Snake, Fish, and Insect Myths

Snake, Fish, and Insect Myths49. THE SNAKE TRIBEThe generic name for snakes isinădû′. They are all regarded asanida′wehĭ, “supernaturals,” having an intimate connection with the rain and thunder gods, and possessing a certain influence over the other animal and plant tribes. It is said that the snakes, the deer, and the ginseng act as allies, so that an injury to one is avenged by all. The feeling toward snakes is one of mingled fear and reverence, and every precaution is taken to avoid killing or offending one, especially the rattlesnake. He who kills a snake will soon see others; and should he kill a second one, so many will come around him whichever way he may turn that he will become dazed at the sight of their glistening eyes and darting tongues and will go wandering about like a crazy man, unable to find his way out of the woods. To guard against this misfortune there are certain prayers which the initiated say in order that a snake may not cross their path, and on meeting the first one of theseason the hunter humbly begs of him, “Let us not see each other this summer.” Certain smells, as that of the wild parsnip, and certain songs, as those of theUnika′wĭor Townhouse dance, are offensive to the snakes and make them angry. For this reason the Unika′wĭ dance is held only late in the fall, after they have retired to their dens for the winter.When one dreams of being bitten by a snake he must be treated the same as for an actual bite, because it is a snake ghost that has bitten him; otherwise the place will swell and ulcerate in the same way, even though it be years afterwards. For fear of offending them, even in speaking, it is never said that a man has been bitten by a snake, but only that he has been “scratched by a brier.” Most of the beliefs and customs in this connection have more special reference to the rattlesnake.The rattlesnake is calledutsa′nătĭ, which may be rendered, “he has a bell,” alluding to the rattle. According to a myth given elsewhere, he was once a man, and was transformed to his present shape that he might save the human race from extermination by the Sun, a mission which he accomplished successfully after others had failed. By the old men he is also spoken of as “the Thunder’s necklace” (see the story of Ûñtsaiyĭ′), and to kill one is to destroy one of the most prized ornaments of the thunder god. In one of the formulas addressed to the Little Men, the sons of the Thunder, they are implored to take the disease snake to themselves, because “it is just what you adorn yourselves with.”For obvious reasons the rattlesnake is regarded as the chief of the snake tribe and is feared and respected accordingly. Few Cherokee will venture to kill one except under absolute necessity, and even then the crime must be atoned for by asking pardon of the snake ghost, either in person or through the mediation of a priest, according to a set formula. Otherwise the relatives of the dead snake will send one of their number to track up the offender and bite him so that he will die (see story, “The Rattlesnake’s Vengeance”). The only thing of which the rattlesnake is afraid is said to be the plant known as campion, or “rattlesnake’s master” (Silene stellata), which is used by the doctors to counteract the effect of the bite, and it is believed that a snake will flee in terror from the hunter who carries a small piece of the root about his person. Chewed linn bark is also applied to the bite, perhaps from the supposed occult connection between the snake and the thunder, as this tree is said to be immune from the lightning stroke.Notwithstanding the fear of the rattlesnake, his rattles, teeth, flesh, and oil are greatly prized for occult or medical uses, the snakes being killed for this purpose by certain priests who know the necessary rites and formulas for obtaining pardon. This device for whipping the devil around the stump, and incidentally increasing their own revenues,is a common trick of Indian medicine men. Outsiders desiring to acquire this secret knowledge are discouraged by being told that it is a dangerous thing to learn, for the reason that the new initiate is almost certain to be bitten, in order that the snakes may “try” him to know if he has correctly learned the formula. When a rattlesnake is killed the head must be cut off and buried an arm’s length deep in the ground and the body carefully hidden away in a hollow log. If it is left exposed to the weather, the angry snakes will send such torrents of rain that all the streams will overflow their banks. Moreover, they will tell their friends, the deer, and the ginseng in the mountains, so that these will hide themselves and the hunters will seek them in vain.The tooth of a rattlesnake which has been killed by the priest with the proper ceremonies while the snake was lying stretched out from east to west is used to scarify patients preliminary to applying the medicine in certain ailments. Before using it the doctor holds it between the thumb and finger of his right hand and addresses it in a prayer, at the end of which the tooth “becomes alive,” when it is ready for the operation. The explanation is that the tense, nervous grasp of the doctor causes his hand to twitch and the tooth to move slightly between his fingers. The rattles are worn on the head, and sometimes a portion of the flesh is eaten by ball players to make them more terrible to their opponents, but it is said to have the bad effect of making them cross to their wives. From the lower half of the body, thought to be the fattest portion, the oil is extracted and is in as great repute among the Indians for rheumatism and sore joints as among the white mountaineers. The doctor who prepares the oil must also eat the flesh of the snake. In certain seasons of epidemic a roasted (barbecued) rattlesnake was kept hanging up in the house, and every morning the father of the family bit off a small piece and chewed it, mixing it then with water, which he spit upon the bodies of the others to preserve them from the contagion. It was said to be a sure cure, but apt to make the patients hot tempered.The copperhead,wâ′dige-askâ′lĭ, “brown-head,” although feared on account of its poisonous bite, is hated, instead of being regarded with veneration, as is the rattlesnake. It is believed to be a descendant of a great mythic serpent (seenumber 5) and is said to have “eyes of fire,” on account of their intense brightness. The blacksnake is calledgûle′gĭ, “the climber.” Biting its body is said to be a preventive of toothache, and there is also a belief, perhaps derived from the whites, that if the body of one be hung upon a tree it will bring rain within three (four?) days. The small greensnake is calledsălikwâ′yĭ, the same name being also applied to a certain plant, theEryngium virginianum, or bear grass, whose long, slender leaves bear some resemblance to a greensnake. As with the blacksnake, it is believed that toothache may be prevented and sound teeth insured as long as life lasts bybiting the greensnake along its body. It must be held by the head and tail, and all the teeth at once pressed down four times along the middle of its body, but without biting into the flesh or injuring the snake. Some informants say that the operation must be repeated four times upon as many snakes and that a certain food tabu must also be observed. The water moccasin,kanegwâ′tĭ, is not specially regarded, but a very rare wood snake, said to resemble it except that it has blue eyes, is considered to have great supernatural powers, in what way is not specified. The repulsive but harmless spreading adder (Heterodon) is calleddalĭkstă′, “vomiter,” on account of its habit of spitting, and sometimeskwandăya′hû, a word of uncertain etymology. It was formerly a man, but was transformed into a snake in order to accomplish the destruction of the Daughter of the Sun (see the story). For its failure on this occasion it is generally despised.The Wahnenauhi manuscript mentions a legend of a great serpent called on account of its color the “ground snake.” To see it was an omen of death to the one who saw it, and if it was seen by several persons some great tribal calamity was expected. For traditions and beliefs in regard to the Uktena, the Uksuhĭ, and other mythic serpents, see under those headings.50. THE UKTENA AND THE ULÛÑSÛ′TĬLong ago—hĭlahi′yu—when the Sun became angry at the people on earth and sent a sickness to destroy them, the Little Men changed a man into a monster snake, which they called Uktena, “The Keen-eyed,” and sent him to kill her. He failed to do the work, and the Rattlesnake had to be sent instead, which made the Uktena so jealous and angry that the people were afraid of him and had him taken up to Gălûñ′lătĭ, to stay with the other dangerous things.1He left others behind him, though, nearly as large and dangerous as himself, and they hide now in deep pools in the river and about lonely passes in the high mountains, the places which the Cherokee call “Where the Uktena stays.”Those who know say that the Uktena is a great snake, as large around as a tree trunk, with horns on its head, and a bright, blazing crest like a diamond upon its forehead, and scales glittering like sparks of fire. It has rings or spots of color along its whole length, and can not be wounded except by shooting in the seventh spot from the head, because under this spot are its heart and its life. The blazing diamond is calledUlûñsû′tĭ, “Transparent,” and he who can win it may become the greatest wonder worker of the tribe, but it is worth a man’s life to attempt it, for whoever is seen by the Uktena is so dazed by the bright light that he runs toward the snake instead of trying to escape.Even to see the Uktena asleep is death, not to the hunter himself, but tohis family.Of all the daring warriors who have started out in search of the Ulûñsû′tĭ only Âgăn-uni′tsĭ ever came back successful.2The East Cherokee still keep the one which he brought. It is like a large transparent crystal, nearly the shape of a cartridge bullet, with a blood-red streak running through the center from top to bottom. The owner keeps it wrapped in a whole deerskin, inside an earthen jar hidden away in a secret cave in the mountains. Every seven days he feeds it with the blood of small game, rubbing the blood all over the crystal as soon as the animal has been killed. Twice a year it must have the blood of a deer or some other large animal. Should he forget to feed it at the proper time it would come out from its cave at night in a shape of fire and fly through the air to slake its thirst with the lifeblood of the conjurer or some one of his people. He may save himself from this danger by telling it, when he puts it away, that he will not need it again for a long time. It will then go quietly to sleep and feel no hunger until it is again brought out to be consulted. Then it must be fed again with blood before it is used.No white man must ever see it and no person but the owner will venture near it for fear of sudden death. Even the conjurer who keeps it is afraid of it, and changes its hiding place every once in a while so that it can not learn the way out. When he dies it will be buried with him. Otherwise it will come out of its cave, like a blazing star, to search for his grave, night after night for seven years, when, if still not able to find him, it will go back to sleep forever where he has placed it.Whoever owns the Ulûñsû′tĭ is sure of success in hunting, love, rain-making, and every other business, but its great use is in life prophecy. When it is consulted for this purpose the future is seen mirrored in the clear crystal as a tree is reflected in the quiet stream below, and the conjurer knows whether the sick man will recover, whether the warrior will return from battle, or whether the youth will live to be old.51. ÂGĂN-UNI′TSĬ’S SEARCH FOR THE UKTENAIn one of their battles with the Shawano, who are all magicians, the Cherokee captured a great medicine-man whose name was Âgăn-uni′tsĭ, “The Ground-hogs’ Mother.” They had tied him ready for the torture when he begged for his life and engaged, if spared, to find for them the great wonder worker, the Ulûñsû′tĭ. Now, the Ulûñsû′tĭ is like a blazing star set in the forehead of the great Uktena serpent, and the medicine-man who could possess it might do marvelous things, but everyone knew this could not be, because it was certain death tomeet the Uktena. They warned him of all this, but he only answered that his medicine was strong and he was not afraid. So they gave him his life on that condition and he began the search.The Uktena used to lie in wait in lonely places to surprise its victims, and especially haunted the dark passes of the Great Smoky mountains. Knowing this, the magician went first to a gap in the range on the far northern border of the Cherokee country. He searched and found there a monster blacksnake, larger than had ever been known before, but it was not what he was looking for, and he laughed at it as something too small for notice. Coming southward to the next gap he found there a great moccasin snake, the largest ever seen, but when the people wondered he said it was nothing. In the next gap he found a greensnake and called the people to see “the pretty sălikwâ′yĭ,” but when they found an immense greensnake coiled up in the path they ran away in fear. Coming on to U′tăwagûn′ta, the Bald mountain, he found there a great diya′hălĭ (lizard) basking, but, although it was large and terrible to look at, it was not what he wanted and he paid no attention to it. Going still south to Walâsi′yĭ, the Frog place, he found a great frog squatting in the gap, but when the people who came to see it were frightened like the others and ran away from the monster he mocked at them for being afraid of a frog and went on to the next gap. He went on to Duniskwaʻlgûñ′yĭ, the Gap of the Forked Antler, and to the enchanted lake of Atagâ′hĭ, and at each he found monstrous reptiles, but he said they were nothing. He thought the Uktena might be hiding in the deep water at Tlanusi′yĭ, the Leech place, on Hiwassee, where other strange things had been seen before, and going there he dived far down under the surface. He saw turtles and water snakes, and two immense sun-perches rushed at him and retreated again, but that was all. Other places he tried, going always southward, and at last on Gahû′tĭ mountain he found the Uktena asleep.Turning without noise, he ran swiftly down the mountain side as far as he could go with one long breath, nearly to the bottom of the slope. There he stopped and piled up a great circle of pine cones, and inside of it he dug a deep trench. Then he set fire to the cones and came back again up the mountain.The Uktena was still asleep, and, putting an arrow to his bow, Âgăn-uni′tsĭ shot and sent the arrow through its heart, which was under the seventh spot from the serpent’s head. The great snake raised his head, with the diamond in front flashing fire, and came straight at his enemy, but the magician, turning quickly, ran at full speed down the mountain, cleared the circle of fire and the trench at one bound, and lay down on the ground inside.The Uktena tried to follow, but the arrow was through his heart,and in another moment he rolled over in his death struggle, spittingpoison over all the mountain side. But the poison drops could not pass the circle of fire, but only hissed and sputtered in the blaze, and the magician on the inside was untouched except by one small drop which struck upon his head as he lay close to the ground; but he did not know it. The blood, too, as poisonous as the froth, poured from the Uktena’s wound and down the slope in a dark stream, but it ran into the trench and left him unharmed. The dying monster rolled over and over down the mountain, breaking down large trees in its path until it reached the bottom. Then Âgăn-uni′tsĭ called every bird in all the woods to come to the feast, and so many came that when they were done not even the bones were left.After seven days he went by night to the spot. The body and the bones of the snake were gone, all eaten by the birds, but he saw a bright light shining in the darkness, and going over to it he found, resting on a low-hanging branch, where a raven had dropped it, the diamond from the head of the Uktena. He wrapped it up carefully and took it with him, and from that time he became the greatest medicine-man in the whole tribe.When Âgăn-uni′tsĭ came down again to the settlement the people noticed a small snake hanging from his head where the single drop of poison from the Uktena had struck; but so long as he lived he himself never knew that it was there.Where the blood of the Uktena had filled the trench a lake formed afterwards, and the water was black and in this water the women used to dye the cane splits for their baskets.52. THE RED MAN AND THE UKTENATwo brothers went hunting together, and when they came to a good camping place in the mountains they made a fire, and while one gathered bark to put up a shelter the other started up the creek to look for a deer. Soon he heard a noise on the top of the ridge as if two animals were fighting. He hurried through the bushes to see what it might be, and when he came to the spot he found a great uktena coiled around a man and choking him to death. The man was fighting for his life, and called out to the hunter: “Help me, nephew; he is your enemy as well as mine.” The hunter took good aim, and, drawing the arrow to the head, sent it through the body of the uktena, so that the blood spouted from the hole. The snake loosed its coils with a snapping noise, and went tumbling down the ridge into the valley, tearing up the earth like a water spout as it rolled.The stranger stood up, and it was the Asga′ya Gi′găgeĭ, the Red Man of the Lightning. He said to the hunter: “You have helped me, and now I will reward you, and give you a medicine so that you can always find game.” They waited until it was dark, and then went down the ridge to where the dead uktena had rolled, but by this timethe birds and insects had eaten the body and only the bones were left. In one place were flashes of light coming up from the ground, and on digging here, just under the surface, the Red Man found a scale of the uktena. Next he went over to a tree that had been struck by lightning, and gathering a handful of splinters he made a fire and burned the uktena scale to a coal. He wrapped this in a piece of deerskin and gave it to the hunter, saying: “As long as you keep this you can always kill game.” Then he told the hunter that when he went back to camp he must hang up the medicine on a tree outside, because it was very strong and dangerous. He told him also that when he went into the cabin he would find his brother lying inside nearly dead on account of the presence of the uktena’s scale, but he must take a small piece of cane, which the Red Man gave him, and scrape a little of it into water and give it to his brother to drink and he would be well again. Then the Red Man was gone, and the hunter could not see where he went. He returned to camp alone, and found his brother very sick, but soon cured him with the medicine from the cane, and that day and the next, and every day after, he found game whenever he went for it.53. THE HUNTER AND THE UKSU′HĬA man living down in Georgia came to visit some relatives at Hickory-log. He was a great hunter, and after resting in the house a day or two got ready to go into the mountains. His friends warned him not to go toward the north, as in that direction, near a certain large uprooted tree, there lived a dangerous monster uksu′hĭ snake. It kept constant watch, and whenever it could spring upon an unwary hunter it would coil about him and crush out his life in its folds and then drag the dead body down the mountain side into a deep hole in Hiwassee.He listened quietly to the warning, but all they said only made him the more anxious to see such a monster, so, without saying anything of his intention, he left the settlement and took his way directly up the mountain toward the north. Soon he came to the fallen tree and climbed upon the trunk, and there, sure enough, on the other side was the great uksu′hĭ stretched out in the grass, with its head raised, but looking the other way. It was about so large [making a circle of a foot in diameter with his hands]. The frightened hunter got down again at once and started to run; but the snake had heard the noise and turned quickly and was after him. Up the ridge the hunter ran, the snake close behind him, then down the other side toward the river. With all his running the uksu′hĭ gained rapidly, and just as he reached the low ground it caught up with him and wrapped around him, pinning one arm down by his side, but leaving the other free.Now it gave him a terrible squeeze that almost broke his ribs, and then began to drag him along toward the water. With his free handthe hunter clutched at the bushes as they passed, but the snake turned its head and blew its sickening breath into his face until he had to let go his hold. Again and again this happened, and all the time they were getting nearer to a deep hole in the river, when, almost at the last moment, a lucky thought came into the hunter’s mind.He was sweating all over from his hard run across the mountain, and suddenly remembered to have heard that snakes can not bear the smell of perspiration. Putting his free hand into his bosom he worked it around under his armpit until it was covered with perspiration. Then withdrawing it he grasped at a bush until the snake turned its head, when he quickly slapped his sweaty hand on its nose. The uksu′hĭ gave one gasp almost as if it had been wounded, loosened its coil, and glided swiftly away through the bushes, leaving the hunter, bruised but not disabled, to make his way home to Hickory-log.54. THE USTÛ′TLĬThere was once a great serpent called the Ustû′tlĭ that made its haunt upon Cohutta mountain. It was called the Ustû′tlĭ or “foot” snake, because it did not glide like other snakes, but had feet at each end of its body, and moved by strides or jerks, like a great measuring worm. These feet were three-cornered and flat and could hold on to the ground like suckers. It had no legs, but would raise itself up on its hind feet, with its snaky head waving high in the air until it found a good place to take a fresh hold; then it would bend down and grip its front feet to the ground while it drew its body up from behind. It could cross rivers and deep ravines by throwing its head across and getting a grip with its front feet and then swinging its body over. Wherever its footprints were found there was danger. It used to bleat like a young fawn, and when the hunter heard a fawn bleat in the woods he never looked for it, but hurried away in the other direction. Up the mountain or down, nothing could escape the Ustû′tlĭ’s pursuit, but along the side of the ridge it could not go, because the great weight of its swinging head broke its hold on the ground when it moved sideways.It came to pass after a while that not a hunter about Cohutta would venture near the mountain for dread of the Ustû′tlĭ. At last a man from one of the northern settlements came down to visit some relatives in that neighborhood. When he arrived they made a feast for him, but had only corn and beans, and excused themselves for having no meat because the hunters were afraid to go into the mountains. He asked the reason, and when they told him he said he would go himself to-morrow and either bring in a deer or find the Ustû′tlĭ. They tried to dissuade him from it, but as he insisted upon going they warned him that if he heard a fawn bleat in the thicket he must run at once and if the snake came after him he must not try to run down the mountain, but along the side of the ridge.In the morning he started out and went directly toward the mountain. Working his way through the bushes at the base, he suddenly heard a fawn bleat in front. He guessed at once that it was the Ustû′tlĭ, but he had made up his mind to see it, so he did not turn back, but went straight forward, and there, sure enough, was the monster, with its great head in the air, as high as the pine branches, looking in every direction to discover a deer, or maybe a man, for breakfast. It saw him and came at him at once, moving in jerky strides, every one the length of a tree trunk, holding its scaly head high above the bushes and bleating as it came.The hunter was so badly frightened that he lost his wits entirely and started to run directly up the mountain. The great snake came after him, gaining half its length on him every time it took a fresh grip with its fore feet, and would have caught the hunter before he reached the top of the ridge, but that he suddenly remembered the warning and changed his course to run along the sides of the mountain. At once the snake began to lose ground, for every time it raised itself up the weight of its body threw it out of a straight line and made it fall a little lower down the side of the ridge. It tried to recover itself, but now the hunter gained and kept on until he turned the end of the ridge and left the snake out of sight. Then he cautiously climbed to the top and looked over and saw the Ustû′tlĭ still slowly working its way toward the summit.He went down to the base of the mountain, opened his fire pouch, and set fire to the grass and leaves. Soon the fire ran all around the mountain and began to climb upward. When the great snake smelled the smoke and saw the flames coming it forgot all about the hunter and turned to make all speed for a high cliff near the summit. It reached the rock and got upon it, but the fire followed and caught the dead pines about the base of the cliff until the heat made the Ustû′tlĭ’s scales crack. Taking a close grip of the rock with its hind feet it raised its body and put forth all its strength in an effort to spring across the wall of fire that surrounded it, but the smoke choked it and its hold loosened and it fell among the blazing pine trunks and lay there until it was burned to ashes.55. THE UWʼTSÛÑ′TAAt Nûñ′dăye′ʻlĭ, the wildest spot on Nantahala river, in what is now Macon county, North Carolina, where the overhanging cliff is highest and the river far below, there lived in the old time a great snake called the Uwʼtsûñ′ta or “bouncer,” because it moved by jerks like a measuring worm, with only one part of its body on the ground at a time. It stayed generally on the east side, where the sun came first in the morning, and used to cross by reaching over from the highest point of the cliff until it could get a grip on the other side, when it would pullover the rest of its body. It was so immense that when it was thus stretched across its shadow darkened the whole valley below. For a long time the people did not know it was there, but when at last they found out about it they were afraid to live in the valley, so that it was deserted even while still Indian country.56. THE SNAKE BOYThere was a boy who used to go bird hunting every day, and all the birds he brought home he gave to his grandmother, who was very fond of him. This made the rest of the family jealous, and they treated him in such fashion that at last one day he told his grandmother he would leave them all, but that she must not grieve for him. Next morning he refused to eat any breakfast, but went off hungry to the woods and was gone all day. In the evening he returned, bringing with him a pair of deer horns, and went directly to the hothouse (âsĭ), where his grandmother was waiting for him. He told the old woman he must be alone that night, so she got up and went into the house where the others were.At early daybreak she came again to the hothouse and looked in, and there she saw an immense uktena that filled the âsĭ, with horns on its head, but still with two human legs instead of a snake tail. It was all that was left of her boy. He spoke to her and told her to leave him, and she went away again from the door. When the sun was well up, the uktena began slowly to crawl out, but it was full noon before it was all out of the âsĭ. It made a terrible hissing noise as it came out, and all the people ran from it. It crawled on through the settlement, leaving a broad trail in the ground behind it, until it came to a deep bend in the river, where it plunged in and went under the water.The grandmother grieved much for her boy, until the others of the family got angry and told her that as she thought -so much of him she ought to go and stay with him. So she left them and went along the trail made by the uktena to the river and walked directly into the water and disappeared. Once after that a man fishing near the place saw her sitting on a large rock in the river, looking just as she had always looked, but as soon as she caught sight of him she jumped into the water and was gone.57. THE SNAKE MANTwo hunters, both for some reason under a tabu against the meat of a squirrel or turkey, had gone into the woods together. When evening came they found a good camping place and lighted a fire to prepare their supper. One of them had killed several squirrels during the day, and now got ready to broil them over the fire. His companion warned him that if he broke the tabu and ate squirrel meat he wouldbecome a snake, but the other laughed and said that was only a conjurer’s story. He went on with his preparation, and when the squirrels were roasted made his supper of them and then lay down beside the fire to sleep.Late that night his companion was aroused by groaning, and on looking around he found the other lying on the ground rolling and twisting in agony, and with the lower part of his body already changed to the body and tail of a large water snake. The man was still able to speak and called loudly for help, but his companion could do nothing, but only sit by and try to comfort him while he watched the arms sink into the body and the skin take on a scaly change that mounted gradually toward the neck, until at last even the head was a serpent’s head and the great snake crawled away from the fire and down the bank into the river.58. THE RATTLESNAKE’S VENGEANCEOne day in the old times when we could still talk with other creatures, while some children were playing about the house, their mother inside heard them scream. Running out she found that a rattlesnake had crawled from the grass, and taking up a stick she killed it. The father was out hunting in the mountains, and that evening when coming home after dark through the gap he heard a strange wailing sound. Looking about he found that he had come into the midst of a whole company of rattlesnakes, which all had their mouths open and seemed to be crying. He asked them the reason of their trouble, and they told him that his own wife had that day killed their chief, the Yellow Rattlesnake, and they were just now about to send the Black Rattlesnake to take revenge.The hunter said he was very sorry, but they told him that if he spoke the truth he must be ready to make satisfaction and give his wife as a sacrifice for the life of their chief. Not knowing what might happen otherwise, he consented. They then told him that the Black Rattlesnake would go home with him and coil up just outside the door in the dark. He must go inside, where he would find his wife awaiting him, and ask her to get him a drink of fresh water from the spring. That was all.He went home and knew that the Black Rattlesnake was following. It was night when