Myths of the Cherokee by James Mooney

81. TSUL`KALÛ', THE SLANT-EYED GIANT

2014 words  |  Chapter 108

A long time ago a widow lived with her one daughter at the old town of Kanuga on Pigeon river. The girl was of age to marry, and her mother used to talk with her a good deal, and tell her she must be sure to take no one but a good hunter for a husband, so that they would have some one to take care of them and would always have plenty of meat in the house. The girl said such a man was hard to find, but her mother advised her not to be in a hurry, and to wait until the right one came. Now the mother slept in the house while the girl slept outside in the âsi. One dark night a stranger came to the âsi wanting to court the girl, but she told him her mother would let her marry no one but a good hunter. "Well," said the stranger, "I am a great hunter," so she let him come in, and he stayed all night. Just before day he said he must go back now to his own place, but that he had brought some meat for her mother, and she would find it outside. Then he went away and the girl had not seen him. When day came she went out and found there a deer, which she brought into the house to her mother, and told her it was a present from her new sweetheart. Her mother was pleased, and they had deersteaks for breakfast. He came again the next night, but again went away before daylight, and this time he left two deer outside. The mother was more pleased this time, but said to her daughter, "I wish your sweetheart would bring us some wood." Now wherever he might be, the stranger knew their thoughts, so when he came the next time he said to the girl, "Tell your mother I have brought the wood"; and when she looked out in the morning there were several great trees lying in front of the door, roots and branches and all. The old woman was angry, and said, "He might have brought us some wood that we could use instead of whole trees that we can't split, to litter up the road with brush." The hunter knew what she said, and the next time he came he brought nothing, and when they looked out in the morning the trees were gone and there was no wood at all, so the old woman had to go after some herself. Almost every night he came to see the girl, and each time he brought a deer or some other game, but still he always left before daylight. At last her mother said to her, "Your husband always leaves before daylight. Why don't he wait? I want to see what kind of a son-in-law I have." When the girl told this to her husband he said he could not let the old woman see him, because the sight would frighten her. "She wants to see you, anyhow," said the girl, and began to cry, until at last he had to consent, but warned her that her mother must not say that he looked frightful (usga'se`ti'yu). The next morning he did not leave so early, but stayed in the âsi, and when it was daylight the girl went out and told her mother. The old woman came and looked in, and there she saw a great giant, with long slanting eyes (tsul`kalû'), lying doubled up on the floor, with his head against the rafters in the left-hand corner at the back, and his toes scraping the roof in the right-hand corner by the door. She gave only one look and ran back to the house, crying, Usga'se`ti'yu! Usga'se`ti'yu! Tsul`kalû' was terribly angry. He untwisted himself and came out of the âsi, and said good-bye to the girl, telling her that he would never let her mother see him again, but would go back to his own country. Then he went off in the direction of Tsunegûñ'yi. Soon after he left the girl had her monthly period. There was a very great flow of blood, and the mother threw it all into the river. One night after the girl had gone to bed in the âsi her husband came again to the door and said to her, "It seems you are alone," and asked where was the child. She said there had been none. Then he asked where was the blood, and she said that her mother had thrown it into the river. She told just where the place was, and he went there and found a small worm in the water. He took it up and carried it back to the âsi, and as he walked it took form and began to grow, until, when he reached the âsi, it was a baby girl that he was carrying. He gave it to his wife and said, "Your mother does not like me and abuses our child, so come and let us go to my home." The girl wanted to be with her husband, so, after telling her mother good-bye, she took up the child and they went off together to Tsunegûñ'yi. Now, the girl had an older brother, who lived with his own wife in another settlement, and when he heard that his sister was married he came to pay a visit to her and her new husband, but when he arrived at Kanuga his mother told him his sister had taken her child and gone away with her husband, nobody knew where. He was sorry to see his mother so lonely, so he said he would go after his sister and try to find her and bring her back. It was easy to follow the footprints of the giant, and the young man went along the trail until he came to a place where they had rested, and there were tracks on the ground where a child had been lying and other marks as if