Cherokee Gypsy's blog: "Kayle's"

strength and courage of one ancestor in particular, the tribal leader Nan'yehi, later known as Nancy Ward. Sylvia Kralik said her family is directly descended from Ward, who became one of the most revered women in Cherokee history. Born in 1738, Nan'yehi was descended from Old Hop, emperor of the Cherokee nation in the 1750s. After the Battle of Taliwa in 1755, Nan'yehi won the honored title of Ghighua, or Beloved Woman. It was unusual for someone as young as Nan'yehi to be named Ghighua, but since the name also translates as "War Woman" and was usually awarded to women warriors, Nan'yehi had earned the honor. Another traditional duty of the Ghighua was as ambassador, and this role made Nan'yehi a figure in non-Cherokee history. After the death of her husband Kingfisher in the Battle of Taliwa, Nan'yehi married an Irish trader named Bryant Ward. But she continued to be a shrewd negotiator for her people. Having lived during a time when continued white settlement on Cherokee lands created constant tension between Indians and European settlers, she took a realistic view of helping the Cherokee survive. When militant Cherokees prepared to attack illegal white communities on the Watauga River, Ward disapproved. Wanting to spare innocent settlers, she warned several of the Watauga settlements of the impending attack. But not all the settlers were able to escape. One of them, a woman known as Mrs. Bean, was captured and sentenced to execution. Bean was being tied to a stake when Ward intervened and exercised her right as Ghighua to spare condemned captives. Ward took Bean into her home and nursed the injured Bean back to health. In the meantime, Ward learned two skills from Bean that would have far-reaching consequences for the Cherokee. Bean taught Ward how to set up a loom and weave cloth, a skill that would make the Cherokee less dependent on traders. Bean, whose family owned dairy cattle, also taught Ward to prepare and use dairy foods that could provide nourishment when hunting was poor. When Ward introduced dairy farming to the Cherokee, it led to the Cherokee amassing large herds that required manual labor. The labor requirements soon led to the introduction of slave labor among the Cherokee. (Ward had been given the African slave of a fallen Creek warrior after the Battle of Taliwa, becoming the first Cherokee slaveowner.) Despite her acclimation to European culture, Ward had not sold out her Cherokee heritage. She continued to work on behalf of her people as an ambassador. In 1781 she negotiated with Tennessee politician John Sevier at the Little Pigeon River. She also negotiated the 1785 signing of the Treaty of Hopewell, the first treaty the Cherokee made with the United States. By the 19th century, though, it became apparent to the Cherokee that the U.S. government intended to take more of their land in the southeastern United States. Ward, now called "Nancy" by her many non- Indian friends, feared someday the Americans' hunger for land would destroy the Cherokee. So in 1808 Ward headed the Women's Council and urged the Cherokee to sell no more of their land. By 1817, when Ward again took her seat in council, she told the younger Cherokee to refuse any more requests for land and to take up arms against the Americans if necessary. Ward knew that Cherokee removal west of the Mississippi River was a foregone conclusion, but rather than face the possibility of leaving her homeland, she decided to blend into the white world. The Wards became innkeepers near Chota, on Womankiller Ford of the Ocowee River in eastern Tennessee, the place of her birth, and there she died in 1824. Her son, Fivekiller, reported seeing a white light leave Nan'yehi's body as she died, a sign that she had preserved her connection to their eastern home. Nancy Ward was spared the sight of her people's exile to Indian Territory in 1838.

Winged creatures of all kinds are classed under the generic term of aninâ'hilidâ'hï (flyers). Birds are called, alike in the singular and plural, tsi'skwa, the term being generally held to exclude the domestic fowls introduced by the whites. When it is necessary to make the distinction they are mentioned, respectively, as inägëhï (living in the woods), and uluñni'ta (tame). The robin is called tsiskwa'gwä, a name which can not be analyzed, while the little sparrow is called tsikwâ'yä (the real or principal bird), perhaps, in accord with a principle in Indian nomenclature, on account of its wide distribution. As in other languages, many of the bird names are onomatopes, as wa`huhu' (the screech owl), u'guku' (the hooting owl), wagulï' (the whippoorwill), kâgû (the crow), gügwë' (the quail), huhu (the yellow mocking-bird), tsï'kïlï' (the chickadee), sa'sa' (the goose). The turtledove is called gulë'-diska`nihï' (it cries for acorns), on account of the resemblance of' it cry to the sound of the word for acorn. (gulë') The meadowlark is called näkwïsï' (star), on account of the appearance of its tail when spread out as it soars. The nuthatch (Sitta carolinensis) is called tsulie'na (deaf), and is supposed to be without bearing, possibly on account of its fearless disregard for man's presence. Certain diseases are diagnosed by the doctors as due to birds, either revengeful bird ghosts, bird feathers about the house, or bird shadows falling upon the patient from overhead. The eagle (awâ'hïlï) is the great sacred bird of the Cherokee, as of nearly all our native tribes, and figures prominently in their ceremonial ritual, especially in all things relating to war. The particular species prized was the golden or war eagle (Aquila chrsætus), called by the Cherokee the "pretty-feathered eagle," on account of its beautiful tail feathers, white, tipped with black, which were in such great demand for decorative and ceremonial purposes that among the western tribes a single tail was often rated as equal in value to a horse. Among the Cherokee in the old times the killing of an eagle was an event which concerned the whole settlement, and could be undertaken only by the professional eagle killer, regularly chosen for the purpose on account of his knowledge of the prescribed forms and the prayers to be said afterwards in order to obtain pardon for the necessary sacrilege, and thus ward off vengeance from the tribe. It is told of one man upon the reservation that having deliberately killed an eagle in defiance of the ordinances he was constantly haunted by dreams of fierce eagles swooping down upon him, until the nightmare was finally exercised after a long course of priestly treatment. In 1890 there was but one eagle killer remaining among the East Cherokee. It does not appear that the eagle was ever captured alive as among the plains tribes. The eagle must be killed only in the winter or late fall after the crops were gathered and the snakes had retired to their dens. If killed in the summertime a frost would come to destroy the corn, while the songs of the Eagle dance, when the feathers were brought home, would so anger the snakes that they would become doubly dangerous. Consequently the Eagle songs were never sung until after the snakes had gone to sleep for the winter. When the people of a town had decided upon an Eagle dance the eagle killer was called in, frequently from a distant settlement, to procure the feathers for the occasion. He was paid for his services from offerings made later at the dance, and as the few professionals guarded their secrets carefully from outsiders their business was a quite profitable one. After some preliminary preparation the eagle killer sets out alone for the mountains, taking with him his gun or bow and arrows. Having reached the mountains, he goes through a vigil of prayer and fasting, possibly lasting four days, after which he hunts until he succeeds in killing a deer. Then, placing the body in a convenient exposed situation upon one of the highest cliffs, he conceals himself near by and begins to sing in a low undertone the songs to call down the eagles from the sky. When the eagle alights upon the carcass, which will be almost immediately if the singer understands his business, he shoots it, and then standing over the dead bird, he addresses to it a prayer in which he begs it not to seek vengeance upon his tribe, because it is not a Cherokee, but a Spaniard (Askwa'nï) that has done the deed. The selection of such a vicarious victim of revenge is evidence at once of the antiquity of the prayer in its present form and of the enduring impression which the cruelties of the early Spanish adventurers made upon the natives. The prayer ended, he leaves the dead eagle where it fell and makes all haste to the settlement, where the people are anxiously expecting his return. On meeting the first warriors he says simply, "A snowbird has died," and passes on at once to his own quarters, his work being now finished. The announcement is made in this form in order to insure against the vengeance of any eagles that might overhear, the little snowbird being considered too insignificant a creature to be dreaded. Having waited four days