he arrived and very dark, but he found his wife waiting with his supper ready. He sat down and asked for a drink of water. She handed him a gourd full from the jar, but he said he wanted it fresh from the spring, so she took a bowl and went out of the door. The next moment he heard a cry, and going out he found that the Black Rattlesnake had bitten her and that she was already dying. He stayed with her until she was dead, when the Black Rattlesnake came out from the grass again and said his tribe was now satisfied.He then taught the hunter a prayer song, and said, “When you meet any of us hereafter sing this song and we will not hurt you; but if by accident one of us should bite one of your people then sing this song over him and he will recover.” And the Cherokee have kept the song to this day.59. THE SMALLER REPTILES—FISHES AND INSECTSThere are several varieties of frogs and toads, each with a different name, but there is very little folklore in connection with them. The common green frog is calledwalâ′sĭ, and among the Cherokee, as among uneducated whites, the handling of it is thought to cause warts, which for this reason are called by the same name,walâ′sĭ. A solar eclipse is believed to be caused by the attempt of a great frog to swallow the sun, and in former times it was customary on such occasions to fire guns and make other loud noises to frighten away the frog. The smaller varieties are sometimes eaten, and on rare occasions the bullfrog also, but the meat is tabued to ball players while in training, for fear that the brittleness of the frog’s bones would be imparted to those of the player.The land tortoise (tûksĭ′) is prominent in the animal myths, and is reputed to have been a great warrior in the old times. On account of the stoutness of its legs ball players rub their limbs with them before going into the contest. The common water turtle (săligu′gĭ), which occupies so important a place in the mythology of the northern tribes, is not mentioned in Cherokee myth or folklore, and the same is true of the soft-shelled turtle (uʻlănă′wă), perhaps for the reason that both are rare in the cold mountain streams of the Cherokee country.There are perhaps half a dozen varieties of lizard, each with a different name. The gray road lizard, ordiyâ′hălĭ(alligator lizard,Sceloporus undulatus), is the most common. On account of its habit of alternately puffing out and drawing in its throat as though sucking, when basking in the sun, it is invoked in the formulas for drawing out the poison from snake bites. If one catches the first diyâ′hălĭ seen in the spring, and, holding it between his fingers, scratches his legs downward with its claws, he will see no dangerous snakes all summer. Also, if one be caught alive at any time and rubbed over the head and throat of an infant, scratching the skin very slightly at the same time with the claws, the child will never be fretful, but will sleep quietly without complaining, even when sick or exposed to the rain. This is a somewhat risky experiment, however, as the child is liable thereafter to go to sleep wherever it may be laid down for a moment, so that the mother is in constant danger of losing it. According to some authorities this sleep lizard is not the diyâ′hălĭ, but a larger variety akin to the next described.Thegigă-tsuha′ʻlĭ(“bloody mouth,”Pleistodon?) is described as avery large lizard, nearly as large as a water dog, with the throat and corners of the mouth red, as though from drinking blood. It is believed to be not a true lizard but a transformedugûñste′lĭfish (described below) on account of the similarity of coloring and the fact that the fish disappears about the time the gigă-tsuha′ʻlĭ begins to come out. It is ferocious and a hard biter, and pursues other lizards. In dry weather it cries or makes a noise like a cicada, raising itself up as it cries. It has a habit of approaching near to where some person is sitting or standing, then halting and looking fixedly at him, and constantly puffing out its throat until its head assumes a bright red color. It is thought then to be sucking the blood of its victim, and is dreaded and shunned accordingly. The small scorpion lizard (tsâne′nĭ) is sometimes called alsogigă-danegi′skĭ, “blood taker.” It is a striped lizard which frequents sandy beaches and resemble the diyâ′hălĭ, but is of a brown color. It is believed also to be sucking blood in some mysterious way whenever it nods its head, and if its heart be eaten by a dog that animal will be able to extract all the nutrient properties from food by simply looking at these who are eating.The small spring lizard (duwĕ′ʻgă), which lives in springs, is supposed to cause rain whenever it crawls out of the spring. It is frequently invoked in the formulas. Another spring (?) lizard, red, with black spots, is calleddăgan′ʻtû′oraniganti′skĭ“the rain maker,” because its cry is said to bring rain. The water dog (tsuwă′, mud puppy,MenopomaorProtonopsis) is a very large lizard, or rather salamander, frequenting muddy water. It is rarely eaten, from an unexplained belief that if one who has eaten its meat goes into the field immediately afterward the crop will be ruined. There are names for one or two other varieties of lizard as well as for the alligator (tsula′skĭ), but no folklore in connection with them.Although the Cherokee country abounds in swift-flowing streams well stocked with fish, of which the Indians make free use, there is but little fish lore. A number of “dream” diseases, really due to indigestion, are ascribed to revengeful fish ghosts, and the doctor usually tries to effect the cure by invoking some larger fish or fish-eating bird to drive out the ghost.Toco creek, in Monroe county, Tennessee, derives its name from a mythic monster fish, the Dăkwă′, considered the father of all the fish tribe, which is said to have lived formerly in Little Tennessee river at that point (see story, “The Hunter and the Dăkwă′”). A fish calledugûñste′lĭ, “having horns,” which appears only in spring, is believed to be transformed later into the giga-tsuha′lĭ lizard, already mentioned. The fish is described as having horns or projections upon its nose and beautiful red spots upon its head, and as being attended or accompanied by many smaller red fish, all of which, including the ugûñste′lĭ, are accustomed to pile up small stones in the water. As the seasonadvances it disappears and is believed then to have turned into a giga-tsuha′lĭ lizard, the change beginning at the head and finishing with the tail. It is probably theCampostomaor stone roller, which is conspicuous for its bright coloring in early spring, but loses its tints after spawning. The meat of the sluggish hog-sucker is tabued to the ball player, who must necessarily be active in movement. The fresh-water mussel is calleddăgû′nă, and the same name is applied to certain pimples upon the face, on account of a fancied resemblance. The ball player rubs himself with an eel skin to make himself slippery and hard to hold, and, according to the Wahnenauhi manuscript, women formerly tied up their hair with the dried skin of an eel to make it grow long. A large red crawfish calledtsiska′gĭlĭ, much resembling a lobster, is used to scratch young children in order to give them a strong grip, each hand of the child being lightly scratched once with the pincer of the living animal. A mother whose grown son had been thus treated when an infant claimed that he could hold anything with his thumb and finger. It is said, however, to render the child quarrelsome and disposed to bite.Of insects there is more to be said. The generic name for all sorts of small insects and worms istsgâya, and according to the doctors, who had anticipated the microbe theory by several centuries, these tsgâya are to blame for nearly every human ailment not directly traceable to theasginaof the larger animals or to witchcraft. The reason is plain. There are such myriads of them everywhere on the earth and in the air that mankind is constantly destroying them by wholesale, without mercy and almost without knowledge, and this is their method of taking revenge.Beetles are classed together under a name which signifies “insects with shells.” The little water-beetle or mellow-bug (Dineutes discolor) is calleddâyuni′sĭ, “beaver’s grandmother,” and according to the genesis tradition it brought up the first earth from under the water. A certain green-headed beetle with horns (Phanæus carnifex) is spoken of as the dog of the Thunder boys, and the metallic-green luster upon its forehead is said to have been caused by striking at the celebrated mythic gambler, Ûñtsaiyĭ′, “Brass” (see the story). The June-bug (Allorhina nitida), another green beetle, istagû, but is frequently called by the curious name oftu′ya-dĭ′skalawʻsti′skĭ, “one who keeps fire under the beans.” Its larva is the grubworm which presided at the meeting held by the insects to compass the destruction of the human race (see the story, “Origin of Disease and Medicine”). The large horned beetle (Dynastes tityus?) is calledtsistû′na, “crawfish,”aʻwĭ′, “deer,” orgălăgi′na, “buck,” on account of its branching horns. The snapping beetle (Alaus oculatus?) is calledtûlsku′wa, “one that snaps with his head.”When thelâlûor jar-fly (Cicada auletes) begins to sing in midsummerthey say: “The jar-fly has brought the beans,” his song being taken as the signal that beans are ripe and that green corn is not far behind. When the katydid (tsĭkĭkĭ′) is heard a little later they say, “Katydid has brought the roasting-ear bread.” The cricket (tăla′tŭ′) is often called “the barber” (ditastaye′skĭ), on account of its habit of gnawing hair from furs, and when the Cherokee meet a man with his hair clipped unevenly they sometimes ask playfully, “Did the cricket cut your hair?” (see story, “Why the Possum’s Tail is Bare”). Certain persons are said to drink tea made of crickets in order to become good singers.The mole cricket (Gryllotalpa), so called because it tunnels in the earth and has hand-like claws fitted for digging, is known to the Cherokee asgûlʻkwâgĭ, a word which literally means “seven,” but is probably an onomatope. It is reputed among them to be alert, hard to catch, and an excellent singer, who “never makes mistakes.” Like the crawfish and the cricket, it plays an important part in preparing people for the duties of life. Infants slow in learning to speak have their tongues scratched with the claw of a gûlʻkwâgĭ, the living insect being held in the hand during the operation, in order that they may soon learn to speak distinctly and be eloquent, wise, and shrewd of speech as they grow older, and of such quick intelligence as to remember without effort anything once heard. The same desirable result may be accomplished with a grown person, but with much more difficulty, as in that case it is necessary to scratch the inside of the throat for four successive mornings, the insect being pushed down with the fingers and again withdrawn, while the regular tabus must be strictly observed for the same period, or the operation will be without effect. In some cases the insect is put into a small bowl of water overnight, and if still alive in the morning it is taken out and the water given to the patient to drink, after which the gûlʻkwâgĭ is set at liberty.Bees are kept by many of the Cherokee, in addition to the wild bees which are hunted in the woods. Although they are said to have come originally from the whites, the Cherokee have no tradition of a time when they did not know them; there seems, however, to be no folklore connected with them. The cow-ant (Myrmica?), a large, red, stinging ant, is called properlydasûñ′tălĭ atatsûñ′skĭ, “stinging ant,” but, on account of its hard body-case, is frequently callednûñ′yunu′wĭ, “stone-dress,” after a celebrated mythic monster. Strange as it may seem, there appears to be no folklore connected with either the firefly or the glowworm, while the spider, so prominent in other tribal mythologies, appears in but a single Cherokee myth, where it brings back the fire from across the water. In the formulas it is frequently invoked to entangle in its threads the soul of a victim whom the conjurer desires to bring under his evil spells. From a fancied resemblance in appearance the name for spider,kă′năne′skĭ, is applied alsoto a watch or clock. A small yellowish moth which flies about the fire at night is calledtûñ′tăwû, a name implying that it goes into and out of the fire, and when at last it flits too near and falls into the blaze the Cherokee say, “Tûñ′tăwû is going to bed.” On account of its affinity for the fire it is invoked by the doctor in all “fire diseases,” including sore eyes and frostbite.60. WHY THE BULLFROG’S HEAD IS STRIPEDAccording to one version the Bullfrog was always ridiculing the great gambler Ûñtsai′yĭ, “Brass,” (see the story) until the latter at last got angry and dared the Bullfrog to play thegatayû′stĭ(wheel-and-stick) game with him, whichever lost to be scratched on his forehead. Brass won, as he always did, and the yellow stripes on the Bullfrog’s head show where the gambler’s fingers scratched him.Another story is that the Bullfrog had a conjurer to paint his head with yellow stripes (brass) to make him appear more handsome to a pretty woman he was courting.61. THE BULLFROG LOVERA young man courted a girl, who liked him well enough, but her mother was so much opposed to him that she would not let him come near the house. At last he made a trumpet from the handle of a gourd and hid himself after night near the spring until the old woman came down for water. While she was dipping up the water he put the trumpet to his lips and grumbled out in a deep voice like a bullfrog’s:Yañdaska′gă hûñyahu′skă,Yañdaska′gă hûñyahu′skă.The faultfinder will die,The faultfinder will die.The woman thought it a witch bullfrog, and was so frightened that she dropped her dipper and ran back to the house to tell the people They all agreed that it was a warning to her to stop interfering with her daughter’s affairs, so she gave her consent, and thus the young man won his wife.There is another story of a girl who, every day when she went down to the spring for water, heard a voice singing,Kûnu′nŭ tû′tsahyesĭ′, Kûnu′nŭ tû′tsahyesĭ′, “A bullfrog will marry you, A bullfrog will marry you.” She wondered much until one day when she came down she saw sitting on a stone by the spring a bullfrog, which suddenly took the form of a young man and asked her to marry him. She consented and took him back with her to the house. But although he had the shape of a man there was a queer bullfrog look about his face, so that the girl’s family hated him and at last persuaded her to send him away. She told him and he went away, but when they next wentdown to the spring they heard a voice:Ste′tsĭ tûya′husĭ, Ste′tsĭ tûyahusĭ′, “Your daughter will die, Your daughter will die,” and so it happened soon after.As some tell it, the lover was a tadpole, who took on human shape, retaining only his tadpole mouth. To conceal it he constantly refused to eat with the family, but stood with his back to the fire and his face screwed up, pretending that he had a toothache. At last his wife grew suspicious and turning him suddenly around to the firelight, exposed the tadpole mouth, at which they all ridiculed him so much that he left the house forever.62. THE KATYDID’S WARNINGTwo hunters camping in the woods were preparing supper one night when a Katydid began singing near them. One of them said sneeringly, “Kû!It sings and don’t know that it will die before the season ends.” The Katydid answered: “Kû! niwĭ(onomatope); O, so you say; but you need not boast. You will die before to-morrow night.” The next day they were surprised by the enemy and the hunter who had sneered at the Katydid was killed.

Snake, Fish, and Insect Myths49. THE SNAKE TRIBEThe generic name for snakes isinădû′. They are all regarded asanida′wehĭ, “supernaturals,” having an intimate connection with the rain and thunder gods, and possessing a certain influence over the other animal and plant tribes. It is said that the snakes, the deer, and the ginseng act as allies, so that an injury to one is avenged by all. The feeling toward snakes is one of mingled fear and reverence, and every precaution is taken to avoid killing or offending one, especially the rattlesnake. He who kills a snake will soon see others; and should he kill a second one, so many will come around him whichever way he may turn that he will become dazed at the sight of their glistening eyes and darting tongues and will go wandering about like a crazy man, unable to find his way out of the woods. To guard against this misfortune there are certain prayers which the initiated say in order that a snake may not cross their path, and on meeting the first one of theseason the hunter humbly begs of him, “Let us not see each other this summer.” Certain smells, as that of the wild parsnip, and certain songs, as those of theUnika′wĭor Townhouse dance, are offensive to the snakes and make them angry. For this reason the Unika′wĭ dance is held only late in the fall, after they have retired to their dens for the winter.When one dreams of being bitten by a snake he must be treated the same as for an actual bite, because it is a snake ghost that has bitten him; otherwise the place will swell and ulcerate in the same way, even though it be years afterwards. For fear of offending them, even in speaking, it is never said that a man has been bitten by a snake, but only that he has been “scratched by a brier.” Most of the beliefs and customs in this connection have more special reference to the rattlesnake.The rattlesnake is calledutsa′nătĭ, which may be rendered, “he has a bell,” alluding to the rattle. According to a myth given elsewhere, he was once a man, and was transformed to his present shape that he might save the human race from extermination by the Sun, a mission which he accomplished successfully after others had failed. By the old men he is also spoken of as “the Thunder’s necklace” (see the story of Ûñtsaiyĭ′), and to kill one is to destroy one of the most prized ornaments of the thunder god. In one of the formulas addressed to the Little Men, the sons of the Thunder, they are implored to take the disease snake to themselves, because “it is just what you adorn yourselves with.”For obvious reasons the rattlesnake is regarded as the chief of the snake tribe and is feared and respected accordingly. Few Cherokee will venture to kill one except under absolute necessity, and even then the crime must be atoned for by asking pardon of the snake ghost, either in person or through the mediation of a priest, according to a set formula. Otherwise the relatives of the dead snake will send one of their number to track up the offender and bite him so that he will die (see story, “The Rattlesnake’s Vengeance”). The only thing of which the rattlesnake is afraid is said to be the plant known as campion, or “rattlesnake’s master” (Silene stellata), which is used by the doctors to counteract the effect of the bite, and it is believed that a snake will flee in terror from the hunter who carries a small piece of the root about his person. Chewed linn bark is also applied to the bite, perhaps from the supposed occult connection between the snake and the thunder, as this tree is said to be immune from the lightning stroke.Notwithstanding the fear of the rattlesnake, his rattles, teeth, flesh, and oil are greatly prized for occult or medical uses, the snakes being killed for this purpose by certain priests who know the necessary rites and formulas for obtaining pardon. This device for whipping the devil around the stump, and incidentally increasing their own revenues,is a common trick of Indian medicine men. Outsiders desiring to acquire this secret knowledge are discouraged by being told that it is a dangerous thing to learn, for the reason that the new initiate is almost certain to be bitten, in order that the snakes may “try” him to know if he has correctly learned the formula. When a rattlesnake is killed the head must be cut off and buried an arm’s length deep in the ground and the body carefully hidden away in a hollow log. If it is left exposed to the weather, the angry snakes will send such torrents of rain that all the streams will overflow their banks. Moreover, they will tell their friends, the deer, and the ginseng in the mountains, so that these will hide themselves and the hunters will seek them in vain.The tooth of a rattlesnake which has been killed by the priest with the proper ceremonies while the snake was lying stretched out from east to west is used to scarify patients preliminary to applying the medicine in certain ailments. Before using it the doctor holds it between the thumb and finger of his right hand and addresses it in a prayer, at the end of which the tooth “becomes alive,” when it is ready for the operation. The explanation is that the tense, nervous grasp of the doctor causes his hand to twitch and the tooth to move slightly between his fingers. The rattles are worn on the head, and sometimes a portion of the flesh is eaten by ball players to make them more terrible to their opponents, but it is said to have the bad effect of making them cross to their wives. From the lower half of the body, thought to be the fattest portion, the oil is extracted and is in as great repute among the Indians for rheumatism and sore joints as among the white mountaineers. The doctor who prepares the oil must also eat the flesh of the snake. In certain seasons of epidemic a roasted (barbecued) rattlesnake was kept hanging up in the house, and every morning the father of the family bit off a small piece and chewed it, mixing it then with water, which he spit upon the bodies of the others to preserve them from the contagion. It was said to be a sure cure, but apt to make the patients hot tempered.The copperhead,wâ′dige-askâ′lĭ, “brown-head,” although feared on account of its poisonous bite, is hated, instead of being regarded with veneration, as is the rattlesnake. It is believed to be a descendant of a great mythic serpent (seenumber 5) and is said to have “eyes of fire,” on account of their intense brightness. The blacksnake is calledgûle′gĭ, “the climber.” Biting its body is said to be a preventive of toothache, and there is also a belief, perhaps derived from the whites, that if the body of one be hung upon a tree it will bring rain within three (four?) days. The small greensnake is calledsălikwâ′yĭ, the same name being also applied to a certain plant, theEryngium virginianum, or bear grass, whose long, slender leaves bear some resemblance to a greensnake. As with the blacksnake, it is believed that toothache may be prevented and sound teeth insured as long as life lasts bybiting the greensnake along its body. It must be held by the head and tail, and all the teeth at once pressed down four times along the middle of its body, but without biting into the flesh or injuring the snake. Some informants say that the operation must be repeated four times upon as many snakes and that a certain food tabu must also be observed. The water moccasin,kanegwâ′tĭ, is not specially regarded, but a very rare wood snake, said to resemble it except that it has blue eyes, is considered to have great supernatural powers, in what way is not specified. The repulsive but harmless spreading adder (Heterodon) is calleddalĭkstă′, “vomiter,” on account of its habit of spitting, and sometimeskwandăya′hû, a word of uncertain etymology. It was formerly a man, but was transformed into a snake in order to accomplish the destruction of the Daughter of the Sun (see the story). For its failure on this occasion it is generally despised.The Wahnenauhi manuscript mentions a legend of a great serpent called on account of its color the “ground snake.” To see it was an omen of death to the one who saw it, and if it was seen by several persons some great tribal calamity was expected. For traditions and beliefs in regard to the Uktena, the Uksuhĭ, and other mythic serpents, see under those headings.50. THE UKTENA AND THE ULÛÑSÛ′TĬLong ago—hĭlahi′yu—when the Sun became angry at the people on earth and sent a sickness to destroy them, the Little Men changed a man into a monster snake, which they called Uktena, “The Keen-eyed,” and sent him to kill her. He failed to do the work, and the Rattlesnake had to be sent instead, which made the Uktena so jealous and angry that the people were afraid of him and had him taken up to Gălûñ′lătĭ, to stay with the other dangerous things.1He left others behind him, though, nearly as large and dangerous as himself, and they hide now in deep pools in the river and about lonely passes in the high mountains, the places which the Cherokee call “Where the Uktena stays.”Those who know say that the Uktena is a great snake, as large around as a tree trunk, with horns on its head, and a bright, blazing crest like a diamond upon its forehead, and scales glittering like sparks of fire. It has rings or spots of color along its whole length, and can not be wounded except by shooting in the seventh spot from the head, because under this spot are its heart and its life. The blazing diamond is calledUlûñsû′tĭ, “Transparent,” and he who can win it may become the greatest wonder worker of the tribe, but it is worth a man’s life to attempt it, for whoever is seen by the Uktena is so dazed by the bright light that he runs toward the snake instead of trying to escape.Even to see the Uktena asleep is death, not to the hunter himself, but tohis family.Of all the daring warriors who have started out in search of the Ulûñsû′tĭ only Âgăn-uni′tsĭ ever came back successful.2The East Cherokee still keep the one which he brought. It is like a large transparent crystal, nearly the shape of a cartridge bullet, with a blood-red streak running through the center from top to bottom. The owner keeps it wrapped in a whole deerskin, inside an earthen jar hidden away in a secret cave in the mountains. Every seven days he feeds it with the blood of small game, rubbing the blood all over the crystal as soon as the animal has been killed. Twice a year it must have the blood of a deer or some other large animal. Should he forget to feed it at the proper time it would come out from its cave at night in a shape of fire and fly through the air to slake its thirst with the lifeblood of the conjurer or some one of his people. He may save himself from this danger by telling it, when he puts it away, that he will not need it again for a long time. It will then go quietly to sleep and feel no hunger until it is again brought out to be consulted. Then it must be fed again with blood before it is used.No white man must ever see it and no person but the owner will venture near it for fear of sudden death. Even the conjurer who keeps it is afraid of it, and changes its hiding place every once in a while so that it can not learn the way out. When he dies it will be buried with him. Otherwise it will come out of its cave, like a blazing star, to search for his grave, night after night for seven years, when, if still not able to find him, it will go back to sleep forever where he has placed it.Whoever owns the Ulûñsû′tĭ is sure of success in hunting, love, rain-making, and every other business, but its great use is in life prophecy. When it is consulted for this purpose the future is seen mirrored in the clear crystal as a tree is reflected in the quiet stream below, and the conjurer knows whether the sick man will recover, whether the warrior will return from battle, or whether the youth will live to be old.51. ÂGĂN-UNI′TSĬ’S SEARCH FOR THE UKTENAIn one of their battles with the Shawano, who are all magicians, the Cherokee captured a great medicine-man whose name was Âgăn-uni′tsĭ, “The Ground-hogs’ Mother.” They had tied him ready for the torture when he begged for his life and engaged, if spared, to find for them the great wonder worker, the Ulûñsû′tĭ. Now, the Ulûñsû′tĭ is like a blazing star set in the forehead of the great Uktena serpent, and the medicine-man who could possess it might do marvelous things, but everyone knew this could not be, because it was certain death tomeet the Uktena. They warned him of all this, but he only answered that his medicine was strong and he was not afraid. So they gave him his life on that condition and he began the search.The Uktena used to lie in wait in lonely places to surprise its victims, and especially haunted the dark passes of the Great Smoky mountains. Knowing this, the magician went first to a gap in the range on the far northern border of the Cherokee country. He searched and found there a monster blacksnake, larger than had ever been known before, but it was not what he was looking for, and he laughed at it as something too small for notice. Coming southward to the next gap he found there a great moccasin snake, the largest ever seen, but when the people wondered he said it was nothing. In the next gap he found a greensnake and called the people to see “the pretty sălikwâ′yĭ,” but when they found an immense greensnake coiled up in the path they ran away in fear. Coming on to U′tăwagûn′ta, the Bald mountain, he found there a great diya′hălĭ (lizard) basking, but, although it was large and terrible to look at, it was not what he wanted and he paid no attention to it. Going still south to Walâsi′yĭ, the Frog place, he found a great frog squatting in the gap, but when the people who came to see it were frightened like the others and ran away from the monster he mocked at them for being afraid of a frog and went on to the next gap. He went on to Duniskwaʻlgûñ′yĭ, the Gap of the Forked Antler, and to the enchanted lake of Atagâ′hĭ, and at each he found monstrous reptiles, but he said they were nothing. He thought the Uktena might be hiding in the deep water at Tlanusi′yĭ, the Leech place, on Hiwassee, where other strange things had been seen before, and going there he dived far down under the surface. He saw turtles and water snakes, and two immense sun-perches rushed at him and retreated again, but that was all. Other places he tried, going always southward, and at last on Gahû′tĭ mountain he found the Uktena asleep.Turning without noise, he ran swiftly down the mountain side as far as he could go with one long breath, nearly to the bottom of the slope. There he stopped and piled up a great circle of pine cones, and inside of it he dug a deep trench. Then he set fire to the cones and came back again up the mountain.The Uktena was still asleep, and, putting an arrow to his bow, Âgăn-uni′tsĭ shot and sent the arrow through its heart, which was under the seventh spot from the serpent’s head. The great snake raised his head, with the diamond in front flashing fire, and came straight at his enemy, but the magician, turning quickly, ran at full speed down the mountain, cleared the circle of fire and the trench at one bound, and lay down on the ground inside.The Uktena tried to follow, but the arrow was through his heart,and in another moment he rolled over in his death struggle, spittingpoison over all the mountain side. But the poison drops could not pass the circle of fire, but only hissed and sputtered in the blaze, and the magician on the inside was untouched except by one small drop which struck upon his head as he lay close to the ground; but he did not know it. The blood, too, as poisonous as the froth, poured from the Uktena’s wound and down the slope in a dark stream, but it ran into the trench and left him unharmed. The dying monster