a baby had been born there. He went on along the trail and came to another place where they had rested, and there were tracks of a baby crawling about and another lying on the ground. He went on and came to where they had rested again, and there were tracks of a child walking and another crawling about. He went on until he came where they had rested again, and there were tracks of one child running and another walking. Still he followed the trail along the stream into the mountains, and came to the place where they had rested again, and this time there were footprints of two children running all about, and the footprints can still be seen in the rock at that place. Twice again he found where they had rested, and then the trail led up the slope of Tsunegûñ'yi, and he heard the sound of a drum and voices, as if people were dancing inside the mountain. Soon he came to a cave like a doorway in the side of the mountain, but the rock was so steep and smooth that he could not climb up to it, but could only just look over the edge and see the heads and shoulders of a great many people dancing inside. He saw his sister dancing among them and called to her to come out. She turned when she heard his voice, and as soon as the drumming stopped for a while she came out to him, finding no trouble to climb down the rock, and leading her two little children by the hand. She was very glad to meet her brother and talked with him a long time, but did not ask him to come inside, and at last he went away without having seen her husband. Several other times her brother came to the mountain, but always his sister met him outside, and he could never see her husband. After four years had passed she came one day to her mother's house and said her husband had been hunting in the woods near by, and they were getting ready to start home to-morrow, and if her mother and brother would come early in the morning they could see her husband. If they came too late for that, she said, they would find plenty of meat to take home. She went back into the woods, and the mother ran to tell her son. They came to the place early the next morning, but Tsul`kalû' and his family were already gone. On the drying poles they found the bodies of freshly killed deer hanging, as the girl had promised, and there were so many that they went back and told all their friends to come for them, and there were enough for the whole settlement. Still the brother wanted to see his sister and her husband, so he went again to the mountain, and she came out to meet him. He asked to see her husband, and this time she told him to come inside with her. They went in as through a doorway, and inside he found it like a great townhouse. They seemed to be alone, but his sister called aloud, "He wants to see you," and from the air came a voice, "You can not see me until you put on a new dress, and then you can see me." "I am willing," said the young man, speaking to the unseen spirit, and from the air came the voice again, "Go back, then, and tell your people that to see me they must go into the townhouse and fast seven days, and in all that time they must not come out from the townhouse or raise the war whoop, and on the seventh day I shall come with new dresses for you to put on so that you can all see me." The young man went back to Kanuga and told the people. They all wanted to see Tsul`kalû', who owned all the game in the mountains, so they went into the townhouse and began the fast. They fasted the first day and the second and every day until the seventh--all but one man from another settlement, who slipped out every night when it was dark to get something to eat and slipped in again when no one was watching. On the morning of the seventh day the sun was just coming up in the east when they heard a great noise like the thunder of rocks rolling down the side of Tsunegûñ'yi. They were frightened and drew near together in the townhouse, and no one whispered. Nearer and louder came the sound until it grew into an awful roar, and every one trembled and held his breath--all but one man, the stranger from the other settlement, who lost his senses from fear and ran out of the townhouse and shouted the war cry. At once the roar stopped and for some time there was silence. Then they heard it again, but as if it were going farther away, and then farther and farther, until at last it died away in the direction of Tsunegûñ'yi, and then all was still again. The people came out from the townhouse, but there was silence, and they could see nothing but what had been seven days before. Still the brother was not disheartened, but came again to see his sister, and she brought him into the mountain. He asked why Tsul`kâlû' had not brought the new dresses, as he had promised, and the voice from the air said, "I came with them, but you did not obey my word, but broke the fast and raised the war cry." The young man answered, "It was not done by our people, but by a stranger. If you will come again, we will surely do as you say." But the voice answered, "Now you can never see me." Then the young man could not say any more, and he went back to Kanuga.