to allow time for the insect parasites to leave the body, the hunters delegated for the purpose go out to bring in the feathers. On arriving at the place they strip the body of the large tail and wing feathers, which they wrap in a fresh deerskin brought with them, and then return to the settlement, leaving the body of the dead eagle upon the ground, together with that of the slain deer, the latter being intended as a sacrifice to the eagle spirits. On reaching the settlement, the feathers, still wrapped in the deerskin, are hung up in a small, round hut built for this special purpose near the edge of the dance ground (detsänûñ'lï) and known as the place "where the feathers are kept," or feather house. Some settlements had two such feather houses, one at each end of the dance ground. The Eagle dance was held on the night of the same day on which the feathers were brought in, all the necessary arrangements having been made beforehand. In the meantime, as the feathers were supposed to be hungry after their journey, a dish of venison and corn was set upon the ground below them and they were invited to eat. The body of a flax bird or scarlet tanager (Piranga rubra) was also hung up with the feathers for the same purpose. The food thus given to the feathers was disposed of after the dance, as described in another place. The eagle being regarded as a great ada'wehï, only the greatest warriors and those versed in the sacred ordinances would dare to wear the feathers or to carry them in the dance. Should any person in the settlement dream of eagles or eagle feathers he must arrange for an Eagle dance, with the usual vigil and fasting, at the first opportunity; otherwise some one of his family will die. Should the insect parasites which infest the feathers of the bird in life get upon a man they will breed a skin disease which is sure to develop, even though it may be latent for years. It is for this reason that the body of the eagle is allowed to remain four days upon the ground before being brought into the settlement. The raven (kâ'länû) is occasionally seen in the mountains, but is not prominent in folk belief, excepting in connection with the gruesome tales of the Raven Mocker (q. v.). In former times its name was sometimes assumed as a war title. The crow, so prominent in other tribal mythologies, does not seem to appear in that of the Cherokee. Three varieties of owls are recognized, each under a different name, viz: tskïlï', the dusky horned owl (Bubo virginianus saturatus); u'guku', the barred or hooting owl (Syrnium nebulosum), and wa`huhu', the screech owl (Megascops asio). The first of these names signifies a witch, the others being onomatopes. Owls and other night-crying birds are believed to be embodied ghosts or disguised witches, and their cry is dreaded as a sound of evil omen. If the eyes of a child be bathed with water in which one of the long wing or tail feathers of an owl has been soaked, the child will be able to keep awake all night. The feather must be found by chance, and not procured intentionally for the purpose. On the other hand, an application of water in which the feather of a blue jay, procured in the same way, has been soaked will make the child an early riser. The buzzard (sulï') is said to have had a part in shaping the Earth, as was narrated in the genesis myth. It is reputed to be a doctor among birds, and is respected accordingly, although its feathers are never worn by ball players, for fear of becoming bald. Its own baldness is accounted for by a vulgar story. As it thrives upon carrion and decay, it is held to be immune from sickness, especially of a contagious character, and a small quantity of its flesh eaten, or of the soup used as a wash, is believed to be a sure preventive of smallpox, and was used for this purpose during the smallpox epidemic among the East Cherokee in 1866. According to the Wahnenauhi manuscript, it is said also that a buzzard feather placed over the cabin door will keep out witches. In treating gunshot wounds, the medicine is blown into the wound through a tube cut from a buzzard quill and some of the buzzard's down is afterwards laid over the spot. There is very little concerning hawks, excepting as regards the great mythic hawk, the Tlä'nuwä'. The tlä'nuwä' usdi', or "little tlä'nuwä,") is described as a bird about as large as a turkey and of a grayish blue color, which used to follow the flocks of wild pigeons, flying overhead and darting down occasionally upon a victim, which it struck and killed with its sharp breast and ate upon the wing, without alighting. It is probably the goshawk (Astur atricapillus). The common swamp gallinule, locally known as mud hen or didapper (Gallinula galeata), is called diga'gwanï' (lame or crippled), on account of its habit of flying only for a very short distance at a time. In the Diga'gwanï dance the performers sing the name of the bird and endeavor to imitate its halting movements. The dagûl`kû, or white-fronted goose (Anser albifrons) appears in connection with the myth of the origin of tobacco. The feathers of the tskwâyï, the great white heron or American egret (Herodias egretta), are worn by ball players, and this bird probably the "swan" whose white wing was used as a peace emblem in ancient times. A rare bird said to have been seen occasionally upon the reservation many years ago was called by the curious name of nûñdä-dikanï', "it looks at the sun," "sun-gazer." It is described as resembling a blue crane, and may possibly have been the Floridus cerulea, or little blue heron. Another infrequent visitor, which sometimes passed over the mountain country in company with flocks of wild geese, was the gu'wisguwï', so called from its cry. It is described as resembling a large snipe, with yellow legs and feet unwebbed, and is thought to visit Indian Territory at intervals. It is chiefly notable from the fact that the celebrated chief John Ross derives his Indian name, Gu'wisguwï', from this bird, the name being perpetuated in Cooweescoowee district of the Cherokee Nation in the West. Another chance visitant, concerning which there is much curious speculation among the older men of the East Cherokee, was called tsun'digwûntsu'`gï or tsun'digwûn'tskï, "forked," referring to the tail. It appeared but once, for a short season, about forty years ago, and has not been seen since. It is said to have been pale blue, with red in places, and nearly the size of a crow, and to have had a long forked tail like that of a fish. It preyed upon hornets, which it took upon the wing, and also feasted upon the larva in the nests. Appearing unexpectedly and as suddenly disappearing, it was believed to be not a bird but a transformed red-horse fish (Moxostoma, Cherokee âligä'), a theory borne out by the red spots and the long, forked tail. It is even maintained that about the time those birds first appeared some hunters on Oconaluftee saw seven of them sitting on the limb of a tree and they were still shaped like a red-horse, although they already had wings and feathers. It was undoubtedly the scissor-tail or swallow-tailed flycatcher (Milvulus forficatus), which belongs properly in Texas and the adjacent region, but strays occasionally into the eastern states. On account of the red throat appendage of the turkey, somewhat resembling the goitrous growth known in the South as "kernels" (Cherokee, dule'tsï), the feathers of this bird are not worn by ball players, neither is the neck allowed to be eaten by children or sick persons, under the fear that a growth of "kernels" would be the result. The meat of the ruffed grouse, locally known as the pheasant (Bonasa umbellus), is taboo to a pregnant woman, because this bird hatches a large brood, but loses most of them before maturity. Under a stricter construction of the theory this meat is forbidden to a woman until she is past child bearing. The redbird, tatsu'hwä, is believed to have been originally the daughter of the Sun (see the story). The huhu, or yellow mockingbird, occurs in several stories. It is regarded as something supernatural, possibly on account of its imitative powers, and its heart is given to children to make them quick to learn. The chickadee (Parus carolinensis), and the tufted titmouse, (Parus bicolor), utsu'`gï, or u'stûtï, are both regarded as news bringers, but the one is venerated as a truth teller while the other is scoffed at as a lying messenger, for reasons which appear in the story of Nûñyunu'wï (q. v.). When the tsïkïlilï' perches on a branch near the house and chirps its song it is taken as an omen that an absent friend will soon be heard from or that a secret enemy is plotting mischief. Many stories are told in confirmation of this belief, among which may be instanced that of Tom Starr, a former noted outlaw of the Cherokee Nation of the West, who, on one occasion, was about to walk unwittingly into an ambush prepared for him along a narrow trail, when he heard the warning note of the tsïkïlilï', and, turning abruptly, ran up the side of the ridge and succeeded in escaping with his life, although hotly pursued by his enemies.