rolled over and over down the mountain, breaking down large trees in its path until it reached the bottom. Then Âgăn-uni′tsĭ called every bird in all the woods to come to the feast, and so many came that when they were done not even the bones were left.After seven days he went by night to the spot. The body and the bones of the snake were gone, all eaten by the birds, but he saw a bright light shining in the darkness, and going over to it he found, resting on a low-hanging branch, where a raven had dropped it, the diamond from the head of the Uktena. He wrapped it up carefully and took it with him, and from that time he became the greatest medicine-man in the whole tribe.When Âgăn-uni′tsĭ came down again to the settlement the people noticed a small snake hanging from his head where the single drop of poison from the Uktena had struck; but so long as he lived he himself never knew that it was there.Where the blood of the Uktena had filled the trench a lake formed afterwards, and the water was black and in this water the women used to dye the cane splits for their baskets.52. THE RED MAN AND THE UKTENATwo brothers went hunting together, and when they came to a good camping place in the mountains they made a fire, and while one gathered bark to put up a shelter the other started up the creek to look for a deer. Soon he heard a noise on the top of the ridge as if two animals were fighting. He hurried through the bushes to see what it might be, and when he came to the spot he found a great uktena coiled around a man and choking him to death. The man was fighting for his life, and called out to the hunter: “Help me, nephew; he is your enemy as well as mine.” The hunter took good aim, and, drawing the arrow to the head, sent it through the body of the uktena, so that the blood spouted from the hole. The snake loosed its coils with a snapping noise, and went tumbling down the ridge into the valley, tearing up the earth like a water spout as it rolled.The stranger stood up, and it was the Asga′ya Gi′găgeĭ, the Red Man of the Lightning. He said to the hunter: “You have helped me, and now I will reward you, and give you a medicine so that you can always find game.” They waited until it was dark, and then went down the ridge to where the dead uktena had rolled, but by this timethe birds and insects had eaten the body and only the bones were left. In one place were flashes of light coming up from the ground, and on digging here, just under the surface, the Red Man found a scale of the uktena. Next he went over to a tree that had been struck by lightning, and gathering a handful of splinters he made a fire and burned the uktena scale to a coal. He wrapped this in a piece of deerskin and gave it to the hunter, saying: “As long as you keep this you can always kill game.” Then he told the hunter that when he went back to camp he must hang up the medicine on a tree outside, because it was very strong and dangerous. He told him also that when he went into the cabin he would find his brother lying inside nearly dead on account of the presence of the uktena’s scale, but he must take a small piece of cane, which the Red Man gave him, and scrape a little of it into water and give it to his brother to drink and he would be well again. Then the Red Man was gone, and the hunter could not see where he went. He returned to camp alone, and found his brother very sick, but soon cured him with the medicine from the cane, and that day and the next, and every day after, he found game whenever he went for it.53. THE HUNTER AND THE UKSU′HĬA man living down in Georgia came to visit some relatives at Hickory-log. He was a great hunter, and after resting in the house a day or two got ready to go into the mountains. His friends warned him not to go toward the north, as in that direction, near a certain large uprooted tree, there lived a dangerous monster uksu′hĭ snake. It kept constant watch, and whenever it could spring upon an unwary hunter it would coil about him and crush out his life in its folds and then drag the dead body down the mountain side into a deep hole in Hiwassee.He listened quietly to the warning, but all they said only made him the more anxious to see such a monster, so, without saying anything of his intention, he left the settlement and took his way directly up the mountain toward the north. Soon he came to the fallen tree and climbed upon the trunk, and there, sure enough, on the other side was the great uksu′hĭ stretched out in the grass, with its head raised, but looking the other way. It was about so large [making a circle of a foot in diameter with his hands]. The frightened hunter got down again at once and started to run; but the snake had heard the noise and turned quickly and was after him. Up the ridge the hunter ran, the snake close behind him, then down the other side toward the river. With all his running the uksu′hĭ gained rapidly, and just as he reached the low ground it caught up with him and wrapped around him, pinning one arm down by his side, but leaving the other free.Now it gave him a terrible squeeze that almost broke his ribs, and then began to drag him along toward the water. With his free handthe hunter clutched at the bushes as they passed, but the snake turned its head and blew its sickening breath into his face until he had to let go his hold. Again and again this happened, and all the time they were getting nearer to a deep hole in the river, when, almost at the last moment, a lucky thought came into the hunter’s mind.He was sweating all over from his hard run across the mountain, and suddenly remembered to have heard that snakes can not bear the smell of perspiration. Putting his free hand into his bosom he worked it around under his armpit until it was covered with perspiration. Then withdrawing it he grasped at a bush until the snake turned its head, when he quickly slapped his sweaty hand on its nose. The uksu′hĭ gave one gasp almost as if it had been wounded, loosened its coil, and glided swiftly away through the bushes, leaving the hunter, bruised but not disabled, to make his way home to Hickory-log.54. THE USTÛ′TLĬThere was once a great serpent called the Ustû′tlĭ that made its haunt upon Cohutta mountain. It was called the Ustû′tlĭ or “foot” snake, because it did not glide like other snakes, but had feet at each end of its body, and moved by strides or jerks, like a great measuring worm. These feet were three-cornered and flat and could hold on to the ground like suckers. It had no legs, but would raise itself up on its hind feet, with its snaky head waving high in the air until it found a good place to take a fresh hold; then it would bend down and grip its front feet to the ground while it drew its body up from behind. It could cross rivers and deep ravines by throwing its head across and getting a grip with its front feet and then swinging its body over. Wherever its footprints were found there was danger. It used to bleat like a young fawn, and when the hunter heard a fawn bleat in the woods he never looked for it, but hurried away in the other direction. Up the mountain or down, nothing could escape the Ustû′tlĭ’s pursuit, but along the side of the ridge it could not go, because the great weight of its swinging head broke its hold on the ground when it moved sideways.It came to pass after a while that not a hunter about Cohutta would venture near the mountain for dread of the Ustû′tlĭ. At last a man from one of the northern settlements came down to visit some relatives in that neighborhood. When he arrived they made a feast for him, but had only corn and beans, and excused themselves for having no meat because the hunters were afraid to go into the mountains. He asked the reason, and when they told him he said he would go himself to-morrow and either bring in a deer or find the Ustû′tlĭ. They tried to dissuade him from it, but as he insisted upon going they warned him that if he heard a fawn bleat in the thicket he must run at once and if the snake came after him he must not try to run down the mountain, but along the side of the ridge.In the morning he started out and went directly toward the mountain. Working his way through the bushes at the base, he suddenly heard a fawn bleat in front. He guessed at once that it was the Ustû′tlĭ, but he had made up his mind to see it, so he did not turn back, but went straight forward, and there, sure enough, was the monster, with its great head in the air, as high as the pine branches, looking in every direction to discover a deer, or maybe a man, for breakfast. It saw him and came at him at once, moving in jerky strides, every one the length of a tree trunk, holding its scaly head high above the bushes and bleating as it came.The hunter was so badly frightened that he lost his wits entirely and started to run directly up the mountain. The great snake came after him, gaining half its length on him every time it took a fresh grip with its fore feet, and would have caught the hunter before he reached the top of the ridge, but that he suddenly remembered the warning and changed his course to run along the sides of the mountain. At once the snake began to lose ground, for every time it raised itself up the weight of its body threw it out of a straight line and made it fall a little lower down the side of the ridge. It tried to recover itself, but now the hunter gained and kept on until he turned the end of the ridge and left the snake out of sight. Then he cautiously climbed to the top and looked over and saw the Ustû′tlĭ still slowly working its way toward the summit.He went down to the base of the mountain, opened his fire pouch, and set fire to the grass and leaves. Soon the fire ran all around the mountain and began to climb upward. When the great snake smelled the smoke and saw the flames coming it forgot all about the hunter and turned to make all speed for a high cliff near the summit. It reached the rock and got upon it, but the fire followed and caught the dead pines about the base of the cliff until the heat made the Ustû′tlĭ’s scales crack. Taking a close grip of the rock with its hind feet it raised its body and put forth all its strength in an effort to spring across the wall of fire that surrounded it, but the smoke choked it and its hold loosened and it fell among the blazing pine trunks and lay there until it was burned to ashes.55. THE UWʼTSÛÑ′TAAt Nûñ′dăye′ʻlĭ, the wildest spot on Nantahala river, in what is now Macon county, North Carolina, where the overhanging cliff is highest and the river far below, there lived in the old time a great snake called the Uwʼtsûñ′ta or “bouncer,” because it moved by jerks like a measuring worm, with only one part of its body on the ground at a time. It stayed generally on the east side, where the sun came first in the morning, and used to cross by reaching over from the highest point of the cliff until it could get a grip on the other side, when it would pullover the rest of its body. It was so immense that when it was thus stretched across its shadow darkened the whole valley below. For a long time the people did not know it was there, but when at last they found out about it they were afraid to live in the valley, so that it was deserted even while still Indian country.56. THE SNAKE BOYThere was a boy who used to go bird hunting every day, and all the birds he brought home he gave to his grandmother, who was very fond of him. This made the rest of the family jealous, and they treated him in such fashion that at last one day he told his grandmother he would leave them all, but that she must not grieve for him. Next morning he refused to eat any breakfast, but went off hungry to the woods and was gone all day. In the evening he returned, bringing with him a pair of deer horns, and went directly to the hothouse (âsĭ), where his grandmother was waiting for him. He told the old woman he must be alone that night, so she got up and went into the house where the others were.At early daybreak she came again to the hothouse and looked in, and there she saw an immense uktena that filled the âsĭ, with horns on its head, but still with two human legs instead of a snake tail. It was all that was left of her boy. He spoke to her and told her to leave him, and she went away again from the door. When the sun was well up, the uktena began slowly to crawl out, but it was full noon before it was all out of the âsĭ. It made a terrible hissing noise as it came out, and all the people ran from it. It crawled on through the settlement, leaving a broad trail in the ground behind it, until it came to a deep bend in the river, where it plunged in and went under the water.The grandmother grieved much for her boy, until the others of the family got angry and told her that as she thought -so much of him she ought to go and stay with him. So she left them and went along the trail made by the uktena to the river and walked directly into the water and disappeared. Once after that a man fishing near the place saw her sitting on a large rock in the river, looking just as she had always looked, but as soon as she caught sight of him she jumped into the water and was gone.57. THE SNAKE MANTwo hunters, both for some reason under a tabu against the meat of a squirrel or turkey, had gone into the woods together. When evening came they found a good camping place and lighted a fire to prepare their supper. One of them had killed several squirrels during the day, and now got ready to broil them over the fire. His companion warned him that if he broke the tabu and ate squirrel meat he wouldbecome a snake, but the other laughed and said that was only a conjurer’s story. He went on with his preparation, and when the squirrels were roasted made his supper of them and then lay down beside the fire to sleep.Late that night his companion was aroused by groaning, and on looking around he found the other lying on the ground rolling and twisting in agony, and with the lower part of his body already changed to the body and tail of a large water snake. The man was still able to speak and called loudly for help, but his companion could do nothing, but only sit by and try to comfort him while he watched the arms sink into the body and the skin take on a scaly change that mounted gradually toward the neck, until at last even the head was a serpent’s head and the great snake crawled away from the fire and down the bank into the river.58. THE RATTLESNAKE’S VENGEANCEOne day in the old times when we could still talk with other creatures, while some children were playing about the house, their mother inside heard them scream. Running out she found that a rattlesnake had crawled from the grass, and taking up a stick she killed it. The father was out hunting in the mountains, and that evening when coming home after dark through the gap he heard a strange wailing sound. Looking about he found that he had come into the midst of a whole company of rattlesnakes, which all had their mouths open and seemed to be crying. He asked them the reason of their trouble, and they told him that his own wife had that day killed their chief, the Yellow Rattlesnake, and they were just now about to send the Black Rattlesnake to take revenge.The hunter said he was very sorry, but they told him that if he spoke the truth he must be ready to make satisfaction and give his wife as a sacrifice for the life of their chief. Not knowing what might happen otherwise, he consented. They then told him that the Black Rattlesnake would go home with him and coil up just outside the door in the dark. He must go inside, where he would find his wife awaiting him, and ask her to get him a drink of fresh water from the spring. That was all.He went home and knew that the Black Rattlesnake was following. It was night when he arrived and very dark, but he found his wife waiting with his supper ready. He sat down and asked for a drink of water. She handed him a gourd full from the jar, but he said he wanted it fresh from the spring, so she took a bowl and went out of the door. The next moment he heard a cry, and going out he found that the Black Rattlesnake had bitten her and that she was already dying. He stayed with her until she was dead, when the Black Rattlesnake came out from the grass again and said his tribe was now satisfied.He then taught the hunter a prayer song, and said, “When you meet any of us hereafter sing this song and we will not hurt you; but if by accident one of us should bite one of your people then sing this song over him and he will recover.” And the Cherokee have kept the song to this day.59. THE SMALLER REPTILES—FISHES AND INSECTSThere are several varieties of frogs and toads, each with a different name, but there is very little folklore in connection with them. The common green frog is calledwalâ′sĭ, and among the Cherokee, as among uneducated whites, the handling of it is thought to cause warts, which for this reason are called by the same name,walâ′sĭ. A solar eclipse is believed to be caused by the attempt of a great frog to swallow the sun, and in former times it was customary on such occasions to fire guns and make other loud noises to frighten away the frog. The smaller varieties are sometimes eaten, and on rare occasions the bullfrog also, but the meat is tabued to ball players while in training, for fear that the brittleness of the frog’s bones would be imparted to those of the player.The land tortoise (tûksĭ′) is prominent in the animal myths, and is reputed to have been a great warrior in the old times. On account of the stoutness of its legs ball players rub their limbs with them before going into the contest. The common water turtle (săligu′gĭ), which occupies so important a place in the mythology of the northern tribes, is not mentioned in Cherokee myth or folklore, and the same is true of the soft-shelled turtle (uʻlănă′wă), perhaps for the reason that both are rare in the cold mountain streams of the Cherokee country.There are perhaps half a dozen varieties of lizard, each with a different name. The gray road lizard, ordiyâ′hălĭ(alligator lizard,Sceloporus undulatus), is the most common. On account of its habit of alternately puffing out and drawing in its throat as though sucking, when basking in the sun, it is invoked in the formulas for drawing out the poison from snake bites. If one catches the first diyâ′hălĭ seen in the spring, and, holding it between his fingers, scratches his legs downward with its claws, he will see no dangerous snakes all summer. Also, if one be caught alive at any time and rubbed over the head and throat of an infant, scratching the skin very slightly at the same time with the claws, the child will never be fretful, but will sleep quietly without complaining, even when sick or exposed to the rain. This is a somewhat risky experiment, however, as the child is liable thereafter to go to sleep wherever it may be laid down for a moment, so that the mother is in constant danger of losing it. According to some authorities this sleep lizard is not the diyâ′hălĭ, but a larger variety akin to the next described.Thegigă-tsuha′ʻlĭ(“bloody mouth,”Pleistodon?) is described as avery large lizard, nearly as large as a water dog, with the throat and corners of the mouth red, as though from drinking blood. It is believed to be not a true lizard but a transformedugûñste′lĭfish (described below) on account of the similarity of coloring and the fact that the fish disappears about the time the gigă-tsuha′ʻlĭ begins to come out. It is ferocious and a hard biter, and pursues other lizards. In dry weather it cries or makes a noise like a cicada, raising itself up as it cries. It has a habit of approaching near to where some person is sitting or standing, then halting and looking fixedly at him, and constantly puffing out its throat until its head assumes a bright red color. It is thought then to be sucking the blood of its victim, and is dreaded and shunned accordingly. The small scorpion lizard (tsâne′nĭ) is sometimes called alsogigă-danegi′skĭ, “blood taker.” It is a striped lizard which frequents sandy beaches and resemble the diyâ′hălĭ, but is of a brown color. It is believed also to be sucking blood in some mysterious way whenever it nods its head, and if its heart be eaten by a dog that animal will be able to extract all the nutrient properties from food by simply looking at these who are eating.The small spring lizard (duwĕ′ʻgă), which lives in springs, is supposed to cause rain whenever it crawls out of the spring. It is frequently invoked in the formulas. Another spring (?) lizard, red, with black spots, is calleddăgan′ʻtû′oraniganti′skĭ“the rain maker,” because its cry is said to bring rain. The water dog (tsuwă′, mud puppy,MenopomaorProtonopsis) is a very large lizard, or rather salamander, frequenting muddy water. It is rarely eaten, from an unexplained belief that if one who has eaten its meat goes into the field immediately afterward the crop will be ruined. There are names for one or two other varieties of lizard as well as for the alligator (tsula′skĭ), but no folklore in connection with them.Although the Cherokee country abounds in swift-flowing streams well stocked with fish, of which the Indians make free use, there is but little fish lore. A number of “dream” diseases, really due to indigestion, are ascribed to revengeful fish ghosts, and the doctor usually tries to effect the cure by invoking some larger fish or fish-eating bird to drive out the ghost.Toco creek, in Monroe county, Tennessee, derives its name from a mythic monster fish, the Dăkwă′, considered the father of all the fish tribe, which is said to have lived formerly in Little Tennessee river at that point (see story, “The Hunter and the Dăkwă′”). A fish calledugûñste′lĭ, “having horns,” which appears only in spring, is believed to be transformed later into the giga-tsuha′lĭ lizard, already mentioned. The fish is described as having horns or projections upon its nose and beautiful red spots upon its head, and as being attended or accompanied by many smaller red fish, all of which, including the ugûñste′lĭ, are accustomed to pile up small stones in the water. As the seasonadvances it disappears and is believed then to have turned into a giga-tsuha′lĭ lizard, the change beginning at the head and finishing with the tail. It is probably theCampostomaor stone roller, which is conspicuous for its bright coloring in early spring, but loses its tints after spawning. The meat of the sluggish hog-sucker is tabued to the ball player, who must necessarily be active in movement. The fresh-water mussel is calleddăgû′nă, and the same name is applied to certain pimples upon the face, on account of a fancied resemblance. The ball player rubs himself with an eel skin to make himself slippery and hard to hold, and, according to the Wahnenauhi manuscript, women formerly tied up their hair with the dried skin of an eel to make it grow long. A large red crawfish calledtsiska′gĭlĭ, much resembling a lobster, is used to scratch young children in order to give them a strong grip, each hand of the child being lightly scratched once with the pincer of the living animal. A mother whose grown son had been thus treated when an infant claimed that he could hold anything with his thumb and finger. It is said, however, to render the child quarrelsome and disposed to bite.Of insects there is more to be said. The generic name for all sorts of small insects and worms istsgâya, and according to the doctors, who had anticipated the microbe theory by several centuries, these tsgâya are to blame for nearly every human ailment not directly traceable to theasginaof the larger animals or to witchcraft. The reason is plain. There are such myriads of them everywhere on the earth and in the air that mankind is constantly destroying them by wholesale, without mercy and almost without knowledge, and this is their method of taking revenge.Beetles are classed together under a name which signifies “insects with shells.” The little water-beetle or mellow-bug (Dineutes discolor) is calleddâyuni′sĭ, “beaver’s grandmother,” and according to the genesis tradition it brought up the first earth from under the water. A certain green-headed beetle with horns (Phanæus carnifex) is spoken of as the dog of the Thunder boys, and the metallic-green luster upon its forehead is said to have been caused by striking at the celebrated mythic gambler, Ûñtsaiyĭ′, “Brass” (see the story). The June-bug (Allorhina nitida), another green beetle, istagû, but is frequently called by the curious name oftu′ya-dĭ′skalawʻsti′skĭ, “one who keeps fire under the beans.” Its larva is the grubworm which presided at the meeting held by the insects to compass the destruction of the human race (see the story, “Origin of Disease and Medicine”). The large horned beetle (Dynastes tityus?) is calledtsistû′na, “crawfish,”aʻwĭ′, “deer,” orgălăgi′na, “buck,” on account of its branching horns. The snapping beetle (Alaus oculatus?) is calledtûlsku′wa, “one that snaps with his head.”When thelâlûor jar-fly (Cicada auletes) begins to sing in midsummerthey say: “The jar-fly has brought the beans,” his song being taken as the signal that beans are ripe and that green corn is not far behind. When the katydid (tsĭkĭkĭ′) is heard a little later they say, “Katydid has brought the roasting-ear bread.” The cricket (tăla′tŭ′) is often called “the barber” (ditastaye′skĭ), on account of its habit of gnawing hair from furs, and when the Cherokee meet a man with his hair clipped unevenly they sometimes ask playfully, “Did the cricket cut your hair?” (see story, “Why the Possum’s Tail is Bare”). Certain persons are said to drink tea made of crickets in order to become good singers.The mole cricket (Gryllotalpa), so called because it tunnels in the earth and has hand-like claws fitted for digging, is known to the Cherokee asgûlʻkwâgĭ, a word which literally means “seven,” but is probably an onomatope. It is reputed among them to be alert, hard to catch, and an excellent singer, who “never makes mistakes.” Like the crawfish and the cricket, it plays an important part in preparing people for the duties of life. Infants slow in learning to speak have their tongues scratched with the claw of a gûlʻkwâgĭ, the living insect being held in the hand during the operation, in order that they may soon learn to speak distinctly and be eloquent, wise, and shrewd of speech as they grow older, and of such quick intelligence as to remember without effort anything once heard. The same desirable result may be accomplished with a grown person, but with much more difficulty, as in that case it is necessary to scratch the inside of the throat for four successive mornings, the insect being pushed down with the fingers and again withdrawn, while the regular tabus must be strictly observed for the same period, or the operation will be without effect. In some cases the insect is put into a small bowl of water overnight, and if still alive in the morning it is taken out and the water given to the patient to drink, after which the gûlʻkwâgĭ is set at liberty.Bees are kept by many of the Cherokee, in addition to the wild bees which are hunted in the woods. Although they are said to have come originally from the whites, the Cherokee have no tradition of a time when they did not know them; there seems, however, to be no folklore connected with them. The cow-ant (Myrmica?), a large, red, stinging ant, is called properlydasûñ′tălĭ atatsûñ′skĭ, “stinging ant,” but, on account of its hard body-case, is frequently callednûñ′yunu′wĭ, “stone-dress,” after a celebrated mythic monster. Strange as it may seem, there appears to be no folklore connected with either the firefly or the glowworm, while the spider, so prominent in other tribal mythologies, appears in but a single Cherokee myth, where it brings back the fire from across the water. In the formulas it is frequently invoked to entangle in its threads the soul of a victim whom the conjurer desires to bring under his evil spells. From a fancied resemblance in appearance the name for spider,kă′năne′skĭ, is applied alsoto a watch or clock. A small yellowish moth which flies about the fire at night is calledtûñ′tăwû, a name implying that it goes into and out of the fire, and when at last it flits too near and falls into the blaze the Cherokee say, “Tûñ′tăwû is going to bed.” On account of its affinity for the fire it is invoked by the doctor in all “fire diseases,” including sore eyes and frostbite.60. WHY THE BULLFROG’S HEAD IS STRIPEDAccording to one version the Bullfrog was always ridiculing the great gambler Ûñtsai′yĭ, “Brass,” (see the story) until the latter at last got angry and dared the Bullfrog to play thegatayû′stĭ(wheel-and-stick) game with him, whichever lost to be scratched on his forehead. Brass won, as he always did, and the yellow stripes on the Bullfrog’s head show where the gambler’s fingers scratched him.Another story is that the Bullfrog had a conjurer to paint his head with yellow stripes (brass) to make him appear more handsome to a pretty woman he was courting.61. THE BULLFROG LOVERA young man courted a girl, who liked him well enough, but her mother was so much opposed to him that she would not let him come near the house. At last he made a trumpet from the handle of a gourd and hid himself after night near the spring until the old woman came down for water. While she was dipping up the water he put the trumpet to his lips and grumbled out in a deep voice like a bullfrog’s:Yañdaska′gă hûñyahu′skă,Yañdaska′gă hûñyahu′skă.The faultfinder will die,The faultfinder will die.The woman thought it a witch bullfrog, and was so frightened that she dropped her dipper and ran back to the house to tell the people They all agreed that it was a warning to her to stop interfering with her daughter’s affairs, so she gave her consent, and thus the young man won his wife.There is another story of a girl who, every day when she went down to the spring for water, heard a voice singing,Kûnu′nŭ tû′tsahyesĭ′, Kûnu′nŭ tû′tsahyesĭ′, “A bullfrog will marry you, A bullfrog will marry you.” She wondered much until one day when she came down she saw sitting on a stone by the spring a bullfrog, which suddenly took the form of a young man and asked her to marry him. She consented and took him back with her to the house. But although he had the shape of a man there was a queer bullfrog look about his face, so that the girl’s family hated him and at last persuaded her to send him away. She told him and he went away, but when they next wentdown to the spring they heard a voice:Ste′tsĭ tûya′husĭ, Ste′tsĭ tûyahusĭ′, “Your daughter will die, Your daughter will die,” and so it happened soon after.As some tell it, the lover was a tadpole, who took on human shape, retaining only his tadpole mouth. To conceal it he constantly refused to eat with the family, but stood with his back to the fire and his face screwed up, pretending that he had a toothache. At last his wife grew suspicious and turning him suddenly around to the firelight, exposed the tadpole mouth, at which they all ridiculed him so much that he left the house forever.62. THE KATYDID’S WARNINGTwo hunters camping in the woods were preparing supper one night when a Katydid began singing near them. One of them said sneeringly, “Kû!It sings and don’t know that it will die before the season ends.” The Katydid answered: “Kû! niwĭ(onomatope); O, so you say; but you need not boast. You will die before to-morrow night.” The next day they were surprised by the enemy and the hunter who had sneered at the Katydid was killed.