Chapters

1. Chapter 1 2. 13. The Great Yellow-jacket: Origin of fish and 3. 14. The Deluge 261 4. 32. Origin of the Groundhog dance: The Groundhog's 5. 34. The Wolf's revenge: The Wolf and the Dog 280 6. 48. The Hunter and the Buzzard 294 7. 62. The Katydid's warning 311 8. 87. The water cannibals 349 9. 111. The mounds and the constant fire: The old 10. 126. Plant lore 420 11. 2. Ancient Iroquois wampum belts 354 12. 1. Be it known this day, That the various clans or tribes which 13. 2. The aforesaid clans or tribes have also agreed that if, in 14. 3. If a man have a horse stolen, and overtake the thief, and should 15. 1813. Jackson commanded in person with two thousand infantry and 16. 1817. They viewed with jealous and aching hearts all attempts to drive 17. 1817. [259] 18. 1836. [315] 19. 770. [382] These immigrants settled chiefly along the Verdigris, in the 20. 1840. He asserted that it was a translation of a manuscript in the 21. 1525. As these voyages were not followed up by permanent occupation 22. 1750. Ancient mining indications are also reported from Kings mountain, 23. 1779. Soon after in the same year he led a preliminary exploration 24. episode); author's personal information. 25. 1776. Important treaties were made here with the Cherokee in 1785, 26. 1859. Having removed to Vermont with his father while still a child, 27. introduction into the Nation of schoolmasters, blacksmiths, mechanics, 28. 1. HOW THE WORLD WAS MADE 29. 2. THE FIRST FIRE 30. 3. KANA'TI AND SELU: THE ORIGIN OF GAME AND CORN 31. 4. ORIGIN OF DISEASE AND MEDICINE 32. 5. THE DAUGHTER OF THE SUN 33. 6. HOW THEY BROUGHT BACK THE TOBACCO 34. 7. THE JOURNEY TO THE SUNRISE 35. 8. THE MOON AND THE THUNDERS. 36. 9. WHAT THE STARS ARE LIKE 37. 10. ORIGIN OF THE PLEIADES AND THE PINE 38. 11. THE MILKY WAY 39. 12. ORIGIN OF STRAWBERRIES 40. 13. THE GREAT YELLOW-JACKET: ORIGIN OF FISH AND FROGS 41. 14. THE DELUGE 42. 15. THE FOURFOOTED TRIBES 43. 16. THE RABBIT GOES DUCK HUNTING 44. 17. HOW THE RABBIT STOLE THE OTTER'S COAT 45. 18. WHY THE POSSUM'S TAIL IS BARE 46. 19. HOW THE WILDCAT CAUGHT THE GOBBLER 47. 20. HOW THE TERRAPIN BEAT THE RABBIT 48. 21. THE RABBIT AND THE TAR WOLF 49. 22. THE RABBIT AND THE POSSUM AFTER A WIFE 50. 23. THE RABBIT DINES THE BEAR 51. 24. THE RABBIT ESCAPES FROM THE WOLVES 52. 25. FLINT VISITS THE RABBIT 53. 26. HOW THE DEER GOT HIS HORNS 54. 27. WHY THE DEER'S TEETH ARE BLUNT 55. 28. WHAT BECAME OF THE RABBIT 56. 29. WHY THE MINK SMELLS 57. 30. WHY THE MOLE LIVES UNDERGROUND 58. 31. THE TERRAPIN'S ESCAPE FROM THE WOLVES 59. 32. ORIGIN OF THE GROUNDHOG DANCE: THE GROUNDHOG'S HEAD 60. 33. THE MIGRATION OF THE ANIMALS 61. 34. THE WOLF'S REVENGE--THE WOLF AND THE DOG 62. 35. THE BIRD TRIBES 63. 36. THE BALL GAME OF THE BIRDS AND ANIMALS 64. 37. HOW THE TURKEY GOT HIS BEARD 65. 38. WHY THE TURKEY GOBBLES 66. 39. HOW THE KINGFISHER GOT HIS BILL 67. 40. HOW THE PARTRIDGE GOT HIS WHISTLE 68. 41. HOW THE REDBIRD GOT HIS COLOR 69. 42. THE PHEASANT BEATING CORN; ORIGIN OF THE PHEASANT DANCE 70. 43. THE RACE BETWEEN THE CRANE AND THE HUMMINGBIRD 71. 44. THE OWL GETS MARRIED 72. 45. THE HUHU GETS MARRIED 73. 