Spider Rock stands with awesome dignity and beauty over 800 feet high in Arizona's colorful Canyon de Chelly National Park (pronounced da Shay). Geologists of the National Park Service say that "the formation began 230 million years ago. Windblown sand swirled and compressed with time created the spectacular red sandstone monolith. Long ago, the Dine (Navajo) Indian tribe named it Spider Rock. Stratified, multicolored cliff walls surround the canyon. For many, many centuries the Dine (Navajo) built caves and lived in these cliffs. Most of the caves were located high above the canyon floor, protecting them from enemies and flash floods. Spider Woman possessed supernatural power at the time of creation, when Dine (Navajo) emerged from the third world into this fourth world. At that time, monsters roamed the land and killed many people. Since Spider Woman loved the people, she gave power for Monster- Slayer and Child- Born-of-Water to search for the Sun-God who was their father. When they found him, Sun-God showed them how to destroy all the monsters on land and in the water. Because she preserved their people, Dine (Navajo) established Spider Woman among their most important and honored Deities. She chose the top of Spider Rock for her home. It was Spider Woman who taught Dine (Navajo) ancestors of long ago the art of weaving upon a loom. She told them, "My husband, Spider Man, constructed the weaving loom making the cross poles of sky and Earth cords to support the structure; the warp sticks of sun rays, lengthwise to cross the woof; the healds of rock crystal and sheet lightning, to maintain original condition of fibers. For the batten, he chose a sun halo to seal joints, and for the comb he chose a white shell to clean strands in a combing manner." Through many generations, the Dine (Navajo) have always been accomplished weavers. From their elders, Dine (Navajo) children heard warnings that if they did not behave themselves, Spider Woman would let down her web- ladder and carry them up to her home and devour them! The children also heard that the top of Spider Rock was white from the sun- bleached bones of Dine (Navajo) children who did not behave themselves! One day, a peaceful cave-dwelling Dine (Navajo) youth was hunting in Dead Man's Canyon, a branch of Canyon de Chelly. Suddenly, he saw an enemy tribesman who chased him deeper into the canyon. As the peaceful Dine (Navajo) ran, he looked quickly from side to side, searching for a place to hide or to escape. Directly in front of him stood the giant obelisk-like Spider Rock. What could he do? He knew it was too difficult for him to climb. He was near exhaustion. Suddenly, before his eyes he saw a silken cord hanging down from the top of the rock tower. The Dine (Navajo) youth grasped the magic cord. which seemed strong enough, and quickly tied it around his waist. With its help he climbed the tall tower, escaping from his enemy who then gave up the chase. When the peaceful Dine (Navajo) reached the top, he stretched out to rest. There he discovered a most pleasant place with eagle's eggs to eat and the night's dew to drink. Imagine his surprise when he learned that his rescuer was Spider Woman! She told him how she had seen him and his predicament. She showed him how she made her strong web-cord and anchored one end of it to a point of rock. She showed him how she let down the rest of her web-cord to help him to climb the rugged Spider Rock. Later, when the peaceful Dine (Navajo) youth felt assured his enemy was gone, he thanked Spider Woman warmly and he safely descended to the canyon floor by using her magic cord. He ran home as fast as he could run, reporting to his tribe how his life was saved by Spider Woman!

Long ago, when the fish and the animals could talk, the chief of the catfish called council. He said to all, "Hau, brothers. I am very tired of eating things from the mud at the bottom of the lake. I think we should have meat as do the wolves. Let us watch for the moose when he wades into the lake to eat the lily pads and let us spear him and kill him for meat. He comes when the sun is at the edge of the sky, so we will hide among the lilies and grasses and spear him when he comes." The other old catfish agreed and the whole tribe hid along the lake where the lilies and pads grew the thickest. When the sun was at the edge of the sky the moose came. He did not go into the lake right away but ate at the edge where the sweet grasses were. At last he entered the lake and the chief catfish said, "Now, he is in! I will spear him as soon as he gets further from the shore where the water is deeper." They all waited until the moose was in deep water and then the Catfish chief speared him as hard as he could! The big moose bellowed with pain and jumped around in the water. He was hurt and frightened at the same time. "Ho!", he said. "Ho! What is this? Who has speared me in my leg? I will find out who has done this!" He then stuck his head right down into the water until he could see beneath the surface. There, in the grasses, he saw the catfish tribe getting ready to spear him again. They were going to kill him for his meat! This made him very angry! His eyes turned red and his heart was bad toward the catfish tribe. He bellowed his war cry and said, "Ho! Listen to me! Catfish has speared me in my leg! I will make war on them! I will trample this tribe into the mud! Ho! Hear me! I will go to war!" He began to jumped up and down all over the edge of the lake and trample all the catfish he could find. He crushed them with his big hooves and trampled them deep into the mud, shouting, "Ho! Catfish speared me in the leg! Ho! I will trample his tribe into the mud!" He did not stop until all the catfish were trampled into the muddy bottom of the lake. Then he left satisfied he had avenged the wrong done to him. After the moose left, some of the catfish managed to wriggle out of the mud and get away. Now there are catfish in all lakes and rivers but every one has a flat head because of the war from the big moose that flattened the heads of their grandfathers. In old times there were very large catfish but now they are very small. They still all carry spears. To this day, they are black and are flat headed and they are so afraid that they stay hidden in the daytime and only swim at night, which serves them right for trying to kill the big moose long ago.