Snake, Fish, and Insect Myths49. THE SNAKE TRIBEThe generic name for snakes isinădû′. They are all regarded asanida′wehĭ, “supernaturals,” having an intimate connection with the rain and thunder gods, and possessing a certain influence over the other animal and plant tribes. It is said that the snakes, the deer, and the ginseng act as allies, so that an injury to one is avenged by all. The feeling toward snakes is one of mingled fear and reverence, and every precaution is taken to avoid killing or offending one, especially the rattlesnake. He who kills a snake will soon see others; and should he kill a second one, so many will come around him whichever way he may turn that he will become dazed at the sight of their glistening eyes and darting tongues and will go wandering about like a crazy man, unable to find his way out of the woods. To guard against this misfortune there are certain prayers which the initiated say in order that a snake may not cross their path, and on meeting the first one of theseason the hunter humbly begs of him, “Let us not see each other this summer.” Certain smells, as that of the wild parsnip, and certain songs, as those of theUnika′wĭor Townhouse dance, are offensive to the snakes and make them angry. For this reason the Unika′wĭ dance is held only late in the fall, after they have retired to their dens for the winter.When one dreams of being bitten by a snake he must be treated the same as for an actual bite, because it is a snake ghost that has bitten him; otherwise the place will swell and ulcerate in the same way, even though it be years afterwards. For fear of offending them, even in speaking, it is never said that a man has been bitten by a snake, but only that he has been “scratched by a brier.” Most of the beliefs and customs in this connection have more special reference to the rattlesnake.The rattlesnake is calledutsa′nătĭ, which may be rendered, “he has a bell,” alluding to the rattle. According to a myth given elsewhere, he was once a man, and was transformed to his present shape that he might save the human race from extermination by the Sun, a mission which he accomplished successfully after others had failed. By the old men he is also spoken of as “the Thunder’s necklace” (see the story of Ûñtsaiyĭ′), and to kill one is to destroy one of the most prized ornaments of the thunder god. In one of the formulas addressed to the Little Men, the sons of the Thunder, they are implored to take the disease snake to themselves, because “it is just what you adorn yourselves with.”For obvious reasons the rattlesnake is regarded as the chief of the snake tribe and is feared and respected accordingly. Few Cherokee will venture to kill one except under absolute necessity, and even then the crime must be atoned for by asking pardon of the snake ghost, either in person or through the mediation of a priest, according to a set formula. Otherwise the relatives of the dead snake will send one of their number to track up the offender and bite him so that he will die (see story, “The Rattlesnake’s Vengeance”). The only thing of which the rattlesnake is afraid is said to be the plant known as campion, or “rattlesnake’s master” (Silene stellata), which is used by the doctors to counteract the effect of the bite, and it is believed that a snake will flee in terror from the hunter who carries a small piece of the root about his person. Chewed linn bark is also applied to the bite, perhaps from the supposed occult connection between the snake and the thunder, as this tree is said to be immune from the lightning stroke.Notwithstanding the fear of the rattlesnake, his rattles, teeth, flesh, and oil are greatly prized for occult or medical uses, the snakes being killed for this purpose by certain priests who know the necessary rites and formulas for obtaining pardon. This device for whipping the devil around the stump, and incidentally increasing their own revenues,is a common trick of Indian medicine men. Outsiders desiring to acquire this secret knowledge are discouraged by being told that it is a dangerous thing to learn, for the reason that the new initiate is almost certain to be bitten, in order that the snakes may “try” him to know if he has correctly learned the formula. When a rattlesnake is killed the head must be cut off and buried an arm’s length deep in the ground and the body carefully hidden away in a hollow log. If it is left exposed to the weather, the angry snakes will send such torrents of rain that all the streams will overflow their banks. Moreover, they will tell their friends, the deer, and the ginseng in the mountains, so that these will hide themselves and the hunters will seek them in vain.The tooth of a rattlesnake which has been killed by the priest with the proper ceremonies while the snake was lying stretched out from east to west is used to scarify patients preliminary to applying the medicine in certain ailments. Before using it the doctor holds it between the thumb and finger of his right hand and addresses it in a prayer, at the end of which the tooth “becomes alive,” when it is ready for the operation. The explanation is that the tense, nervous grasp of the doctor causes his hand to twitch and the tooth to move slightly between his fingers. The rattles are worn on the head, and sometimes a portion of the flesh is eaten by ball players to make them more terrible to their opponents, but it is said to have the bad effect of making them cross to their wives. From the lower half of the body, thought to be the fattest portion, the oil is extracted and is in as great repute among the Indians for rheumatism and sore joints as among the white mountaineers. The doctor who prepares the oil must also eat the flesh of the snake. In certain seasons of epidemic a roasted (barbecued) rattlesnake was kept hanging up in the house, and every morning the father of the family bit off a small piece and chewed it, mixing it then with water, which he spit upon the bodies of the others to preserve them from the contagion. It was said to be a sure cure, but apt to make the patients hot tempered.The copperhead,wâ′dige-askâ′lĭ, “brown-head,” although feared on account of its poisonous bite, is hated, instead of being regarded with veneration, as is the rattlesnake. It is believed to be a descendant of a great mythic serpent (seenumber 5) and is said to have “eyes of fire,” on account of their intense brightness. The blacksnake is calledgûle′gĭ, “the climber.” Biting its body is said to be a preventive of toothache, and there is also a belief, perhaps derived from the whites, that if the body of one be hung upon a tree it will bring rain within three (four?) days. The small greensnake is calledsălikwâ′yĭ, the same name being also applied to a certain plant, theEryngium virginianum, or bear grass, whose long, slender leaves bear some resemblance to a greensnake. As with the blacksnake, it is believed that toothache may be prevented and sound teeth insured as long as life lasts bybiting the greensnake along its body. It must be held by the head and tail, and all the teeth at once pressed down four times along the middle of its body, but without biting into the flesh or injuring the snake. Some informants say that the operation must be repeated four times upon as many snakes and that a certain food tabu must also be observed. The water moccasin,kanegwâ′tĭ, is not specially regarded, but a very rare wood snake, said to resemble it except that it has blue eyes, is considered to have great supernatural powers, in what way is not specified. The repulsive but harmless spreading adder (Heterodon) is calleddalĭkstă′, “vomiter,” on account of its habit of spitting, and sometimeskwandăya′hû, a word of uncertain etymology. It was formerly a man, but was transformed into a snake in order to accomplish the destruction of the Daughter of the Sun (see the story). For its failure on this occasion it is generally despised.The Wahnenauhi manuscript mentions a legend of a great serpent called on account of its color the “ground snake.” To see it was an omen of death to the one who saw it, and if it was seen by several persons some great tribal calamity was expected. For traditions and beliefs in regard to the Uktena, the Uksuhĭ, and other mythic serpents, see under those headings.50. THE UKTENA AND THE ULÛÑSÛ′TĬLong ago—hĭlahi′yu—when the Sun became angry at the people on earth and sent a sickness to destroy them, the Little Men changed a man into a monster snake, which they called Uktena, “The Keen-eyed,” and sent him to kill her. He failed to do the work, and the Rattlesnake had to be sent instead, which made the Uktena so jealous and angry that the people were afraid of him and had him taken up to Gălûñ′lătĭ, to stay with the other dangerous things.1He left others behind him, though, nearly as large and dangerous as himself, and they hide now in deep pools in the river and about lonely passes in the high mountains, the places which the Cherokee call “Where the Uktena stays.”Those who know say that the Uktena is a great snake, as large around as a tree trunk, with horns on its head, and a bright, blazing crest like a diamond upon its forehead, and scales glittering like sparks of fire. It has rings or spots of color along its whole length, and can not be wounded except by shooting in the seventh spot from the head, because under this spot are its heart and its life. The blazing diamond is calledUlûñsû′tĭ, “Transparent,” and he who can win it may become the greatest wonder worker of the tribe, but it is worth a man’s life to attempt it, for whoever is seen by the Uktena is so dazed by the bright light that he runs toward the snake instead of trying to escape.Even to see the Uktena asleep is death, not to the hunter himself, but tohis family.Of all the daring warriors who have started out in search of the Ulûñsû′tĭ only Âgăn-uni′tsĭ ever came back successful.2The East Cherokee still keep the one which he brought. It is like a large transparent crystal, nearly the shape of a cartridge bullet, with a blood-red streak running through the center from top to bottom. The owner keeps it wrapped in a whole deerskin, inside an earthen jar hidden away in a secret cave in the mountains. Every seven days he feeds it with the blood of small game, rubbing the blood all over the crystal as soon as the animal has been killed. Twice a year it must have the blood of a deer or some other large animal. Should he forget to feed it at the proper time it would come out from its cave at night in a shape of fire and fly through the air to slake its thirst with the lifeblood of the conjurer or some one of his people. He may save himself from this danger by telling it, when he puts it away, that he will not need it again for a long time. It will then go quietly to sleep and feel no hunger until it is again brought out to be consulted. Then it must be fed again with blood before it is used.No white man must ever see it and no person but the owner will venture near it for fear of sudden death. Even the conjurer who keeps it is afraid of it, and changes its hiding place every once in a while so that it can not learn the way out. When he dies it will be buried with him. Otherwise it will come out of its cave, like a blazing star, to search for his grave, night after night for seven years, when, if still not able to find him, it will go back to sleep forever where he has placed it.Whoever owns the Ulûñsû′tĭ is sure of success in hunting, love, rain-making, and every other business, but its great use is in life prophecy. When it is consulted for this purpose the future is seen mirrored in the clear crystal as a tree is reflected in the quiet stream below, and the conjurer knows whether the sick man will recover, whether the warrior will return from battle, or whether the youth will live to be old.51. ÂGĂN-UNI′TSĬ’S SEARCH FOR THE UKTENAIn one of their battles with the Shawano, who are all magicians, the Cherokee captured a great medicine-man whose name was Âgăn-uni′tsĭ, “The Ground-hogs’ Mother.” They had tied him ready for the torture when he begged for his life and engaged, if spared, to find for them the great wonder worker, the Ulûñsû′tĭ. Now, the Ulûñsû′tĭ is like a blazing star set in the forehead of the great Uktena serpent, and the medicine-man who could possess it might do marvelous things, but everyone knew this could not be, because it was certain death tomeet the Uktena. They warned him of all this, but he only answered that his medicine was strong and he was not afraid. So they gave him his life on that condition and he began the search.The Uktena used to lie in wait in lonely places to surprise its victims, and especially haunted the dark passes of the Great Smoky mountains. Knowing this, the magician went first to a gap in the range on the far northern border of the Cherokee country. He searched and found there a monster blacksnake, larger than had ever been known before, but it was not what he was looking for, and he laughed at it as something too small for notice. Coming southward to the next gap he found there a great moccasin snake, the largest ever seen, but when the people wondered he said it was nothing. In the next gap he found a greensnake and called the people to see “the pretty sălikwâ′yĭ,” but when they found an immense greensnake coiled up in the path they ran away in fear. Coming on to U′tăwagûn′ta, the Bald mountain, he found there a great diya′hălĭ (lizard) basking, but, although it was large and terrible to look at, it was not what he wanted and he paid no attention to it. Going still south to Walâsi′yĭ, the Frog place, he found a great frog squatting in the gap, but when the people who came to see it were frightened like the others and ran away from the monster he mocked at them for being afraid of a frog and went on to the next gap. He went on to Duniskwaʻlgûñ′yĭ, the Gap of the Forked Antler, and to the enchanted lake of Atagâ′hĭ, and at each he found monstrous reptiles, but he said they were nothing. He thought the Uktena might be hiding in the deep water at Tlanusi′yĭ, the Leech place, on Hiwassee, where other strange things had been seen before, and going there he dived far down under the surface. He saw turtles and water snakes, and two immense sun-perches rushed at him and retreated again, but that was all. Other places he tried, going always southward, and at last on Gahû′tĭ mountain he found the Uktena asleep.Turning without noise, he ran swiftly down the mountain side as far as he could go with one long breath, nearly to the bottom of the slope. There he stopped and piled up a great circle of pine cones, and inside of it he dug a deep trench. Then he set fire to the cones and came back again up the mountain.The Uktena was still asleep, and, putting an arrow to his bow, Âgăn-uni′tsĭ shot and sent the arrow through its heart, which was under the seventh spot from the serpent’s head. The great snake raised his head, with the diamond in front flashing fire, and came straight at his enemy, but the magician, turning quickly, ran at full speed down the mountain, cleared the circle of fire and the trench at one bound, and lay down on the ground inside.The Uktena tried to follow, but the arrow was through his heart,and in another moment he rolled over in his death struggle, spittingpoison over all the mountain side. But the poison drops could not pass the circle of fire, but only hissed and sputtered in the blaze, and the magician on the inside was untouched except by one small drop which struck upon his head as he lay close to the ground; but he did not know it. The blood, too, as poisonous as the froth, poured from the Uktena’s wound and down the slope in a dark stream, but it ran into the trench and left him unharmed. The dying monster rolled over and over down the mountain, breaking down large trees in its path until it reached the bottom. Then Âgăn-uni′tsĭ called every bird in all the woods to come to the feast, and so many came that when they were done not even the bones were left.After seven days he went by night to the spot. The body and the bones of the snake were gone, all eaten by the birds, but he saw a bright light shining in the darkness, and going over to it he found, resting on a low-hanging branch, where a raven had dropped it, the diamond from the head of the Uktena. He wrapped it up carefully and took it with him, and from that time he became the greatest medicine-man in the whole tribe.When Âgăn-uni′tsĭ came down again to the settlement the people noticed a small snake hanging from his head where the single drop of poison from the Uktena had struck; but so long as he lived he himself never knew that it was there.Where the blood of the Uktena had filled the trench a lake formed afterwards, and the water was black and in this water the women used to dye the cane splits for their baskets.52. THE RED MAN AND THE UKTENATwo brothers went hunting together, and when they came to a good camping place in the mountains they made a fire, and while one gathered bark to put up a shelter the other started up the creek to look for a deer. Soon he heard a noise on the top of the ridge as if two animals were fighting. He hurried through the bushes to see what it might be, and when he came to the spot he found a great uktena coiled around a man and choking him to death. The man was fighting for his life, and called out to the hunter: “Help me, nephew; he is your enemy as well as mine.” The hunter took good aim, and, drawing the arrow to the head, sent it through the body of the uktena, so that the blood spouted from the hole. The snake loosed its coils with a snapping noise, and went tumbling down the ridge into the valley, tearing up the earth like a water spout as it rolled.The stranger stood up, and it was the Asga′ya Gi′găgeĭ, the Red Man of the Lightning. He said to the hunter: “You have helped me, and now I will reward you, and give you a medicine so that you can always find game.” They waited until it was dark, and then went down the ridge to where the dead uktena had rolled, but by this timethe birds and insects had eaten the body and only the bones were left. In one place were flashes of light coming up from the ground, and on digging here, just under the surface, the Red Man found a scale of the uktena. Next he went over to a tree that had been struck by lightning, and gathering a handful of splinters he made a fire and burned the uktena scale to a coal. He wrapped this in a piece of deerskin and gave it to the hunter, saying: “As long as you keep this you can always kill game.” Then he told the hunter that when he went back to camp he must hang up the medicine on a tree outside, because it was very strong and dangerous. He told him also that when he went into the cabin he would find his brother lying inside nearly dead on account of the presence of the uktena’s scale, but he must take a small piece of cane, which the Red Man gave him, and scrape a little of it into water and give it to his brother to drink and he would be well again. Then the Red Man was gone, and the hunter could not see where he went. He returned to camp alone, and found his brother very sick, but soon cured him with the medicine from the cane, and that day and the next, and every day after, he found game whenever he went for it.53. THE HUNTER AND THE UKSU′HĬA man living down in Georgia came to visit some relatives at Hickory-log. He was a great hunter, and after resting in the house a day or two got ready to go into the mountains. His friends warned him not to go toward the north, as in that direction, near a certain large uprooted tree, there lived a dangerous monster uksu′hĭ snake. It kept constant watch, and whenever it could spring upon an unwary hunter it would coil about him and crush out his life in its folds and then drag the dead body down the mountain side into a deep hole in Hiwassee.He listened quietly to the warning, but all they said only made him the more anxious to see such a monster, so, without saying anything of his intention, he left the settlement and took his way directly up the mountain toward the north. Soon he came to the fallen tree and climbed upon the trunk, and there, sure enough, on the other side was the great uksu′hĭ stretched out in the grass, with its head raised, but looking the other way. It was about so large [making a circle of a foot in diameter with his hands]. The frightened hunter got down again at once and started to run; but the snake had heard the noise and turned quickly and was after him. Up the ridge the hunter ran, the snake close behind him, then down the other side toward the river. With all his running the uksu′hĭ gained rapidly, and just as he reached the low ground it caught up with him and wrapped around him, pinning one arm down by his side, but leaving the other free.Now it gave him a terrible squeeze that almost broke his ribs, and then began to drag him along toward the water. With his free handthe hunter clutched at the bushes as they passed, but the snake turned its head and blew its sickening breath into his face until he had to let go his hold. Again and again this happened, and all the time they were getting nearer to a deep hole in the river, when, almost at the last moment, a lucky thought came into the hunter’s mind.He was sweating all over from his hard run across the mountain, and suddenly remembered to have heard that snakes can not bear the smell of perspiration. Putting his free hand into his bosom he worked it around under his armpit until it was covered with perspiration. Then withdrawing it he grasped at a bush until the snake turned its head, when he quickly slapped his sweaty hand on its nose. The uksu′hĭ gave one gasp almost as if it had been wounded, loosened its coil, and glided swiftly away through the bushes, leaving the hunter, bruised but not disabled, to make his way home to Hickory-log.54. THE USTÛ′TLĬThere was once a great serpent called the Ustû′tlĭ that made its haunt upon Cohutta mountain. It was called the Ustû′tlĭ or “foot” snake, because it did not glide like other snakes, but had feet at each end of its body, and moved by strides or jerks, like a great measuring worm. These feet were three-cornered and flat and could hold on to the ground like suckers. It had no legs, but would raise itself up on its hind feet, with its snaky head waving high in the air until it found a good place to take a fresh hold; then it would bend down and grip its front feet to the ground while it drew its body up from behind. It could cross rivers and deep ravines by throwing its head across and getting a grip with its front feet and then swinging its body over. Wherever its footprints were found there was danger. It used to bleat like a young fawn, and when the hunter heard a fawn bleat in the woods he never looked for it, but hurried away in the other direction. Up the mountain or down, nothing could escape the Ustû′tlĭ’s pursuit, but along the side of the ridge it could not go, because the great weight of its swinging head broke its hold on the ground when it moved sideways.It came to pass after a while that not a hunter about Cohutta would venture near the mountain for dread of the Ustû′tlĭ. At last a man from one of the northern settlements came down to visit some relatives in that neighborhood. When he arrived they made a feast for him, but had only corn and beans, and excused themselves for having no meat because the hunters were afraid to go into the mountains. He asked the reason, and when they told him he said he would go himself to-morrow and either bring in a deer or find the Ustû′tlĭ. They tried to dissuade him from it, but as he insisted upon going they