siyu, "he (it) is good"; astu, -"very good." - -Askwa`ni--a Spaniard. See Ani`skwa`ni. - -astu`--very good; astu tsiki`, very good, best of all. - -Astu`gata`ga--A Cherokee lieutenant in the Confederate service killed -in 1862. The name may be rendered, "Standing in the doorway," but -implies that the man himself is the door or shutter; it has no first -person; gata`ga, "he is standing"; stuti, a door or shutter; stuhu, -a closed door or passage; stugi`sti, a key, i. e., something with -which to open the door. - -asun`tli, asuntlun`yu--a footlog or bridge; literally, "log lying -across," from asi`ta, log. - -ata`--wood; ata`ya, "principal wood," i. e., oak; cf. Muscogee iti, -wood. - -Ata`-gul kalu`--a noted Cherokee chief, recognized by the British -government as the head chief or "emperor" of the Nation, about 1760 and -later, and commonly known to the whites as the Little Carpenter (Little -Cornplanter, by mistake, in Haywood). The name is frequently spelled -Atta-kulla-kulla, Ata-kullakulla or Ata-culculla. It may be rendered -"Leaning wood," from ata`, "Wood" and gul kalu, a verb implying that -something long is leaning, without sufficient support, against some -other object; it has no first person form. Bartram describes him as -"A man of remarkably small stature, slender and of a delicate frame, -the only instance I saw in the Nation; but he is a man of superior -abilities." - -Ata`gwa--a Catawba Indian. - -Atahi`ta--abbreviated from Atahitun`yi, "Place where they shouted," -from gata`hiu`, "I shout," and yi, locative. Waya gap, on the ridge -west of Franklin, Macon county, North Carolina. The map name is -probably from the Cherokee wa ya, wolf. - -Ata-Kullakulla--see Ata`-gul kalu`. - -a`tali--mountain; in the Lower dialect a`tari, whence the "Ottare" or -Upper Cherokee of Adair. The form a`tali is used only in composition; -and mountain in situ is atalunyi or gatu`si. - -a`tali-guli`--"it climbs the mountain," i. e., "mountain-climber"; the -ginseng plant, Ginseng quinquefolium; from a`tali, mountain, and guli`, -"it climbs" (habitually); tsilahi` or tsili`, "I am climbing." Also -called in the sacred formulas, Yun`wi Usdi`, "Little man." - -Atala`nuwa`--"Tla`nuwa hole"; the Cherokee name of Chattanooga, -Tennessee (see tsatanu`gi); originally applied to a bluff on the south -side of the Tennessee river, at the foot of the present Market street. - -a`talulu`--unfinished, premature, unsuccessful; whence utalu`li, -"it is not yet time." - -Ata`lunti`ski--a chief of the Arkansas Cherokee about 1818, who -had originally emigrated from Tennessee. The name, commonly spelled -Tollunteeskee, Taluntiski, Tallotiskee, Tallotuskee, etc., denotes -one who throws some living object from a place, as an enemy from -a precipice. - -A`tari--see a`tali. - -atasi` (or atasa`, in a dialectic form)--a war-club. - -atatsun`ski--stinging; literally, "he stings" (habitually). - -A`tsi--the Cherokee name of John Arch, one of the earliest native -writers in the Sequoya characters. The word is simply an attempt at -the English name Arch. - -atsi`la--fire; in the Lower dialect, atsi`ra. - -Atsi`la-wa`i--"Fire--"; a mountain sometimes known as Rattlesnake knob, -about two miles northeast of Cherokee, Swain county, N. C. - -Atsil`-dihye`gi--"Fire-Carrier"; apparently the Cherokee name for the -will-of-the-wisp. As is usually the case in the Cherokee compounds, -the verbal form is plural ("it carries fire"); the singular form -is ahye`gi. - -Atsil`-sunti (abbreviated tsil`-sunti)--fleabane (Erigeron canadense); -the name signifies "material with which to make fire," from atsi`la, -fire, and gasunti, gatsunti or gatlunti, material with which to make -something, from fasun`sku (or gatlun`sku), "I make it." The plant is -also called ihya`ga. - -atsil`-tluntu`tsi--"fire-panther." A meteor or comet. - -A`tsina`--cedar. - -A`tsina`-k ta`um--"Hanging cedar place"; from a`tsina`, cedar, and -k ta`un, "where it (long) hangs down"; a Cherokee name for the old -Taskigi town on the Little Tennessee river in Monroe county, Tenn. - -Atsi`ra--see atsi`la. - -Atsun`sta ti`yi (abbreviated Atsun`sta ti)--"Fire-light place," -referring to the "fire-hunting" method of killing deer in the river -at night. The proper form for Chestatee river, near Dahlonega, in -Lumpkin county, Ga. - -Attakullakulla--see Ata-gul kalu`. - -awa`--see ama`. - -awa`hili--eagle; particularly Aquila Chrysaetus, distinguished as the -"pretty-feathered eagle." - -awi`--deer; also sometimes written and pronounced ahawi`; the name -is sometimes applied to the large horned beetle, the flying stag of -early writers. - -awi`-ahanu`lahi--goat; literally "bearded deer." - -awi`-ahyeli`ski--"deer mocker"; the deer bleat, a sort of whistle -used by hunters to call the doe by imitating the cry of the fawn. - -awi`-akta`--"deer eye"; the Rudbeckia or black-eyed Susan. - -awi`-e`gwa (abbreviated aw-e`gwa)--the elk, literally "great deer." - -awi`-unade`na--sheep; literally "woolly deer." - -Awi`Usdi`--"Little Deer," the mythic chief of the Deer tribe. - -Ax, Annie--see Sadayi`. - -Ax, John--see Itagu`nahi. - -awe li--half, middle, in the middle. - -Ayphwa`si--the proper form of the name commonly written Hiwassee. It -signifies a savanna or meadow and was applied to two (or more) former -Cherokee settlements. The more important, commonly distinguished as -Ayuhwa`si Egwa`hi or Great Hiwassee, was on the north bank of Hiwassee -river at the present Savannah ford above Columbus, in Polk county, -Tenn. The other was farther up the same river, at the junction of -Peachtree creek, above Murphy, in Cherokee county, N. C. Lanman writes -it Owassa. - -Ayrate--see e`ladi`. - -Ays`sta--"The Spoiler," from tsiya`stihu, "I spoil it"; cf. uya`i, -bad. A prominent woman and informant on the East Cherokee reservation. - -Ayun`ini--"Swimmer"; literally, "he is swimming," from gayunini`, "I -am swimming." A principal priest and informant of the East Cherokee, -died in 1899. - -Ayulsu`--see Dayulsun`yi. - - - -Beaverdam--see Uy'gila`gi. - -Big-Cove--see Ka`lanun`yi. - -Big-Island--see Amaye'l-e`gwa. - -Big-Witch--see Tskil-e`gwa. - -Bird-Town--see Tsiskwa`hi. - -Bloody-Fellow--see Iskagua. - -Blythe--see Diskwani. - -Black-fox--see Ina`li. - -Boudinot, Elias--see Galagi`na. - -Bowl, The; Bowles, Colonel--see Diwali. - -Brass--see Untsaiyi`. - -Brasstown--see Itse`yi. - -Breadth, The--see Unli`ta. - -Briertown--see Kanu`gula`yi. - -Buffalo (creek)--see Yunsa`i. - -Bull-Head--see Sukwale`na. - -Butler, John--see Tsan`-uga`sita. - - - -Cade's Cove--see Tsiya`hi. - -Canacaught--"Canacaught, the great Conjurer," mentioned as a Lower -Cherokee chief in 1684; possibly kanegwa`ti, the water-moccasin snake. - -Canaly--see hi`gina`lii. - -Canasagua--see Gansa`gi. - -Cannastion, Cannostee--see Kana`sta. - -Canuga--see Kanu`ga. - -Cartoogaja--see Gatu`gitse`yi. - -Cataluchee--see Gadalu`tsi. - -Cauchi--a place, apparently in the Cherokee county, visited by Pardo -in 1567. - -Caunasaita--given as the name of a Lower Chief in 1684; possibly for -Kanunsi`ta, "dogwood." - -Chalaque--see Tsa`lagi. - -Chattanooga--see Tsatanu`gi. - -Chattooga, Chatuga--see Tsatu`gi. - -Cheeowhee--see Tsiya`hi. - -Cheerake--see Tsa`lagi. - -Cheraw--see Ani`-Suwa`li. - -Cheowa--see Tsiya`hi. - -Cheowa Maximum--see Schwate`yi. - -Cheraqui--see Tsa`lagi. - -Cherokee--see Tsa`lagi. - -Chestatee--see Atsun`sta ti`yi. - -Chestua--see Tsistu`yi. - -Cheucunsene--see Tsi`kama`gi. - -Chilhowee--see Tsu lun`we. - -Chimney Tops--see Duni`skwa lgun`i. - -Chisca--mentioned in the De Soto narratives as a mining region in -the Cherokee country. The name may have a connection with Tsi`skwa, -"bird," possibly Tsiskwa`hi, "Bird place." - -Choastea--see Tsistu`yi. - -Chopped Oak--see Digalu`yatun`yi. - -Choquata--see Itsa`ti. - -Citico--see Si`tiku`. - -Clear-sky--see Iskagua. - -Clennuse--see Tlanusi`yi. - -Cleveland--see Tsistetsi`yi. - -Coca--see Ani`-Ku`sa. - -Coco--see Kuku`. - -Cohutta--see Gahu`ti. - -Colanneh, Colona--see Ka`lanu. - -Conasauga--see Gansa`gi. - -Conneross--see Kawan`-ura`sunyi. - -Coosawatee--see Ku`saweti`yi. - -Cooweescoowee--see Gu`wisguwi`. - -Coosa--see Ani`-Ku`sa, Kusa. - -Corani--see Ka`lanu. - -Cowee`--see Kawi`yi. - -Coweeta, Coweta--see Ani`-Kawi`ta. - -Coyatee (variously spelled Cawatie, Coiatee, Coytee, Coytoy, -Kai-a-tee)--a former Cherokee settlement on Little Tennessee river, -some ten miles below the junction of Tellico, about the present Coytee -post-office in Loudon county, Tennessee. - -Creek-path--see Ku`sa-nunna`hi. - -Crow-town--see Kagun`yi. - -Cuhtahlatah--a Cherokee woman noted in the Wahnenauhi manuscript as -having distinguished herself by bravery in battle. The proper form -may have some connection with gatun`lati, "wild hemp." - -Cullasagee--see Kulse`tsi`yi. - -Cullowhee, Currahee--see Gulahi`yi. - -Cuttawa--see Kitu`hwa. - - - -Dagan tu--"he makes it rain"; from aga`ska, "it is raining," aga`na, -"it has begun to rain"; a small variety of lizard whose cry is said -to presage rain. It is also called a`niganti`ski, "they make it rain" -(plural form), or rain-maker. - -dagul ku--the American white-fronted goose. The name may be an -onomatope. - -dagu`na--the fresh-water mussel; also a variety of face pimples. - -Dagun`hi--"Mussel place," from dagu`na, mussel, and hi, locative. The -Mussel shoals on Tennessee river, in northwestern Alabama. It was -sometimes called also simply Tsu stanalun`yi, "Shoal's place." - -Dagu`nawa`lahi--"Mussel-liver place," from dagu`na, mussel, uwe`la, -liver, and hi, locative; the Cherokee name for the site of Nashville, -Tenn. No reason can now be given for the name. - -Dahlonega--A town in Lumpkin county, Ga., near which the first -gold was mined. A mint was established there in 1838. The name is -from the Cherokee dala`nige`i, yellow, whence ate`la-dala`-nige`i, -"yellow money," i. e., gold. - -daksawa`ihu--"he is shedding tears." - -dakwa`--a mythic great fish; also the whale. - -Dakwa`i--"dakwa place," from a tradition of a dakwa` in the river -at that point. A former Cherokee settlement, known to the traders -as Toqua or Toco, on Little Tennessee river, about the mouth of Toco -creek in Monroe county, Tenn. A similar name and tradition attaches -to a spot on the French Broad river, about six miles above the Warm -springs, in Buncombe county, N. C. - -dakwa`nitlastesti--"I shall have them on my legs for garters"; from -anitla`sti (plural dinitla`sti), garter; d-, initial plural; akwa, -first person particle; and esti, future suffix. - -da`liksta`--"vomiter," from dagik`stihu`, "I am vomiting," daliksta`, -"he vomits" (habitually); the form is plural. The spreading adder -(Heterodon), also sometimes called kwandaya`hu, a word of uncertain -etymology. - -Da` nagasta--for Da` nawa-gasta`ya, "Sharp-war," i. e., -"Eager-warrior;" a Cherokee woman's name. - -Da` nawa-(a)sa tsun`yi, "War-ford," from da` nawa, war, and asa -tsun`yi, "a crossing-place or ford." A ford on Cheowa river about -three miles below Robbinsville, in Graham county, N. C. - -Danda`ganu`--"Two looking at each other," from detsi`ganu`, -"I am looking at him." A former Cherokee settlement, commonly -known as Lookout Mountain town, on Lookout Mountain creek, near the -present Trenton, Dade county, Ga. One of the Chickamauga towns (see -Tsi`kama`gi), so-called on account of the appearance of the mountains -facing each other across the Tennessee river at Chattanooga. - -Da`si giya`gi--an old masculine personal name, of doubtful etymology, -but commonly rendered by the traders "Shoe-boots," possibly referring -to some peculiar style of moccasin or leggin. A chief known to the -whites as Shoe-boots is mentioned in the Revolutionary records. Chief -Lloyd Welch, of the eastern band, was known in the tribe as Da`si -giya`gi, and the same name is now used by the East Cherokee as the -equivalent of the name Lloyd. - -Da`skwitun`yi--"Rafter's Place," from daskwitun`i, rafters, and yi, -locative. A former settlement on Tusquittee creek, near Hayesville, -in Clay county, North Carolina. - -dasun`tali--ant; dasun`tali, "stinging ant," the large red cowant -(Myrmica?), also called sometimes, on account of its hard body-case, -nun`yunu`wi, "stone-clad," after the fabulous monster. - -Datle`yasta`i--"where they fell down," a point on Tuckasegee river, -a short distance above Webster, in Jackson county, North Carolina. - -datsi--a traditional water-monster. - -Datsi`yi--"Datsi place"; a place on Little Tennessee river, near -junction of Eagle creek, in Swain county, North Carolina. - -Datsu`nalagun`yi--"where there are tracks or footprints," -from uta`sinun`yi or ulasgun`yi, footprint. Track Rock gap, near -Blairsville, Georgia. Also sometimes called De`gayelun`ha, "place of -branded marks." - -da`yi--beaver. - -Dayulsun`yi--"place where they cried," a spot on the ridge at the -head of Tuckasegee river, in Jackson county, North Carolina; so-called -from an old tradition. - -da`yuni`si--"beaver's grandchild," from dayi, beaver, and uni`si, -son's child of either sex. The water beetle or mellow bug. - -Degal gun`yi--a cairn, literally "where they are piled up"; a series -of cairns on the south side of Cheowa river, in Graham county, N. C. - -De`gata`ga--The Cherokee name of General Stamd Watie and of a -prominent early western chief known to the whites as Takatoka. The -word is derived from tsita`ga, "I am standing," da nita`ga "they are -standing together," and conveys the subtle meaning of two persons -standing together and so closely united in sympathy as to form but -one human body. - -De`gayelun`ha--see Datsu`nalagun`yi. - -detsanun`li--an enclosure or piece of level ground cleared for -ceremonial purposes; applied more particularly to the green-corn dance -ground. The word has a plural form, but cannot be certainly analyzed. - -De`tsata--a Cherokee sprite. - -detsinu`lahungu`--"I tried, but failed." - -Didalaski`yi--"Showering place." In the story (number 17) the name -is understood to mean "the place where it rains fire." It