Small trees grew along a little stream. They were wild apple trees. They were covered with beautiful blooms and bright blossoms were scattered over the fields. one of the wise men said the fragrance of the flowers of the world was the gift of the Woman who Fell down from heaven. " Tell how it is"...he said, so the children may know....... Once the Indians were all going along the path in the woods. They were moving to a new village by the lake where the water was so clear that it was as blue as the sky. The children ran along the path. they played among the trees. They crossed the streams which poured over stones and made soft water - music. they picked the wild flowers found on the hills. they loved the streams, the trees, and the flowers and all of them were very happy. But all at once they stopped and screamed. They were frightened, for a panther leaped into the path before them. in its mouth it carried a babe dressed in beads & buckskin. The panther stood in the path, in anger it held its head high and roared madly at the children. The warriors came running up. They shot arrows into the panther, but it was not hurt, it carefully put the babe down in the path and was seen no more. The chief's daughter ran to the child and took it up. It was not harmed in the least. its dress was covered with pearl beads and flowers and porcupine quills. It smiled at the children and they were in love with it at once. The chiefs daughter kept the baby girl for her own. In the village she soon grew large enough to run and play with the other children. She was beautiful child. And she loved the wild flowers more than all other things. but the flowers had no sweet smell then as they have now. So much she did the child love the flowers that they named her Seets-a'ma.. which means "holding a flower". One day Seets-a'ma, became very sick. all that was done for her did not help her. And she died as the sun went down. the people mourned for the lovely little girl, and the hookies tried to bring her back, but this could not be done. Seets-a'ma... came to the city of woman who fell down from heaven. She was on her way to live with the Little People. She said to the woman "Before I go on down to the Little People, let me do something nice for the people of my own village." What would you like most to do? the woman asked her. "I made you so", said the Woman. "For, while you are truly my own child, I brought you from the happy fields of the Upper World. And I sent the panther to leave you in the path. You shall carry the sweet odor of the Tree of Light. And you shall give some part of it to every flower in the Lower world." Then the Woman gave Seets-a' ma a beautiful bag. It was red as blood, for it was made of the flowers of the red bud tree. In this bag was the color and fragrance of the flowers which grew on the Tree Of Light which fell down from heaven into the Great water. Then she called the humming bird, and bade it carry Seets-a'ma...to every flower. Seets-a'ma was as light as the down of silk weed. And she was brighter than the sun at mid-day. she rode on the back of the bird poised on the toes of her left foot like a dancing fairy. She was more graceful than the wild flowers she loved. The humming bird carried her to every kind of flower. from the beautiful bag she breathed fragrance into them. And this sweet smell they have to this day, Then Seets-a'ma went to her village. All the people ran out to see her. "And Behold!!!" there were flowers growing thick all about everywhere as far as the eyes could see. A sweet smell arose from these waving fields of many colored flowers. It filled the air, and the people of the Lower world, and this is her gift to them. Then the hummingbird darted away with Seets-a'ma standing on his back. At the gate of the city the Woman said to the bird, "the flowers shall bear honey for your food from this day." You shall live in among them to the end of the world. And the Indian mother sometimes says yet to her little daughter, "If you are a good girl, you may see Seets-a'ma, and the Hummingbird as they fly among the flowers!"

In the time of the beginning, it was the way of my people, to rejoice in the birth of a child. The Old Ones, the Elders said that a child was the most precious gift given to the people by the Creator. So, in this time, was born a male child. As was the way of the people, this child was given no name until he had been in the physical world for three moons. When three moons had passed, his family held a Naming Feast, to share and celebrate this gift. The Old One's who's responsibility it was to find the Spirit Name for each new soul, was given tobacco. He would fast and pray and search the Spirit World until the name was found. On the fourth day, his name was announced to all who were present. The Old One held the child high, close to Father Sky. Then he touched the child's body to Mother Earth. Next he faced the child to all Four Sacred Directions: the East, the direction of springtime and childhood. Then the South, home to summer and adolescence. Thirdly he faced him to the West where Autumn and maturity reside. Finally, he faced North, home to Winter and the Elders. As he spoke the child's name, all who heard it were surprised. No child ever had received such a Name: He Who Walks a Different Path: Ka Bay she go e sayd. As this child grew, it became apparent that He Who Walks a Different Path was very different than the other children. It was the way of the People that everyone within the village contributed in some way to the well-being of all. "It must be so" the Elders said. "We live in a delicate balance with all our relatives. We must take only what we need to survive. We must respect our Mother the Earth, Grandfather Sun, Father Sky, and Grandmother Moon." "We must respect all Kingdoms, all things, all our relations. All must work together." So, in this place, each one worked. Some were Hunters, Guardians and Warriors who learned from the Spirit of the Bear or Wolf. Others carried the knowledge and history of the peoples, and often traded goods, as Storytellers, learning from the Turtle. Still others were Dreamers, planners, War-chiefs who learned from Hawk, or coyote. Some others were builders making lodges, canoes, tools and weapons needed to survive, learning from the Beaver. A few were Holy People, Healers and Medicine People who learned from all things that existed and helped the ill. "Children are closer to our Creator and will know their own path", so the Elders taught. So the People allowed the children to learn and experience many things around them. "Children are not owned but belong to the community and the future." All around cared for the children and kept them safe. So Ka Bay she go e sayd was allowed to investigate many ways of learning. He often spent many hours in the woods, talking to the four-leggeds, (animals) and the winged, (birds). He felt it was wrong to hunt and kill his friends for food. An Elder once reported seeing the child surrounded by animals with a Falcon and a Hawk on each shoulder. People shook their heads and wondered. Each time the boy was questioned about his choice of lives work, he answered: "It is not for me". As he grew towards adulthood, he was asked more frequently. Always he replied: "It is not for me." It was the Way of the People to deal with problems or conflicts by "Taking it to the Fire'. All the Elders sat in the Sacred Circle around the Fire. Everyone who wished to speak was given time. One could talk as long as one wished. Respect must be shown in manner and speech. There was no interruption of the speaker. Then the Elders would confer and pray and talk until a consensus or agreement was reached. All the People would abide by the decision. So, Ka Bay she go e sayd was called to this place. When he was given time to speak, he said: "The Creator has given me a different Vision. These ways are not for me." The Elders spent many hours trying to reach a decision. Finally, the Elder whose responsibility it was to speak for the People, rose to his feet. His voice was filled with sadness. "If you will not work or help in any way, you must leave this place. There can be no room for those who do not contribute to the well-being of our People." There was great sadness. This had never happened before in the memory of anyone. There was much sadness in the village, as the boy packed a blanket, some dried berries along with his few clothes and left the village. The boy felt sad to