warned him that if he heard a fawn bleat in the thicket he must run at once and if the snake came after him he must not try to run down the mountain, but along the side of the ridge.In the morning he started out and went directly toward the mountain. Working his way through the bushes at the base, he suddenly heard a fawn bleat in front. He guessed at once that it was the Ustû′tlĭ, but he had made up his mind to see it, so he did not turn back, but went straight forward, and there, sure enough, was the monster, with its great head in the air, as high as the pine branches, looking in every direction to discover a deer, or maybe a man, for breakfast. It saw him and came at him at once, moving in jerky strides, every one the length of a tree trunk, holding its scaly head high above the bushes and bleating as it came.The hunter was so badly frightened that he lost his wits entirely and started to run directly up the mountain. The great snake came after him, gaining half its length on him every time it took a fresh grip with its fore feet, and would have caught the hunter before he reached the top of the ridge, but that he suddenly remembered the warning and changed his course to run along the sides of the mountain. At once the snake began to lose ground, for every time it raised itself up the weight of its body threw it out of a straight line and made it fall a little lower down the side of the ridge. It tried to recover itself, but now the hunter gained and kept on until he turned the end of the ridge and left the snake out of sight. Then he cautiously climbed to the top and looked over and saw the Ustû′tlĭ still slowly working its way toward the summit.He went down to the base of the mountain, opened his fire pouch, and set fire to the grass and leaves. Soon the fire ran all around the mountain and began to climb upward. When the great snake smelled the smoke and saw the flames coming it forgot all about the hunter and turned to make all speed for a high cliff near the summit. It reached the rock and got upon it, but the fire followed and caught the dead pines about the base of the cliff until the heat made the Ustû′tlĭ’s scales crack. Taking a close grip of the rock with its hind feet it raised its body and put forth all its strength in an effort to spring across the wall of fire that surrounded it, but the smoke choked it and its hold loosened and it fell among the blazing pine trunks and lay there until it was burned to ashes.55. THE UWʼTSÛÑ′TAAt Nûñ′dăye′ʻlĭ, the wildest spot on Nantahala river, in what is now Macon county, North Carolina, where the overhanging cliff is highest and the river far below, there lived in the old time a great snake called the Uwʼtsûñ′ta or “bouncer,” because it moved by jerks like a measuring worm, with only one part of its body on the ground at a time. It stayed generally on the east side, where the sun came first in the morning, and used to cross by reaching over from the highest point of the cliff until it could get a grip on the other side, when it would pullover the rest of its body. It was so immense that when it was thus stretched across its shadow darkened the whole valley below. For a long time the people did not know it was there, but when at last they found out about it they were afraid to live in the valley, so that it was deserted even while still Indian country.56. THE SNAKE BOYThere was a boy who used to go bird hunting every day, and all the birds he brought home he gave to his grandmother, who was very fond of him. This made the rest of the family jealous, and they treated him in such fashion that at last one day he told his grandmother he would leave them all, but that she must not grieve for him. Next morning he refused to eat any breakfast, but went off hungry to the woods and was gone all day. In the evening he returned, bringing with him a pair of deer horns, and went directly to the hothouse (âsĭ), where his grandmother was waiting for him. He told the old woman he must be alone that night, so she got up and went into the house where the others were.At early daybreak she came again to the hothouse and looked in, and there she saw an immense uktena that filled the âsĭ, with horns on its head, but still with two human legs instead of a snake tail. It was all that was left of her boy. He spoke to her and told her to leave him, and she went away again from the door. When the sun was well up, the uktena began slowly to crawl out, but it was full noon before it was all out of the âsĭ. It made a terrible hissing noise as it came out, and all the people ran from it. It crawled on through the settlement, leaving a broad trail in the ground behind it, until it came to a deep bend in the river, where it plunged in and went under the water.The grandmother grieved much for her boy, until the others of the family got angry and told her that as she thought -so much of him she ought to go and stay with him. So she left them and went along the trail made by the uktena to the river and walked directly into the water and disappeared. Once after that a man fishing near the place saw her sitting on a large rock in the river, looking just as she had always looked, but as soon as she caught sight of him she jumped into the water and was gone.57. THE SNAKE MANTwo hunters, both for some reason under a tabu against the meat of a squirrel or turkey, had gone into the woods together. When evening came they found a good camping place and lighted a fire to prepare their supper. One of them had killed several squirrels during the day, and now got ready to broil them over the fire. His companion warned him that if he broke the tabu and ate squirrel meat he wouldbecome a snake, but the other laughed and said that was only a conjurer’s story. He went on with his preparation, and when the squirrels were roasted made his supper of them and then lay down beside the fire to sleep.Late that night his companion was aroused by groaning, and on looking around he found the other lying on the ground rolling and twisting in agony, and with the lower part of his body already changed to the body and tail of a large water snake. The man was still able to speak and called loudly for help, but his companion could do nothing, but only sit by and try to comfort him while he watched the arms sink into the body and the skin take on a scaly change that mounted gradually toward the neck, until at last even the head was a serpent’s head and the great snake crawled away from the fire and down the bank into the river.58. THE RATTLESNAKE’S VENGEANCEOne day in the old times when we could still talk with other creatures, while some children were playing about the house, their mother inside heard them scream. Running out she found that a rattlesnake had crawled from the grass, and taking up a stick she killed it. The father was out hunting in the mountains, and that evening when coming home after dark through the gap he heard a strange wailing sound. Looking about he found that he had come into the midst of a whole company of rattlesnakes, which all had their mouths open and seemed to be crying. He asked them the reason of their trouble, and they told him that his own wife had that day killed their chief, the Yellow Rattlesnake, and they were just now about to send the Black Rattlesnake to take revenge.The hunter said he was very sorry, but they told him that if he spoke the truth he must be ready to make satisfaction and give his wife as a sacrifice for the life of their chief. Not knowing what might happen otherwise, he consented. They then told him that the Black Rattlesnake would go home with him and coil up just outside the door in the dark. He must go inside, where he would find his wife awaiting him, and ask her to get him a drink of fresh water from the spring. That was all.He went home and knew that the Black Rattlesnake was following. It was night when he arrived and very dark, but he found his wife waiting with his supper ready. He sat down and asked for a drink of water. She handed him a gourd full from the jar, but he said he wanted it fresh from the spring, so she took a bowl and went out of the door. The next moment he heard a cry, and going out he found that the Black Rattlesnake had bitten her and that she was already dying. He stayed with her until she was dead, when the Black Rattlesnake came out from the grass again and said his tribe was now satisfied.He then taught the hunter a prayer song, and said, “When you meet any of us hereafter sing this song and we will not hurt you; but if by accident one of us should bite one of your people then sing this song over him and he will recover.” And the Cherokee have kept the song to this day.59. THE SMALLER REPTILES—FISHES AND INSECTSThere are several varieties of frogs and toads, each with a different name, but there is very little folklore in connection with them. The common green frog is calledwalâ′sĭ, and among the Cherokee, as among uneducated whites, the handling of it is thought to cause warts, which for this reason are called by the same name,walâ′sĭ. A solar eclipse is believed to be caused by the attempt of a great frog to swallow the sun, and in former times it was customary on such occasions to fire guns and make other loud noises to frighten away the frog. The smaller varieties are sometimes eaten, and on rare occasions the bullfrog also, but the meat is tabued to ball players while in training, for fear that the brittleness of the frog’s bones would be imparted to those of the player.The land tortoise (tûksĭ′) is prominent in the animal myths, and is reputed to have been a great warrior in the old times. On account of the stoutness of its legs ball players rub their limbs with them before going into the contest. The common water turtle (săligu′gĭ), which occupies so important a place in the mythology of the northern tribes, is not mentioned in Cherokee myth or folklore, and the same is true of the soft-shelled turtle (uʻlănă′wă), perhaps for the reason that both are rare in the cold mountain streams of the Cherokee country.There are perhaps half a dozen varieties of lizard, each with a different name. The gray road lizard, ordiyâ′hălĭ(alligator lizard,Sceloporus undulatus), is the most common. On account of its habit of alternately puffing out and drawing in its throat as though sucking, when basking in the sun, it is invoked in the formulas for drawing out the poison from snake bites. If one catches the first diyâ′hălĭ seen in the spring, and, holding it between his fingers, scratches his legs downward with its claws, he will see no dangerous snakes all summer. Also, if one be caught alive at any time and rubbed over the head and throat of an infant, scratching the skin very slightly at the same time with the claws, the child will never be fretful, but will sleep quietly without complaining, even when sick or exposed to the rain. This is a somewhat risky experiment, however, as the child is liable thereafter to go to sleep wherever it may be laid down for a moment, so that the mother is in constant danger of losing it. According to some authorities this sleep lizard is not the diyâ′hălĭ, but a larger variety akin to the next described.Thegigă-tsuha′ʻlĭ(“bloody mouth,”Pleistodon?) is described as avery large lizard, nearly as large as a water dog, with the throat and corners of the mouth red, as though from drinking blood. It is believed to be not a true lizard but a transformedugûñste′lĭfish (described below) on account of the similarity of coloring and the fact that the fish disappears about the time the gigă-tsuha′ʻlĭ begins to come out. It is ferocious and a hard biter, and pursues other lizards. In dry weather it cries or makes a noise like a cicada, raising itself up as it cries. It has a habit of approaching near to where some person is sitting or standing, then halting and looking fixedly at him, and constantly puffing out its throat until its head assumes a bright red color. It is thought then to be sucking the blood of its victim, and is dreaded and shunned accordingly. The small scorpion lizard (tsâne′nĭ) is sometimes called alsogigă-danegi′skĭ, “blood taker.” It is a striped lizard which frequents sandy beaches and resemble the diyâ′hălĭ, but is of a brown color. It is believed also to be sucking blood in some mysterious way whenever it nods its head, and if its heart be eaten by a dog that animal will be able to extract all the nutrient properties from food by simply looking at these who are eating.The small spring lizard (duwĕ′ʻgă), which lives in springs, is supposed to cause rain whenever it crawls out of the spring. It is frequently invoked in the formulas. Another spring (?) lizard, red, with black spots, is calleddăgan′ʻtû′oraniganti′skĭ“the rain maker,” because its cry is said to bring rain. The water dog (tsuwă′, mud puppy,MenopomaorProtonopsis) is a very large lizard, or rather salamander, frequenting muddy water. It is rarely eaten, from an unexplained belief that if one who has eaten its meat goes into the field immediately afterward the crop will be ruined. There are names for one or two other varieties of lizard as well as for the alligator (tsula′skĭ), but no folklore in connection with them.Although the Cherokee country abounds in swift-flowing streams well stocked with fish, of which the Indians make free use, there is but little fish lore. A number of “dream” diseases, really due to indigestion, are ascribed to revengeful fish ghosts, and the doctor usually tries to effect the cure by invoking some larger fish or fish-eating bird to drive out the ghost.Toco creek, in Monroe county, Tennessee, derives its name from a mythic monster fish, the Dăkwă′, considered the father of all the fish tribe, which is said to have lived formerly in Little Tennessee river at that point (see story, “The Hunter and the Dăkwă′”). A fish calledugûñste′lĭ, “having horns,” which appears only in spring, is believed to be transformed later into the giga-tsuha′lĭ lizard, already mentioned. The fish is described as having horns or projections upon its nose and beautiful red spots upon its head, and as being attended or accompanied by many smaller red fish, all of which, including the ugûñste′lĭ, are accustomed to pile up small stones in the water. As the seasonadvances it disappears and is believed then to have turned into a giga-tsuha′lĭ lizard, the change beginning at the head and finishing with the tail. It is probably theCampostomaor stone roller, which is conspicuous for its bright coloring in early spring, but loses its tints after spawning. The meat of the sluggish hog-sucker is tabued to the ball player, who must necessarily be active in movement. The fresh-water mussel is calleddăgû′nă, and the same name is applied to certain pimples upon the face, on account of a fancied resemblance. The ball player rubs himself with an eel skin to make himself slippery and hard to hold, and, according to the Wahnenauhi manuscript, women formerly tied up their hair with the dried skin of an eel to make it grow long. A large red crawfish calledtsiska′gĭlĭ, much resembling a lobster, is used to scratch young children in order to give them a strong grip, each hand of the child being lightly scratched once with the pincer of the living animal. A mother whose grown son had been thus treated when an infant claimed that he could hold anything with his thumb and finger. It is said, however, to render the child quarrelsome and disposed to bite.Of insects there is more to be said. The generic name for all sorts of small insects and worms istsgâya, and according to the doctors, who had anticipated the microbe theory by several centuries, these tsgâya are to blame for nearly every human ailment not directly traceable to theasginaof the larger animals or to witchcraft. The reason is plain. There are such myriads of them everywhere on the earth and in the air that mankind is constantly destroying them by wholesale, without mercy and almost without knowledge, and this is their method of taking revenge.Beetles are classed together under a name which signifies “insects with shells.” The little water-beetle or mellow-bug (Dineutes discolor) is calleddâyuni′sĭ, “beaver’s grandmother,” and according to the genesis tradition it brought up the first earth from under the water. A certain green-headed beetle with horns (Phanæus carnifex) is spoken of as the dog of the Thunder boys, and the metallic-green luster upon its forehead is said to have been caused by striking at the celebrated mythic gambler, Ûñtsaiyĭ′, “Brass” (see the story). The June-bug (Allorhina nitida), another green beetle, istagû, but is frequently called by the curious name oftu′ya-dĭ′skalawʻsti′skĭ, “one who keeps fire under the beans.” Its larva is the grubworm which presided at the meeting held by the insects to compass the destruction of the human race (see the story, “Origin of Disease and Medicine”). The large horned beetle (Dynastes tityus?) is calledtsistû′na, “crawfish,”aʻwĭ′, “deer,” orgălăgi′na, “buck,” on account of its branching horns. The snapping beetle (Alaus oculatus?) is calledtûlsku′wa, “one that snaps with his head.”When thelâlûor jar-fly (Cicada auletes) begins to sing in midsummerthey say: “The jar-fly has brought the beans,” his song being taken as the signal that beans are ripe and that green corn is not far behind. When the katydid (tsĭkĭkĭ′) is heard a little later they say, “Katydid has brought the roasting-ear bread.” The cricket (tăla′tŭ′) is often called “the barber” (ditastaye′skĭ), on account of its habit of gnawing hair from furs, and when the Cherokee meet a man with his hair clipped unevenly they sometimes ask playfully, “Did the cricket cut your hair?” (see story, “Why the Possum’s Tail is Bare”). Certain persons are said to drink tea made of crickets in order to become good singers.The mole cricket (Gryllotalpa), so called because it tunnels in the earth and has hand-like claws fitted for digging, is known to the Cherokee asgûlʻkwâgĭ, a word which literally means “seven,” but is probably an onomatope. It is reputed among them to be alert, hard to catch, and an excellent singer, who “never makes mistakes.” Like the crawfish and the cricket, it plays an important part in preparing people for the duties of life. Infants slow in learning to speak have their tongues scratched with the claw of a gûlʻkwâgĭ, the living insect being held in the hand during the operation, in order that they may soon learn to speak distinctly and be eloquent, wise, and shrewd of speech as they grow older, and of such quick intelligence as to remember without effort anything once heard. The same desirable result may be accomplished with a grown person, but with much more difficulty, as in that case it is necessary to scratch the inside of the throat for four successive mornings, the insect being pushed down with the fingers and again withdrawn, while the regular tabus must be strictly observed for the same period, or the operation will be without effect. In some cases the insect is put into a small bowl of water overnight, and if still alive in the morning it is taken out and the water given to the patient to drink, after which the gûlʻkwâgĭ is set at liberty.Bees are kept by many of the Cherokee, in addition to the wild bees which are hunted in the woods. Although they are said to have come originally from the whites, the Cherokee have no tradition of a time when they did not know them; there seems, however, to be no folklore connected with them. The cow-ant (Myrmica?), a large, red, stinging ant, is called properlydasûñ′tălĭ atatsûñ′skĭ, “stinging ant,” but, on account of its hard body-case, is frequently callednûñ′yunu′wĭ, “stone-dress,” after a celebrated mythic monster. Strange as it may seem, there appears to be no folklore connected with either the firefly or the glowworm, while the spider, so prominent in other tribal mythologies, appears in but a single Cherokee myth, where it brings back the fire from across the water. In the formulas it is frequently invoked to entangle in its threads the soul of a victim whom the conjurer desires to bring under his evil spells. From a fancied resemblance in appearance the name for spider,kă′năne′skĭ, is applied alsoto a watch or clock. A small yellowish moth which flies about the fire at night is calledtûñ′tăwû, a name implying that it goes into and out of the fire, and when at last it flits too near and falls into the blaze the Cherokee say, “Tûñ′tăwû is going to bed.” On account of its affinity for the fire it is invoked by the doctor in all “fire diseases,” including sore eyes and frostbite.60. WHY THE BULLFROG’S HEAD IS STRIPEDAccording to one version the Bullfrog was always ridiculing the great gambler Ûñtsai′yĭ, “Brass,” (see the story) until the latter at last got angry and dared the Bullfrog to play thegatayû′stĭ(wheel-and-stick) game with him, whichever lost to be scratched on his forehead. Brass won, as he always did, and the yellow stripes on the Bullfrog’s head show where the gambler’s fingers scratched him.Another story is that the Bullfrog had a conjurer to paint his head with yellow stripes (brass) to make him appear more handsome to a pretty woman he was courting.61. THE BULLFROG LOVERA young man courted a girl, who liked him well enough, but her mother was so much opposed to him that she would not let him come near the house. At last he made a trumpet from the handle of a gourd and hid himself after night near the spring until the old woman came down for water. While she was dipping up the water he put the trumpet to his lips and grumbled out in a deep voice like a bullfrog’s:Yañdaska′gă hûñyahu′skă,Yañdaska′gă hûñyahu′skă.The faultfinder will die,The faultfinder will die.The woman thought it a witch bullfrog, and was so frightened that she dropped her dipper and ran back to the house to tell the people They all agreed that it was a warning to her to stop interfering with her daughter’s affairs, so she gave her consent, and thus the young man won his wife.There is another story of a girl who, every day when she went down to the spring for water, heard a voice singing,Kûnu′nŭ tû′tsahyesĭ′, Kûnu′nŭ tû′tsahyesĭ′, “A bullfrog will marry you, A bullfrog will marry you.” She wondered much until one day when she came down she saw sitting on a stone by the spring a bullfrog, which suddenly took the form of a young man and asked her to marry him. She consented and took him back with her to the house. But although he had the shape of a man there was a queer bullfrog look about his face, so that the girl’s family hated him and at last persuaded her to send him away. She told him and he went away, but when they next wentdown to the spring they heard a voice:Ste′tsĭ tûya′husĭ, Ste′tsĭ tûyahusĭ′, “Your daughter will die, Your daughter will die,” and so it happened soon after.As some tell it, the lover was a tadpole, who took on human shape, retaining only his tadpole mouth. To conceal it he constantly refused to eat with the family, but stood with his back to the fire and his face screwed up, pretending that he had a toothache. At last his wife grew suspicious and turning him suddenly around to the firelight, exposed the tadpole mouth, at which they all ridiculed him so much that he left the house forever.62. THE KATYDID’S WARNINGTwo hunters camping in the woods were preparing supper one night when a Katydid began singing near them. One of them said sneeringly, “Kû!It sings and don’t know that it will die before the season ends.” The Katydid answered: “Kû! niwĭ(onomatope); O, so you say; but you need not boast. You will die before to-morrow night.” The next day they were surprised by the enemy and the hunter who had sneered at the Katydid was killed.