signifies -literally, however, the place where it showers, or comes down, and -lodges upon something animate and has no definite reference to fire -(atsi`la) or rain (afaska, "it is raining"); degalasku`, "they are -showering down and lodging upon him." - -Dida`skasti`yi--"where they were afraid of each other," a spot on -Little Tennessee river, near the mouth of Alarka creek, in Swain -county, N. C. - -diga`gwani`--the mud-hen or didapper. The name is plural form and -implies "lame," or "crippled in the legs" (cf. detsi`nigwa`na, "I -am kneeling"), probably from the bouncing motion of the bird when in -the water. It is also the name of a dance. - -Diga`kati`yi--see Gakati`yi. - -di`galungun`yi--"where it rises, or comes up"; the east. The sacred -term is Nunda`yi, q. v. - -digalun`latiyun--a height, one of a series, from galun`lati, "above." - -Digalu`yatun`yi--"where it is gashed (with hatchets)"; from tsilu`yu, -"I am cutting (with a chopping stroke)," di, plural prefix, and yi, -locative. The Chopped Oak, formerly east of Clarkesville, Ga. - -Digane`ski--"he picks them up" (habitually), from tsine`u, "I am -picking it up." A Cherokee Union soldier in the Civil War. - -digi`gage`i--the plural of gi`gage`i, red. - -digu`lanahi`ta--for digu`li-anahi`ta, "having long ears," "long-eared"; -from gule, "ear" and gunahi`ta, "long." - -Dihyun`dula`--"sheaths," or "scabbards"; singular ahyun`dula`, -"a gun-sheath," or other scabbard. The probable correct form of a -name which appears in Revolutionary documents as "Untoola, or Gum Rod." - -Dikta`--plural of Akta`, eye. - -dila`--skunk. - -dilsta`yati--"scissors"; the water-spider (Dolomedes). - -dinda`skwate`ski--the violet; the name signifies, "they pull each -others' heads off." - -dine`tlana--the creation. - -di nuski--"the breeder"; a variety of smilax brier. - -Disga`gisti`yi--"where they gnaw"; a place on Cheowa river, in Graham -county, N. C. - -diskwa ni--"chestnut bread," i. e., a variety of bread having chestnuts -mixed with it. The Cherokee name of James Blythe, interpreter and -agency clerk. - -Distai`yi--"they are strong," plural of astai`yi, "strong or -tough." The Tephrosia or devil's shoestring. - -dista`sti--a mill (generic). - -dita`stayeski--"a barber," literally "one who cuts things (as with -scissors), from tsista`yu, "I cut." The cricket (tala`tu) is sometimes -so-called. - -Diwa`li--"Bowl," a prominent chief of the western Cherokee, known to -the whites as The Bowl, or Colonel Bowles, killed by the Texans in -1839. The chief mentioned may have been another of the same name. - -diya`hali (or duya`hali)--the alligator lizard (Sceloporue undulatus). - -Diya`hali`yi--"Lizard's place," from diya`hali, lizard, and yi, -locative. Joanna Bald, a mountain at the head of Valley river on the -line between Cherokee and Graham counties, North Carolina. - -Double-Head--see Tal-tsu`ska`. - -Dragging-Canoe--see Tsi`yu-gunsi`ni. - -Dudun`leksun`yi--"where its legs were broken off"; a place on -Tuckasegee river, a few miles above Webster, in Jackson county, N. C. - -Dugilu`yi (abbreviated Dugilu`, and commonly written Tugaloo, or -sometimes Toogelah or Toogoola)--a name occurring in several places -in the old Cherokee country, the best known being Tugaloo river, -so-called from a former Cherokee settlement of that name situated -at the junction of Toccoa creek with the main stream, in Habersham -county, Ga. The word is of uncertain etymology; but seems to refer -to a place at the forks of a stream. - -Dukas`i, Dukwas`i--The correct form of the name commonly written -Toxaway, applied to a former Cherokee settlement in S. C., and the -creek upon which it stood, and extreme headstream of Keowee river -having its source in Jackson county, N. C. The meaning of the name -is lost, although it has been wrongly interpreted to mean "place of -shedding tears." - -Dulastun`yi--"Potsherd place." A former Cherokee settlement on Nottely -river in Cherokee county, North Carolina. - -dule`tsi--"kernels," a goitrous swelling upon the throat. - -dulu`si--a variety of frog found upon the headwaters of Savannah river. - -Duniya ta lun`yi--"where there are shelves, or flat places," from aya -te`ni, flat, whence da`ya tana lun`i, a shelf, and yi, locative. A -gap on the Great Smoky range, near Clingman's dome, Swain county, N. C. - -Dunidu`lalun`yi--"where they made arrows"; a place on Straight creek, -a headstream of Oconaluftee river, in Swain county, N. C. - -Duni`skwa lgun`i--the double peak known as the Chimney Tops, in Great -Smoky Mountains about the head of Deep creek, in Swain county, N. C. On -the north side is the pass known as Indian gap. The name signifies a -"forked antler," from uskwa lgu, antler, but indicates that the antler -is attached in place, as though the deer itself were concealed below. - -Du`stayalun`yi--"where it made a noise as of thunder or shooting," -apparently referring to a lightning strike (detsistaya`hihu, "I make -a shooting or thundering noise," might be a first person form used -by the personified Thundergod); a spot on Hiwassee river, about the -junction of Shooting creek, near Hayesville, in Clay county, N. C. A -former settlement along the creek bore the same name. - -du`stu`--a species of frog, appearing very early in spring; the name -is intended for an onomatope. It is the correct form of the name of -the chief noted by McKenney and Hall as "Tooantuh or Spring Frog." - -Dutch--see Tatsi`. - -duwe ga--a spring lizard. - - - -Eagle Dance--see Tsugidu`li ulsgi`sti. - -Eastinaulee--see U`stana`li. - -Echota, New--see Gansa`gi. - -edata--my father (Upper dialect); the Middle and Lower dialect form -is agida`ta. - -Edi`hi--"He goes about" (habitually); a masculine name. - -edutu--my maternal grandfather (Upper dialect); the Middle and Lower -dialect form is agidu tu; cf. enisi. - -egwa--great; cf. utanu. - -egwani--river. - -Egwanulti--"By the river," from egwa ni, river, and nulati or nulti, -near, beside. The proper form of Oconaluftee, the name of the river -flowing thru the East Cherokee reservation in Swain and Jackson -Counties, N. C. The town, Oconaluftee, mentioned by Bartram as -existing about 1775, was probably on the lower course of the river -at the present Birdtown, on the reservation, where was formerly a -considerable mound. - -ela--earth, ground. - -eladi--low, below; in the Lower dialect eradi, whence the Ayrata or -Lower Cherokee of Adair, as distinguished from the Ottara (atari, -atali) or Upper Cherokee. - -elanti--a song form for eladi, q. v. - -Elatse`yi, (abbreviated Elatse)--"Green (verdant) earth," from ela, -earth, and itse yi, green, from fresh-springing vegetation. The -name of several former Cherokee settlements, commonly known to the -whites as Ellijay, Elejoy or Allagae. One of these was upon the -headwaters of Keowee river in S. C.; another was on Ellijay creek -of Little Tennessee river, near the present Franklin, in Macon Co., -N. C.; another was about the present Ellijay in Gilmer Co., Ga.; -and still another was on Ellijay creek of Little river, near the -present Maryville, in Blount Co., Tenn. - -Elawa diyi (abbreviated Elawa di)--"Red-earth place," from ela, earth, -wadi, brown-red or red paint, and yi, the locative. 1. The Cherokee -name of Yellow-Hill settlement, now officially known as Cherokee, -the post office and agency headquarters for the East Cherokee, on -Oconaluftee river, in Swain Co., N. C. 2. A former council ground -known in history as Red Clay; at the site of the present village of -that name in Whitfield Co., Ga., adjoining the Tennessee line. - -Ellijay--see Elatse`yi. - -eni si--my paternal grandfather (Upper dialect); the Middle and Lower -dialect form is agani si, cf. edutu. - -Eskaqua--see Iskagua. - -Estanaula, Estinaula--see U`stana`li. - -Etawa ha tsistatla`ski--"Deadwood-lighter," a traditional Cherokee -conjurer. - -eti--old, long ago. - -Etowah--see I`tawa`. - -Etsaiyi--see Untsaiyi. - -etsi--my mother (Upper dialect); the Middle and Lower dialect form -is agitsi. - -Euharlee--see Yuha`li. - - - -Feather dance--see Tsugidu`li ulsgi`sti. - -Fightingtown--see Walas`-unulsti yi. - -Flax-toter--see Tale`danigi`ski. - -Flying-squirrel--see Ka`lahu`. - -Frogtown--see Walasi`yi. - - - -Gadalu`la--the proper name of the mountain known to the whites as -Yonah (from yanu, bear); or upper Chattahoochee river, in White Co., -Ga. The name has no connection with Tallulah (see Talulu) and cannot -be translated. - -Gadalu`tsi--in the corrupted form of Cataluchee this appears on the -map as the name of a peak, or rather a ridge, on the line between -Swain and Haywood counties, N. C., and of a creek running down on -the Haywood side into Big Pigeon river. It is properly the name of -the ridge only, and seems to refer to a "fringe standing erect," -apparently from the appearance of the timber growing in streaks -along the side of the mountain; from wadalu`yata, fringe, gadu`ta, -"standing up in a row or series." - -gahawi`siti--parched corn. - -Gahuti (Gahu`ta and Gwahu`ti in dialect forms)--Cohutta mountains in -Murray Co., Ga. The name comes from gahuta`yi, "ashed roof supported -on poles", and refers to a fancied resemblance in the summit. - -Gakati`yi--"place of setting fire"; something spoken in the plural -form, Diga`kati`yi, "place of the setting free." A point on Tuckasegee -river, about three miles above Bryson City, in Swain Co., N. C. - -gaktun`ta--an injunction, command or rule, more particularly a -prohibition or ceremonial tabu. Tsiga`te`gu. "I am observing an -injunction or tabu"; adakte`gi, "he is under tabu regulations." - -Galagi`na--a male deer (buck) or turkey (gobbler); in the first sense -the name is sometimes used also for the large horned beetle (Dynastes -tityus). The Indian name of Elias Boudinot, first Cherokee editor. - -gali`sgisida`hu--"I am dancing about"; from gali`sgia, "I am dancing," -and edahu, "I am going about." - -galunkw`ti`yo--honored; sacred; used in the bible to mean holy, -hallowed. - -galun`lati--above, on high. - -gane`ga--skin. - -ganidawa`ski--"the champion catchfly" or "rattlesnake's master" -(Silene stellata); the name signifies "it disjoints itself," from -ganidawsku`, "it is unjointing itself," on account of the peculiar -manner in which the dried stalk breaks off at the joints. - -Gansagi (or Gansagiyi)--the name of several former settlements in -the old Cherokee country; it cannot be analyzed. One of this name was -upon Tuckasegee river, a short distance above the present Webster, in -Jackson Co., N. C.; another was on the lower part of Canasauga creek, -in McMinn Co., Tenn.; a third was at the junction of Conasauga and -Coosawatee rivers, where afterwards was located the Cherokee capital, -New Echota, in Gordon Co., Ga.; a fourth, mentioned in the De Soto -narratives as Canasoga or Canasagua, was located in 1540 on the -upper Chattahoochee river, possibly in the neighborhood of Kennesaw -mountain, Ga. - -Gansa`ti`yi--"robbing place," from tsina`sahunsku, "I am robbing -him." Vengeance creek of Valley river in Cherokee Co., N. C. The name -vengeance was originally a white man's nickname for an old Cherokee -woman, of forbidding aspect, who lived there before the Removal. - -Ganse`ti--a rattle; as the Cherokee dance rattle is made from the -gourd, the masculine name, Ganse`ti, is usually rendered by the whites, -"rattling-gourd." - -gatausti--the wheel and stick of the Southern tribes, incorrectly -called nettecwaw by Timberlake. - -Gategwa`--for Gategwa`hi, possibly a contraction of Igat(I)-egwa`hi, -"Great-swamp, "thicket place." A high peak southeast from Franklin, -Macon Co., N. C., and perhaps identical with Fodderstack mountain. - -ga`tsu--see hatlu`. - -Gatu`gitse`yi (abbreviated Gatu`gitse`)--"New-settlement place," -from gatu`gi or agatu`gi, town, settlement, itsehi, new, especially -applied to new vegetation, and yi, the locative. A former settlement -on Cartoogaja creek near the present Franklin, in Macon Co., N. C. - -Gatugi`yi--"Town building place," or "Settlement place," from gatu`gi, -a settlement, and yi, locative. A place on Santeetla creek, near -Robbinsville, in Graham Co., N. C. - -Gatun`iti`yi--"Hemp place," from Gatun`lati, "wild hemp" (Apocynum -cannabinum), and yi, locative. A former Cherokee settlement, commonly -known as Hemptown, on the creek of the same name, near Morgantown, -in Fannin Co., Ga. - -Gatun`wa`li--a noted western Cherokee, about 1842, known to the whites -as Hardmush or Big-Mush. - -Gatun`wa`li, from ga`tu`, "bread," and unwa`li, "made into balls or -lumps," is a sort of mush or parched corn meal, made very thick, so -that it can be dipped out in lumps almost of the consistency of bread. - -ge`i--down stream, down the road, with the current; tsa`gi, up stream. - -gese`i--was; a separate word which, when used after the verb in the -present tense, makes it past tense without change of form; in the -form hi`gese`i it usually accompanies an emphatic repetition. - -Ge`yagu`ga (for Age`hya`-guga?)