leave his family, but he also felt happiness for now he could spend all his time in the forest with the birds and animals who were his friends. The days passed slowly and pleasantly for the youth. He learned many things from his Animal-kind brothers and sisters. The hunters of his village came to find food for the villagers. Some of his animal-kind friends chose to offer themselves so that the village people could continue to have food and clothing. The hunters left Tobacco and said prayers of appreciation and thanks for their gifts. Wa Bay she go e sayd was saddened when his animal-kind friends died. So he began to go ahead of the hunters to warn and frighten away the animals. Game became scarce, there was little food in the pots of the villagers. Peoples stomachs were hungry and they became angry at the youth. The hunters began to hunt for He Who Walks a Different Path. He was forced higher and higher into the hills, and then into the mountains. Finally, he was so high up that only the birds remained to keep him company. It is the way of Human-Kind that young boys bodies begin to change as they grow into young men. They grow hair on their bodies, their voices deepen, their muscles strengthen and they grow tall. Ka Bay she go e sayd's body began to change. But in a way he had never seen before. On morning he awoke and found talons in place of his fingernails. Next, he noticed feathers were growing out of the backs of his hands and in the skin on his arms and shoulders. He became very afraid. He dug a hole in the ground, to fast and pray, asking the Creator for understanding and guidance. On the fourth day, the Creator appeared before him in the form of a huge bird, such as had never before been seen in the Physical World. He spoke to He Who Walks A Different Path: "My child, you have remained true to the Vision and Wisdom I placed within you when you entered this World of Physical Things. You have endured much. "From this day on a new creature will enter the World: Kinew, the Golden Eagle. In return for your loyalty, you and all your descendants shall have the Honor of carrying the prayers of Human-Kind between the Worlds of Earth and Spirit. All who see an Eagle shall be reminded of Freedom and Truth. All who hold your feathers must speak only the Truth in a good and kind way. "As my view of what happens in this World is different from where I live in the Spirit World, you will spend most of your time in the realm of Father Sky, and view the world below in a different way. As My Vision is unique and different, your eyesight will be keener than any other bird that inhabits the skies. All who see you flying higher than all other winged ones will be reminded of the World of Spirit which is unseen yet so close-by to those in the World of Physical Things." And so it is told, this way, of How the Eagle First Came to the People.

“Morning Star, the star that shines brightest when all other stars go dim, the star that shines not with its own light but with the light of the Sun…” Note: In most but not necessarily all cases, old Cherokee stories refer to the Sun as female. According to the old ones, the house of the Sun is in the east, beyond the sky dome, but the Daughter of the Sun used to live in the middle of the sky. Every day, in her travels, the Sun stopped at her daughter’s house for lunch. It was at this hottest part of the day that the Sun would also pause to look down at her grandchildren on the earth. When she saw the people squinting back up at her, the Sun grew angry. “My grandchildren hate me!” the Sun exclaimed to her brother, the Moon. “Just see how they scrunch up their faces whenever they look my way.” In her wrath, the Sun grew hotter and hotter, until all the crops dried up. In desperation, the people looked high and low for a solution to the problem. Finally, the Little People came up with what seemed to be a logical solution. Now, the Little People are spirit folk. There are some spirit people who are good and some who are bad. The Little People have much in common with us human beings, in that, they can go either way. They may be helpful, or they may be mischievous. They may act wisely, or their actions may prove hurtful. Here’s what the Little People did in this situation: They changed two men into snakes. The first they changed into the Spread-Head snake. The second was transformed into the Copperhead. These two were instructed to travel up the sky vault, to wait at the house of the Daughter of the Sun. “When the Sun arrives outside her daughter’s door,” the Little People said, “strike quickly with your deadly fangs.” The two snakes slithered away to accomplish their task, but when the Sun arrived, her light so blinded the Spread-Head that when he struck, he forgot to even open his mouth to bite. He flattened his nose against the Sun. Then, in his fright, he rolled on his back and played dead, stinking like a rotting carcass, just as he does to this day. The Sun called him a nasty thing and went on into her daughter’s house. The Copperhead was so afraid; he crawled quickly away without even trying to bite, and so these two returned to the earth. After this first failure, the Little People decided to try again. They changed two more men into snakes. One of these became the Rattlesnake. The other became the Uktin, the Great Horned Serpent. So, you see, all of these four: the Spread-Head, the Copperhead, the Rattlesnake and the Uktin were once men. Well, just as the others had done, the Rattlesnake and the Uktin traveled up the sky vault to lie in wait outside the door to the house of the Daughter of the Sun. The Sun was still in there, having some lunch with her daughter. The Uktin was very big and dangerous. His poison was so potent that even a little splashed on the skin could be deadly, and the mere look of the Uktin’s eye could kill. All the people were thinking, “As big and mean as that Uktin is, he is sure to do the job and kill the Sun.” But the Rattlesnake was quicker than the Uktin. Getting there first, he coiled up outside the door, nervously shaking his tail as he waited for the Sun to emerge. The Rattlesnake was so eager, that as soon as the door opened, he struck. But instead of striking the Sun, the Rattlesnake struck the Daughter of the Sun. The Sun went on her way, but the Daughter of the Sun died from the poisonous bite. As with the others before them, these two snakes returned to the earth. The Sun burned hotter and hotter, so vengeful was she for the death of her daughter. The people could no longer leave the shade in the daytime. The trees and grasses were dying. Great fires were burning in the land. People were getting sick. It was really bad. The Little People said there was only one solution. Seven men would have to travel to the West, to the Jusgina Ghost Country, and bring back the Daughter of the Sun. The Little People gave each man a sourwood stick, with instructions on how to use these when they arrived at the Ghost Country. The men also carried a large box in which to bring back the Daughter of the Sun. The final instructions of the Little People were these: “Once she is in the box, don’t open it, for any reason, until you are back here, in your own country.” The men set out on their journey. Seven days later, arriving in the Ghost Country, the seven men found the people dancing in a great circle. Positioning themselves outside the circle, they waited for the Daughter of the Sun to come around. As she came by, the first of the seven men touched her with his sourwood stick. When she came around the second time, the next man touched her with his sourwood stick. This same pattern continued until all seven men had, in turn, touched the Daughter of the Sun with their sourwood sticks. At the touch of the seventh stick, she fell backward, as in a swoon. The men put her in the box, securely fastened the lid and headed back to their own country. As the men walked along, carrying the box, the Daughter of the Sun awoke and began to complain. “I’m hungry,” she said. “Please open the box and give me something to eat.” “Oh no,” the men said, remembering the warning of the Little People. “We can’t open the box until we are back in our own country.” As they walked on, the Daughter of the Sun complained again. “I’m thirsty,” she said. “Please, oh please open the box and give me just a little sip of water.” “Oh no,” the men said. “We can’t open the box until we are back in our own country.” Finally, the Daughter of the Sun complained