Snake, Fish, and Insect Myths49. THE SNAKE TRIBEThe generic name for snakes isinădû′. They are all regarded asanida′wehĭ, “supernaturals,” having an intimate connection with the rain and thunder gods, and possessing a certain influence over the other animal and plant tribes. It is said that the snakes, the deer, and the ginseng act as allies, so that an injury to one is avenged by all. The feeling toward snakes is one of mingled fear and reverence, and every precaution is taken to avoid killing or offending one, especially the rattlesnake. He who kills a snake will soon see others; and should he kill a second one, so many will come around him whichever way he may turn that he will become dazed at the sight of their glistening eyes and darting tongues and will go wandering about like a crazy man, unable to find his way out of the woods. To guard against this misfortune there are certain prayers which the initiated say in order that a snake may not cross their path, and on meeting the first one of theseason the hunter humbly begs of him, “Let us not see each other this summer.” Certain smells, as that of the wild parsnip, and certain songs, as those of theUnika′wĭor Townhouse dance, are offensive to the snakes and make them angry. For this reason the Unika′wĭ dance is held only late in the fall, after they have retired to their dens for the winter.When one dreams of being bitten by a snake he must be treated the same as for an actual bite, because it is a snake ghost that has bitten him; otherwise the place will swell and ulcerate in the same way, even though it be years afterwards. For fear of offending them, even in speaking, it is never said that a man has been bitten by a snake, but only that he has been “scratched by a brier.” Most of the beliefs and customs in this connection have more special reference to the rattlesnake.The rattlesnake is calledutsa′nătĭ, which may be rendered, “he has a bell,” alluding to the rattle. According to a myth given elsewhere, he was once a man, and was transformed to his present shape that he might save the human race from extermination by the Sun, a mission which he accomplished successfully after others had failed. By the old men he is also spoken of as “the Thunder’s necklace” (see the story of Ûñtsaiyĭ′), and to kill one is to destroy one of the most prized ornaments of the thunder god. In one of the formulas addressed to the Little Men, the sons of the Thunder, they are implored to take the disease snake to themselves, because “it is just what you adorn yourselves with.”For obvious reasons the rattlesnake is regarded as the chief of the snake tribe and is feared and respected accordingly. Few Cherokee will venture to kill one except under absolute necessity, and even then the crime must be atoned for by asking pardon of the snake ghost, either in person or through the mediation of a priest, according to a set formula. Otherwise the relatives of the dead snake will send one of their number to track up the offender and bite him so that he will die (see story, “The Rattlesnake’s Vengeance”). The only thing of which the rattlesnake is afraid is said to be the plant known as campion, or “rattlesnake’s master” (Silene stellata), which is used by the doctors to counteract the effect of the bite, and it is believed that a snake will flee in terror from the hunter who carries a small piece of the root about his person. Chewed linn bark is also applied to the bite, perhaps from the supposed occult connection between the snake and the thunder, as this tree is said to be immune from the lightning stroke.Notwithstanding the fear of the rattlesnake, his rattles, teeth, flesh, and oil are greatly prized for occult or medical uses, the snakes being killed for this purpose by certain priests who know the necessary rites and formulas for obtaining pardon. This device for whipping the devil around the stump, and incidentally increasing their own revenues,is a common trick of Indian medicine men. Outsiders desiring to acquire this secret knowledge are discouraged by being told that it is a dangerous thing to learn, for the reason that the new initiate is almost certain to be bitten, in order that the snakes may “try” him to know if he has correctly learned the formula. When a rattlesnake is killed the head must be cut off and buried an arm’s length deep in the ground and the body carefully hidden away in a hollow log. If it is left exposed to the weather, the angry snakes will send such torrents of rain that all the streams will overflow their banks. Moreover, they will tell their friends, the deer, and the ginseng in the mountains, so that these will hide themselves and the hunters will seek them in vain.The tooth of a rattlesnake which has been killed by the priest with the proper ceremonies while the snake was lying stretched out from east to west is used to scarify patients preliminary to applying the medicine in certain ailments. Before using it the doctor holds it between the thumb and finger of his right hand and addresses it in a prayer, at the end of which the tooth “becomes alive,” when it is ready for the operation. The explanation is that the tense, nervous grasp of the doctor causes his hand to twitch and the tooth to move slightly between his fingers. The rattles are worn on the head, and sometimes a portion of the flesh is eaten by ball players to make them more terrible to their opponents, but it is said to have the bad effect of making them cross to their wives. From the lower half of the body, thought to be the fattest portion, the oil is extracted and is in as great repute among the Indians for rheumatism and sore joints as among the white mountaineers. The doctor who prepares the oil must also eat the flesh of the snake. In certain seasons of epidemic a roasted (barbecued) rattlesnake was kept hanging up in the house, and every morning the father of the family bit off a small piece and chewed it, mixing it then with water, which he spit upon the bodies of the others to preserve them from the contagion. It was said to be a sure cure, but apt to make the patients hot tempered.The copperhead,wâ′dige-askâ′lĭ, “brown-head,” although feared on account of its poisonous bite, is hated, instead of being regarded with veneration, as is the rattlesnake. It is believed to be a descendant of a great mythic serpent (seenumber 5) and is said to have “eyes of fire,” on account of their intense brightness. The blacksnake is calledgûle′gĭ, “the climber.” Biting its body is said to be a preventive of toothache, and there is also a belief, perhaps derived from the whites, that if the body of one be hung upon a tree it will bring rain within three (four?) days. The small greensnake is calledsălikwâ′yĭ, the same name being also applied to a certain plant, theEryngium virginianum, or bear grass, whose long, slender leaves bear some resemblance to a greensnake. As with the blacksnake, it is believed that toothache may be prevented and sound teeth insured as long as life lasts bybiting the greensnake along its body. It must be held by the head and tail, and all the teeth at once pressed down four times along the middle of its body, but without biting into the flesh or injuring the snake. Some informants say that the operation must be repeated four times upon as many snakes and that a certain food tabu must also be observed. The water moccasin,kanegwâ′tĭ, is not specially regarded, but a very rare wood snake, said to resemble it except that it has blue eyes, is considered to have great supernatural powers, in what way is not specified. The repulsive but harmless spreading adder (Heterodon) is calleddalĭkstă′, “vomiter,” on account of its habit of spitting, and sometimeskwandăya′hû, a word of uncertain etymology. It was formerly a man, but was transformed into a snake in order to accomplish the destruction of the Daughter of the Sun (see the story). For its failure on this occasion it is generally despised.The Wahnenauhi manuscript mentions a legend of a great serpent called on account of its color the “ground snake.” To see it was an omen of death to the one who saw it, and if it was seen by several persons some great tribal calamity was expected. For traditions and beliefs in regard to the Uktena, the Uksuhĭ, and other mythic serpents, see under those headings.50. THE UKTENA AND THE ULÛÑSÛ′TĬLong ago—hĭlahi′yu—when the Sun became angry at the people on earth and sent a sickness to destroy them, the Little Men changed a man into a monster snake, which they called Uktena, “The Keen-eyed,” and sent him to kill her. He failed to do the work, and the Rattlesnake had to be sent instead, which made the Uktena so jealous and angry that the people were afraid of him and had him taken up to Gălûñ′lătĭ, to stay with the other dangerous things.1He left others behind him, though, nearly as large and dangerous as himself, and they hide now in deep pools in the river and about lonely passes in the high mountains, the places which the Cherokee call “Where the Uktena stays.”Those who know say that the Uktena is a great snake, as large around as a tree trunk, with horns on its head, and a bright, blazing crest like a diamond upon its forehead, and scales glittering like sparks of fire. It has rings or spots of color along its whole length, and can not be wounded except by shooting in the seventh spot from the head, because under this spot are its heart and its life. The blazing diamond is calledUlûñsû′tĭ, “Transparent,” and he who can win it may become the greatest wonder worker of the tribe, but it is worth a man’s life to attempt it, for whoever is seen by the Uktena is so dazed by the bright light that he runs toward the snake instead of trying to escape.Even to see the Uktena asleep is death, not to the hunter himself, but tohis family.Of all the daring warriors who have started out in search of the Ulûñsû′tĭ only Âgăn-uni′tsĭ ever came back successful.2The East Cherokee still keep the one which he brought. It is like a large transparent crystal, nearly the shape of a cartridge bullet, with a blood-red streak running through the center from top to bottom. The owner keeps it wrapped in a whole deerskin, inside an earthen jar hidden away in a secret cave in the mountains. Every seven days he feeds it with the blood of small game, rubbing the blood all over the crystal as soon as the animal has been killed. Twice a year it must have the blood of a deer or some other large animal. Should he forget to feed it at the proper time it would come out from its cave at night in a shape of fire and fly through the air to slake its thirst with the lifeblood of the conjurer or some one of his people. He may save himself from this danger by telling it, when he puts it away, that he will not need it again for a long time. It will then go quietly to sleep and feel no hunger until it is again brought out to be consulted. Then it must be fed again with blood before it is used.No white man must ever see it and no person but the owner will venture near it for fear of sudden death. Even the conjurer who keeps it is afraid of it, and changes its hiding place every once in a while so that it can not learn the way out. When he dies it will be buried with him. Otherwise it will come out of its cave, like a blazing star, to search for his grave, night after night for seven years, when, if still not able to find him, it will go back to sleep forever where he has placed it.Whoever owns the Ulûñsû′tĭ is sure of success in hunting, love, rain-making, and every other business, but its great use is in life prophecy. When it is consulted for this purpose the future is seen mirrored in the clear crystal as a tree is reflected in the quiet stream below, and the conjurer knows whether the sick man will recover, whether the warrior will return from battle, or whether the youth will live to be old.51. ÂGĂN-UNI′TSĬ’S SEARCH FOR THE UKTENAIn one of their battles with the Shawano, who are all magicians, the Cherokee captured a great medicine-man whose name was Âgăn-uni′tsĭ, “The Ground-hogs’ Mother.” They had tied him ready for the torture when he begged for his life and engaged, if spared, to find for them the great wonder worker, the Ulûñsû′tĭ. Now, the Ulûñsû′tĭ is like a blazing star set in the forehead of the great Uktena serpent, and the medicine-man who could possess it might do marvelous things, but everyone knew this could not be, because it was certain death tomeet the Uktena. They warned him of all this, but he only answered that his medicine was strong and he was not afraid. So they gave him his life on that condition and he began the search.The Uktena used to lie in wait in lonely places to surprise its victims, and especially haunted the dark passes of the Great Smoky mountains. Knowing this, the magician went first to a gap in the range on the far northern border of the Cherokee country. He searched and found there a monster blacksnake, larger than had ever been known before, but it was not what he was looking for, and he laughed at it as something too small for notice. Coming southward to the next gap he found there a great moccasin snake, the largest ever seen, but when the people wondered he said it was nothing. In the next gap he found a greensnake and called the people to see “the pretty sălikwâ′yĭ,” but when they found an immense greensnake coiled up in the path they ran away in fear. Coming on to U′tăwagûn′ta, the Bald mountain, he found there a great diya′hălĭ (lizard) basking, but, although it was large and terrible to look at, it was not what he wanted and he paid no attention to it. Going still south to Walâsi′yĭ, the Frog place, he found a great frog squatting in the gap, but when the people who came to see it were frightened like the others and ran away from the monster he mocked at them for being afraid of a frog and went on to the next gap. He went on to Duniskwaʻlgûñ′yĭ, the Gap of the Forked Antler, and to the enchanted lake of Atagâ′hĭ, and at each he found monstrous reptiles, but he said they were nothing. He thought the Uktena might be hiding in the deep water at Tlanusi′yĭ, the Leech place, on Hiwassee, where other strange things had been seen before, and going there he dived far down under the surface. He saw turtles and water snakes, and two immense sun-perches rushed at him and retreated again, but that was all. Other places he tried, going always southward, and at last on Gahû′tĭ mountain he found the Uktena asleep.Turning without noise, he ran swiftly down the mountain side as far as he could go with one long breath, nearly to the bottom of the slope. There he stopped and piled up a great circle of pine cones, and inside of it he dug a deep trench. Then he set fire to the cones and came back again up the mountain.The Uktena was still asleep, and, putting an arrow to his bow, Âgăn-uni′tsĭ shot and sent the arrow through its heart, which was under the seventh spot from the serpent’s head. The great snake raised his head, with the diamond in front flashing fire, and came straight at his enemy, but the magician, turning quickly, ran at full speed down the mountain, cleared the circle of fire and the trench at one bound, and lay down on the ground inside.The Uktena tried to follow, but the arrow was through his heart,and in another moment he rolled over in his death struggle, spittingpoison over all the mountain side. But the poison drops could not pass the circle of fire, but only hissed and sputtered in the blaze, and the magician on the inside was untouched except by one small drop which struck upon his head as he lay close to the ground; but he did not know it. The blood, too, as poisonous as the froth, poured from the Uktena’s wound and down the slope in a dark stream, but it ran into the trench and left him unharmed. The dying monster rolled over and over down the mountain, breaking down large trees in its path until it reached the bottom. Then Âgăn-uni′tsĭ called every bird in all the woods to come to the feast, and so many came that when they were done not even the bones were left.After seven days he went by night to the spot. The body and the bones of the snake were gone, all eaten by the birds, but he saw a bright light shining in the darkness, and going over to it he found, resting on a low-hanging branch, where a raven had dropped it, the diamond from the head of the Uktena. He wrapped it up carefully and took it with him, and from that time he became the greatest medicine-man in the whole tribe.When Âgăn-uni′tsĭ came down again to the settlement the people noticed a small snake hanging from his head where the single drop of poison from the Uktena had struck; but so long as he lived he himself never knew that it was there.Where the blood of the Uktena had filled the trench a lake formed afterwards, and the water was black and in this water the women used to dye the cane splits for their baskets.52. THE RED MAN AND THE UKTENATwo brothers went hunting together, and when they came to a good camping place in the mountains they made a fire, and while one gathered bark to put up a shelter the other started up the creek to look for a deer. Soon he heard a noise on the top of the ridge as if two animals were fighting. He hurried through the bushes to see what it might be, and when he came to the spot he found a great uktena coiled around a man and choking him to death. The man was fighting for his life, and called out to the hunter: “Help me, nephew; he is your enemy as well as mine.” The hunter took good aim, and, drawing the arrow to the head, sent it through the body of the uktena, so that the blood spouted from the hole. The snake loosed its coils with a snapping noise, and went tumbling down the ridge into the valley, tearing up the earth like a water spout as it rolled.The stranger stood up, and it was the Asga′ya Gi′găgeĭ, the Red Man of the Lightning. He said to the hunter: “You have helped me, and now I will reward you, and give you a medicine so that you can always find game.” They waited until it was dark, and then went down the ridge to where the dead uktena had rolled, but by this timethe birds and insects had eaten the body and only the bones were left. In one place were flashes of light coming up from the ground, and on digging here, just under the surface, the Red Man found a scale of the uktena. Next he went over to a tree that had been struck by lightning, and gathering a handful of splinters he made a fire and burned the uktena scale to a coal. He wrapped this in a piece of deerskin and gave it to the hunter, saying: “As long as you keep this you can always kill game.” Then he told the hunter that when he went back to camp he must hang up the medicine on a tree outside, because it was very strong and dangerous. He told him also that when he went into the cabin he would find his brother lying inside nearly dead on account of the presence of the uktena’s scale, but he must take a small piece of cane, which the Red Man gave him, and scrape a little of it into water and give it to his brother to drink and he would be well again. Then the Red Man was gone, and the hunter could not see where he went. He returned to camp alone, and found his brother very sick, but soon cured him with the medicine from the cane, and that day and the next, and every day after, he found game whenever he went for it.53. THE HUNTER AND THE UKSU′HĬA man living down in Georgia came to visit some relatives at Hickory-log. He was a great hunter, and after resting in the house a day or two got ready to go into the mountains. His friends warned him not to go toward the north, as in that direction, near a certain large uprooted tree, there lived a dangerous monster uksu′hĭ snake. It kept constant watch, and whenever it could spring upon an unwary hunter it would coil about him and crush out his life in its folds and then drag the dead body down the mountain side into a deep hole in Hiwassee.He listened quietly to the warning, but all they said only made him the more anxious to see such a monster, so, without saying anything of his intention, he left the settlement and took his way directly up the mountain toward the north. Soon he came to the fallen tree and climbed upon the trunk, and there, sure enough, on the other side was the great uksu′hĭ stretched out in the grass, with its head raised, but looking the other way. It was about so large [making a circle of a foot in diameter with his hands]. The frightened hunter got down again at once and started to run; but the snake had heard the noise and turned quickly and was after him. Up the ridge the hunter ran, the snake close behind him, then down the other side toward the river. With all his running the uksu′hĭ gained rapidly, and just as he reached the low ground it caught up with him and wrapped around him, pinning one arm down by his side, but leaving the other free.Now it gave him a terrible squeeze that almost broke his ribs, and then began to drag him along toward the water. With his free handthe hunter clutched at the bushes as they passed, but the snake turned its head and blew its sickening breath into his face until he had to let go his hold. Again and again this happened, and all the time they were getting nearer to a deep hole in the river, when, almost at the last moment, a lucky thought came into the hunter’s mind.He was sweating all over from his hard run across the mountain, and suddenly remembered to have heard that snakes can not bear the smell of perspiration. Putting his free hand into his bosom he worked it around under his armpit until it was covered with perspiration. Then withdrawing it he grasped at a bush until the snake turned its head, when he quickly slapped his sweaty hand on its nose. The uksu′hĭ gave one gasp almost as if it had been wounded, loosened its coil, and glided swiftly away through the bushes, leaving the hunter, bruised but not disabled, to make his way home to Hickory-log.54. THE USTÛ′TLĬThere was once a great serpent called the Ustû′tlĭ that made its haunt upon Cohutta mountain. It was called the Ustû′tlĭ or “foot” snake, because it did not glide like other snakes, but had feet at each end of its body, and moved by strides or jerks, like a great measuring worm. These feet were three-cornered and flat and could hold on to the ground like suckers. It had no legs, but would raise itself up on its hind feet, with its snaky head waving high in the air until it found a good place to take a fresh hold; then it would bend down and grip its front feet to the ground while it drew its body up from behind. It could cross rivers and deep ravines by throwing its head across and getting a grip with its front feet and then swinging its body over. Wherever its footprints were found there was danger. It used to bleat like a young fawn, and when the hunter heard a fawn bleat in the woods he never looked for it, but hurried away in the other direction. Up the mountain or down, nothing could escape the Ustû′tlĭ’s pursuit, but along the side of the ridge it could not go, because the great weight of its swinging head broke its hold on the ground when it moved sideways.It came to pass after a while that not a hunter about Cohutta would venture near the mountain for dread of the Ustû′tlĭ. At last a man from one of the northern settlements came down to visit some relatives in that neighborhood. When he arrived they made a feast for him, but had only corn and beans, and excused themselves for having no meat because the hunters were afraid to go into the mountains. He asked the reason, and when they told him he said he would go himself to-morrow and either bring in a deer or find the Ustû′tlĭ. They tried to dissuade him from it, but as he insisted upon going they warned him that if he heard a fawn bleat in the thicket he must run at once and if the snake came after him he must not try to run down the mountain, but along the side of the ridge.In the morning he started out and went directly toward the mountain. Working his way through the bushes at the base, he suddenly heard a fawn bleat in front. He guessed at once that it was the Ustû′tlĭ, but he had made up his mind to see it, so he did not turn back, but went straight forward, and there, sure enough, was the monster, with its great head in the air, as high as the pine branches, looking in every direction to discover a deer, or maybe a man, for breakfast. It saw him and came at him at once, moving in jerky strides, every one the length of a tree trunk, holding its scaly head high above the bushes and bleating as it came.The hunter was so badly frightened that he lost his wits entirely and started to run directly up the mountain. The great snake came after him, gaining half its length on him every time it took a fresh grip with its fore feet, and would have caught the hunter before he reached the top of the ridge, but that he suddenly remembered the warning and changed his course to run along the sides of the mountain. At once the snake began to lose ground, for every time it raised itself up the weight of its body threw it out of a straight line and made it fall a little lower down the side of the ridge. It tried to recover itself, but now the hunter gained and kept on until he turned the end of the ridge and left the snake out of sight. Then he cautiously climbed to the top and looked over and saw the Ustû′tlĭ still slowly working its way toward the summit.He went down to the base of the mountain, opened his fire pouch, and set fire to the grass and leaves. Soon the fire ran all around the mountain and began to climb upward. When the great snake smelled the smoke and saw the flames coming it forgot all about the hunter and turned to make all speed for a high cliff near the summit. It reached the rock and got upon it, but the fire followed and caught the dead pines about the base of the cliff until the heat made the Ustû′tlĭ’s scales crack. Taking a close grip of the rock with its hind feet it raised its body and put forth all its strength in an effort to spring across the wall of fire that surrounded it, but the smoke choked it and its hold loosened and it fell among the blazing pine trunks and lay there until it was burned to ashes.55. THE UWʼTSÛÑ′TAAt Nûñ′dăye′ʻlĭ, the wildest spot on Nantahala river, in what is now Macon county, North Carolina, where the overhanging cliff is highest and the river far below, there lived in the old time a great snake called the Uwʼtsûñ′ta or “bouncer,” because it moved by jerks like a measuring worm, with only one part of its body on the ground at a time. It stayed generally on the east side, where the sun came first in the morning, and used to cross by reaching over from the highest point of the cliff until it could get a grip on the other side, when it would pullover the rest of its body. It was so immense that when it was thus stretched across its shadow darkened the whole valley below. For a long time the people did not know it was there, but when at last they found out about it they were afraid to live in the valley, so that it was deserted even while still Indian country.56. THE SNAKE BOYThere was a boy who used to go bird hunting every day, and all the birds he brought home he gave to his grandmother, who was very fond of him. This made the rest of the family jealous, and they treated him in such fashion that at last one day he told his grandmother he would leave them all, but that she must not grieve for him. Next morning he refused to eat any breakfast, but went off hungry to the woods and was gone all day. In the evening he returned, bringing with him a pair of deer horns, and went directly to the hothouse (âsĭ), where his grandmother was waiting for him. He told the old woman he must be alone that night, so she got up and went into the house where the others were.At early daybreak she came again to the hothouse and looked in, and there she saw an immense uktena that filled the âsĭ, with horns on its head, but still with two human legs instead of a snake tail. It was all that was left of her boy. He spoke to her and told her to leave him, and she went away again from the door. When the sun was well up, the uktena began slowly to crawl out, but it was full noon before it was all out of the âsĭ. It made a terrible hissing noise as it came out, and all the people ran from it. It crawled on through the settlement, leaving a broad trail in the ground behind it, until it came to a deep bend in the river, where it plunged in and went under the water.The grandmother grieved much for her boy, until the others of the family got angry and told her that as she thought -so much of him she ought to go and stay with him. So she left them and went along the trail made by the uktena to the river and walked directly into the water and disappeared. Once after that a man fishing near the place saw her sitting on a large rock in the river, looking just as she had always looked, but as soon as she caught sight of him she jumped into the water and was gone.57. THE SNAKE MANTwo hunters, both for some reason under a tabu against the meat of a squirrel or turkey, had gone into the woods together. When evening came they found a good camping place and lighted a fire to prepare their supper. One of them had killed several squirrels during the day, and now got ready to broil them over the fire. His companion warned him that if he broke the tabu and ate squirrel meat he wouldbecome a snake, but the other laughed and said that was only a conjurer’s story. He went on with his preparation, and when the squirrels were roasted made his supper of them and then lay down beside the fire to sleep.Late that night his companion was aroused by groaning, and on looking around he found the other lying on the ground rolling and twisting in agony, and with the lower part of his body already changed to the body and tail of a large water snake. The man was still able to speak and called loudly for help, but his companion could do nothing, but only sit by and try to comfort him while he watched the arms sink into the body and the skin take on a scaly change that mounted gradually toward the neck, until at last even the head was a serpent’s head and the