--a formulistic name for the moon -(nun`da`); it cannot be analyzed, but seems to contain the word -age`hya, "woman." See also nun`da`. - -gi`ga--blood; cf. gi`gage`i, red. - -gi`ga-danegi`ski--"blood taker," from gi`ga, blood, and ada`negi`ski, -"one who takes liquids," from tsi`negia` (liquid). Another name for -the tsane`ni or scorpion lizard. - -gi`gage`i--red, bright red, scarlet; the brown-red of certain animals -and clays is distinguished as wa`dige`i. - -gi`ga-tsuha`li--"bloody-mouth," literally "having blood on the corners -of his mouth"; from gi`ga, blood, and tsuhanunsi`yi, the corners of -the mouth (aha`li, his mouth). A large lizard, probably the pleistodon. - -gili--dog; the Lower dialect, gi`ri. - -Gili-dinehun`yi--"where the dogs live," from gili, dog, dinehu`, -"they dwell" (ehu, "I dwell"), and yi, locative. A place on Oconaluftee -river, a short distance above the present Cherokee in Swain Co., N. C. - -Gi`li`-utsun`stanun`yi--"where the dog ran," from gili`, dog, and -Utsun`stanun`yi, "footprints made by an animal running"; the Milky way. - -ginunti--a song form for gunu`tii`, "to lay him (animate object) -upon the ground." - -giri--see gi`li`. - -Gisehun`yi--"where the female lives," from agi`si, female, and yi, -locative. A place on Tuckasegee river a short distance above Bryson -City, in Swain Co., N. C. - -git`lu--hair. (Upper dialect); in Lower and Middle dialects gitsu. - -Glass, The--see Ta`gwadihi`. - -Gohoma--A Lower Cherokee chief in 1684; the form cannot be identified. - -Going-snake--see I`naduna`i. - -Gorhaleka--a Lower Cherokee chief in 1684; the form cannot be -identified. - -Great Island--see Amayel-e`gwa. - -Gregory Bald--see Tsistu`yi. - -Guachoula--see Guaxule. - -Guaquila (Waki la)--a town in the Cherokee country, visited by De -Soto in 1540, and again in 1567 by Pardo, who calls it Aguaquiri, -and the name may have a connection with waguli, "Whippoorwill," -or with u`wa`gi`li, "foam." - -Guasula--see Guaxule. - -Gusila--see Guaxule. - -Guaxule--a town in Cherokee county, visited in 1540 by De Soto. It -was probably about at Nacoochee mound in White Co., Ga. - -gu`day`wu--"I have sewed myself together"; "I am sewing," tsiye`wia`; -"I am sewing myself together." - -gugwe`--the quail or partridge. - -gugwe`ulasu`la--"partridge moccasin," from guewe, partridge, and -ulasula, moccasin or shoe; the lady slipper. - -Gulahi`yi (abbreviated Gulahi`, or Gurahi`, in the Lower -dialect)--"Gula`hi place," so-called from the unidentified spring plant -eaten as a salad by the Cherokee. The name of two or more places in the -old Cherokee country; one about Currahee mountain, in Habersham Co., -Ga., the other on Cullowhee river, an upper branch of Tuckasegee, in -Jackson Co., N. C. Currahee Dick was a noted chief about the year 1820. - -Gu`lani`yi--a Cherokee and Natchez settlement, formerly about the -junction of Brasstown creek with Hiwassee river, a short distance above -Murphy, in Cherokee Co., N. C. The etymology of the word is doubtful. - -gule`--acorn. - -gule`diska`nihi--the turtle-dove; literally "it cries, or mourns, -for acorns," from gule, acorn, and diska`nihi`, "it cries for them," -(di-. plural prefix, hi, habitual suffix). The turtle-dove feeds upon -acorns and its cry somewhat resembles the name, gule. - -gule`gi--"climber," from tsilahi, "I climb" (second person, hi`lahi; -third person, gulahi); the blacksnake. - -Gul`kala`ski--an earlier name for Tsunu`lahun`ski, q. v. - -gul`kwa`gi--seven; also the mole-cricket. - -gul`kwa`gine(-i)--seventh; from gul`kwagi, seven. - -Gulsadihi (or Gultsadihi`?) a masculine name of uncertain etymology. - -gunahi`ti--long. - -Gu`nahitun`yi--Long place (i. e., Long valley), from gunahi`ti, -long, and yi, locative. A former settlement known to the whites as -Valleytown, where now is the town of the same name on Valley river in -Cherokee Co., N. C. The various settlements on Valley river and the -adjacent part of Hiwassee were known collectively as "Valley towns." - -Gun`di`gaduhun`yi (abbreviated Gun`-digadu`hun)--"Turkey settlement" -(gu`na, turkey), so-called from the chief, Turkey or Little Turkey. A -former settlement, known to the whites as Turkeytown, upon the -west bank of Coosa river, opposite the present Center, in Cherokee, -Co., Ala. - -gu`ni--arrow. Cf. Senica, ga`na. - -gun`nage`i (or gun`nage) black. - -Gunne`hi--see Nunne`hi. - -Gunskali`ski--a masculine personal name of uncertain etymology. - -Gunters Landing, Guntersville--see Ku`sa-Nunna`hi. - -Gun-tuskwa`li--"short arrows," from guni, arrow, and tsuskwa`li, -plural of uska`li, short; a traditional western tribe. - -Gunun`da`le`gi--see Nunna-hi`dihi. - -Gusti`--a traditional Cherokee settlement on Tennessee river, near -Kingston, Roane Co., Tenn. The name cannot be analyzed. - -Gu`wisguwi`--The Cherokee name of the chief John Ross, and for the -district named in his honor, commonly spelled Cooweescoowee. Properly -an onomatope for a large bird said to have been seen formerly at -infrequent intervals in the old Cherokee country, accompanying the -migratory wild geese, and described as resembling a large snipe, -with yellow legs and unwebbed feet. In boyhood John Ross was known -as Tsan`usdi, "Little John." - -Gwal`ga`hi--"Frog-place," from gwal`gu, a variety of frog, and hi, -locative. A place on Hiwassee river, just above the junction of -Peachtree creek, near Murphy, in Cherokee Co., N. C.; about 1755 the -site of a village of refugee Natchez, and later of a Baptist mission. - -gwehe`--a cricket's cry. - - - -Ha!--an introductory exclamation intended to attract attention or -add emphasis; about equivalent to Here! Now! - -Ha`-ma`ma`--a song term compounded of ha! an introductory exclamation, -and mama`, a word which has no analysis, but is used in speaking to -young children to mean "let me carry you on my back." - -Hanging-maw--see Uskwa`li-gu`ta. - -ha`nia-lil`-lil`--an unmeaning dance refrain. - -Hard-mush--see Gatun`wali. - -ha`tlu--dialectic form, ga`tsu, "where?" (interrogative). - -ha`wiye`ehi`, ha`wiye`hyuwe`--unmeaning dance refrains. - -hayu`--an emphatic affirmative, about equivalent to "Yes, sir." - -hayuya`haniwa`--an unmeaning refrain in one of the bear songs. - -he-e!--an unmeaning song introduction. - -Hemp-carrier--see Tale`danigi`ski. - -Hemptown--see Gatunlti`yi. - -hi!--unmeaning dance exclamation. - -Hickory-log--see Wane`-asun`tlunyi. - -hi`gina`lii--"(you are) my friend"; afina`lii, "(he is) my friend." In -white man's jargon, canaly. - -Hightower--see I`tawa`. - -hila`gu?--how many? how much? (Upper dialect); the Middle dialect -form is hungu`. - -hilahi`yu--long ago; the final yu makes it more emphatic. - -hi`lunnu--"(thou) go to sleep"; from tsi`lihu`, "I am asleep." - -hi`ski--five; cf. Mohawk wisk. The Cherokee numerals including 10 are -as follows: sa`gwu, ta`li, tsa`i, nun`gi, hi`ski, su`tali, gul kwa`gi, -tsune`la, aska`hi - -Hiwassee--Ayuhwa`si. - -hi`yagu`we--an unmeaning dance refrain. - -Houston, Samuel--see Ka`lanu. - -huhu--the yellow-breasted chat, or yellow mocking bird (Icteria -virens); the name is an onomatope. - -hunyahu`ska--"he will die." - -hwi`lahi`--"thou (must) go." - - - -Iau`nigu--an important Cherokee settlement, commonly known to the -whites as Seneca, formerly on Keowee river, about the mouth of -Conneross creek, in Oconee county, S. C. Hopewell, the country seat -of General Pickens, where the famous treaty was made, was near it on -the east side of the river. The word cannot be translated, but has -no connection with the tribal name, Seneca. - -igagu`ti--daylight. The name is sometimes applied to the ulunsu`ti -(q. v.) and also to the clematis vine. - -i`hya--the cane reed (Arundinaria) of the Gulf states, used by the -Indians for blow-guns, fishing rods and basketry. - -ihya`ga--see atsil`sunti. - -inadu`--snake. - -I`nadu-na`i--"Going snake," a Cherokee chief prominent about eighty -years ago. The name properly signifies that the person is "going along -in company with a snake," the verbal part being from the irregular -verb asta`i, "I am going along with him." The name has been given to -a district of the present Cherokee Nation. - -i`nage`hi--dwelling in the wilderness, an inhabitant of the wilderness; -from i`nage`i "wilderness," and ehi, habitual present form of ehu, -"he is dwelling"; ge`u, "I am dwelling." - -I`nage-utasun`hi--"he who grew up in the wilderness," i. e., "He who -grew up wild"; from i`nage`i, "wilderness, unoccupied timber land," and -utasun`hi, the third person perfect of the irregular verb ga`tunsku`, -"I am growing up." - -Ina`li--Black-fox; the common red fox in tsu`la (in Muscogee, -chula). Black-fox was principal chief of the Cherokee Nation in 1810. - -Iskagua--Name for "Clear Sky," formerly "Nenetooyah or the Bloody -Fellow." The name appears thus in a document of 1791 as that of -a Cherokee chief frequently mentioned about that period under the -name of "Bloody Fellow." In one treaty it is given as "Eskaqua or -Bloody Fellow." Both forms and etymologies are doubtful, neither form -seeming to have any reference either to "sky" (galun`lahi) or "blood" -(gi`ga). The first may be intended for Ik-e`gwa, "Great day." - -Istanare--see Ustana`li. - -Itaba--see I`tawa`. - -Itagu`nahi--the Cherokee name of John Ax. - -I`tawa`--The name of one or more Cherokee settlements. One, -which existed until the Removal in 1838, was upon Etowah river, -about the present Hightower, in Forsyth county, Ga. Another may -have been on Hightower creek of Hiwassee river in Towns county, -Ga. The name, commonly written Etowah and corrupted to Hightower, -cannot be translated and seems not to be of Cherokee origin. A town, -called Itaba, Ytaun or Ytava in the De Soto chronicles, existed in -1540 among the Creeks, apparently on Alabama river. - -Itsa`ti--commonly spelled Echota, Chota, Chote, Choquata (misprint), -etc.; a name occurring in several places in the old Cherokee country; -the meaning is lost. The most important settlement of this name, -frequently distinguished as Great Echota, was on the south side of -Little Tennessee. It was the ancient capital and sacred "Peace town" -of the Nation. Little Echota was on Sautee (i. e., Its`ti) creek, -a head stream of the Chattahoochee, west of Clarksville, Ga. New -Echota, the capital of the Nation for some years before the Removal, -was established at a spot originally known as Gansa`gi (q. v.) at the -junction of the Oostanaula and Canasauga rivers, in Gordon county, -Ga. It was sometimes called Newton. The old Macedonia mission on -Soco creek, of the N. C. reservation, is also known as Itas`ti to -the Cherokee, as was also the great Nacoochee mound. See Nagutsi`. - -Itse`yi--"New green place" or "Place of fresh green," from itse`hi, -"green or unripe vegetation," and yi, the locative; applied more -particularly to a tract of ground made green by fresh springing -vegetation, after having been cleared of timber or burned over. A name -occurring in several places in the Old Cherokee country, variously -written Echia, Echoee, Etchowee, and sometimes also falsely rendered -"Brasstown," from a confusion of Itse`yi with untsaiyi`, "brass." One -settlement of this name was upon Brasstown creek of Tugaloo river, -in Oconee county, S. C.; another was on Little Tennessee river near -the present Franklin, Macon county, N. C., and probably about the -junction of Cartoogaja (Gatug-itse`yi) creek; a third, known to the -whites as Brasstown, was on upper Brasstown creek of Hiwassee river, -in Towns county, Ga. In Cherokee, as in most other Indian languages, -no clear distinction is made between green and blue. - -i`ya--pumpkin. - -i`ya`-iuy`sti--"like a pumpkin," from i`ya and iyu`sti, like. - -i`ya`-tawi`skage--"of pumpkin smoothness," from i`ya, pumpkin, and -tawi`skage, smooth. - - - -Jackson--see Tsek`sini`. - -Jessan--see Tsesa`ni. - -Jesse Reid--see Tse`si-Ska`tsi. - -Joanna Bald--see Diya`hali`yi. - -Joara, Juada--see Ani`-Sawa`li. - -John--see Tsa`ni. - -John Ax--see Itagu`nahi. - -Jolly, John--see Anu`lude`gi. - -Junaluska--see Tsunu`lahun`ski. - -Jutaculla--see Tsulkalu`. - - - -ka`gu`--crow; the name is an onomatope. - -Kagun`yi--"Crow place," from ka`gu`, and yi, locative. - -ka`i--grease, oil. - -Kala`asun`yi--"where he fell off," from tsila`asku`, "I am falling -off," and yi, locative. A cliff near Cold Spring knob, in Swain county, -North Carolina. - -Ka`lahu`--"All-bones," from ka`lu, bone. A former chief of the East -Cherokee, also known in the tribe as Sawanu`gi. - -Ka`lanu--"The Raven"; the name was used as a war title in the tribe -and appears in the old documents as Corani (Lower dialect, Ka`ranu) -Colonneh, Colona, etc. It is the Cherokee name for General Samuel -Houston or for any person named Houston. - -Ka`lanu Ahyeli`ski--the Raven Mocker. - -Ka`lanun`yi--"Raven place," from ka`lanu, raven, and yi, the -locative. The proper name of Big-cove settlement upon the East Cherokee -reservation, Swain county, N. C., sometimes also called Raventown. - -kalas`-gunahi`ta--"long hams" (gunahi`ta, "long"); a variety of bear. - -Kal-detsi`yunyi--"where the bones are," from ka`lu, bone, and -detsi`yunyi, "where (yi) they (de--plural prefix) are lying." A spot -near the junction of East Buffalo Creek with Cheowa river, in Graham -county, N. C. - -kama`ma--butterfly. - -kama`ma u`tanu--elephant; literally "great butterfly," from the -resemblance of the trunk and ears to the butterfly's proboscis -and wings. - -kanaha`na--a sour corn gruel, much in use among the Cherokee and -other Southern tribes; the tamfuli or "Tom Fuller" of the Creeks. - -kanane`ski--spider; also, from a fancied resemblance in appearance -to a watch or clock. - -kanane`ski amaye`hi--the water spider. - -Kana`sta, Kanastun`yi--a traditional Cherokee settlement, formerly on -the head-waters of the French Broad river, near the present Brevard, -in Transylvania county, North Carolina. The meaning of the first name -is lost. A settlement called Cannostee or Cannastion is mentioned as -existing on Hiwassee river in 1776. - -kana`talu`hi--hominy cooked with walnut kernels. - -Kana`ti--"Lucky Hunter"; a masculine name, sometimes abbreviated -Kanat`. The word cannot be analyzed, but is used as a third person -habitual verbal form to mean "he is lucky, or successful, in hunting"; -the opposite is ukwa`legu, "unlucky, or unsuccessful, in hunting." - -kanegwa`ti--the water-moccasin snake. - -Kanuga--also written Canuga; a Lower Cherokee settlement, apparently -on the waters of Keowee river, in S. C., destroyed in 1751; also -a traditional settlement on Pigeon river, probably near the present -Waynesville, in Haywood county, N. C. The name signifies "a scratcher," -a sort of bone-toothed comb with which ball-players are scratched -upon their naked skin preliminary to applying the conjured medicine; -de`tsinuga`sku, "I am scratching it." - -kanugu` la (abbreviated nungu` la)--"scratcher," a generic term for -blackberry, raspberry, and other brier bushes. - -Kanu`gulayi, or Kanu`gulun`yi--"Brier place," from kanugu`la, brier -(cf. Kanu`ga); a Cherokee settlement formerly on Nantahala river, -about the mouth of Briertown creek, in Macon county, N. C. - -Kanun`nawu`--pipe. - -Kasdu`yi--"Ashes place," from kasdu, ashes, and yi, the locative. A -modern Cherokee name for the town of Asheville, Buncombe county, -N. C. The ancient name for the same site is Unta`kiyasti`yi, q. v. - -Katal`sta--an East Cherokee woman potter, the daughter of the chief -Yanagun`ski. The name conveys the idea of lending, from tsiyatal`sta, -"I lend it"; agatal`sta, "it is lent to him." - -Kawan`-ura`sunyi--(abbreviated Kawan`-ura`sun in the Lower -dialect)--"where the duck fell," from kawa`na, duck, ura`sa (ula`sa), -"it fell," and yi, locative. A point on Conneross creek (from -Kawan`-ura`sun), near Seneca, in Oconee county, S. C. - -Kawi`yi (abbreviated Kawi`)--a former important Cherokee settlement -commonly known as Cowee, about the mouth of Cowee creek of Little -Tennessee river, some 10 miles below Franklin, in Macon county, -N. C. The name may possibly be a contraction of Ani`-Kawi`yi, "Place -of the Deer clan." - -Keeowhee--see Keowee. - -Kenesaw--see Gansa`gi. - -Keowee--the name of two or more former Cherokee settlements. One -sometimes distinguished as "Old Keowee," the principal of the Lower -Cherokee towns, was on the river of the same name, near the present -Fort George, in Oconee county, of S. C. Another, distinguished as New -Keowee, was on the head-waters of Twelve-mile creek, in Pickens county, -S. C. According to Wafford the correct form is Kuwahi`yi, abbreviated -Kuwahi`, "Mulberry-grove place." Says Wafford, "the whites murdered -the name as they always do." Cf. Kuwa`hi. - -Ke`si-ka`gamu--a woman's name, a Cherokee corruption of Cassie Cockran; -ka`gamu is also the Cherokee corruption for "cucumber." - -Ketoowah--see Kilu`hwa. - -Kittuwa--see Kitu`hwa. - -Kitu`hwa--an important ancient Cherokee settlement formerly upon -Tuckasegee river, and extending from above the junction of Oconaluftee -down nearly to the present Bryson City, in Swain county, N. C. The -name, which appears also as Kettooah, Kittoa, Kittowa, etc., has lost -its meaning. The people of this and the subordinate settlements on the -waters of the Tuckasegee were known as Ani`-Kitu`hwagi, and the name -was frequently extended to include the whole tribe. For this reason -it was adopted in later times as the name of the Cherokee secret -organization, commonly known to the whites as the Ketoowah society, -pledged to the defense of Cherokee autonomy. - -kiyu ga--ground-squirrel; te`wa, flying squirrel; sala`li, gray -squirrel. - -Klausuna--see Tlanusi`yi. - -Knoxville--see Kuwanda`ta lun`yi. - -ku!--an introductory explanation, to fix attention, about equivalent to -"Now!" - -kuku`--"cymbling"; also the "jigger weed," or "pleurisy root" -(Asclepias tuberosa). Coco creek of Hiwassee river, and Coker -post-office, in Monroe county, Tennessee, derive their name from -this word. - -Kulsetsi`yi (abbreviated Kulse`tsi)--"Honey-locust place," from -kulse`tsi, honey-locust (Gleditschia) and yi, locative; as the -same word, kulse` tsi, is also used for "sugar," the local name has -commonly been rendered Sugartown by the traders. The name of several -former settlement places in the old Cherokee country. One was upon -Keowee river, near the present Fall creek, in Oconee county, S. C.; -another was on Sugartown or Cullasagee (Kulse`tsi) creek, near the -present Franklin, in Macon county, N. C.; a third was on Sugartown -creek, near the present Morgantown, in Fannin county, Ga. - -Kunnesee--see Tsi`yu-gunsi`ni. - -Kunstutsi`yi--"Sassafras place," from kunstu`tsi, sassafras, and yi, -locative. A gap in the Great Smoky range, about the head of Noland -creek, on the line between North Carolina and Sevier county, Tenn. - -kunu`nu (abbreviated kunun`)--the bullfrog; the name is probably an -onomatope; the common green frog is wala`si and there are also names -for several other varieties of frogs and toads. - -Kusa`--Coosa creek, an upper tributary of Nottely river, near -Blairsville, Union county, Georgia. The change of accent from Ku`sa -(Creek, see Ani`-Ku`sa) makes it locative. - -Ku`sa-nunna`hi--"Creek trail," from Ku`sa, Creek Indian, and Nunna`hi, -path, trail; cf. Suwa`li-nunna`hi. A former important Cherokee -settlement, including also a number of Creeks and Shawano, where the -trail from the Ohio region to the creek country crossed Tennessee -river, at the present Guntersville, in Marshall county, Ala. It was -known to the traders as Creek-path, and later as Gunter's landing, -from a Cherokee mixed-blood named Gunter. - -Ku`swati`yi (abbreviated Ku`saweti`)--"Old Creek place," from -Ku`sa, a Creek Indian (plural Ani`-ku`sa), uwe`ti, old, and yi, -locative. Coosawatee, an important Cherokee settlement formerly on -the lower part of Coosawatee river, in Gordon county, Ga. In one -document the name appears, by error, Tensawattee. - -Kuwa`hi--"Mulberry place," from ku`wa, mulberry tree, and hi, -locative. Clingman's dome, about the head of Deep creek, on the -Great Smoky range, between Swain county, N. C., and Sevier county, -Tenn. See also Keowee. - -Kuwanda`ta lun`yi (abbreviated Kuwanda`ta lun)--"Mulberry grove," from -ku`wa, mulberry; the Cherokee name for the present site of Knoxville, -in Knox county, Tenn. - -Kwa`li, Kwalun`yi--Qualla or Quallatown, the former agency for the East -Cherokee and now a post-office station, just outside the reservation, -on a branch of Soco creek, in Jackson county, North Carolina. It is -the Cherokee form for "Polly," and the station was so-called from an -old woman of that name who formerly lived near by; Kwa`li, "Polly" -Kwalun`yi, "Polly's place." The reservation is locally known as the -Qualla boundary. - -kwandaya`hu--see da`liksta`. - - - -la`lu--the jar-fly (Cicada auletes). - -Little Carpenter, Little Cornplanter--see Ata`-gul kalu`. - -Long-hair--a Cherokee chief living with his band in Ohio in 1795. The -literal Cherokee translation of "Long-hair" is Gitlu`gunahi`ta, -but it is not certain that the English name is a correct rendering -of the Indian form. Cf. Ani`-Gila`hi. - -Long Island--see Amaye li-gunahi`ta. - -Lookout Mountain Town--see Danda`ganu`. - -Lowrey, Major George--see Agili. - - - -Mayes, J. B.--see Tsa`wa Gak`ski. - -Memphis--see Tsuda`talesun`yi. - -Mialaquo--see Amaye l-e`gwa. - -Moses--see Wa`si. - -Moytoy--a Cherokee chief recognized by the English as "emperor" in -1730. Both the correct form and the meaning of the name are uncertain; -the name occurs again as Moyatoy in a document of 1793; a boy upon the -East Cherokee reservation a few years ago bore the name of Ma`tayi`, -for which no meaning can be found or given. - -Mussel Shoals--see Dagu`nahi. - - - -Nacoochee--see Na`gu tsi. - -Na`duli--known to the whites as Nottely. A former Cherokee settlement -on Nottely river, close to the Georgia line, in Cherokee county, -N. C. The name cannot be translated and has not any connection with -na tu li, "spicewood." - -Na`gu tsi`--a former important settlement about the junction of Soquee -and Santee rivers, in Nacoochee valley, at the head of Chattahoochee -river, in Habersham county, Ga. The meaning of the word is lost and it -is doubtful if it be of Cherokee origin. It may have some connection -with the name of the Uchee Indians. The great mound farther up Sautee -river, in White county, was known to the Cherokee as Itsa`ti. - -nakwisi` (abbreviated nakusi)--star; also the meadow lark. - -nakwisi` usdi`--"little star"; the puffball fungus (Lycoperdon?). - -Na`na-tlu gun`yi (abbreviated Na`na-tlu gun`, or Na`na-tsu -gun`)--"Spruce-tree place," from na`na, spruce, tlu gun`i, or tsu -gun`i, a tree (standing) and yi, locative, 1. A traditional ancient -Cherokee settlement on the site of Jonesboro, Washington county, -Tenn. The name of Nolichucky river is probably a corruption of the -same word. 2. Nan-tsu gun, a place on Nottely river, close to its -junction with Hiwassee, in Cherokee county, N. C. - -Nanehi--see Nunne`hi. - -Nantahala--see Nundaye` li. - -Nashville--see Dagu`nawe`lahi. - -Natchez--see Ani`-Na'tsi. - -Nats-asun`tlunyi (abbreviated Nats-asun`tlun)--"Pine-footing place," -from na'tsi, pine, asun`tli or asun-tlun`i, footlog, bridge, and yi, -locative. A former Cherokee settlement, commonly known as Pinelog, -on the creek of the same name, in Bartow county, Georgia. - -na'tsi--pine. - -na`tsiku`--"I eat it" (tsi`kiu`, "I am eating"). - -na tu li--spicewood (Lindera benzoin). - -Naye`hi--see Nunne`hi. - -Nayunuwi--see Nunyunu`wi. - -nehanduyanu`--a song form for nehadu`yanu`, an irregular verbal form -denoting "conceived in the womb." - -Nellawgitehi--given as the name of a Lower Cherokee chief in 1684. The -correct form and meaning are both uncertain, but the final part seems -to be the common suffix didi`, "killer." Cf. Ta`gwadiahi`. - -Nenetooyah--see Iskagua. - -Nequassee--see Ki`kwasi`. - -Nettecawaw--see Gatayu`sti. - -Nettle-carrier--see Tale`danigi`ski. - -New Echota, Newtown--see Itsa`ti. - -Nickajack--see Nikutse`gi. - -Nicotani--see Ani`-Kuta`ni. - -Nikwasi` (or Nikwsi`)--an important ancient settlement on Little -Tennessee river, where now is the town of Franklin, in Macon county, -N. C. A large mound marks the site of the town-house. The name appears -in old documents as Nequassee, Nucassee, etc. Its meaning is lost. - -Nikutse`gi (also Nukatse`gi, Nikwatse`gi, or abbreviated -Nikutseg`)--Nickajack, an important Cherokee settlement, about 1790, -on the south bank of Tennessee river, at the entrance of Nickajack -creek, in Marion county, Tenn. One of the Five Chickamauga towns (see -Tsikama`gi). The meaning of the word is lost and it is probably not -of Cherokee origin, although it occurs also in the tribe as a man's -name. In the corrupted form of "Nigger Jack," it occurs also as the -name of a creek of Cullasaja river above Franklin, in Macon county, -N. C. - -Nilaque--see Amaye l-e`gwa. - -Nolichucky--see Na`na-tlugun`yi. - -Notchy--a creek entering Tellico river, in Monroe county, Tenn. The -name evidently refers to Natchez Indian refugees, who formerly lived -in the vicinity (see Ani`-Na'tsi). - -Nottely--see Na`duli`. - -nu--used as a suffix to denote "and," or "also"; u`le-nu, "and also" -na`ski-nu`, "and that," "that also." - -Nucassee--see Nikwasi`. - -nu`dunnelu`--he did so and so: an irregular form apparently connected -with the archaic forms adunni`ga, "it has just become so," and udunnu, -"it is matured, or finished." - -Nugatsa`ni--a ridge sloping down to Oconaluftee river, below Cherokee, -in Swain county, N. C. An archaic form denoting a high ridge with a -long gradual slope. - -nu`na--potato; the name was originally applied to the wild "pig potato" -(Phaseolus), now distinguished as mu`na igatehi, "swamp-dwelling -potato." - -nun`da--the sun or moon, distinguished as unu`da` ige`hi, nun`da` -"dwelling in the day," and nun`da` sunna`yehi, nun`da "dwelling in -the night." In the sacred formulas the moon is sometimes called Ge -yagu`ga, or Su`talidihi, "Six-keller," names apparently founded upon -myths now lost. - -nun`da`-dikani--a rare bird formerly seen occasionally in the -old Cherokee country, possibly the little blue heron (Floridus -cerulea). The name seems to mean "it looks at the sun," i. e., -"sun-gazer," from nun`da`, sun, and da`ka na` or detsi`ka na, "I am -looking at it." - -Nundawe`gi--see Ani`-Nundawe`gi. - -Nun`daye li--"Middle (i. e., Noonday) sun," from nunda`, sun and -aye li, middle; a former Cherokee settlement on Nantahala river, -near the present Jarrett station, in Macon county, N. C., so-called -from the high cliffs which shut out the view of the sun until nearly -noon. The name appears also as Nantahala, Nantiyallee, Nuntialla, -etc. It appears to have been applied properly only to the point on the -river where the cliffs are most perpendicular, while the settlement -itself was known as Kanu`gu la`yi, "Briertown," q. v. - -Nun`dagun`yi, Nunda`yi--the Sun land, or east; from nun`da`, sun, and -yi, locative. Used in the sacred formulas instead of di`galungun`yi, -"where it rises," the common word. - -nun`gi--four. See hi`ski. - -nungu la--see kanugu` la. - -nunna`hi (abbreviated nunna)--a path, trail or road. - -Nunna`hi-dihi` (abbreviated Nun`na-dihi`)--"Path-killer," literally, -"he kills (habitually) in the path," from nun`nahi, path, and ahihi`, -"he kills" (habitually); "I am killing," tsi`ihu`. A principal chief, -about the year 1813. Major John Ridge was originally known by the -same name, but afterward took the name, Gunun`da le`gi, "One who -follows the ridge," which the whites made simply ridge. - -Nunna`hi-tsune`ga (abbreviated) Nunna-tsune`ga--"white-path," -from nunna`hi, path, and tsune`ga, plural of une`ga, white; the -form is the plural, as is common in Indian names, and has probably -a symbolic reference to the "white" or peaceful paths spoken of in -the opening invocation at the green corn dance. A noted chief who -led the conservative party about 1828. - -Nunne`hi (also Gunne`hi; singular Naye`hi)--a race of invisible spirit -people. The name is derived from the verb e`hu`, "I dwell, I live," -e`hi`, "I dwell habitually," and may be rendered "dwellers anywhere," -or "those who live anywhere," but implies having always been there, -i. e., "Immortals." It has been spelled Nanehi and Nuhnayie by -different writers. The singular form Naye`hi occurs also as a personal -name, about equivalent to Eda`hi, "One who goes about." - -Nuniyu`sti--"potato-like," from nu`na, potato, and iyu`sti, like. A -flowering vine with tuberous root somewhat resembling the potato. - -Nunyu`--rock, stone. - -Nunyu`-gunwam`ski--"Rock that talks," from nunyu`, rock, and -tsiwa`nihu, "I am talking." A rock from which Talking-rock creek of -Coosawatee river, in Georgia, derives its name. - -Nun`yunu`wi--contracted from Nunyu-unu`wi. "Stone-clad," from nunyu, -rock, and agwaun`wu, "I am clothed or covered." A mythic monster, -invulnerable by reason of his stony skin. The name is also applied -sometimes to the stinging ant, dasuntali atatsunski, q. v. It has -also been spelled Nayunuwi. - -Nunyu`-tlu guni (or Nunyu-tsu gun`i)--"Tree-rock," a notable rock on -Hiwassee river, just within the N. C. line. - -Nunyu`-twi`ska--"Slick rock," from nunyu`, rock, and twiska, smooth, -slick; the form remains unchanged for the locative. 