46. WHY THE BUZZARD'S HEAD IS BARE 74. 47. THE EAGLE'S REVENGE 75. 48. THE HUNTER AND THE BUZZARD 76. 49. THE SNAKE TRIBE 77. 50. THE UKTENA AND THE ULÛÑSÛ'TI 78. 51. ÂGAN-UNI'TSI'S SEARCH FOR THE UKTENA 79. 52. THE RED MAN AND THE UKTENA 80. 53. THE HUNTER AND THE UKSU'HI 81. 54. THE USTÛ'TLI 82. 55. THE UW'TSÛÑ'TA 83. 56. THE SNAKE BOY 84. 57. THE SNAKE MAN 85. 58. THE RATTLESNAKE'S VENGEANCE 86. 59. THE SMALLER REPTILES--FISHES AND INSECTS 87. 60. WHY THE BULLFROG'S HEAD IS STRIPED 88. 61. THE BULLFROG LOVER 89. 62. THE KATYDID'S WARNING 90. 63. ÛÑTSAIYI', THE GAMBLER 91. 64. THE NEST OF THE TLA'NUWA 92. 65. THE HUNTER AND THE TLA'NUWA 93. 66. U`TLÛÑ'TA, THE SPEAR-FINGER 94. 67. NÛÑ'YUNU'WI, THE STONE MAN 95. 68. THE HUNTER IN THE DAKWA' 96. 69. ATAGÂ'HI, THE ENCHANTED LAKE 97. 70. THE BRIDE FROM THE SOUTH 98. 71. THE ICE MAN 99. 72. THE HUNTER AND SELU 100. 73. THE UNDERGROUND PANTHERS 101. 74. THE TSUNDIGE'WI 102. 75. ORIGIN OF THE BEAR: THE BEAR SONGS 103. 76. THE BEAR MAN 104. 77. THE GREAT LEECH OF TLANUSI'YI 105. 78. THE NÛÑNE'HI AND OTHER SPIRIT FOLK 106. 79. THE REMOVED TOWNHOUSES 107. 80. THE SPIRIT DEFENDERS OF NIKWASI' 108. 81. TSUL`KALÛ', THE SLANT-EYED GIANT 109. 82. KANA'STA, THE LOST SETTLEMENT 110. 83. TSUWE'NAHI: A LEGEND OF PILOT KNOB 111. 84. THE MAN WHO MARRIED THE THUNDER'S SISTER 112. 85. THE HAUNTED WHIRLPOOL 113. 86. YAHULA 114. 87. THE WATER CANNIBALS 115. 88. FIRST CONTACT WITH WHITES 116. 89. THE IROQUOIS WARS 117. 90. HIADEONI, THE SENECA 118. 91. THE TWO MOHAWKS 119. 92. ESCAPE OF THE SENECA BOYS 120. 93. THE UNSEEN HELPERS 121. 94. HATCINOÑDOÑ'S ESCAPE FROM THE CHEROKEE 122. 95. HEMP-CARRIER 123. 96. THE SENECA PEACEMAKERS 124. 97. ORIGIN OF THE YONTOÑWISAS DANCE 125. 98. GA'NA'S ADVENTURES AMONG THE CHEROKEE 126. 99. THE SHAWANO WARS 127. 100. THE RAID ON TIKWALI'TSI 128. 101. THE LAST SHAWANO INVASION 129. 102. THE FALSE WARRIORS OF CHILHOWEE 130. 103. COWEE TOWN 131. 104. THE EASTERN TRIBES 132. 105. THE SOUTHERN AND WESTERN TRIBES 133. 1819. Still another may have existed at one time on Tuskegee creek, 134. 106. THE GIANTS FROM THE WEST 135. 107. THE LOST CHEROKEE 136. 108. THE MASSACRE OF THE ANI'-KUTA'NI 137. 109. THE WAR MEDICINE 138. 110. INCIDENTS OF PERSONAL HEROISM 139. 111. THE MOUNDS AND THE CONSTANT FIRE: THE OLD SACRED THINGS 140. 112. THE IGNORANT HOUSEKEEPER 141. 113. THE MAN IN THE STUMP 142. 114. TWO LAZY HUNTERS 143. 115. THE TWO OLD MEN 144. 116. THE STAR FEATHERS 145. 117. THE MOTHER BEAR'S SONG 146. 118. BABY SONG, TO PLEASE THE CHILDREN 147. 119. WHEN BABIES ARE BORN: THE WREN AND THE CRICKET 148. 120. THE RAVEN MOCKER 149. 121. HERBERT'S SPRING 150. 122. LOCAL LEGENDS OF NORTH CAROLINA 151. 123. LOCAL LEGENDS OF SOUTH CAROLINA 152. 124. LOCAL LEGENDS OF TENNESSEE 153. 1848. So far as is known there was no Cherokee settlement at the place, 154. 125. LOCAL LEGENDS OF GEORGIA 155. 1775. There is some reason for believing that it refers to a former 156. 126. PLANT LORE 157. 1. How the world was made (p. 239): From decay of the old tradition 158. 2. The first fire (p. 240): This myth was obtained from Swimmer 159. 