great snake crawled away from the fire and down the bank into the river.58. THE RATTLESNAKE’S VENGEANCEOne day in the old times when we could still talk with other creatures, while some children were playing about the house, their mother inside heard them scream. Running out she found that a rattlesnake had crawled from the grass, and taking up a stick she killed it. The father was out hunting in the mountains, and that evening when coming home after dark through the gap he heard a strange wailing sound. Looking about he found that he had come into the midst of a whole company of rattlesnakes, which all had their mouths open and seemed to be crying. He asked them the reason of their trouble, and they told him that his own wife had that day killed their chief, the Yellow Rattlesnake, and they were just now about to send the Black Rattlesnake to take revenge.The hunter said he was very sorry, but they told him that if he spoke the truth he must be ready to make satisfaction and give his wife as a sacrifice for the life of their chief. Not knowing what might happen otherwise, he consented. They then told him that the Black Rattlesnake would go home with him and coil up just outside the door in the dark. He must go inside, where he would find his wife awaiting him, and ask her to get him a drink of fresh water from the spring. That was all.He went home and knew that the Black Rattlesnake was following. It was night when he arrived and very dark, but he found his wife waiting with his supper ready. He sat down and asked for a drink of water. She handed him a gourd full from the jar, but he said he wanted it fresh from the spring, so she took a bowl and went out of the door. The next moment he heard a cry, and going out he found that the Black Rattlesnake had bitten her and that she was already dying. He stayed with her until she was dead, when the Black Rattlesnake came out from the grass again and said his tribe was now satisfied.He then taught the hunter a prayer song, and said, “When you meet any of us hereafter sing this song and we will not hurt you; but if by accident one of us should bite one of your people then sing this song over him and he will recover.” And the Cherokee have kept the song to this day.59. THE SMALLER REPTILES—FISHES AND INSECTSThere are several varieties of frogs and toads, each with a different name, but there is very little folklore in connection with them. The common green frog is calledwalâ′sĭ, and among the Cherokee, as among uneducated whites, the handling of it is thought to cause warts, which for this reason are called by the same name,walâ′sĭ. A solar eclipse is believed to be caused by the attempt of a great frog to swallow the sun, and in former times it was customary on such occasions to fire guns and make other loud noises to frighten away the frog. The smaller varieties are sometimes eaten, and on rare occasions the bullfrog also, but the meat is tabued to ball players while in training, for fear that the brittleness of the frog’s bones would be imparted to those of the player.The land tortoise (tûksĭ′) is prominent in the animal myths, and is reputed to have been a great warrior in the old times. On account of the stoutness of its legs ball players rub their limbs with them before going into the contest. The common water turtle (săligu′gĭ), which occupies so important a place in the mythology of the northern tribes, is not mentioned in Cherokee myth or folklore, and the same is true of the soft-shelled turtle (uʻlănă′wă), perhaps for the reason that both are rare in the cold mountain streams of the Cherokee country.There are perhaps half a dozen varieties of lizard, each with a different name. The gray road lizard, ordiyâ′hălĭ(alligator lizard,Sceloporus undulatus), is the most common. On account of its habit of alternately puffing out and drawing in its throat as though sucking, when basking in the sun, it is invoked in the formulas for drawing out the poison from snake bites. If one catches the first diyâ′hălĭ seen in the spring, and, holding it between his fingers, scratches his legs downward with its claws, he will see no dangerous snakes all summer. Also, if one be caught alive at any time and rubbed over the head and throat of an infant, scratching the skin very slightly at the same time with the claws, the child will never be fretful, but will sleep quietly without complaining, even when sick or exposed to the rain. This is a somewhat risky experiment, however, as the child is liable thereafter to go to sleep wherever it may be laid down for a moment, so that the mother is in constant danger of losing it. According to some authorities this sleep lizard is not the diyâ′hălĭ, but a larger variety akin to the next described.Thegigă-tsuha′ʻlĭ(“bloody mouth,”Pleistodon?) is described as avery large lizard, nearly as large as a water dog, with the throat and corners of the mouth red, as though from drinking blood. It is believed to be not a true lizard but a transformedugûñste′lĭfish (described below) on account of the similarity of coloring and the fact that the fish disappears about the time the gigă-tsuha′ʻlĭ begins to come out. It is ferocious and a hard biter, and pursues other lizards. In dry weather it cries or makes a noise like a cicada, raising itself up as it cries. It has a habit of approaching near to where some person is sitting or standing, then halting and looking fixedly at him, and constantly puffing out its throat until its head assumes a bright red color. It is thought then to be sucking the blood of its victim, and is dreaded and shunned accordingly. The small scorpion lizard (tsâne′nĭ) is sometimes called alsogigă-danegi′skĭ, “blood taker.” It is a striped lizard which frequents sandy beaches and resemble the diyâ′hălĭ, but is of a brown color. It is believed also to be sucking blood in some mysterious way whenever it nods its head, and if its heart be eaten by a dog that animal will be able to extract all the nutrient properties from food by simply looking at these who are eating.The small spring lizard (duwĕ′ʻgă), which lives in springs, is supposed to cause rain whenever it crawls out of the spring. It is frequently invoked in the formulas. Another spring (?) lizard, red, with black spots, is calleddăgan′ʻtû′oraniganti′skĭ“the rain maker,” because its cry is said to bring rain. The water dog (tsuwă′, mud puppy,MenopomaorProtonopsis) is a very large lizard, or rather salamander, frequenting muddy water. It is rarely eaten, from an unexplained belief that if one who has eaten its meat goes into the field immediately afterward the crop will be ruined. There are names for one or two other varieties of lizard as well as for the alligator (tsula′skĭ), but no folklore in connection with them.Although the Cherokee country abounds in swift-flowing streams well stocked with fish, of which the Indians make free use, there is but little fish lore. A number of “dream” diseases, really due to indigestion, are ascribed to revengeful fish ghosts, and the doctor usually tries to effect the cure by invoking some larger fish or fish-eating bird to drive out the ghost.Toco creek, in Monroe county, Tennessee, derives its name from a mythic monster fish, the Dăkwă′, considered the father of all the fish tribe, which is said to have lived formerly in Little Tennessee river at that point (see story, “The Hunter and the Dăkwă′”). A fish calledugûñste′lĭ, “having horns,” which appears only in spring, is believed to be transformed later into the giga-tsuha′lĭ lizard, already mentioned. The fish is described as having horns or projections upon its nose and beautiful red spots upon its head, and as being attended or accompanied by many smaller red fish, all of which, including the ugûñste′lĭ, are accustomed to pile up small stones in the water. As the seasonadvances it disappears and is believed then to have turned into a giga-tsuha′lĭ lizard, the change beginning at the head and finishing with the tail. It is probably theCampostomaor stone roller, which is conspicuous for its bright coloring in early spring, but loses its tints after spawning. The meat of the sluggish hog-sucker is tabued to the ball player, who must necessarily be active in movement. The fresh-water mussel is calleddăgû′nă, and the same name is applied to certain pimples upon the face, on account of a fancied resemblance. The ball player rubs himself with an eel skin to make himself slippery and hard to hold, and, according to the Wahnenauhi manuscript, women formerly tied up their hair with the dried skin of an eel to make it grow long. A large red crawfish calledtsiska′gĭlĭ, much resembling a lobster, is used to scratch young children in order to give them a strong grip, each hand of the child being lightly scratched once with the pincer of the living animal. A mother whose grown son had been thus treated when an infant claimed that he could hold anything with his thumb and finger. It is said, however, to render the child quarrelsome and disposed to bite.Of insects there is more to be said. The generic name for all sorts of small insects and worms istsgâya, and according to the doctors, who had anticipated the microbe theory by several centuries, these tsgâya are to blame for nearly every human ailment not directly traceable to theasginaof the larger animals or to witchcraft. The reason is plain. There are such myriads of them everywhere on the earth and in the air that mankind is constantly destroying them by wholesale, without mercy and almost without knowledge, and this is their method of taking revenge.Beetles are classed together under a name which signifies “insects with shells.” The little water-beetle or mellow-bug (Dineutes discolor) is calleddâyuni′sĭ, “beaver’s grandmother,” and according to the genesis tradition it brought up the first earth from under the water. A certain green-headed beetle with horns (Phanæus carnifex) is spoken of as the dog of the Thunder boys, and the metallic-green luster upon its forehead is said to have been caused by striking at the celebrated mythic gambler, Ûñtsaiyĭ′, “Brass” (see the story). The June-bug (Allorhina nitida), another green beetle, istagû, but is frequently called by the curious name oftu′ya-dĭ′skalawʻsti′skĭ, “one who keeps fire under the beans.” Its larva is the grubworm which presided at the meeting held by the insects to compass the destruction of the human race (see the story, “Origin of Disease and Medicine”). The large horned beetle (Dynastes tityus?) is calledtsistû′na, “crawfish,”aʻwĭ′, “deer,” orgălăgi′na, “buck,” on account of its branching horns. The snapping beetle (Alaus oculatus?) is calledtûlsku′wa, “one that snaps with his head.”When thelâlûor jar-fly (Cicada auletes) begins to sing in midsummerthey say: “The jar-fly has brought the beans,” his song being taken as the signal that beans are ripe and that green corn is not far behind. When the katydid (tsĭkĭkĭ′) is heard a little later they say, “Katydid has brought the roasting-ear bread.” The cricket (tăla′tŭ′) is often called “the barber” (ditastaye′skĭ), on account of its habit of gnawing hair from furs, and when the Cherokee meet a man with his hair clipped unevenly they sometimes ask playfully, “Did the cricket cut your hair?” (see story, “Why the Possum’s Tail is Bare”). Certain persons are said to drink tea made of crickets in order to become good singers.The mole cricket (Gryllotalpa), so called because it tunnels in the earth and has hand-like claws fitted for digging, is known to the Cherokee asgûlʻkwâgĭ, a word which literally means “seven,” but is probably an onomatope. It is reputed among them to be alert, hard to catch, and an excellent singer, who “never makes mistakes.” Like the crawfish and the cricket, it plays an important part in preparing people for the duties of life. Infants slow in learning to speak have their tongues scratched with the claw of a gûlʻkwâgĭ, the living insect being held in the hand during the operation, in order that they may soon learn to speak distinctly and be eloquent, wise, and shrewd of speech as they grow older, and of such quick intelligence as to remember without effort anything once heard. The same desirable result may be accomplished with a grown person, but with much more difficulty, as in that case it is necessary to scratch the inside of the throat for four successive mornings, the insect being pushed down with the fingers and again withdrawn, while the regular tabus must be strictly observed for the same period, or the operation will be without effect. In some cases the insect is put into a small bowl of water overnight, and if still alive in the morning it is taken out and the water given to the patient to drink, after which the gûlʻkwâgĭ is set at liberty.Bees are kept by many of the Cherokee, in addition to the wild bees which are hunted in the woods. Although they are said to have come originally from the whites, the Cherokee have no tradition of a time when they did not know them; there seems, however, to be no folklore connected with them. The cow-ant (Myrmica?), a large, red, stinging ant, is called properlydasûñ′tălĭ atatsûñ′skĭ, “stinging ant,” but, on account of its hard body-case, is frequently callednûñ′yunu′wĭ, “stone-dress,” after a celebrated mythic monster. Strange as it may seem, there appears to be no folklore connected with either the firefly or the glowworm, while the spider, so prominent in other tribal mythologies, appears in but a single Cherokee myth, where it brings back the fire from across the water. In the formulas it is frequently invoked to entangle in its threads the soul of a victim whom the conjurer desires to bring under his evil spells. From a fancied resemblance in appearance the name for spider,kă′năne′skĭ, is applied alsoto a watch or clock. A small yellowish moth which flies about the fire at night is calledtûñ′tăwû, a name implying that it goes into and out of the fire, and when at last it flits too near and falls into the blaze the Cherokee say, “Tûñ′tăwû is going to bed.” On account of its affinity for the fire it is invoked by the doctor in all “fire diseases,” including sore eyes and frostbite.60. WHY THE BULLFROG’S HEAD IS STRIPEDAccording to one version the Bullfrog was always ridiculing the great gambler Ûñtsai′yĭ, “Brass,” (see the story) until the latter at last got angry and dared the Bullfrog to play thegatayû′stĭ(wheel-and-stick) game with him, whichever lost to be scratched on his forehead. Brass won, as he always did, and the yellow stripes on the Bullfrog’s head show where the gambler’s fingers scratched him.Another story is that the Bullfrog had a conjurer to paint his head with yellow stripes (brass) to make him appear more handsome to a pretty woman he was courting.61. THE BULLFROG LOVERA young man courted a girl, who liked him well enough, but her mother was so much opposed to him that she would not let him come near the house. At last he made a trumpet from the handle of a gourd and hid himself after night near the spring until the old woman came down for water. While she was dipping up the water he put the trumpet to his lips and grumbled out in a deep voice like a bullfrog’s:Yañdaska′gă hûñyahu′skă,Yañdaska′gă hûñyahu′skă.The faultfinder will die,The faultfinder will die.The woman thought it a witch bullfrog, and was so frightened that she dropped her dipper and ran back to the house to tell the people They all agreed that it was a warning to her to stop interfering with her daughter’s affairs, so she gave her consent, and thus the young man won his wife.There is another story of a girl who, every day when she went down to the spring for water, heard a voice singing,Kûnu′nŭ tû′tsahyesĭ′, Kûnu′nŭ tû′tsahyesĭ′, “A bullfrog will marry you, A bullfrog will marry you.” She wondered much until one day when she came down she saw sitting on a stone by the spring a bullfrog, which suddenly took the form of a young man and asked her to marry him. She consented and took him back with her to the house. But although he had the shape of a man there was a queer bullfrog look about his face, so that the girl’s family hated him and at last persuaded her to send him away. She told him and he went away, but when they next wentdown to the spring they heard a voice:Ste′tsĭ tûya′husĭ, Ste′tsĭ tûyahusĭ′, “Your daughter will die, Your daughter will die,” and so it happened soon after.As some tell it, the lover was a tadpole, who took on human shape, retaining only his tadpole mouth. To conceal it he constantly refused to eat with the family, but stood with his back to the fire and his face screwed up, pretending that he had a toothache. At last his wife grew suspicious and turning him suddenly around to the firelight, exposed the tadpole mouth, at which they all ridiculed him so much that he left the house forever.62. THE KATYDID’S WARNINGTwo hunters camping in the woods were preparing supper one night when a Katydid began singing near them. One of them said sneeringly, “Kû!It sings and don’t know that it will die before the season ends.” The Katydid answered: “Kû! niwĭ(onomatope); O, so you say; but you need not boast. You will die before to-morrow night.” The next day they were surprised by the enemy and the hunter who had sneered at the Katydid was killed.

Snake, Fish, and Insect Myths49. THE SNAKE TRIBEThe generic name for snakes isinădû′. They are all regarded asanida′wehĭ, “supernaturals,” having an intimate connection with the rain and thunder gods, and possessing a certain influence over the other animal and plant tribes. It is said that the snakes, the deer, and the ginseng act as allies, so that an injury to one is avenged by all. The feeling toward snakes is one of mingled fear and reverence, and every precaution is taken to avoid killing or offending one, especially the rattlesnake. He who kills a snake will soon see others; and should he kill a second one, so many will come around him whichever way he may turn that he will become dazed at the sight of their glistening eyes and darting tongues and will go wandering about like a crazy man, unable to find his way out of the woods. To guard against this misfortune there are certain prayers which the initiated say in order that a snake may not cross their path, and on meeting the first one of theseason the hunter humbly begs of him, “Let us not see each other this summer.” Certain smells, as that of the wild parsnip, and certain songs, as those of theUnika′wĭor Townhouse dance, are offensive to the snakes and make them angry. For this reason the Unika′wĭ dance is held only late in the fall, after they have retired to their dens for the winter.When one dreams of being bitten by a snake he must be treated the same as for an actual bite, because it is a snake ghost that has bitten him; otherwise the place will swell and ulcerate in the same way, even though it be years afterwards. For fear of offending them, even in speaking, it is never said that a man has been bitten by a snake, but only that he has been “scratched by a brier.” Most of the beliefs and customs in this connection have more special reference to the rattlesnake.The rattlesnake is calledutsa′nătĭ, which may be rendered, “he has a bell,” alluding to the rattle. According to a myth given elsewhere, he was once a man, and was transformed to his present shape that he might save the human race from extermination by the Sun, a mission which he accomplished successfully after others had failed. By the old men he is also spoken of as “the Thunder’s necklace” (see the story of Ûñtsaiyĭ′), and to kill one is to destroy one of the most prized ornaments of the thunder god. In one of the formulas addressed to the Little Men, the sons of the Thunder, they are implored to take the disease snake to themselves, because “it is just what you adorn yourselves with.”For obvious reasons the rattlesnake is regarded as the chief of the snake tribe and is feared and respected accordingly. Few Cherokee will venture to kill one except under absolute necessity, and even then the crime must be atoned for by asking pardon of the snake ghost, either in person or through the mediation of a priest, according to a set formula. Otherwise the relatives of the dead snake will send one of their number to track up the offender and bite him so that he will die (see story, “The Rattlesnake’s Vengeance”). The only thing of which the rattlesnake is afraid is said to be the plant known as campion, or “rattlesnake’s master” (Silene stellata), which is used by the doctors to counteract the effect of the bite, and it is believed that a snake will flee in terror from the hunter who carries a small piece of the root about his person. Chewed linn bark is also applied to the bite, perhaps from the supposed occult connection between the snake and the thunder, as this tree is said to be immune from the lightning stroke.Notwithstanding the fear of the rattlesnake, his rattles, teeth, flesh, and oil are greatly prized for occult or medical uses, the snakes being killed for this purpose by certain priests who know the necessary rites and formulas for obtaining pardon. This device for whipping the devil around the stump, and incidentally increasing their own revenues,is a common trick of Indian medicine men. Outsiders desiring to acquire this secret knowledge are discouraged by being told that it is a dangerous thing to learn, for the reason that the new initiate is almost certain to be bitten, in order that the snakes may “try” him to know if he has correctly learned the formula. When a rattlesnake is killed the head must be cut off and buried an arm’s length deep in the ground and the body carefully hidden away in a hollow log. If it is left exposed to the weather, the angry snakes will send such torrents of rain that all the streams will overflow their banks. Moreover, they will tell their friends, the deer, and the ginseng in the mountains, so that these will hide themselves and the hunters will seek them in vain.The tooth of a rattlesnake which has been killed by the priest with the proper ceremonies while the snake was lying stretched out from east to west is used to scarify patients preliminary to applying the medicine in certain ailments. Before using it the doctor holds it between the thumb and finger of his right hand and addresses it in a prayer, at the end of which the tooth “becomes alive,” when it is ready for the operation. The explanation is that the tense, nervous grasp of the doctor causes his hand to twitch and the tooth to move slightly between his fingers. The rattles are worn on the head, and sometimes a portion of the flesh is eaten by ball players to make them more terrible to their opponents, but it is said to have the bad effect of making them cross to their wives. From the lower half of the body, thought to be the fattest portion, the oil is extracted and is in as great repute among the Indians for rheumatism and sore joints as among the white mountaineers. The doctor who prepares the oil must also eat the flesh of the snake. In certain seasons of epidemic a roasted (barbecued) rattlesnake was kept hanging up in the house, and every morning the father of the family bit off a small piece and chewed it, mixing it then with water, which he spit upon the bodies of the others to preserve them from the contagion. It was said to be a sure cure, but apt to make the patients hot tempered.The copperhead,wâ′dige-askâ′lĭ, “brown-head,” although feared on account of its poisonous bite, is hated, instead of being regarded with veneration, as is the rattlesnake. It is believed to be a descendant of a great mythic serpent (seenumber 5) and is said to have “eyes of fire,” on account of their intense brightness. The blacksnake is calledgûle′gĭ, “the climber.” Biting its body is said to be a preventive of toothache, and there is also a belief, perhaps derived from the whites, that if the body of one be hung upon a tree it will bring rain within three (four?) days. The small greensnake is calledsălikwâ′yĭ, the same name being also applied to a certain plant, theEryngium virginianum, or bear grass, whose long, slender leaves bear some resemblance to a greensnake. As with the blacksnake, it is believed that toothache may be prevented and sound teeth insured as long as life lasts bybiting the greensnake along its body. It must be held by the head and tail, and all the teeth at once pressed down four times along the middle of its body, but without biting into the flesh or injuring the snake. Some informants say that the operation must be repeated four times upon as many snakes and that a certain food tabu must also be observed. The water moccasin,kanegwâ′tĭ, is not specially regarded, but a very rare wood snake, said to resemble it except that it has blue eyes, is considered to have great supernatural powers, in what way is not specified. The repulsive but harmless spreading adder (Heterodon) is calleddalĭkstă′, “vomiter,” on account of its habit of spitting, and sometimeskwandăya′hû, a word of uncertain etymology. It was formerly a man, but was transformed into a snake in order to accomplish the destruction of the Daughter of the Sun (see the story). For its failure on this occasion it is generally despised.The Wahnenauhi manuscript mentions a legend of a great serpent called on account of its color the “ground snake.” To see it was an omen of death to the one who saw it, and if it was seen by several persons some great tribal calamity was expected. For traditions and beliefs in regard to the Uktena, the Uksuhĭ, and other mythic serpents, see under those headings.50. THE UKTENA AND THE ULÛÑSÛ′TĬLong ago—hĭlahi′yu—when the Sun became angry at the people on earth and sent a sickness to destroy them, the Little Men changed a man into a monster snake, which they called Uktena, “The Keen-eyed,” and sent him to kill her. He failed to do the work, and the Rattlesnake had to be sent instead, which made the Uktena so jealous and angry that the people were afraid of him and had him taken up to Gălûñ′lătĭ, to stay with the other dangerous things.1He left others behind him, though, nearly as large and dangerous as himself, and they hide now in deep pools in the river and about lonely passes in the high mountains, the places which the Cherokee call “Where the Uktena stays.”Those who know say that the Uktena is a great snake, as large around as a tree trunk, with horns on its head, and a bright, blazing crest like a diamond upon its forehead, and scales glittering like sparks of fire. It has rings or spots of color along its whole length, and can not be wounded except by shooting in the seventh spot from the head, because under this spot are its heart and its life. The blazing diamond is calledUlûñsû′tĭ, “Transparent,” and he who can win it may become the greatest wonder worker of the tribe, but it is worth a man’s life to attempt it, for whoever is seen by the Uktena is so dazed by the bright light that he runs toward the snake instead of trying to escape.Even to see the Uktena asleep is death, not to the hunter himself, but tohis family.Of all the daring warriors who have started out in search of the Ulûñsû′tĭ only Âgăn-uni′tsĭ ever came back successful.2The East Cherokee still keep the one which he brought. It is like a large transparent crystal, nearly the shape of a cartridge bullet, with a blood-red streak running through the center from top to bottom. The owner keeps it wrapped in a whole deerskin, inside an earthen jar hidden away in a secret cave in the mountains. Every seven days he feeds it with the blood of small game, rubbing the blood all over the crystal as soon as the animal has been killed. Twice a year it must have the blood of a deer or some other large animal. Should he forget to feed it at the proper time it would come out from its cave at night in a shape of fire and fly through the air to slake its thirst with the lifeblood of the conjurer or some one of his people. He may save himself from this danger by telling it, when he puts it away, that he will not need it again for a long time. It will then go quietly to sleep and feel no hunger until it is again brought out to be consulted. Then it must be fed again with blood before it is used.No white man must ever see it and no person but the owner will venture near it for fear of sudden death. Even the conjurer who keeps it is afraid of it, and changes its hiding place every once in a while so that it can not learn the way out. When he dies it will be buried with him. Otherwise it will come out of its cave, like a blazing star, to search for his grave, night after night for seven years, when, if still not able to find him, it will go back to sleep forever where he has placed it.Whoever owns the Ulûñsû′tĭ is sure of success in hunting, love, rain-making, and every other business, but its great use is in life prophecy. When it is consulted for this purpose the future is seen mirrored in the clear crystal as a tree is reflected in the quiet stream below, and the conjurer knows whether the sick man will recover, whether the warrior will return from battle, or whether the youth will live to be old.51. ÂGĂN-UNI′TSĬ’S SEARCH FOR THE UKTENAIn one of their battles with the Shawano, who are all magicians, the Cherokee captured a great medicine-man whose name was Âgăn-uni′tsĭ, “The Ground-hogs’ Mother.” They had tied him ready for the torture when he begged for his life and engaged, if spared, to find for them the great wonder worker, the Ulûñsû′tĭ. Now, the Ulûñsû′tĭ is like a blazing star set in the forehead of the great Uktena serpent, and the medicine-man who could possess it might do marvelous things, but everyone knew this could not be, because it was certain death tomeet the Uktena. They warned him of all this, but he only answered that his medicine was strong and he was not afraid. So they gave him his life on that condition and he began the search.The Uktena used to lie in wait in lonely places to surprise its victims, and especially haunted the dark passes of the Great Smoky mountains. Knowing this, the magician went first to a gap in the range on the far northern border of the Cherokee country. He searched and found