Myths of the Cherokee by James Mooney

84. The man who married the Thunder's sister (p. 345): This story was

813 words | Chapter 238

heard first from John Ax, and afterward with additions and variants from Swimmer and others. It is also briefly noted in Hagar's manuscript "Stellar Legends of the Cherokee." As explained elsewhere, the Thunder spirits are supposed to have their favorite residence under cataracts, of which Tallulah falls is probably the greatest in the Cherokee country. The connection of Thunder and Rain spirits with snakes and water animals is a matter of universal primitive belief and has already been noted. One Cherokee informant told Hagar (see above) that "Thunder is a horned snake (?), and lightning its tongue, and it lives with water and rains." It is hardly necessary to state that the dance was, and is, among all the tribes, not only the most frequent form of social amusement, but also an important part of every great religious or other ceremonial function. Sâkwi'yi--Abbreviated Sâkwi', an ancient town about on the site of the present village of Soquee on the creek of the same name near Clarkesville, in Habersham county, Georgia. Marry him--Among nearly all the tribes, with the exception of the Pueblo, the marriage ceremony was simple, consisting chiefly of the giving, by the lover, of certain presents to the parents of the intended bride, by way of compensating them for the loss of their daughter, after she herself had first signified her consent to the union. Although this has been represented as a purchase, it was really only a formal ratification of the contract, which the girl was free to accept or reject as she chose. On the other hand, should the presents be insufficient to satisfy the parents, they were refused or returned and the marriage could not take place, however willing the girl might be. The young man usually selected a friend to act as go-between with the girl's family, and in all tribes--as now in the West--the result seems to have been largely at the disposal of her brother, who continued to exercise some supervision and claim over her even after her marriage. Lawson's statement concerning the eastern Carolina tribes in 1700 will hold almost equally good to-day in any part of the West: "As for the Indian marriages, I have read and heard of a great deal of form and ceremony used, which I never saw; nor yet could learn in the time I have been amongst them any otherwise than I shall here give you an account of, which is as follows: "When any young Indian has a mind for such a girl to his wife, he, or some one for him, goes to the young woman's parents, if living; if not, to her nearest relations, where they make offers of the match betwixt the couple. The relations reply, they will consider of it; which serves for a sufficient answer, till there be a second meeting about the marriage, which is generally brought into debate before all the relations that are old people, on both sides, and sometimes the king with all his great men give their opinions therein. If it be agreed on and the young woman approve thereof--for these savages never give their children in marriage without their own consent--the man pays so much for his wife, and the handsomer she is the greater price she bears" (History of Carolina, pp. 302-303). According to Adair, who makes it a little more formal among the Gulf tribes, "When an Indian makes his first address to the young woman he intends to marry, she is obliged by ancient custom to sit by him till he hath done eating and drinking, whether she likes or dislikes him; but afterward she is at her own choice whether to stay or retire" (Hist. Am. Indians, p. 139). Would surely die--In Cherokee myth and ritual we frequently meet the idea that one who reveals supernatural secrets will die. Sometimes the idea is reversed, as when the discovery of the nefarious doings of a wizard or conjurer causes his death. The latter belief has its parallel in Europe. Smooth as a pumpkin--This is the rendering of the peculiar tautologic Cherokee expression, i'ya iya'-tawi'skage--tawi'skage i'ya-iyu'sti, literally, "pumpkin, of pumpkin smoothness--smooth like a pumpkin." The rendering is in line with the repetition in such children's stories as that of "The House that Jack Built," but the translation fails to convey the amusing sound effect of the original. A large turtle--This incident occurs also in number 83, "Tsuwe'nahi." A horse--Although the reference to the horse must be considered a more modern interpolation it may easily date back two centuries, or possibly even to De Soto's expedition in 1540. Among the plains tribes the horse quickly became so essential a part of Indian life that it now enters into their whole social and mythic system. The bracelets were snakes--The same concept appears also in number 63, "Ûñtsaiyi'," when the hero visits his father, the Thunder god.

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