1. Slick-rock -creek, entering Little Tennessee river just within the west line -of Graham county, N. C. 2. A place at the extreme head of Brasstown -creek of Hiwassee river, in Towns county, Ga. - - - -Ocoee--see Uwaga`hi. - -Oconaluftee--see Egwanul ti. - -Oconee--see Ukwu`nu. - -Oconostota--see Agansta`ta. - -Old Tassel--see Utsi`dsata`. - -Ooltewah--see Ultiwa`i. - -Oostinaleh--see U`stana`li. - -Oothealoga--see Uy`gila`gi. - -Otacite, Otassite--see Outacity. - -Otari, Otariyatiqui--mentioned as a place, apparently on the Cherokee -frontier, visited by Pardo in 1567. Otari seems to be the Cherokee -atari or atali, mountain, but the rest of the word is doubtful. - -Ottare--see a`tali. - -Owasta--given as the name of a Cherokee chief in 1684; the form cannot -be identified. - -Ougillogy--see Uy`gila`gi. - -Outacity--given in documents as the name or title of a prominent -Cherokee chief about 1720. It appears also as Otacite, Ottassite, -Outassatah, Wootassite and Wrosetasatow (!), but the form cannot -be identified, although it seems to contain the personal name suffix -diha`, "killer." Timberlake says: "There are some other honorary titles -among them, conferred in reward of great actions; the first of which -is Outacity or "Man-killer," and the second Colona or "The Raven." - -Outassatah--see Outacity. - -Owassa--see Ayuhwa`si. - - - -Paint-town--see Ani`-Wa`dihi`. - -Path-killer--see Nuna`hi-dihi`. - -Phoenix, Cherokee--see Tsule`hisanun`hi. - -Pigeon River--see Wayi. - -Pine Indians--see Ani`-Na'tsi. - -Pinelog--see Na ts-asun`tlunyi. - - - -Qualatchee--a former Cherokee settlement on the headwaters of the -Chattahoochee river in Georgia; another of the same name was upon -the waters of Keowee river in S. C. The correct form is unknown. - -Qualla--see Kwali. - -Quaxule--see Guaxule. - -Quinahaqui--a place, possibly in the Cherokee country, visited by -Pardo in 1567. The form cannot be identified. - -Quoneashee--see Tlanusi`yi. - - - -Rattlesnake Springs--see Utsanatiyi. - -Rattling-Gourd--see Ganseti. - -Raventown--see Kalanun`yi. - -Red Clay--see Elawa`diyi. - -Reid, Jesse--see Tse`si-Ska`tsi. - -Ridge, Major John--see Nunna`hi-dihi`. - -Ross, John--see Gu`wisguwi`. - -Ross' Landing--see Tsatanu`gi. - - - -Sadayi`--a feminine name, the proper name of the woman known to the -whites as Annie Ax; it cannot be translated. - -Sagwa`hi, or Sagwun`yi--"One place," from sa`gwu, one, and hi or -yi, locative. Soco creek of Oconaluftee river, on the East Cherokee -reservation, in Jackson county, N. C. No satisfactory reason is given -for the name, which has its parallel in Tsaska`hi, "Thirty place," -a local name in Cherokee county, N. C. - -sa`gwalt`--horse; from asagwalihu, a pack or burden, asagwal lu`; -"there is a pack on him." - -sa`gwali digu`lanahi`ta--mule; literally "long-eared horse," from -sa`gwali, horse, and digu`lanahi`ta, q. v. - -saikwa`yi--bear-grass (Erynigium) also the greensnake, on account of -a fancied resemblance; the name of a former Cherokee settlement on -Sallacoa creek of Coosawatee river, in Gordon county, Ga. - -Sakwi`yi (or Suki`yi; abbreviated Sakwi` or Suki`)--a former settlement -on Soquee river, a head stream of Chattahoochee, near Clarksville, -Habersham county, Ga. Also written Saukee and Sookee. The name has -lost its meaning. - -sala`li--squirrel; the common gray squirrel; other varieties are kiyu -ga, the ground squirrel, and tewa, the flying squirrel; Sala`li was -also the name of an East Cherokee inventor who died a few years ago; -Sala`lani`ta` "Young-squirrels," is a masculine personal name on -the reservation. - -saligu`gi--turtle, the common water turtle; soft-shell turtle, -u`lana`wa; land tortoise or terrapin, tuksi`. - -Sa`nigila`gi (abbreviated San gila`gi)--Whiteside mountain, a -prominent peak of the Blue Ridge, southeast from Franklin, Macon -county, N. C. It is connected with the tradition of Utlun`ta. - -Santeetla--the present map name of a creek joining Cheiwa river -in Graham county, N. C., and of a smaller tributary (Little -Santeetla). The name is not recognized or understood by the Cherokee, -who insist that it was given by the whites. Little Santeetla is known -to the Cherokee as Tsundanilti`yi, q. v.; the modern Santeetla creek is -commonly known as Nayu`higeyun`i, "Sand-place stream," from "Nuyu`hi, -"Sand place" (nayu, sand), a former settlement just above the junction -of the two creeks. - -Sara--see Ani`-Suwa`li. - -Sa`sa`--goose; an onomatope. - -Sautee--see Itsa`ti. - -Savannah--the popular name of this river is derived from that of the -Shawano Indians, formerly living upon its middle course, and known to -the Cherokee as Ani`Swanu`gi, q. v., to the Creeks as Savanuka, and -to some of the coast tribes of Carolina as Savanna. In old documents -the river is also called Isundiga, from Isu`nigu or Seneca, q. v., -an important former Cherokee settlement upon its upper waters. - -Sawanu`gi--"Shawano" (Indian); a masculine personal name upon the East -Cherokee reservation and prominent in the history of the band. See -Ani`Sawanu`gi and Ka`lahu`. - -Sawnook--see Ka`lahu`. - -Sehwate`yi--"Hornet place," from se`hwatu, hornet, and yi, -locative. Cheowa Maximum and Swim Bald, adjoining bald peaks at the -head of Cheowa river, Graham county, N. C. - -selu--corn; sometimes called in the sacred formulas Agawe`la, "The -Old Woman." - -sel-utsi` (for selu-utsi`)--"corn's mother," from selu, corn, and -utsi`, his mother (etsi` or agitsi`, my mother); the bead-corn or -Job's-tears (Coix lacryma). - -Seneca--see Ani`-Nun`dawe`gi (Seneca tribe), and Isu`nigu. (Seneca -town.) - -Sequatchee--see Si`gwetsi`. - -Sequoya--see Sikwayi. - -Setsi--a mound and traditional Cherokee settlement on the south side -of the Valley river, about three miles below Valleytown, in Cherokee -county, N. C.; the name has lost its meaning. A settlement called -Tasetsi (Tassetchie in some old documents) existed on the extreme -head of Hiwassee river, in Towns county, Ga. - -Sevier--see Tsan`-usdi`. - -Shoe-boots--see Da`si giya`gi. - -Shooting creek--see Du`stayalun`yi. - -Si`gwetsi`--a traditional Cherokee settlement on the south bank of -French Broad river, not far from Knoxville, Knox county, Tenn. Near -by was the quarry from which it is said the stone for the white -peace pipes was obtained. Swquatchee, the name of the river below -Chattanooga, in Tenn., is probably a corruption of the same word. - -si`dwa--hog; originally the name of the opossum, now distinguished -as si`kwa utset`sti, q. v. - -si`kwa utset`sti--opossum; literally "grinning hog," from si`kwa, -hog, and utset`sti, "he grins" (habitually). - -Sikwa`yi--a masculine name, commonly written Sequoya, made famous as -that of the inventor of the Cherokee alphabet. The name, which cannot -be translated, is still in use upon the East Cherokee reservation. - -Sikwi`a--a masculine name, the Cherokee corruption for Sevier. See -also Tsan-usdi`. - -sinnawah--see tla`nuwa. - -Si`tiku` (or su`tagu`, in dialectic form)--a former Cherokee settlement -on Little Tennessee river, at the entrance of Citico creek, in Monroe -county, Tenn. The name, which cannot be translated, is commonly -spelled Citico, but appears also as Sattiquo, Settico, Settacoo, -Sette, Sittiquo, etc. - -siyu`--see a`siyu`. - -skinta`--for skin`tagu`, understood to mean "put a new tooth into my -jaw." The word cannot be analyzed, but is derived from gantka` (ganta -ga in a dialectic form) a tooth in place; a tooth detached is kayu ga. - -Skwan`-digu gun`yi (for Askwan`-digu gun`yi)--"where the Spaniard -is in the water" (or other liquid). A place on Upper Soco creek, -on the reservation in Jackson county, N. C. - -Slick Rock--see Nunyu`tawi`ska. - -Smith, N. J.--see Tsaladihi`. - -Snowbird--see Tuti`yi. - -Soco creek--see Sagwa`hi. - -Soco Gap--see Ahalu`na. - -Soquee--see Sakwi`yi. - -Spray, H. W.--see Wilsini`. - -spring-frog--see Du`stu`. - -Standing Indian--see Yunwi-tsulenun`yi. - -Stand Watie--see De`gataga. - -Stekoa--see Stika`yi. - -ste`tsi--"your daughter"; literally, "your offspring"; agwe`tsi, -"my offspring"; uwe`tsi, "his offspring"; to distinguish sex it is -necessary to add asga`ya, "man" or age`hya, "woman." - -Stika`yi (variously spelled Stecoe, Steecoy, Stekoah, Stickoey, -etc.)--the name of several former Cherokee settlements: 1. Sticoa -creek, near Clayton, Babun county, Ga.; 2. on Tuckasegee river at -the old Thomas homestead just above the present Whittier, in Swain -county, N. C.; 3. on Stekoa creek of Little Tennessee river, a few -miles below the junction of Nantahala, in Graham county, N. C. - -Stringfield--see Tlage`si. - -stugi`sti, stui`ski--a key. - -Suck, The--see Un`tiguhi`. - -Sugartown--see Kulse`tsi`yi. - -su`nawa`--see tla`nuwa. - -sunestla`ta--"split noses"; see tsunu liyu` sunestla`ta. - -sungi--mink; also onion; the name seems to refer to a smell; the -various minks are called generically, gaw sun`gi. - -Suki`yi--another form of Sakwi`yi, q. v. - -su`li`--buzzard; the Creek name is the same. - -Sun Land--see Nunda`yi. - -su`sa`-sai`--an unmeaning song refrain. - -su`talidihi`--see nun`da`. - -Suwa`li-nunna`hi (abbreviated Suwa`li-nunna`hi)--"Suwali train," the -proper name for the gap at the head of Swannanoa (from Suwa`li-Nun`na`) -river east of Asheville, in Buncombe county, N. C. - -Suwa`ni--a former Cherokee settlement on Chattahoochee river, about -the present Suwanee, in Gwinnett county, Ga. The name has no meaning -in the Cherokee language and is said to be of Creek origin. - -Suye`ta--"the Chosen One," from asuye`ta, "he is chosen," gasu`yeu, -"I am choosing"; the same form, suye`ta, could also mean mixed, from -gasu`yahu, "I am mixing it." A masculine name at present borne by a -prominent ex-chief and informant upon the East Cherokee reservation. - -Swannanoa--see Wuwa`li-nunna`hi. - -Swim Bald--see Sehwate`yi. - -Swimmer--see Ayun`ini. - - - -tadeya`statakuhi`--"we shall see each other." - -Tae-keo-ge--see Ta ski`gi. - -ta`gu--the June-bug (Allorhina nitida), also called tuya-diskalaw -tsiski, "one who keeps fire under the beans." - -Ta`gwa--see Ani`ta`gwa. - -Ta`gwadihi` (abbreviated Ta`gwadi`)--"Catawba-killer," from Ata`gwa or -Ta`gwa, "Cattawba Indian," and dihihi`, "he kills them" (habitually), -from tsi`ihu`. "I kill." An old masculine name, still in use upon -the East Cherokee reservation. It was the proper name of the chief -known to the whites about 1790 as "The Glass," from a confusion of -this name with adake`ti, glass, or mirror. - -Tagwa`hi--"Catawba place," from Ata`gwa or Ta`gwa, Catawba Indian, and -hi, locative. A name occurring in several places in the old Cherokee -country. A settlement of this name, known to the whites as Toccoa, -was upon Toccoa creek, east of Clarksville, in Habersham county, Ga.; -another was upon Toccoa or Ocoee river, about the present Toccoa, -in Fannin county, Ga.; a third may have been on Persimmon creek, -which is known to the Cherokee as Tagwa`hi, and enters Hiwassee river -some distance below Murphy, in Cherokee county, N. C. - -Tahkeyostee--see Unta`kiyasti`yi. - -Tahlequah--see Talikwa`. - -Tahchee--see Talikwa`. - -Takatoka--see De`gata`ga. - -ta`ladu` (abbreviated taldu`)--twelve, from ta`li, two. Cf. tala`tu, -cricket. - -Ta`lasi`--a former Cherokee settlement on Little Tennessee river about -Talassee ford, in Blount county, Tenn. The name has lost its meaning. - -Talassee--see Ta`lasi`. - -tala`tu--cricket; sometimes also called dita`staye`ski (q. v.), -"the barber." Cf. ta`ladu`, twelve. - -Tale`danigi`ski (Utale`danigi`si in a dialectic form)--variously -rendered by the whites "Hemp-carrier," "Nettle-carrier" or -"flax-toter," from tale`ta or utale`ta, flax (Linum) or richweed (Pilea -pumila), and danigi`ski, "he carries them" (habitually). A former -prominent chief on Valley river, in Cherokee county, North Carolina. - -Talihina--given as the name of the Cherokee wife of Samuel Houston; -the form cannot be identified. - -Talikwa` (commonly written Tellico, Teliquo or, in the Indian -Territory, Tahlequah)--the name of several Cherokee settlements at -different periods, viz.: 1. Great Tellico, at Tellico Plains, on -Tellico river, in Monroe county, Tenn.; 2. Little Tellico, on Tellico -creek of Little Tennessee river, about ten miles below Franklin, -Macon county, N. C. 3. a town on Valley river, about five miles above -Murphy, in Cherokee county, N. C.; 4. Tahlequah, established as the -capital of the Cherokee Nation, Ind. Ter., in 1839. The meaning of -the name is lost. - -Tali`wa--the site of a traditional battle between the Cherokee and -Creeks about 1755, on Mountain (?) creek of Etowah river in upper -Georgia. Probably not a Cherokee but a Creek name from the Creek -ta`lua or ita`lua, town. - -Talking-rock--see Nunyu-gunwani`ski. - -Tallulah--see Talulu`. - -Tal-tsu`ska`--"Two-heads," from ta`li, two, and tsu`ska`, plural of -uska`, (his) head. A Cherokee chief about the year 1800, known to -the whites as Doublehead. - -taluli--pregnant; whence aluli`, (she is) "a mother," said of a woman. - -Talulu` (commonly Tallulah, and appearing in old documents, from the -Lower dialect, as Taruraw, Toruro, Turoree, etc.)