3. Kana'ti and Selu: Origin of corn and game (p. 242): This story 160. 4. Origin of disease and medicine (p. 250): This myth was obtained 161. 5. The Daughter of the Sun: Origin of death (p. 252): This is one 162. 6. How they brought back the tobacco (p. 254): The first version of 163. 7. The journey to the sunrise (p. 255): This story, obtained 164. 8. The Moon and the Thunders (p. 256): The story of the sun and the 165. 9. What the stars are like (p. 257): This story, told by Swimmer, 166. 10. Origin of the Pleiades and the pine (p. 258): This myth is well 167. 11. The Milky Way (p. 259): This story, in slightly different forms, 168. 12. Origin of strawberries (p. 259): This myth, as here given, was 169. 13. The Great Yellow-jacket: Origin of fish and frogs (p. 260): This 170. 14. The Deluge (p. 261): This story is given by Schoolcraft in his 171. 15. The four-footed tribes (p. 261): No essential difference--"I have 172. 16. The Rabbit goes duck hunting (p. 266): This story was heard from 173. 17. How the Rabbit stole the Otter's coat (p. 267): This story is well 174. 18. Why the Possum's tail is bare (p. 269): This story was heard from 175. 19. How the Wildcat caught the Gobbler (p. 269): This story was heard 176. 20. How the Terrapin beat the Rabbit (p. 270): This story was 177. 21. The Rabbit and the tar wolf (p. 271): This story was obtained in 178. 22. The Rabbit and the Possum after a wife (p. 273): This specimen 179. 23. The Rabbit dines the Bear (p. 273): This favorite story with 180. 24. The Rabbit escapes from the wolves (p. 274): This story was 181. 25. Flint visits the Rabbit (p. 274): This story was told in slightly 182. 26. How the Deer got his horns (p. 275): This story was heard from 183. 27. Why the Deer's teeth are blunt (p. 276): This story follows the 184. 28. What became of the Rabbit (p. 277): This version was obtained 185. 30. Why the Mole lives underground (p. 277): This story, from John Ax, 186. 31. The Terrapin's escape from the Wolves (p. 278): This story, 187. 32. Origin of the Groundhog dance (p. 279): This story is from 188. 33. The migration of the animals (p. 280): This little story is given 189. 34. The Wolf's revenge: The Wolf and the Dog (p. 280): These short 190. 35. The bird tribes (p. 280): The eagle killer--Of the Southern 191. 36. The ball game of the birds and animals (p. 286): This is one 192. 37. How the Turkey got his beard (p. 287): This story is well known 193. 38. Why the Turkey gobbles (p. 288): This story was first heard 194. 39. How the Kingfisher got his bill (p. 288): The first version is 195. 40. How the Partridge got his whistle (p. 289): This little story is 196. 41. How the Redbird got his color (p. 289): This short story was 197. 42. The Pheasant beating corn: The Pheasant dance (p. 290): The first 198. 43. The race between the Crane and the Hummingbird (p. 290): This story 199. 44. The Owl gets married (p. 291): Told by Swimmer. The three owls 200. 45. The Huhu gets married (p. 292): This story was heard at different 201. 46. Why the Buzzard's head is bare (p. 293): This story was told 202. 47. The Eagle's revenge (p. 293): This story, told by John Ax, 203. 