again. In a faint voice she said, “I can’t breathe. Please, please open the box. I think I may suffocate!” The seven men stopped and looked at each other. It was well known that a person could live a long time without food. There were some who had lived as much as seven days without water. But air was something a person could not live without. “Maybe we should open the box,” one man offered. “Don’t forget what the Little People said,” another cautioned. “We can’t open the box for any reason.” “But what if she dies,” yet another man said. “We’re back where we started.” Finally, someone offered an acceptable compromise. “Let’s open the box just a crack,” the man argued, “not enough for her to get out, but enough for her to get some air.” This course of action seeming reasonable to all, the box was unlatched and opened just the tiniest crack. “What was that?” one man exclaimed. They had all seen a flash of red light, flying out from the box to disappear in the brushy woods. “I don’t know what that was,” another man said, “but I think we’d better keep the lid closed tight on this box from now on, no matter what she says.” The men went on their way, hearing no more complaints from the Daughter of the Sun. They worried that maybe she was dead. The next day, the seven arrived back in their own country. The box was opened, and to everyone’s dismay, it was empty. When the Sun saw her daughter would not be returned to her, her wrath turned to sorrow. She began to cry, and the tears of the Sun threatened to flood the whole earth. The people tried their best to cheer her up. They sang their best songs and danced until their feet were sore. The heart of the Sun was touched by this effort, but her sorrow was not taken away. Then a flash of red was seen in the edge of the woods and a beautiful song was heard. Looking down, the Sun saw her daughter, who had become the Redbird, the Dojuwa, and had elected to stay in the earth. The Sun saw her daughter in the earth, and the Sun smiled.

JANUARY: Cold Moon Unolvtani This time of the season is a time for personal and ritual observance, fasting and personal purification. During this season, families prepare for the coming of the new seasons, starting in Windy Moon Anuyi or March. Personal items and tools for planting are repaired, and new ones made. Stories about ancestors and the family are imparted to the younger ones by the elders. A mid-Winter or "Cold Moon Dance" is usually held in the community as well, marking the passing or ending of one cycle of seasons and welcoming the beginning of the new cycle. Hearth fires are put out and new ones made. The putting out of Fires and lighting of new ones anciently is the duty of certain "priest" of certain clans, and coincides with the first new-arrival of the morning star (Sun's daughter, now called Venus) in the east. FEBRUARY: Bony Moon Kagali Traditional time of personal-family feast for the ones who had departed this world. A family meal is prepared with place(s) set for the departed. This is also a time of fasting and ritual observance. A community dance officiated by a "doctor" Didanawiskawi commonly referred to as a Medicine-person. Connected to this moon is the "Medicine Dance". MARCH: Windy Moon Anuyi "First New Moon" of the new seasons. Traditional start of the new cycle of planting seasons or Moons. New town council fires are made. The figure used to portray this moon is the historic figure of Kanati, one of the many beings created by the "Apportioner" Unethlana. These "helpers" were variously charged with the control of the life elements of the earth: air/earth/fire/water. Their domains are the sky, earth, stars and the Seven Levels of the universe. APRIL: Flower Moon Kawoni First plants of the season come out at this time. New births are customary within this time frame. The first new medicine and herb plants that taught mankind how to defend against sickness and conjury come out now. Streams and rivers controlled by the spirit being, "Long Man," renew their lives. Ritual observances are made to "Long Man" at this time. A dance customary at this season was the "Knee Deep Dance" of the Spring or Water Frog. MAY: Planting Moon Anisguti Families traditionally prepare the fields and sow them with the stored seeds from last season. Corn, beans, squashes, tomatoes, potatoes, yams and sunflowers are some food planted at this time. A dance traditionally done at this time is the "Corn Dance". JUNE: Green Corn Moon Tihaluhiyi First signs of the "corn in tassel", and the emerging of the various plants of the fields. People traditionally begin preparations for the upcoming festivals of the ensuing growing season. People of the AniGadugi Society begin repairs needed on town houses, family homes and generally provide for the needy. The AniGadugi Society is a volunteer help group who see to the needs of the less fortunate, the elderly and the infirm of the villages. JULY: Ripe Corn Moon Guyegwoni First foods or the new planting and the roasting ears of corn are ready. Towns begin the cycle festivals. Dances and celebrations of thanks to the Earth Mother and the "Apportioner" Unethlana are given. In the old times this was the traditional time of the "Green Corn Dance" or festival. A common reference of this moon is the "first roasting of ears" (of corn)...sweet corn-moon. This is the customary time for commencement of the Stick Ball games traditionally called AniStusti, "Little War". Today known as "LaCross". Stick Ball dances and festivals are commonly held at this time. AUGUST: Fruit Moon Galoni Foods of the trees and bushes are gathered at this time. The various "Paint Clans" begin to gather many of the herbs and medicines for which they were historically know. Green Corn festivals are commonly held at this time in the present day. The "Wild Potato" Clans AniNudawegi, begin harvesting various foods growing along the streams, marshes, lakes and ponds. SEPTEMBER: Nut Moon Duliidsdi The corn harvest referred to as "Ripe Corn Festival" was customarily held in the early part of this moon to acknowledge Selu the spirit of the corn. Selu is thought of as First Woman. The festival respects Mother Earth as well for providing all foods during the growing season. The "Brush Feast Festival" also customarily takes place in this season. All the fruits and nuts of the bushes and trees of the forest were gathered as this time. A wide variety of nuts from the trees went into the nut breads for the various festivals throughout the seasons. Hunting traditionally began in earnest at this time. OCTOBER: Harvest Moon Duninudi Time of traditional "Harvest Festival" Nowatequa when the people give thanks to all the living things of the fields and earth that helped them live, and to the "Apportioner" Unethlana. Cheno i-equa or "Great Moon" Festival is customarily held at this time. NOVEMBER: Trading Moon Nudadaequa Traditionally a time of trading and barter among different towns and tribes for manufactured goods, produce and goods from hunting. The people traded with other nearby tribes as well as distant tribes, including those of Canada, Middle America and South America. Also the customary time of the "Friendship Festival" Adohuna = "new friends made". This was a time when all transgressions were forgiven, except for murder which traditionally was taken care of according to the law of blood by a clans person of a murdered person. The festival recalls a time before "world selfishness and greed". This was a time also when the needy among the towns were given whatever they needed to help them through the impending lean winter season. DECEMBER: Snow Moon Usgiyi The spirit being, "Snow Man", brings the cold and snow for the earth to cover the high places while the earth rests until the rebirth of the seasons in the Windy Moon Anuyi. Families traditionally were busy putting up and storing goods for the next cycle of seasons. Elders enjoyed teaching and retelling ancient stories of the people to the young