--a name occurring in -two or more places in the old Cherokee country, viz.: 1. An ancient -settlement on the upper part of Tallulah river, in Rabun county, -Georgia; 2. a town on Tallulah creek of Cheowa river, in Graham county, -N. C. The word is of uncertain etymology. The dulu`si frog is said -to cry talulu`. The noted falls upon Tallulah river are known to the -Cherokee as Ugun`yi, q. v. - -Taluntiski--see Ata`lunti`ski. - -Tama`li--a name, commonly written Tomotley or Tomatola, occurring in -at least two places in the old Cherokee country, viz.: 1. On Valley -river, a few miles above Murphy, about the present Tomatola, in -Cherokee county, N. C. 2. on Little Tennessee river, about Tomotley -ford, a few miles above Tellico river, in Monroe county, Tenn. The -name cannot be translated, and may be of Creek origin, as that tribe -had a town of the same name upon the lower Chattahoochee river. - -Tanasi`--a name which cannot be analyzed, commonly spelled Tennessee, -occurring in several places in the old Cherokee country, viz.: 1. On -Little Tennessee river about half-way between Citico and Toco creeks, -in Monroe county, Tenn. 2. "Old Tennessee town," on Hiwassee river, a -short distance above the junction of Ocoee, in Polk county, Tenn. 3. On -Tennessee creek, a head-stream of Tuckasegee river, in Jackson county, -N. C. Tanasqui, visited by Pardo in 1567, may have been another place -of the same name. - -Tanasqui--see Tanasi`. - -Ta`ski`gi (abbreviated from Ta`skigi`yi or Da`skigi`yi, the locative -yi being commonly omitted)--a name variously written Tae-keo-ge -(misprint), Tasquiqui, Teeskege, Tuscagee, Tuskegee, etc., derived from -that of a foreign tribe incorporated with the Cherokee, and occurring -as a local name both in the Cherokee and in the Creek country. 1. The -principal settlement of this name was on Little Tennessee river, just -above the junction of Tellico, in Monroe county, Tenn.; 2. another -was on the north bank of Tennessee river, just below Chattanooga, -Tennessee; 3. another may have been on Tuskegee creek of Little -Tennessee river, near Robbinsville, Graham county, N. C. - -Tasquiqui--see Ta`ski`gi. - -Tassel, Old--see Utsi`dsata`. - -Tatsi`--"Dutch," also written Tahchee, a western Cherokee chief -about 1830. - -Tatsu`hwa--the redbird. - -tawa`li--punk. - -Tawa`li-ukwanun`ti--"Punk-plugged-in," from tawa`li, punk; the Cherokee -name of a traditional Shawano chief. - -tawi`ska, tawi`skage--smooth, slick. - -Tawi`skala--"Flint"; a Cherokee supernatural, the personification -of the rock flint; tawi`skalun`ti, tawi`skala, flint, from tawi`ska, -smooth, slick; cf. Iroquois Tawiskaron. - -Tayunksi--a traditional western tribe; the name cannot be analyzed. - -Tellico--see Talikwa`. - -telun`lati--the summer grape (Vitis aestivalis). - -Tenaswattee--see Ku`saweti`yi. - -Terrapin--see Tuksi`. - -tewa--a flying squirrel; sala`li, gray squirrel; kiyu ga, ground -squirrel. - -Thomas, W. H.--see Wil-usdi`. - -Tikwali`tsi--a name occurring in several places in the old Cherokee -country, viz.: 1. Tuckalegee creek, a tributary of War-Woman creek, -east of Clayton, in Rabun county, Ga.; 2. the Tikiwali`tsi of the -story, an important town on Tuckasegee river at the present Bryson -City, in Swain county, N. C. 3. Tuckalechee cove, on Little river, -in Blount county, Tenn., which probably preserves the aboriginal -local name. The name appears in old documents as Tuckarechee (Lower -dialect) and Tuckalegee, and must not be confounded with Tsiksi`tsi -or Tuckasegee. It cannot be translated. - -Timossy--see Tomassee. - -Tlage`si--"Field"; the Cherokee name for Lieutenant-Colonel -W. W. Stringfield of Waynesville, N. C., one of the officers of -the Cherokee contingent in the Thomas Legion. It is an abbreviated -rendering of his proper name. - -tlage`situn`--a song form for tlage`sia-stun`i, "on the edge of the -field," from a stream. - -tla`meha--bat (dialectic forms, tsa`meha, tsa`weha). - -tlanu`si`--leech (dialectic form, tsanu`si`). - -Tlanusi`yi (abbreviated Tlanusi`)--"Leech place," former important -settlement at the junction of Hiwassee and Valley river, the present -site of Murphy, in Cherokee county, N. C.; also a point on Nottely -river, a few miles distant, in the same county. The name appears also -as Clennuse, Klausuna, Quoneashee, etc. - -tla`nuwa (dialetic forms, tsa`nuwa`, su`nawa`, "sinnawah")--a mythic -great hawk. - -tla`nuwa`usdi--"little tla`nuwa`"; probably the goshawk (Astur -atricapillus). - -Tla`nuwa`atsi Yelun`isun`yi--"where the Tla`nuwa cut it up," -from tla`nuwa`, q. v., and tsiyelun`isku`, an archaic form for -tsigunilun`isku`, "I am cutting it up." A place on Little Tennessee -river, nearly opposite the entrance of Citico creek, in Blount -county, Tenn. - -Tla`nuwa`i--"Tla`nuwa place," a cave on the north side of Tennessee -river, a short distance below the entrance of Citico creek, in Blount -county, Tenn. - -tlayku`--jay (dialectic form, tsayku`). - -tlunti`sti--the pheasant (Bonasa umbella), called locally grouse -or partridge. - -tluntu`tsi--panther (dialectic form, tsuntu`ski). - -tlutlu`--the martin bird (dialectic form, tsutsu`). - -Tocax--a place, apparently in the Cherokee country, visited by Pardo -in 1567. It may possibly have a connection with Toxaway (see Duksa`i) -or Toccoa (see Tagwa`hi). - -Toccoa--see Tagwa`hi. - -Toco--see Dakwa`i. - -Tollunteeskee--see Ata`lunti`ski. - -Tomassee (also written Timossy and Tymahse)--the name of two or more -former Cherokee settlements, viz.: 1. On Tomassee creek of Keowee -river, in Oconee county, S. C.; 2. On Little Tennessee river, near -the entrance of Burningtown creek, in Macon county, N. C. The correct -form and interpretation are unknown. - -Tomatola, Tomotley--see Tama`li. - -Tooantuh--see Du`stu`. - -Toogelah--see Dugilu`yi. - -Toqua--see Dakwa`i. - -Toxaway--see Dukas`i. - -Track Rock gap--see Datsu`nalasgun`yi. - -Tsaga`si--a Cherokee sprite. - -tsa`gi--upstream, up the road; the converse of ge`i. - -Tsaiyi`--see Untsaiyi`. - -Tsa`ladihi`--Chief N. J. Smith of the East Cherokee. The name might -be rendered "Charley-killer," from Tsali, "Charley," and dihi`, -"killer" (in composition), but is really a Cherokee equivalent for -Jarrett (Tsaladi`), his middle name, by which he was frequently -addressed. Cf. Tagwadihi. - -tsal-agayun`li--"old tobacco," from tsalu, tobacco, and agayun`li or -agayun`lige, old, ancient; the Nicotiana rustica or wild tobacco. - -Tsa`lagi` (Tsa`ragi` in Lower dialect)--the correct form of Cherokee. - -Tsa`li--Charley; a Cherokee shot for resisting the troops at the time -of Removal. - -tsaliyu`sti--"tobacco-like," from tsalu, tobacco, and iyu`sti, like; -a generic name for the cardinal-flower, mullein and related species. - -tsalu or tsalun (in the Lower dialect, tsaru)--tobacco; by comparison -with kindred forms the other Iroquoian dialects the meaning "fire to -hold in the mouth" seems to be indicated. Lanman spells it tso-lungh. - -tsameha--see tla`meha. - -tsa`nadiska`--for tsandiskai`, "they say." - -tsana`seha`i`--"so they say," "they say about him." - -tsane`ni--the scorpion lizard; also called gi`ga-danegi`ski, q. v. - -Tsani--John. - -Tsantawu`--a masculine name which cannot be analyzed. - -Tsan-uga`sita--"Sour John"; the Cherokee name for General John Sevier, -and also the boy name of the Chief John Ross, afterward known as -Gu`wisguwi`, q. v. Sikwi`a, a Cherokee attempt at "Sevier," is a -masculine name upon the East Cherokee reservation. - -tsanu`si`--see tlanu`si`. - -tsa`nuwa`--see tla`nuwa`. - -Tsa`ragi`--Cherokee. - -tsaru--see tsalu. - -Tsasta`wi--a noted hunter formerly living upon Nantahala river, -in Macon county, North Carolina; the meaning of the name is doubtful. - -Tsatanu`gi (commonly spelled Chattanooga)--the Cherokee name for -some point upon the creek entering Tennessee river at the city of -Chattanooga, in Hamilton county, Tennessee. It has no meaning in the -Cherokee language and appears to be of foreign origin. The ancient -name for the site of the present city is Atla`nuwa, q. v. Before the -establishment of the town the place was known to the whites as Ross' -landing, from a store kept there by Lewis Ross, brother of the chief, -John Ross. - -Tsatu`gi (commonly written Chattooga or Chatuga)--a name occurring -in two or three places in the old Cherokee country, but apparently of -foreign origin. Possible Cherokee derivations are from words signifying -respectively "he drank by sips," from gatu`gia`, "I sip," or "he has -crossed the stream and come out upon the other side," from gatu`gi, -"I have crossed," etc. An ancient settlement of this name was on -Chattooga river, a headstream of Savannah river, on the boundary -between South Carolina and Georgia; another appears to have been on -upper Tellico river, in Monroe county, Tennessee; another may have been -on Chattooga river, a tributary of the Coosa, in northwestern Georgia. - -Tsa`wa Gakski--Joe Smoker, from Tsawa, "Joe," and gakski, "smoker," -from ga`gisku, "I am smoking." The Cherokee name for Chief Joel -B. Mayes, of the Cherokee Nation west. - -Tsawa`si--a Cherokee sprite. - -tsa`weha--see tla`meha. - -tsay ku`--see tlay ku`. - -Tsek`sini`--a Cherokee form for the name of General Andrew Jackson. - -Tsesa`ni--Jessan, probably a derivative from Jesse; a masculine name -upon the East Cherokee reservation. - -Tse`si-Ska`tsi--"Scotch Jesse"; Jesse Reid, present chief of the East -Cherokee, so-called because of mixed Scotch ancestry. - -tsetsani`li--"thy two elder brothers" (male speaking); "my elder -brother" (male speaking), ungini`li. - -Tsgagun`yi--"Insect place," from tsgaya, insect, and yi, locative. A -cave in the ridge eastward from Franklin, in Macon county, N. C. - -tsgaya--insect, worm, etc. - -Tsikama`gi--a name, commonly spelled Chickamauga, occurring in -at least two places in the old Cherokee country, which has lost -any meaning in Cherokee and appears to be of foreign origin. It -is applied to a small creek at the head of Chattahoochee river, -in White county, Ga., and also to the district about the southern -(not the northern) Chickamauga creek, coming into Tennessee river, -a few miles above Chattanooga, in Hamilton county, Tenn. In 1777, -the more hostile portion of the Cherokee withdrew from the rest of -the tribe, and established here a large settlement, from which they -removed about five years later to settle lower down the Tennessee, -in what were known as the Chickamauga towns or Five Lower towns. - -tsiki`--a word which renders emphatic that which it follows: as a`stu, -"very good," astu` tsiki, "best of all." - -tsikiki`--the katydid; the name is an onomatope. - -tsi`kilili`--the Carolina chickadee (Parus carolinensis); the name -is an onomatope. - -Tsiksi`tsi (Tuksi`tsi is dialectic form; commonly written -Tuckasegee)--1. a former Cherokee settlement about the junction of the -two forks of Tuckasegee, above Webster, in Jackson county, N. C. (not -to be confounded with Tikwali`tsi, q. v.). 2. A former settlement -on a branch of Brasstown creek of Hiwassee river, in Towns county, -Ga. The word has lost its meaning. - -Tsi`nawi--a Cherokee wheelwright, perhaps the first in the Nation to -make a spinning-wheel and loom. The name cannot be analyzed. - -tsine`u--"I am picking it (something long) up"; in the Lower and -Middle dialects, tsinigi`u. - -tsinigi`u--see tsine`u. - -tsiska`gili--the large red crawfish; the ordinary crawfish is called -tsistu`na. - -tsi`skwa--bird. - -tsiskwa`gwa--robin, from tsi`skwa, bird. - -Tsiskwa`hi--"Bird place," from tsi`skwa, bird, and hi, -locative. Birdtown settlement on the East Cherokee reservation, -in Swain county, N. C. - -tsiskwa`ya--sparrow, literally "principal bird" (i. e., most widely -distributed), from tsi`skwa, bird, and ya, a suffix denoting principal -or real. - -Tsiskwunsdi`adsisti`yi--"where they killed Little-bird," from -Tsiskwunsdi, "little birds" (plural form.) A place near the head of -West Buffalo creek, southeast of Robbinsville, in Graham county, N. C. - -Tsilalu`hi--"Sweet-gum place," from tsila`lu`, sweet gum (Liquidambar) -and hi, locative. A former settlement on a small branch of Brasstown -creek of Hiwassee river, just within the line of Towns county, -Ga. The name is incorrectly rendered Gum-log (creek). - -Tsistetsi`yi--"Mouse place," from tsistetsi, mouse, and yi, locative. A -former settlement on South Mouse creek, of Hiwassee river, in Bradley -county, Tenn. The present town of Cleveland, upon the same creek, -is known to the Cherokee under the same name. - -tsist-imo `gosto--"rabbit foods" (plural), from tsi`stu, rabbit, -and uni`gisti, plural of agi`sti, food, from tsiyi`giu "I am eating" -(soft food). The wild rose. - -tsistu--rabbit. - -tsistu`na--crawfish; the large-horned beetle is also so called. The -large red crawfish is called tsiska`gili. - -Tsistu`yi--"Rabbit place," from tsistu, rabbit, and yi, -locative. 