48. The Hunter and the Buzzard (p. 294): Told by Swimmer. The custom 204. 49. The snake tribe (p. 294): Rattlesnake--The custom of asking 205. 50. The Uktena and the Ûlûñsû'ti (p. 297): The belief in the great 206. 51. Âgan-uni'tsi's search for the Uktena (p. 248): This is one of 207. 52. The Red Man and the Uktena (p. 300): This story was obtained from 208. 53. The Hunter and the Uksu'hi (p. 301): This story was told by Swimmer 209. 54. The Ustû'tli (p. 302): This story was told by Swimmer and John Ax 210. 55. The Uw`tsûñ'ta (p. 303): This story was obtained from James 211. 56. The Snake Boy (p. 304): This myth was told by Swimmer. 212. 57. The Snake Man (p. 304): This myth, obtained from Chief Smith, 213. 58. The Rattlesnake's vengeance (p. 305): This story, told by Swimmer, 214. 59. The smaller reptiles, fishes, and insects (p. 306): 215. 60. Why the Bullfrog's head is striped (p. 310): The first version is 216. 61. The Bullfrog lover (p. 310): The first amusing little tale was 217. 63. Ûñtsaiyi', the Gambler (p. 311): This story was obtained from 218. 64. The nest of the Tla'nuwa (p. 315): This story was obtained first 219. 65. The hunter and the Tla'nuwa (p. 316): This myth was told by 220. 66. U`tlûñ'ta, the Spear-finger (p. 316): This is one of the most 221. 67. Nûñyunu'wi, the Stone Man (p. 319): This myth, although obtained 222. 68. The hunter in the Dakwa'--This story was told by Swimmer and 223. 69. Atagâ'hi, the enchanted lake (p. 321): This story was heard 224. 70. The bride from the south (p. 322): This unique allegory was heard 225. 71. The Ice Man (p. 322): This story, told by Swimmer, may be a veiled 226. 72. The Hunter and Selu (p. 323): The explanation of this story, 227. 73. The Underground Panthers (p. 324): This story was told by John 228. 74. The Tsundige'wi (p. 325): This curious story was told by Swimmer 229. 75. Origin of the Bear (p. 325): This story was told by Swimmer, 230. 76. The Bear Man (p. 327): This story was obtained first from 231. 77. The Great Leech of Tlanusi'yi (p. 329): This legend was heard 232. 78. The Nûñne'hi and other spirit folk (p. 330): The belief in fairies 233. 79. The removed townhouses (p. 335): The first of these stories 234. 80. The spirit defenders of Nikwasi' (p. 336): This story was obtained 235. 81. Tsul`kalû', the slant-eyed giant (p. 337): The story of Tsul`kalû' 236. 82. Kana'sta, the lost settlement (p. 341): This story, obtained 237. 83. Tsuwe'nahi, a legend of Pilot knob (p. 343): This story, from 238. 84. The man who married the Thunder's sister (p. 345): This story was 239. 85. The haunted whirlpool (p. 347): This legend was related by an 240. 86. Yahula (p. 347): This fine myth was obtained in the Territory 241. 87. The water cannibals (p. 349): This story was obtained from Swimmer 242. 88. First contact with whites (p. 350): The story of the jug of 243. 89. The Iroquois wars (p. 351): The Iroquois league--The Iroquois 244. 90. Hiadeoni, the Seneca (p. 356): Of this story Schoolcraft says: 245. 92. Escape of the Seneca boys (p. 359): The manuscript notes from 246. 93. The Unseen Helpers (p. 359): The meaning of the Seneca name can 247. 