Members of the same clan were considered to be near relatives who were not allowed to intermarry. In ancient times, Cherokees seldom married a second time, since the only second marriages considered honorable were those involving a brother's widow who needed a man to provide for her. There were several ways of making proposals and consummating marriages. In one way, when a young man wanted to marry a young woman, he spoke with this parents and her parents, and sometimes with a brother from each of the participating clans, whose consent was essential. When all parties agreed, a time was set for the married, and the priest who would officiate was notified. Early in the morning on the marriage day, the priest obtained two roots of a certain kind and laid them a small distance apart on the palm of his hand. Then, with his face turned toward the east, he prayed, asking whether the bride and groom were meant for one another and whether they would live long and happily together. If the answer was no, the roots would not move. If only for a short period of time before one of them would die, the roots would move together and one root would quickly wilt. In either instance, the priest forbade the marriage, and nothing more was said about it. But if the roots came together, the omen was good. The couple, their families and friends then assembled in the town council house, and in a brief ceremony the priest commended the couple to God. A pubescent young woman about to go through her first menstrual period was immediately separated from the rest of the family and retired to a distant camp where she remained for seven days. During this time no person might touch her, and she was careful not to handle even her own food. Another woman fed her. At the end of the seven days she washed herself, her clothing, and whatever else she had touched during her uncleanness, then returned to her family. She was now eligible to be married. A second manner of courting, if a young man fell in love with a girl before her change, he spoke to her parents about her, and if they were willing to give her to him, he kept the girl supplied with venison, and she was not allowed to marry another person. Once she had undergone her first menstruation, the marriage ceremony took place. It was accepted as a contract for life, and if either person forsook the other, the one who did it so was usually publicly whipped by a town official, and the wife had her hair cropped by the women of the town. In a third manner of proposal and marriage, the young man relayed his desire through a female relative who conferred with the mother of the girl. If the mother said no, she asked her brother or her oldest son to tell the female relative the news. If the mother consented, the young man was permitted to share the bed of the girl he wanted. A fourth manner, a purchase contract was entered into. The suitor either devoted his services for a specified time to the parents of the maiden he was courting, hunting for them or assisting in the making of the canoes, or offering presents. The maiden could not refuse if the parents approved the match. Then, at the marriage ceremony, she was stripped of any gift clothing by her relatives, who claimed it for themselves, and in that state she was presented to him as his wife. In another style of marriage ceremony, on the eve of the wedding, the groom feasted with male companions in a dwelling on one side of the town council house, and the bride and her companions on the opposite side. The entire town convened in the town council house for the ceremony, where the oldest married men took the highest seats on the other, same the wedding day. Divorces were infrequent, but they did happen, and al that was required to formalize the parting was a dividing of the blankets, which reversed the act performed at the wedding. The law against marriage within the clan was the most stringent of all Cherokee laws. Anciently, the death penalty applied to the breaking of this law, and the penalty was inflicted by the members of the offended clan themselves. Death penalty was replaced by whipping, and later on penalties for marriage within the clan were abolished. Adultery brought disgrace to the offenders; if adultery was proven against a wife, all her possessions were taken away and she was turned out of the house. When separations were mutually agreed upon and the blanket was divided, the couple's possessions were equally divided, and the children went with the mother. A priest could not marry a widow, a woman who had been divorced by her husband or a woman of bad character. The marriage of a priest was attended by special ceremonies, and his wife must be approved by his seven counselors. She must be a virgin and of unblemished character. Great honor was attached to her person, and when her husband died, she in some respects filled his place until his successor was consecrated. Now you will feel no rain for each of you will be shelter for the other Now you will feel no cold for each of you will be warmth for the other Now there is no loneliness Now you are two persons but there is only one life before you Go now to your dwelling to enter into the days of your life together and may your days be good and long upon the earth ("Wedding Braids" by Stan Davis) Painting "Cherokee Wedding Song" by Cherokee master artist Dorothy Sullivan limited edition prints available www.dorothyart.com Memory Circle Studio, Inc p.o. Box 732, Norman, Ok. 73070 (405) 360-0751 A priest escorts the groom to one end of the open space in the council house (north or south) A priest escorts the bride to the opposite end of the space. The couple meet at the center, near the sacred fire ( the sacred fire is the gift of light, knowledge, heat ... the bedrock of civilization) The priest stands, facing the east, toward the door of the council house ( groom on one side, bride on the other) The groom’s mother stands beside the groom. (children belong to the mother, and her family) She holds the gifts of venison and a blanket (food and a warm bed for his wife - symbols of his ability to support her) The brides mother stands beside the bride. She holds the gifts of corn and a tanned skin (food and clothing for her warrior/husband to be) The brides brother stands behind his mother. The brother accepts responsibility for his sister and her children (he will be the godfather if the husband is killed) The bride and groom wear blue blankets over their shoulders (traditional symbol of their Old Ways - single life) The priest says a prayer blessing the sacred fire and the marriage union. (thanks to God for his blessings) The priest asks the Great Spirit for a long and happy life for the couple. The bride gives the groom a red and black (cloth) belt that she has made. The groom accepts and puts on the belt. (accepts the union) (replaces the wedding ring in modern society) The mothers give their gifts to their children. The bride and groom exchange these gifts. (marriage is acceptable by the mothers) The bride and groom join their blankets, symbolizing mutual support ( both under the double blue blankets) The bride and groom share a corn drink from a double sided vessel. (Share the fruits of their labors - crushed dried corn and water) They drink East, West, North, South (declaring their marriage to all the earth) The priest drinks Up toward the Heavens, Down to Mother Earth, and toward the couple (Only the priest can ‘address’ the spirits of Heaven and Earth to bless the union. After the spirits of heaven and earth have been asked to bless the union, the priest directs the spirits attention to the bride and groom. They are the ‘center’ of the union, and must constantly reflect on their inner thoughts to make the marriage work. ) The vessel is thrown down and broken, to seal the wedding vows. The broken fragments are buried (returned to mother earth) The blue blankets are shed and a white blanket is wrapped over the shoulders of the couple, symbolizing the union. (symbol of happiness) A wedding feast is held (traditionally by the whole village, but not practical today) The couple walk silently and alone to their dwelling place, among the bride’s family (the groom goes to live with the wife’s clan and the house belongs to her. The children also will belong to the wife's clan, having her brothers more responsibility and control over them than the father). God in heaven above please protect the ones we love. We honor all you created as we pledge our hearts and lives together. We honor mother-earth and ask for our marriage to be abundant and grow stronger through the seasons; We honor fire and ask that our union be warm and glowing with love in our hearts; We honor wind and ask we sail though life safe and calm as in our father's arms; We honor water to clean and soothe our relationship that it may never thirsts for love; With all the forces of the universe you created, we pray for harmony and true happiness as we forever grow young together. Amen.