1. Gregory bald, high peak of the Great Smoky range, -eastward from Little Tennessee river, on the boundary between Swain -county, N. C., and Blount county, Tenn. 2. A former settlement on -the north bank of Hiwassee river at the entrance of Chestua creek, -in Polk county, Tenn, The name of Choastea creek of Tugaloo river, in -Oconee county, S. C., is probably also a corruption from the same word. - -Tsiya`hi--"Otter place," from tsiyu, otter, and yi, locative; variously -spelled Cheowa, Cheeowhee, Chewohe, Chewe, etc. 1. A former settlement -on a branch of Keowee river, near the present Cheohee, Oconee county, -S. C. 2. A former and still existing Cherokee settlement on Cheowa -river, about Robbinsville, in Graham county, N. C. 3. A former -settlement in Cades Cove, on Cove creek, in Blount county, Tenn. - -Tsi`yi-gunsi`ni--"He is dragging a canoe," from tsi`yu, canoe -(cf. tsi`yu) otter, and gunsi`ni, "he is dragging it." "Dragging -Canoe," a prominent leader of the hostile Cherokee in the -Revolution. The name appears in documents as Cheucunsene and Kunnesee. - -Tskil-e`gwa--"Big-witch," from atsikili`, or tskilu`, witch, owl, and -e`gwa, big; an old man of the East Cherokee, who died in 1896. Although -translated Big-witch by the whites, the name is understood by the -Indians to mean Big-owl, having been originally applied to a white -man living on the same clearing, and noted for his large staring eyes. - -tskili` (contracted from atskili`)--1. witch; 2. the dusky-horned owl -(Bubo virginianus saturatus). - -tskwa`yi--the great white heron or American egret. (Herodias egretta). - -Tsolungh--see tsalu. - -Tsuda`ye lun`yi--"Isolated place"; an isolated peak near the head of -Cheowa river, northeast of Robbinsville, in Graham county, N. C. The -root of the word signifies detached, or isolated, whence Uda`ye lun`yi, -the Cherokee outlet, in Ind. Ter. - -Tsunda`talesun`yi--"where pieces fall off," i. e., where the banks are -caving in; from adatale`i, "it is falling off," ts, distance prefix, -"there," and yi, locative. The Cherokee name for the present site -of Memphis, Tenn., overlooking the Mississippi and formerly known as -the Chickasaw bluff. - -Tsu`dinunti`yi--"Throwing-down place"; a former settlement on lower -Nantahala river, in Macon county, N. C. - -Tsugidu`li ulsgi`sti (from tsugidu`li, plural of ugiduli, one of -the long wing or tail feathers of a bird, and ulsgi`sti or ulsgi`ta, -a dance)--the feather or eagle dance. - -Tsukilunnun`yi--"Where he alighted"; two bald spots on a mountain at -the head of a Little Snowbird creek, near Robbinsville, Graham county, -N. C. - -tsungili`si--plural of ungili`si, q. v. - -tsungini`si--plural of ungini`si, q. v. - -tsunkina`tli--"my younger brothers" (male speaking). - -tsunkita`--"my younger brothers" (female speaking). - -tsula--fox; cf. tsulu, kingfisher and tlutlu` or tsulsu`, martin. The -black fox is ina`li. The Creek word for fox is chula. - -tsula`ski--alligator; the name is of uncertain etymology. - -Tsula`sinun`yi--"Footprint place." A place on Tuckasee river, about -a mile above Deep creek, in Swain county, N. C. - -Tsula`wi--see Tsulunwe`i. - -Tsule`hisanun`hi--"Resurrected One," from di`gwale`hisanun`hi, "I -was resurrected." literally, "I was down and have risen." Tsa`lagi`, -Tsule`hisanunhi, the Cherokee title of the newspaper known to the -whites as the Cherokee Phoenix. The Cherokee title was devised by -Worcester and Boudinot as suggesting the idea of the phoenix of -classic fable. The Indian name of the recent "Cherokee Advocate" -is Tsa`lagi Asdeli`ski. - -Tsul kalu`--"Slanting-eyes," literally "he has them slanting" (or -leaning up against something); the prefix ts makes it a plural form, -and the name is understood to refer to the eyes, although the word -eye (akta`, plural dikta`) is not a part of it. Cf. Ata`-gulkalu. A -mythic giant and ruler of the game. The name has been corrupted to -Jutaculla and Tuli-cula. Jutaculla rock and Jutaculla old fields -about the head of Tuckasegee river, in Jackson, North Carolina, -take their name from him. - -Tsulkalu` tsunegun`yi--see Tsunegun`yi. - -tsulie`na--the nuthatch (Sitta carolinensis); the word signifies -literally "deaf" (a plural form referring to the ear, gule`) although -no reason is given for such a name. - -tsulu--kingfisher. Cf. tsula. - -Tsulunwe`i--(abbreviated Tsulun`we or Tsula`wi, possibly connected -with tsulu, kingfisher)--Chilhowee creek, a north tributary of Little -Tennessee river, in Blount county, Tennessee. - -Tsundanilti`yi--"where they demanded the debt from him"; a place -on Little Santeetal river, west of Robbinsville, in Graham county, -North Carolina. The creek also is commonly known by the same name. - -Tsundige`wi--"Closed anuses," literally "they have them closed," -understood to refer to the anus; from dige`wi, plural of ge`wi, -closed, stopped up, blind; cf. Tsulkalu`; also Gulisge`wi, "Blind, -or closed, ears," an old personal name. - -Tsun`digwun`tski (contracted from tsun`digwuntsugi, "they have them -forked," referring to the peculiar forked tail; cf. Tsulkalu`)--a -migratory bird which once appeared for a short time upon the East -Cherokee reservation, apparently, from the description, the scissortail -or swallow-tailed fly-catcher (Milvulus forficatus). - -Tsunegun`yi (sometimes called Tsulkalu` Tsunegun`yi)--Tennessee Bald, -at the extreme head of Tuckasegee river, on the east line of Jackson -county, North Carolina. The name seems to mean "there where it is -white," from ts, a prefix indicating distance, une`ga, white, and -yi, locative. - -Tsunil` kalu--the plural form for Tsul kalu, q. v., a traditional -giant tribe in the west. - -tsunis`tsahi--"(those) having topnots or crests," from ustsahu`, -"having a topknot," ustsahi`, "he has a topknot" (habitually). - -Tsuniya`tiga--"Naked People"; literally "They are naked there," from -uya`tiga, naked (singular), with the prefix ts, indicating distance. A -traditional western tribe. - -tsun-ka`wi-ye`, tsun-sikwa-ya`, tsun-tsu`la-ya`, tsun-wa`ya-ya`--"I -am (tsun or tsi, verbal prefix) a real (ya, ye, noun suffix) deer" -(kawi`, archaic for a wi`); opossum, si`kwa; fox, tsula; wolf, -waya. Archaic song forms. - -tsunsdi`--contracted from tsunsdi`ga, the plural of usdi`ga or usdi`, -small. - -Tsunu`lahun`ski--"He tries, but fails" (habitually), from -detsinu`lahun`ski (q. v.), "I tried, but failed." A former noted chief -among the East Cherokee, commonly known to the whites as Junaluska. In -early life he was called Gulkala`ski, a name which denotes something -habitually falling from a leaning position (cf. Ata-gul kalu` and -Tsul kalu`). - -tsunu` liyu`sunestla`ta--"they have split noses," (from agwaliyu`, -"I have it," and unestlau`, "it is cracked" (as a crack made by the -sun's heat in a log or in the earth)); the initial s makes it refer -to the nose, kayasa`. - -Tsusgina`i--"the Ghost country," from asgi`na, "ghost," i, locative, -and ts, a prefix denoting distance. The land of the dead; it is -situated in Usunhi`yi, the Twilight land, in the west. - -Tsuta`tsinasun`yi--"Eddy place." A place on Cheowa river at the mouth -of Cochran creek, in Graham county, N. C. - -tsutsu`--see tlutlu`. - -tsuntu`tsi--see tluntu`tsi. - -tsuwa`--the mud-puppy or water dog (Menopoma or Protonopsis). - -Tsuwa`tel`da--a contraction of tsuwa`teldun`yi; the name has lost its -meaning. Pilot Knob, north from Brevard, in Transylvania county, N. C. - -Tsuwa`-uniytsun`yi--"where the water-dog laughed." from tsuwa`, q. v., -"water-dog," uniye`tsu, "they laughed" (agiyet`sku, "I am laughing") -and yi, locative; Tusquittee Bald, near Hayesville, in Clay county, -N. C. - -Tsuwe`nahi--A traditional hunter, in communication with the invisible -people. The name seems to mean "He has them in abundance," an -irregular or archaic form for Uwe`nai, "he has abundance," "he is -rich," from agwe`nai`, "I am rich." As a masculine name it is used -as the equivalent of Richard. - -Tuckalechee--see Tikwah`tsi. - -Tuckasegee--see Tsiksi`tsi. - -Tugaloo--see Dugilu`yi. - -tugalu`--the cry of the dagulku, goose. - -tugalu`na--a variety of small fish, about four inches long, frequenting -the larger streams (from galu`na, a gourd, on account of its long -nose). - -tuksi`--the terrapin or land tortoise; also the name of a Cherokee -chief about the close of the Revolution. Saligu`gi, common turtle; -soft-shell turtle, U`lana`wa. - -Tuksi`tsi--see Tsiksi`tsi. - -Tuli-cula--see Tsui`kalu`. - -tulsku`wa--"he snaps with his head," from uska`, head; the snapping -beetle. - -Tuna`i--a traditional warrior and medicine man of old Itsa`ti; the -name cannot be analyzed. - -Turkeytown--see Gun-di`gaduhun`yi. - -Turniptown--see U`lunyi. - -Tuskegee--see Ta`ski`gi. - -Tusquittee Bald--see Tsuwa`-uniyetsun`yi. - -Tusquittee creek--see Daskwitun`yi. - -tu`sti--for tusti`ga, a small bowl; larger jars are called diwa`li -and unti`ya. - -tuti--snowbird. - -Tuti`yi--"Snowbird place," from tu`ti, snowbird, and yi, -locative. Little Snow-bird creek of Cheowa river, in Graham county, -N. C. - -tu`tsahyesi`--"he will marry you." - -tu`ya--bean. - -tu`ya-diskalaw`sti`ski--see ti`gu. - -tu`yahusi`--"she will die." - -Tymahse--see Tomassee. - - - -Uchee--see Ani`-Yu`tsi. - -uda`hale`yi--"on the sunny side." - -uda`i--the baneberry or cohosh vine (Actaea?). The name signifies -that the plant has something long hanging from it. - -uda`li--"(it is) married"; the mistletoe, so-called on account of -its parasitic habit. - -U`dawagun`ta--"Bald." A bald mountain of the Great Smoky range, -in Yancy county, N. C., not far from Mount Mitchell. - -Udsi`skala--a masculine name. - -uga`sita--sour. - -u`giska`--"he is swallowing it"; from tsikiu`, "I am eating." - -u`guku`--the hooting or barred owl. - -ugunste`li (ugunste`lu in dialect form)--the horny-head fish. - -Ugun`yi--Tallulah falls, on the river of that name, northeast from -Clarksville, in Habersham county, Ga. The meaning of the name is lost. - -Uilata--see U`tlun`ta. - -uk-ku`suntsuteti`--"it will twist up one's arm." - -Uk-ku`suntsuti`--"Bent-bow-shape"; a comic masculine name. - -Uk-kunagi`sti--"it will draw down one's eye." - -Uk-kwunagi`ta--"eye-drawn-down"; a comic masculine name. - -uksu`hi--the mountain blacksnake or black racer (coluber obsoletus); -the name seems to refer to some pecularity of the eye, akta`, uksuhha`, -"he has something lodged in his eye." - -Ukte`na--"Keen-eyed (?)" from akta`, eye, akta`ti, to examine -closely. A mythic great-horned serpent, with a talismanic diadem. - -Ukte`na-tsuganun`yi--"where the Uktena got fastened." A spot on -Tuckasegee river, about two miles above Bryson City, in Swain county, -N. C. - -Ukwu`nu (or Ukwu`ni)--a former Cherokee settlement, commonly known -to the whites as Oconee, on Seneca creek, near the present Walhalla, -in Oconee county, S. C. - -Ula`gu`--the mythical original of the yellow-jacket tribe. The word -signifies "leader," "boss," or "principal one," and is applied to the -first yellow-jacket (d`ska`i) seen in the spring, to a queen bee and -to the leader of a working squad. - -u`lana`wa--the soft-shell turtle; see also saligu`gi and tuksi`. - -ulasu`la--moccasin, shoe. - -ule`--and; ule`-nu, and also. - -ulskwulte`gi--a "pound mill," a self-acting water-mill used in the -Cherokee mountains. The name signifies that "it butts with its head" -(Uska`, head), in allusion to the way in which the pestles work in -the mortar. The generic word for mill is dist`sti. - -ulstitlu`--literally "it is on his head." The diamond crest on the -head of the mythic Uktena serpent. When detached it becomes Ulunsu`ti. - -Ultiwa`i--a former Cherokee settlement above the present Ooltewah, -on the creek of the same name, in James county, Tenn. - -ulunni`ta--domesticated, tame; may be used for persons as well as -animals, but not for plants; for cultivated or domesticated plants -the adjective is gunutlun`i or gunusun`i. - -Ulunsu`ti--"Transparent"; the great talismanic crystal of the Cherokee. - -ulun`ta--"it has climbed," from tsilahi`, "I am climbing"; the poison -oak (Rhus radicans). - -U`lun`yi--"Tuber place," from U`li`, a variety of edible tuber, and yi, -locative. A former settlement upon Turniptown, (for U`lun`yi) creek, -above Ellijay, in Gilmer county, Ga. - -Unacala--see Uni`gadihi`. - -U`nadanti`yi--"Place where they conjured," the name of a gap about -three miles east of Webster, in Jackson county, N. C., and now -transferred to the town itself. - -unade`na--woolly, downy, (in speaking of animals); uwa`nu, wool, -down, fine fur (detached from the animal). - -u`nahu`--see unahwi`. - -u`nahi`--heart; in Middle and Lower dialects, unahu`. - -Unaka--see une`ga and Unicoi. - -unatlunwe`hitu--"it has spirals"; a plant (unidentified) used in -conjuration. - -une`ga--white. - -une`guhi--"he is (was) mischievous or bad"; tsune`guhi`yu, "you are -very mischievous" (said to a child). - -une`gutsatu`--"(he is) mischievous"; a`gine`gutsatu`, "I am -mischievous." - -Une`lanun`hi--"The Apportioner"; "I am apportioning," gane`lasku`; -"I apportion" (habitually), gane`laski. In the sacred formulas a -title of the Sun God; in the Bible the name of God. - -une`stalun--ice. - -Unicoi--the map name of the Unicoi turnpike, of a gap on the watershed -between Chattahoochee and Hiwassee river, in Georgia, and of a county -in Tennessee. Probably a corruption of une`ga, white, whence comes -also Unaka, the present map name of a part of the Great Smoky range. - -uni`gisti--foods; singular, agi`sti. - -Uniga`yata`ti`yi--"where they made a fish trap," from uga`yatun`i, -fish trap, and yi, locative; a place on Tuckasegee river, at the -mouth of Deep creek, near Bryson City, in Swain county, N. C. - -Uni`haluna--see Ahalu`na. - -Unika`wa--the "Town-house dance," so-called because danced inside -the town-house. - -Une`ga-dihi`--"White-man-killer"; from une`ga, "white," for -yun`wune`ga, "white person," and dihi`, a noun suffix denoting -"killer," "he kills them" (habitually). A Cherokee chief, whose name -appears on the documents about 1790. - -ungida`--"thy two elder brothers" (male speaking). - -ungini`li--"my elder brother." - -ungini`si (plural, tsungini`si)--"my daughter's child." - -u`niskwetu`gi--"they wear a hat," ulskwe`tawa`, hat from uska`, -head. The May apple (Podophyllum). - -unistilun`isti--"they stick on along their whole length"; the generic -name for "stickers" and burrs, including the Spanish needle, cockle -burr, jimson weed, etc. - -uni`tsi--her mother; agitsi`, my mother. - -Uniya`hitun`yi--"where they shot it," from tsiya`ihu`. "I shot," -and yi, locative. A place on Tuckasegee river a short distance above -Bryson City, in Swain county, N. C. - -Unli`ta--"(He is) long-winded," an archaic form for the regular word, -gunli`ta; an old masculine name. A chief about the year 1790, known -to the whites as "The Breath." - -Untoola--see Dihiyun`dula`. - -Unta`kiyasti`yi--"Where they race," from takiya`ta, a race, and yi, -locative; locally corrupted to Tahkeyostee. The district on the French -Broad river, around Asheville, in Buncombe county, N. C. The town -itself is known to the Cherokee as Kasdu`yi, "Ashes place," (from -kasdu, ashes, and yi, locative), which is intended as a translation -of its proper name. - -Un`tiguhi`--"Pot in water," from or unti`ya, pot, and guli`, "it is -in the water" (or other liquid, habitually). The Suck, a dangerous -rapid in Tennessee river, at the entrance of Suck creek, about eight -miles below Chattanooga, Tenn. - -Untlasgasti`yi--"Where they scratched"; a place at the head of Hyatt's -creek of Valley river, in Cherokee county, N. C. - -Untoola--see Dihyun`dula`. - -Untsaili` (also Etsaiyi`, or Tsaiyi`, the first syllable being almost -silent)--"Brass." - -unwada`li--store-house, provision house. - -Unwada-tsu`gilasun`--"Where the storehouse (unwada`li) was taken -off." Either Black Rock or Jones' Knob, northeast of Webster, on the -east line of Jackson county, N. C. - -unun`ti--milk. - -usdi`ga (abbreviated usdi`)--small; plural tsunsdi`ga, tsundi`. - -usga`se`ti`yu--very dangerous, very terrible; intensive of usga`se`ti. - -Uskwale`na--"Big-Head," from uska`, head; a masculine name, perhaps -the original of the "Bull-head," given by Haywood as the name of a -former noted Cherokee warrior. - -Uskwa`li-gu`ta--"His stomach hangs down," from uskwa`li, his stomach, -and gu`ta, "it hangs down." A prominent chief of the Revolutionary -period, known to the whites as Hanging-maw. - -U`stana`li (from U`stanala`hi or uni`stana`la (a plural form), denoting -a natural barrier of rocks (plural) across a stream)--a name occurring -in several places in the old Cherokee country, and variously spelled -Eastinaulee, Eastinora, Estanaula, Eustenaree, Istanare, Oostanaula, -Oostinawley, Ustenary, etc. - -u`stuti--see utsu`gi. - -Ustu`tli--a traditional dangerous serpent. The name signifies having -something on the calf of the leg or on the heel, from ustutun`i -"(his) calf of the leg (attached)." It is applied also to the Southern -hoop-snake. - -Usunhi`yi--the "Darkening land," "where it is always getting dark," -as at twilight. The name used for the west in the myths and the sacred -formulas; the common word is wude`ligun`yi, "there where it (the sun) -goes down." - -u`tanu--great, fully developed. Cf. e`gwa. - -utawa`hilu--"hand breadth," from uwa`yi, hand. A figurative term used -in the myths and sacred formulas. - -U`tawagun`ta--"Bald place." A high bald peak in the Great Smoky range -on the Tenn.