94. Hatcinoñdoñ's escape from the Cherokee (p. 362): The Seneca name 248. 95. Hemp-carrier (p. 364): This story of the old wars was obtained 249. 96. The Seneca peacemakers (p. 365): This story was told to Schoolcraft 250. 97. Origin of the Yontoñwisas dance (p. 365): This is evidently the 251. 98. Ga'na's adventures among the Cherokee (p. 367): This story, 252. 99. The Shawano wars (p. 370): The chief authority as to the expulsion 253. 93. There are also a few scattered among other tribes. For detailed 254. 100. The raid on Tikwali'tsi (p. 374): Swimmer, from whom this story 255. 101. The last Shawano invasion (p. 374): This story also is from 256. 102. The false warriors of Chilhowee (p. 375): This story was given 257. 104. The eastern tribes (p. 378): Delaware--The Delawares derive 258. 105. The southern and western tribes (p. 382): The Creek 259. 1692. They probably joined the Creeks about the same time as their 260. 1845. In 1898 the citizen population of the Creek Nation numbered 261. 1808. In 1825 they ceded all their claims in Missouri and Arkansas, 262. 106. The Giants from the west (p. 391): This may be an exaggerated 263. 107. The lost Cherokee (p. 391): This tradition as here given is taken 264. part 1, and The Last of Our Cannibals, in Harper's Magazine, August, 265. 108. The massacre of the Ani'-Kuta'ni (p. 392): Swimmer, Ta'gwadihi', 266. 109. The war medicine (p. 393): The first two paragraphs are from 267. 110. Incidents of personal heroism (p. 394): The incident of the 268. 111. The mounds and the constant fire: The old sacred things (p. 395): 269. 116. The star feathers (p. 399): This story was obtained from John 270. 117. The mother bear's song (p. 400): The first of these songs was 271. 118. Baby song, to please the children (p. 401): This song is well 272. 119. When babies are born: The wren and the cricket (p. 401): These 273. 120. The Raven Mocker (p. 401): The grewsome belief in the "Raven 274. 121. Herbert's spring (p. 403): The subject of this old trader's 275. 126. Plant lore (p. 420): For ceremonies, prayers, and precautions used 276. 381. The name is not connected with gi`li, dog. 277. 1810. See page 86. 278. 1795. See page 79. The literal Cherokee translation of "Long-hair" 279. 1730. Both the correct form and the meaning of the name are uncertain; 280. 4. Tahlequah, established as the capital of the Cherokee Nation, 281. 1. An ancient settlement on the upper part of Tallulah river, in 282. 2. another was on the north bank of Tennessee river, just below 283. 1830. See page 141. 284. 124. Before the establishment of the town the place was known to 285. 13. The word signifies "leader," "boss," or "principal one," and 286. 63. The common word is wude'ligûñ'yi, q. v., while the term in the 287. 1832. The treaty is not mentioned by the Tennessee historians. 288. 1880. Pickett says Jackson had "767 men, with 200 friendly Indians"; 289. 1834. The volume of Cherokee laws, compiled in the Cherokee language 290. 1823. From a contemporary reference in Rivers, South Carolina, page

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