The fire was and is sacred to the Cherokee, and is a living memorial. It has been with the people from the beginning of time" Fire is a gift of the Great Spirit, it separates men from animals. It makes civilization possible. Fire can only be lit by a priest, typically a member of the Ani-Wodi clan (priests, keepers of the flame). The fire is traditionally made of Oak wood. If the fire is not made of Oak, or is not lit by a priest, only bad luck can follow. Once the kindling is placed, the priest lights a twig and offers the smoke to the North, East, South, West, Upward to the heavens, Downward to the Mother Earth, and Inward to the center (self) for purity. The fire is very sacred to traditional Cherokees. It is built at the bottom of a pit below the ground, and burns constantly. It is believed by traditional Cherokees that soon after creation of the Cherokee people, the Creator left his throne in Heaven and visited the earth. He chose four Cherokee men who were strong, healthy, good and true, and believed with all of their heart in the Creator. They were each given a name: Red, Blue, Black and Yellow. Each was given a wooden stick that was very straight, and was told to place one end of the stick on a surface that would not burn. He said to place the other end in their hands, and start this material that would not burn to magically burn. . . by giving the sticks a circular, rotating motion. When this was done, and all the sticks were burning, they were told to go to the center of the cross, and there the four would start one singular fire. This fire would burn for all time, and be the Sacred Fire. The fire was started with the instructions and help of the Creator, and is maintained by the Ani-Wodi. The Sacred Fire has been held since that time by the Cherokee, and is kept alive by the Chief, Assistant Chief, Firekeeper, and Assistant Firekeepers of the Ground. A firekeeper (Ani -Wodi) and his assistant begins early dawn starting the official sacred fire. He begins with small slivers of wood, inner most part of an oak tree called the sponge, flint and some rock to trigger a spark. A medicine fire is also built where a small piece of meat is then thrown in and pipes are lit from the fire and a prayer follows. The firekeeper does his job so well that he doesn't have to come back until later in the day. Sunrise: The men sit around talking about political issues and the women prepare a meal for the day which consists of traditional and modern food. Later in the afternoon: Sermons are held in the Cherokee language. The sermon includes telling all to love all mankind. After the sermon, a stickball game (A-ne-jo-di) is played--an ancient Cherokee tradition that resembles the American lacrosse. At sundown, the sermons continue. The Chief brings out the traditional pipe, and fills it with tobacco. He lights it with a coal from the Sacred Fire, and takes seven puffs. The Medicine Man from each clan, beginning with the Aniwaya, the Wolf clan, takes seven puffs from the pipe and passes it on . The chief, medicine men and elders hold a meeting and then issue the call for the first dance, then the second call. The first dance is by invitation, tribal elders, elders, medicine men and clan heads. The members gather to visit, feast and dance far into the night. It is a holy place to worship God. No littering, liquor and rowdy behavior. Rules are written in the Cherokee language and posted on a board hung up on a tree. Stomp Dance participants include a leader, assistants and one or more "shell-shaker girls" who wear leg rattles traditionally made out of turtle shells filled with pebbles. The ceremonial observance involves sacrificing meat to the sacred fire at the center of the grounds, taking medicine and going to water or river for ritual cleansing. The shakers provide rhythmic accompaniment while dancing around the fire, and a dance cannot begin without the shakers. The Stomp is a traditional dance that follows a strict order of preparation and execution. At dawn, is the sacred fire ceremony, followed by a traditional meal and reading of the Keetoowah bible, which is made of woven shells. A Cherokee ball game is played, which is the origin of American La-Crosse. More readings from the Keetoowah bible until after sun-down, where the main theme is universal peace and love. The sacred pipe is lit and each clan member takes 7 puffs, to commemorate the seven sacred directions, and passes it to his neighbor. Then there is a meeting of Chief and tribal elders that call for the Stomp Dance to begin. The earliest record of Stomp Grounds takes us back to the Mound Building, or Mississippian Period. During this period, one of the mounds was used as a ceremonial gathering place. When the people ceased to use the mounds for ceremonial purposes, they brought the square shaped ceremonial grounds with them. The dance grounds are carefully prepared, a large flat area, traditionally sunken, with seating arranged on all 4 sides. Around the Stomp Grounds are arranged seven arbors, one for each clan; Wolf (a-ni-wa-ya), Wild Potato (a-ni-go-ta-ge-wi) also known as the Bear Clan, Paint (a-ni-wo-di), Bird Clan (a-ni-tsi-ss-gwa), Long Hair (a-ni-gi-lo-hi) also known as Twister or Wind then the Blind Savannah as known as Blue (a-ni-sa-ho-ni). The members of each clan are related through their mothers. The people prepare themselves with cleansing rituals, ‘going to water’ and taking traditional medicines to purify the body and spirit. This is a rededication to their way of life, Cherokee society, their clan, and the Great Spirit. The first round is from a selected group of people, the men start to sing, and the call is given for the women wearing the hells to enter the square, the song leader dances in front, followed by the lead shaker, who wears leg-rattles, some made of shells, some made of small turtle shells filled with stones. Behind them come the rest of the singers and shakers, these followed by everyone else. The dance goes around the Fire in a counterclockwise direction, with the heart and left hand toward the sacred fire, everyone following in the steps of the person in front of them, forming a spiral. This is a slow shuffling stomp of the feet, one after the other. Stomp right, stomp left, stomp right, stomp left. The sight and the sound reaches down deep into your soul and stirs something, both ancient and timeless. They dance until they are tired and rejoin the dance when they are rested. A series of wampum belts serve to record and ‘read’ the traditional beliefs and stories. The belts are very old, and are made of wampum beads sewn together with a form of seaweed from old Mexico. The wampum belts are shown only on very sacred occasions. The history of the belts relate that many years ago, the tribe was preparing to go to war. The medicine men foresaw which would survive, and cut the original wampum belt into seven pieces. After the war, the belts were scattered, and the last one was recovered by Redbird Smith in the very early 1900’s. Today, there are over 200,000 Cherokee tribal members. Although some have chosen to worship through other religious denominations (Baptist, Methodist, etc.), many continue to worship at regular Stomp Dances and are members of one of the several Grounds in Cherokee Nation. Each ground has its own unique protocol and differences, but the general worship is similar with the same intention.