-N. C. line, northeast from Big Pigeon river. - -U`tlun`ta--"He (or she) has it sharp," i. e., has some sharp part -or organ; it might be used of a tooth, a finger-nail, or some other -attached part of the body. - -U`tluntun`yi--"U`tlun`ta place"; see U`tlun`ta. A place on Little -Tennessee river, nearly off Citico creek, in Blount county, Tenn. - -U`tsala--"Lichen"; another form of utsale`ta. A Cherokee chief of -Removal period in 1838. - -utsale`ta--lichen, literally "pot scrapings," from a fancied -resemblance. - -utsa`nati`--rattlesnake; the name is of doubtful etymology, but is -said to refer to the rattle. - -Utsa`nati`yi--"Rattlesnake place." Rattlesnake springs, about two -miles south from Charlestown, Bradley county, Tenn. - -utset`sti--"he grins" (habitually). See si`kwa utset`sti. - -utsi`--her (his) mother; etsi`, agitsi`, my mother. - -Utsi`dsata`--"Corn-tassel," "Thistle-head," etc. It is used as a -masculine name, and was probably the Cherokee name of the chief of -Revolutionary times, known as "Old Tassel." - -utsu`gi--the tufted titmouse (Parus bicolor); also called u`stuti`, -"topnot, or tip," on account of its crest. - -u`tsuti`--fish. Also, many. - -Uwaga`hi (commonly written Ocoee)--"Apricot place," from uwa`ga, -the "apricot vines," or "maypop," (Passiflora incarnata), and hi, -locative. A former important settlement on Ocowe river, near its -junction with Hiwassee, about the present Benton, in Polk county, Tenn. - -uwa`yi--hand, paw, generally used with the possessive suffix, as -uwaye`ni, "his hand." - -uwe`la--liver. - -uwe`nahi--rich; used also as a personal name. - -Uw`tsun`ta--"Bouncer" (habitual); from k`tsi, "it is bouncing." A -traditional serpent described as moving by jerks like a measuring worm, -to which also the name is applied. - -Uyahye`--a high peak in the Great Smoky range, probably on the line -between Swain county, N. C., and Sevier county, Tenn. - -Uy`gila`gi--abbreviated from Tsuyu`gila`gi, "where there are dams," -i. e., beaver dams; from gu`gilu`unsku`, "he is damming it." 1. A -former settlement on Oothcaloga (Ougillogy) creek of Oostanaula river, -near the present Calhoun, in Gordon county, Ga.; 2. Beaverdam creek, -west of Clarksville, in Habbersham county, Ga. - - - -Valleytown--see Gu`nahitun`yi. - -Vengeance creek--see Gansa`ti`yi. - - - -Wachesa--see Watsi`su. - -wadan`--thanks! - -wa`di--paint, especially red paint. - -wa`dige-aska`li--"his head (is) brown," i. e., "brown-head"; from -wadige`i, brown, brown-red, and aska`li, head; the copperhead snake. - -Wadi`yahi--a feminine name of doubtful etymology. An expert -basket-making woman among the East Cherokee, who died in 1895. She -was known to the whites as Mrs. Bushyhead. - -Wafford--see Tsuskwanun`ta. - -Wa`ginsi--the name of an eddy at the junction of Little Tennessee and -the main Tennessee rivers at Lenoir, in London county, Tenn. The town -is now known to the Cherokee by the same name, of which the meaning -is lost. - -waguli`--whippoorwill; the name is an onomatope; the Delaware name -is wekolis. - -Wahnenauhi--see Wani`nahi. - -wa`huhu`--the screech-owl. - -wa`ka--cow; from the Spanish vaca, as is also the Creek waga and the -Arapaho wakuch. - -wala`si--the common green frog. - -Walasi`yi--"Frog place." 1. A former settlement, known to the whites -as Frogtown, upon the creek of the same name, north of Dahlonega, -in Lumpkin county, Ga. 2. Le Conte and Bullhead Mountains in the -Great Smoky range on the N. C.-Tenn. line, together with the ridge -extending into Sevier county, Tenn., between the Middle and West -forks of Little Pigeon river. - -walas`-unul`sti--"it fights frogs," from wala`si, frog, and unul`sti, -"it fights" (habitually); gu`lihu`, "I am fighting." The Prosartes -lanuginosa plant. - -Walas`-unulstiyi`--"Place of the plant," walas`-unul`sti, commonly -known to the whites as Fightingtown, from a translation of the latter -part of a name; a former settlement on Fighting creek, near Morgantown, -in Fannin county, Ga. - -Walini`--a feminine name, compounded from Wali, another form of Kwali, -"Polly," with a suffix added for euphony. - -Wane`-asun`tlunyi--"Hickory footlog place," from wane`i, hickory, -asun-tlun`i (q. v.), footlog, bridge, and yi, locative. A former -settlement, known to the whites as Hickory-log, on Etowah river, -a short distance above Canton, in Cherokee county, Ga. - -Wani`nahi`--a feminine name of uncertain etymology; the Wahnenauhi -of the Wahnenauhi manuscript. - -Washington--see Wa`situ`na. - -Wa`si--the Cherokee form for Moses. - -Wa`situ`na, Wa`suntu`na (different dialect forms)--a Cherokee known to -the whites as Washington, the sole survivor of a Removal tragedy. The -name denotes a hollow log (or other cylindrical object) lying on the -ground at a distance; the root of the word is asi`ta, log, and the -w prefix indicates distance. - -Wa`sulu`--a large red-brown moth which flies about blossoming tobacco -in the evening. - -Wata`gi (commonly written Watauga, also Wataga, Wattoogee, Whatoga, -etc.)--a name occurring in two or more towns in the old Cherokee -country; one was an important settlement on Watauga creek of Little -Tennessee river, a few miles below Franklin, in Macon county, N. C.; -another was traditionally located at Watauga Old Fields, about the -present Elizabethton on Wateuga river, in Carter county, Tenn. The -meaning is lost. - -Watau`ga--see Wata`gi. - -Watsi`sa--a prominent old Cherokee, known to the whites as Wachesa, a -name which cannot be translated, who formerly lived on Beaverdam creek -of Hiwassee river, below Murphy, in Cherokee county, N. C. From the -fact that the Unicoi turnpike passed near his place, it was locally -known as Wachesa trail. - -wa`ya--wolf; an onomatope, an imitation of the animal's howl; cf. the -Creek name, yaha. - -Wa`ya`hi--"Wolf place," i. e., place of the Wolf clan; the form -Ani`Wa`ya`hi is not used. Wolftown settlement on upper Soco creek, -on the East Cherokee reservation, in Jackson county, N. C. - -Waya Gap--see A`tahi`ta. - -Wayeh--see Wayi. - -Wayi--"Pigeon"; the modern Cherokee name for Big Pigeon river, in -western N. C.; probably a translation of the English name. It appears -also as Wayeh. - -Welch, Lloyd--see Da`si`giya`gi. - -wesa--cat. - -White-path--see Nunna`hi-tsune`ga. - -Willstown--a former important settlement, so-called from the half-breed -chief known to the whites as Red-headed Will, on Will's creek below -Fort Payne, in Dekalb county, Ala. The settlement was frequently -called from him Wili`yi, "Will's place," but this was not the proper -local name. - -Wilsini`--The Cherokee name for H. W. Spray, agent and superintendent -for the East Cherokee reservation; an adaptation of his middle name, -Wilson. - -Wil-usdi`--"Little Will," from Wili`, Will and usdi`ga or usdi`, -little. The Cherokee name for Colonel W. H. Thomas, for many years -the recognized chief of the eastern band. - -Wissactaw--see gahawi`stia. - -Wolftown--see Wa`ya`hi. - -Wootassite--see Outacity. - -Wrosetasatow--see Outacity. - -Wude`ligun`yi--the west; literally "there where it (the sun) goes -down," (w prefixed implies distance, yi, locative). See also Usunhi`yi -and wusuhihun`yi. - -Wuliga`natutun--excelling all others, either good or bad; it may be -used as equivalent to wastun, "beyond the limit." - -wusuhihun`yi--"there where they stay over night," i. e., "the west." An -archaic term used by the narrator of the story of Untsaiyi`. - - - -Xuala--see Ani-Suwa`li. - - - -ya--a suffix denoting principal or real, as tsiskwa`ya, "principal -bird," the sparrow; Ani`-Yunwiya`, "principal or real people," Indians. - -Yahula`li--"Yahu`la place," from Yuhu`la, a Cherokee trader said to -have been taken by the spirit people; Yahu`la, seems to be from the -Creek yoho`lo, a name having reference to the song (yoholo), used in -the "black drink" ceremony of the Creeks; thus a`si-yoho`lo, corrupted -into Osceola, signified "the black drink song"; it may, however, -be a true Cherokee word, yahu`lu or yahu`li, the name for a variety -of hickory, also for the "doodle-bug"; Unyahu`la is a feminine name, -but cannot be translated. Yahoola creek, near Dahlonega, in Lumpkin -county, Ga. - -Yala`gi--Alarka creek of Little Tennessee river, above the junction -of Tuckasegee, in Swain county, N. C.; the meaning of the name is lost. - -yandaska`ga--a faultfinder. - -Yan-e`gwa--"Big-Bear," from yanu, bear, and egwa, great, large. A -prominent chief about the year 1800; the name occurs in treaties as -Yonah, Yohanaqua and Yonahequah. - -ya`nu--bear. - -Ya`nu-dinehun`yi--"where the bears live," from yanu, bear, dinehu`, -"they dwell" (e`hu, "I dwell, I live") and yi, locative. A place on -Oconaluftee river, a short distance above the junction with Tuckasegee, -in Swain county, N. C. - -Yanugun`ski--"the bear drowns him" (habitually), from yanu, bear, -and tsigun`iska`, "I am drowning him." A noted East Cherokee chief, -known to the whites as Yonaguska or Drowning-bear. - -yan`-utse`stu--"The bear lies on it"; the shield fern (Aspidium). - -Ya`nu-u`natawasti`yi--"where the bears wash," (from yanu, bear, and -yi, locative); a former pond in the Great Smoky Mountains, about the -head of Raven Fork, in Swain county, N. C. - -Yawa`i--"Yawa place"; a place on Yellow creek of Cheowa river, in -Graham county, N. C. - -Yellow-Hill--see Elawa`diyi. - -Yohanaqua--see Yan-e`gwa. - -yoho-o!--an unmeaning song refrain. - -Yonaguska--see Ya`nugun`ski. - -Yonah--1. (mountain) see Gadalu`lu. 2. An abbreviated treaty form -for the name of the chief Yana`gwa. - -Yonahequah--see Yan-e`gwa. - -Ytaua, Ytava--see I`tawa`. - -Yu!--an unmeaning song refrain and interjection. - -Yuha`li--Euharlee creek, of lower Etowah river, in Bartow county, -Ga. The name is said by the Cherokee to be a corruption of Yufala -(Eufaula), a well known Creek local name. - -yunsu`--buffalo; cf. Creek yena`sa, Choctaw yanash, Hichitee ya`nasi. - -Yunsa`i--"Buffalo place"; West Buffalo creek of Cheowa river in Graham -county, N. C.; the site of a former Cherokee settlement. - -yun`wi--person, man. - -Yun`wi Ama`yine`hi--"Water-dwelling people," from yun`wi, person, -and ama`yine`hi, plural of amaye`hi, q. v.; a race of water fairies. - -Yun`wi Gunahi`ta--"Long Man"; a formulistic name for the river, -personified as a man with his head resting on the mountain and his -feet stretching down to the lowlands, who is constantly speaking to -those who can understand the message. - -Yun`wini`gisgi--"man-eaters," literally, "They eat people" -(habitually), from yun`wi, person, man, and uni, giski, "they eat" -(habitually), from tsikiu`, "I am eating"; the Cherokee name for a -distant cannibal tribe, possibly the Atakapa or the Tonkawa. - -Yun`wi-tsulenun`yi--"where man stood," originally yun`wi-dikatagun`yi, -"where the man stands," from yun`wi, person, man, tsita`ga, "I am -standing," and yi, locative; Standing Indian, a high bald mountain -at the head of Nantahala river, in Macon county, N. C. - -Yun`wi Tsunsdi`--"little people," from yun`wi, person, people, -and tsunsdi`ga or tsunsdi, plural of usdi`ga or usdi`, little; the -Cherokee fairies. - -Yun`wi Usdi`--"little man." A formulistic name for ginseng, -a`tali-guli`, q. v. - -Yun`wi-usga`se`ti--"dangerous man, terrible man"; a traditional leader -in the westward migration of Cherokee. - -Yun`wiya`--"Indian," literally, "principal or real person," from -yun`wi, person, and ya, a suffix denoting principal or real. - -yu`we-yuwehe`--an unmeaning song refrain. - - - - - - - -NOTE - -[1] Colonel Thomas. - - - - - - -End of the Project Gutenberg EBook of Occoneechee, by Robert Frank Jarrett - -*** END OF THIS PROJECT GUTENBERG EBOOK OCCONEECHEE *** - -***** This file should be named 53375-8.txt or 53375-8.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/5/3/3/7/53375/ - -Produced by Jeroen Hellingman and the Online Distributed -Proofreading Team at http://www.pgdp.net/ for Project -Gutenberg (This file was produced from images generously -made available by The Internet Archive/American Libraries.) - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. 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