there a monster blacksnake, larger than had ever been known before, but it was not what he was looking for, and he laughed at it as something too small for notice. Coming southward to the next gap he found there a great moccasin snake, the largest ever seen, but when the people wondered he said it was nothing. In the next gap he found a greensnake and called the people to see “the pretty sălikwâ′yĭ,” but when they found an immense greensnake coiled up in the path they ran away in fear. Coming on to U′tăwagûn′ta, the Bald mountain, he found there a great diya′hălĭ (lizard) basking, but, although it was large and terrible to look at, it was not what he wanted and he paid no attention to it. Going still south to Walâsi′yĭ, the Frog place, he found a great frog squatting in the gap, but when the people who came to see it were frightened like the others and ran away from the monster he mocked at them for being afraid of a frog and went on to the next gap. He went on to Duniskwaʻlgûñ′yĭ, the Gap of the Forked Antler, and to the enchanted lake of Atagâ′hĭ, and at each he found monstrous reptiles, but he said they were nothing. He thought the Uktena might be hiding in the deep water at Tlanusi′yĭ, the Leech place, on Hiwassee, where other strange things had been seen before, and going there he dived far down under the surface. He saw turtles and water snakes, and two immense sun-perches rushed at him and retreated again, but that was all. Other places he tried, going always southward, and at last on Gahû′tĭ mountain he found the Uktena asleep.Turning without noise, he ran swiftly down the mountain side as far as he could go with one long breath, nearly to the bottom of the slope. There he stopped and piled up a great circle of pine cones, and inside of it he dug a deep trench. Then he set fire to the cones and came back again up the mountain.The Uktena was still asleep, and, putting an arrow to his bow, Âgăn-uni′tsĭ shot and sent the arrow through its heart, which was under the seventh spot from the serpent’s head. The great snake raised his head, with the diamond in front flashing fire, and came straight at his enemy, but the magician, turning quickly, ran at full speed down the mountain, cleared the circle of fire and the trench at one bound, and lay down on the ground inside.The Uktena tried to follow, but the arrow was through his heart,and in another moment he rolled over in his death struggle, spittingpoison over all the mountain side. But the poison drops could not pass the circle of fire, but only hissed and sputtered in the blaze, and the magician on the inside was untouched except by one small drop which struck upon his head as he lay close to the ground; but he did not know it. The blood, too, as poisonous as the froth, poured from the Uktena’s wound and down the slope in a dark stream, but it ran into the trench and left him unharmed. The dying monster rolled over and over down the mountain, breaking down large trees in its path until it reached the bottom. Then Âgăn-uni′tsĭ called every bird in all the woods to come to the feast, and so many came that when they were done not even the bones were left.After seven days he went by night to the spot. The body and the bones of the snake were gone, all eaten by the birds, but he saw a bright light shining in the darkness, and going over to it he found, resting on a low-hanging branch, where a raven had dropped it, the diamond from the head of the Uktena. He wrapped it up carefully and took it with him, and from that time he became the greatest medicine-man in the whole tribe.When Âgăn-uni′tsĭ came down again to the settlement the people noticed a small snake hanging from his head where the single drop of poison from the Uktena had struck; but so long as he lived he himself never knew that it was there.Where the blood of the Uktena had filled the trench a lake formed afterwards, and the water was black and in this water the women used to dye the cane splits for their baskets.52. THE RED MAN AND THE UKTENATwo brothers went hunting together, and when they came to a good camping place in the mountains they made a fire, and while one gathered bark to put up a shelter the other started up the creek to look for a deer. Soon he heard a noise on the top of the ridge as if two animals were fighting. He hurried through the bushes to see what it might be, and when he came to the spot he found a great uktena coiled around a man and choking him to death. The man was fighting for his life, and called out to the hunter: “Help me, nephew; he is your enemy as well as mine.” The hunter took good aim, and, drawing the arrow to the head, sent it through the body of the uktena, so that the blood spouted from the hole. The snake loosed its coils with a snapping noise, and went tumbling down the ridge into the valley, tearing up the earth like a water spout as it rolled.The stranger stood up, and it was the Asga′ya Gi′găgeĭ, the Red Man of the Lightning. He said to the hunter: “You have helped me, and now I will reward you, and give you a medicine so that you can always find game.” They waited until it was dark, and then went down the ridge to where the dead uktena had rolled, but by this timethe birds and insects had eaten the body and only the bones were left. In one place were flashes of light coming up from the ground, and on digging here, just under the surface, the Red Man found a scale of the uktena. Next he went over to a tree that had been struck by lightning, and gathering a handful of splinters he made a fire and burned the uktena scale to a coal. He wrapped this in a piece of deerskin and gave it to the hunter, saying: “As long as you keep this you can always kill game.” Then he told the hunter that when he went back to camp he must hang up the medicine on a tree outside, because it was very strong and dangerous. He told him also that when he went into the cabin he would find his brother lying inside nearly dead on account of the presence of the uktena’s scale, but he must take a small piece of cane, which the Red Man gave him, and scrape a little of it into water and give it to his brother to drink and he would be well again. Then the Red Man was gone, and the hunter could not see where he went. He returned to camp alone, and found his brother very sick, but soon cured him with the medicine from the cane, and that day and the next, and every day after, he found game whenever he went for it.53. THE HUNTER AND THE UKSU′HĬA man living down in Georgia came to visit some relatives at Hickory-log. He was a great hunter, and after resting in the house a day or two got ready to go into the mountains. His friends warned him not to go toward the north, as in that direction, near a certain large uprooted tree, there lived a dangerous monster uksu′hĭ snake. It kept constant watch, and whenever it could spring upon an unwary hunter it would coil about him and crush out his life in its folds and then drag the dead body down the mountain side into a deep hole in Hiwassee.He listened quietly to the warning, but all they said only made him the more anxious to see such a monster, so, without saying anything of his intention, he left the settlement and took his way directly up the mountain toward the north. Soon he came to the fallen tree and climbed upon the trunk, and there, sure enough, on the other side was the great uksu′hĭ stretched out in the grass, with its head raised, but looking the other way. It was about so large [making a circle of a foot in diameter with his hands]. The frightened hunter got down again at once and started to run; but the snake had heard the noise and turned quickly and was after him. Up the ridge the hunter ran, the snake close behind him, then down the other side toward the river. With all his running the uksu′hĭ gained rapidly, and just as he reached the low ground it caught up with him and wrapped around him, pinning one arm down by his side, but leaving the other free.Now it gave him a terrible squeeze that almost broke his ribs, and then began to drag him along toward the water. With his free handthe hunter clutched at the bushes as they passed, but the snake turned its head and blew its sickening breath into his face until he had to let go his hold. Again and again this happened, and all the time they were getting nearer to a deep hole in the river, when, almost at the last moment, a lucky thought came into the hunter’s mind.He was sweating all over from his hard run across the mountain, and suddenly remembered to have heard that snakes can not bear the smell of perspiration. Putting his free hand into his bosom he worked it around under his armpit until it was covered with perspiration. Then withdrawing it he grasped at a bush until the snake turned its head, when he quickly slapped his sweaty hand on its nose. The uksu′hĭ gave one gasp almost as if it had been wounded, loosened its coil, and glided swiftly away through the bushes, leaving the hunter, bruised but not disabled, to make his way home to Hickory-log.54. THE USTÛ′TLĬThere was once a great serpent called the Ustû′tlĭ that made its haunt upon Cohutta mountain. It was called the Ustû′tlĭ or “foot” snake, because it did not glide like other snakes, but had feet at each end of its body, and moved by strides or jerks, like a great measuring worm. These feet were three-cornered and flat and could hold on to the ground like suckers. It had no legs, but would raise itself up on its hind feet, with its snaky head waving high in the air until it found a good place to take a fresh hold; then it would bend down and grip its front feet to the ground while it drew its body up from behind. It could cross rivers and deep ravines by throwing its head across and getting a grip with its front feet and then swinging its body over. Wherever its footprints were found there was danger. It used to bleat like a young fawn, and when the hunter heard a fawn bleat in the woods he never looked for it, but hurried away in the other direction. Up the mountain or down, nothing could escape the Ustû′tlĭ’s pursuit, but along the side of the ridge it could not go, because the great weight of its swinging head broke its hold on the ground when it moved sideways.It came to pass after a while that not a hunter about Cohutta would venture near the mountain for dread of the Ustû′tlĭ. At last a man from one of the northern settlements came down to visit some relatives in that neighborhood. When he arrived they made a feast for him, but had only corn and beans, and excused themselves for having no meat because the hunters were afraid to go into the mountains. He asked the reason, and when they told him he said he would go himself to-morrow and either bring in a deer or find the Ustû′tlĭ. They tried to dissuade him from it, but as he insisted upon going they warned him that if he heard a fawn bleat in the thicket he must run at once and if the snake came after him he must not try to run down the mountain, but along the side of the ridge.In the morning he started out and went directly toward the mountain. Working his way through the bushes at the base, he suddenly heard a fawn bleat in front. He guessed at once that it was the Ustû′tlĭ, but he had made up his mind to see it, so he did not turn back, but went straight forward, and there, sure enough, was the monster, with its great head in the air, as high as the pine branches, looking in every direction to discover a deer, or maybe a man, for breakfast. It saw him and came at him at once, moving in jerky strides, every one the length of a tree trunk, holding its scaly head high above the bushes and bleating as it came.The hunter was so badly frightened that he lost his wits entirely and started to run directly up the mountain. The great snake came after him, gaining half its length on him every time it took a fresh grip with its fore feet, and would have caught the hunter before he reached the top of the ridge, but that he suddenly remembered the warning and changed his course to run along the sides of the mountain. At once the snake began to lose ground, for every time it raised itself up the weight of its body threw it out of a straight line and made it fall a little lower down the side of the ridge. It tried to recover itself, but now the hunter gained and kept on until he turned the end of the ridge and left the snake out of sight. Then he cautiously climbed to the top and looked over and saw the Ustû′tlĭ still slowly working its way toward the summit.He went down to the base of the mountain, opened his fire pouch, and set fire to the grass and leaves. Soon the fire ran all around the mountain and began to climb upward. When the great snake smelled the smoke and saw the flames coming it forgot all about the hunter and turned to make all speed for a high cliff near the summit. It reached the rock and got upon it, but the fire followed and caught the dead pines about the base of the cliff until the heat made the Ustû′tlĭ’s scales crack. Taking a close grip of the rock with its hind feet it raised its body and put forth all its strength in an effort to spring across the wall of fire that surrounded it, but the smoke choked it and its hold loosened and it fell among the blazing pine trunks and lay there until it was burned to ashes.55. THE UWʼTSÛÑ′TAAt Nûñ′dăye′ʻlĭ, the wildest spot on Nantahala river, in what is now Macon county, North Carolina, where the overhanging cliff is highest and the river far below, there lived in the old time a great snake called the Uwʼtsûñ′ta or “bouncer,” because it moved by jerks like a measuring worm, with only one part of its body on the ground at a time. It stayed generally on the east side, where the sun came first in the morning, and used to cross by reaching over from the highest point of the cliff until it could get a grip on the other side, when it would pullover the rest of its body. It was so immense that when it was thus stretched across its shadow darkened the whole valley below. For a long time the people did not know it was there, but when at last they found out about it they were afraid to live in the valley, so that it was deserted even while still Indian country.56. THE SNAKE BOYThere was a boy who used to go bird hunting every day, and all the birds he brought home he gave to his grandmother, who was very fond of him. This made the rest of the family jealous, and they treated him in such fashion that at last one day he told his grandmother he would leave them all, but that she must not grieve for him. Next morning he refused to eat any breakfast, but went off hungry to the woods and was gone all day. In the evening he returned, bringing with him a pair of deer horns, and went directly to the hothouse (âsĭ), where his grandmother was waiting for him. He told the old woman he must be alone that night, so she got up and went into the house where the others were.At early daybreak she came again to the hothouse and looked in, and there she saw an immense uktena that filled the âsĭ, with horns on its head, but still with two human legs instead of a snake tail. It was all that was left of her boy. He spoke to her and told her to leave him, and she went away again from the door. When the sun was well up, the uktena began slowly to crawl out, but it was full noon before it was all out of the âsĭ. It made a terrible hissing noise as it came out, and all the people ran from it. It crawled on through the settlement, leaving a broad trail in the ground behind it, until it came to a deep bend in the river, where it plunged in and went under the water.The grandmother grieved much for her boy, until the others of the family got angry and told her that as she thought -so much of him she ought to go and stay with him. So she left them and went along the trail made by the uktena to the river and walked directly into the water and disappeared. Once after that a man fishing near the place saw her sitting on a large rock in the river, looking just as she had always looked, but as soon as she caught sight of him she jumped into the water and was gone.57. THE SNAKE MANTwo hunters, both for some reason under a tabu against the meat of a squirrel or turkey, had gone into the woods together. When evening came they found a good camping place and lighted a fire to prepare their supper. One of them had killed several squirrels during the day, and now got ready to broil them over the fire. His companion warned him that if he broke the tabu and ate squirrel meat he wouldbecome a snake, but the other laughed and said that was only a conjurer’s story. He went on with his preparation, and when the squirrels were roasted made his supper of them and then lay down beside the fire to sleep.Late that night his companion was aroused by groaning, and on looking around he found the other lying on the ground rolling and twisting in agony, and with the lower part of his body already changed to the body and tail of a large water snake. The man was still able to speak and called loudly for help, but his companion could do nothing, but only sit by and try to comfort him while he watched the arms sink into the body and the skin take on a scaly change that mounted gradually toward the neck, until at last even the head was a serpent’s head and the great snake crawled away from the fire and down the bank into the river.58. THE RATTLESNAKE’S VENGEANCEOne day in the old times when we could still talk with other creatures, while some children were playing about the house, their mother inside heard them scream. Running out she found that a rattlesnake had crawled from the grass, and taking up a stick she killed it. The father was out hunting in the mountains, and that evening when coming home after dark through the gap he heard a strange wailing sound. Looking about he found that he had come into the midst of a whole company of rattlesnakes, which all had their mouths open and seemed to be crying. He asked them the reason of their trouble, and they told him that his own wife had that day killed their chief, the Yellow Rattlesnake, and they were just now about to send the Black Rattlesnake to take revenge.The hunter said he was very sorry, but they told him that if he spoke the truth he must be ready to make satisfaction and give his wife as a sacrifice for the life of their chief. Not knowing what might happen otherwise, he consented. They then told him that the Black Rattlesnake would go home with him and coil up just outside the door in the dark. He must go inside, where he would find his wife awaiting him, and ask her to get him a drink of fresh water from the spring. That was all.He went home and knew that the Black Rattlesnake was following. It was night when he arrived and very dark, but he found his wife waiting with his supper ready. He sat down and asked for a drink of water. She handed him a gourd full from the jar, but he said he wanted it fresh from the spring, so she took a bowl and went out of the door. The next moment he heard a cry, and going out he found that the Black Rattlesnake had bitten her and that she was already dying. He stayed with her until she was dead, when the Black Rattlesnake came out from the grass again and said his tribe was now satisfied.He then taught the hunter a prayer song, and said, “When you meet any of us hereafter sing this song and we will not hurt you; but if by accident one of us should bite one of your people then sing this song over him and he will recover.” And the Cherokee have kept the song to this day.59. THE SMALLER REPTILES—FISHES AND INSECTSThere are several varieties of frogs and toads, each with a different name, but there is very little folklore in connection with them. The common green frog is calledwalâ′sĭ, and among the Cherokee, as among uneducated whites, the handling of it is thought to cause warts, which for this reason are called by the same name,walâ′sĭ. A solar eclipse is believed to be caused by the attempt of a great frog to swallow the sun, and in former times it was customary on such occasions to fire guns and make other loud noises to frighten away the frog. The smaller varieties are sometimes eaten, and on rare occasions the bullfrog also, but the meat is tabued to ball players while in training, for fear that the brittleness of the frog’s bones would be imparted to those of the player.The land tortoise (tûksĭ′) is prominent in the animal myths, and is reputed to have been a great warrior in the old times. On account of the stoutness of its legs ball players rub their limbs with them before going into the contest. The common water turtle (săligu′gĭ), which occupies so important a place in the mythology of the northern tribes, is not mentioned in Cherokee myth or folklore, and the same is true of the soft-shelled turtle (uʻlănă′wă), perhaps for the reason that both are rare in the cold mountain streams of the Cherokee country.There are perhaps half a dozen varieties of lizard, each with a different name. The gray road lizard, ordiyâ′hălĭ(alligator lizard,Sceloporus undulatus), is the most common. On account of its habit of alternately puffing out and drawing in its throat as though sucking, when basking in the sun, it is invoked in the formulas for drawing out the poison from snake bites. If one catches the first diyâ′hălĭ seen in the spring, and, holding it between his fingers, scratches his legs downward with its claws, he will see no dangerous snakes all summer. Also, if one be caught alive at any time and rubbed over the head and throat of an infant, scratching the skin very slightly at the same time with the claws, the child will never be fretful, but will sleep quietly without complaining, even when sick or exposed to the rain. This is a somewhat risky experiment, however, as the child is liable thereafter to go to sleep wherever it may be laid down for a moment, so that the mother is in constant danger of losing it. According to some authorities this sleep lizard is not the diyâ′hălĭ, but a larger variety akin to the next described.Thegigă-tsuha′ʻlĭ(“bloody mouth,”Pleistodon?) is described as avery large lizard, nearly as large as a water dog, with the throat and corners of the mouth red, as though from drinking blood. It is believed to be not a true lizard but a transformedugûñste′lĭfish (described below) on account of the similarity of coloring and the fact that the fish disappears about the time the gigă-tsuha′ʻlĭ begins to come out. It is ferocious and a hard biter, and pursues other lizards. In dry weather it cries or makes a noise like a cicada, raising itself up as it cries. It has a habit of approaching near to where some person is sitting or standing, then halting and looking fixedly at him, and constantly puffing out its throat until its head assumes a bright red color. It is thought then to be sucking the blood of its victim, and is dreaded and shunned accordingly. The small scorpion lizard (tsâne′nĭ) is sometimes called alsogigă-danegi′skĭ, “blood taker.” It is a striped lizard which frequents sandy beaches and resemble the diyâ′hălĭ, but is of a brown color. It is believed also to be sucking blood in some mysterious way whenever it nods its head, and if its heart be eaten by a dog that animal will be able to extract all the nutrient properties from food by simply looking at these who are eating.The small spring lizard (duwĕ′ʻgă), which lives in springs, is supposed to cause rain whenever it crawls out of the spring. It is frequently invoked in the formulas. Another spring (?) lizard, red, with black spots, is calleddăgan′ʻtû′oraniganti′skĭ“the rain maker,” because its cry is said to bring rain. The water dog (tsuwă′, mud puppy,MenopomaorProtonopsis) is a very large lizard, or rather salamander, frequenting muddy water. It is rarely eaten, from an unexplained belief that if one who has eaten its meat goes into the field immediately afterward the crop will be ruined. There are names for one or two other varieties of lizard as well as for the alligator (tsula′skĭ), but no folklore in connection with them.Although the Cherokee country abounds in swift-flowing streams well stocked with fish, of which the Indians make free use, there is but little fish lore. A number of “dream” diseases, really due to indigestion, are ascribed to revengeful fish ghosts, and the doctor usually tries to effect the cure by invoking some larger fish or fish-eating bird to drive out the ghost.Toco creek, in Monroe county, Tennessee, derives its name from a mythic monster fish, the Dăkwă′, considered the father of all the fish tribe, which is said to have lived formerly in Little Tennessee river at that point (see story, “The Hunter and the Dăkwă′”). A fish calledugûñste′lĭ, “having horns,” which appears only in spring, is believed to be transformed later into the giga-tsuha′lĭ lizard, already mentioned. The fish is described as having horns or projections upon its nose and beautiful red spots upon its head, and as being attended or accompanied by many smaller red fish, all of which, including the ugûñste′lĭ, are accustomed to pile up small stones in the water. As the seasonadvances it disappears and is believed then to have turned into a giga-tsuha′lĭ lizard, the change beginning at the head and finishing with the tail. It is probably theCampostomaor stone roller, which is conspicuous for its bright coloring in early spring, but loses its tints after spawning. The meat of the sluggish hog-sucker is tabued to the ball player, who must necessarily be active in movement. The fresh-water mussel is calleddăgû′nă, and the same name is applied to certain pimples upon the face, on account of a fancied resemblance. The ball player rubs himself with an eel skin to make himself slippery and hard to hold, and, according to the Wahnenauhi manuscript, women formerly tied up their hair with the dried skin of an eel to make it grow long. A large red crawfish calledtsiska′gĭlĭ, much resembling a lobster, is used to scratch young children in order to give them a strong grip, each hand of the child being lightly scratched once with the pincer of the living animal. A mother whose grown son had been thus treated when an infant claimed that he could hold anything with his thumb and finger. It is said, however, to render the child quarrelsome and disposed to bite.Of insects there is more to be said. The generic name for all sorts of small insects and worms istsgâya, and according to the doctors, who had anticipated the microbe theory by several centuries, these tsgâya are to blame for nearly every human ailment not directly traceable to theasginaof the larger animals or to witchcraft. The reason is plain. There are such myriads of them everywhere on the earth and in the air that mankind is constantly destroying them by wholesale, without mercy and almost without knowledge, and this is their method of taking revenge.Beetles are classed together under a name which signifies “insects with shells.” The little water-beetle or mellow-bug (Dineutes discolor) is calleddâyuni′sĭ, “beaver’s grandmother,” and according to the genesis tradition it brought up the first earth from under the water. A certain green-headed beetle with horns (Phanæus carnifex) is spoken of as the dog of the Thunder boys, and the metallic-green luster upon its forehead is said to have been caused by striking at the celebrated mythic gambler, Ûñtsaiyĭ′, “Brass” (see the story). The June-bug (Allorhina nitida), another green beetle, istagû, but is frequently called by the curious name oftu′ya-dĭ′skalawʻsti′skĭ, “one who keeps fire under the beans.” Its larva is the grubworm which presided at the meeting held by the insects to compass the destruction of the human race (see the story, “Origin of Disease and Medicine”). The large horned beetle (Dynastes tityus?) is calledtsistû′na, “crawfish,”aʻwĭ′, “deer,” orgălăgi′na, “buck,” on account of its branching horns. The snapping beetle (Alaus oculatus?) is calledtûlsku′wa, “one that snaps with his head.”When thelâlûor jar-fly (Cicada auletes) begins to sing in midsummerthey say: “The jar-fly has brought the beans,” his song being taken as the signal that beans are ripe and that green corn is not far behind. When the katydid (tsĭkĭkĭ′) is heard a little later they say, “Katydid has brought the roasting-ear bread.” The cricket (tăla′tŭ′) is often called “the barber” (ditastaye′skĭ), on account of its habit of gnawing hair from furs, and when the Cherokee meet a man with his hair clipped unevenly they sometimes ask playfully, “Did the cricket cut your hair?” (see story, “Why the Possum’s Tail is Bare”). Certain persons are said to drink tea made of crickets in order to become good singers.The mole cricket (Gryllotalpa), so called because it tunnels in the earth and has hand-like claws fitted for digging, is known to the Cherokee asgûlʻkwâgĭ, a word which literally means “seven,” but is probably an onomatope. It is reputed among them to be alert, hard to catch, and an excellent singer, who “never makes mistakes.” Like the crawfish and the cricket, it plays an important part in preparing people for the duties of life. Infants slow in learning to speak have their tongues scratched with the claw of a gûlʻkwâgĭ, the living insect being held in the hand during the operation, in order that they may soon learn to speak distinctly and be eloquent, wise, and shrewd of speech as they grow older, and of such quick intelligence as to remember without effort anything once heard. The same desirable result may be accomplished with a grown person, but with much more difficulty, as in that case it is necessary to scratch the inside of the throat for four successive mornings, the insect being pushed down with the fingers and again withdrawn, while the regular tabus must be strictly observed for the same period, or the operation will be without effect. In some cases the insect is put into a small bowl of water overnight, and if still alive in the morning it is taken out and the water given to the patient to drink, after which the gûlʻkwâgĭ is set at liberty.Bees are kept by many of the Cherokee, in addition to the wild bees which are hunted in the woods. Although they are said to have come originally from the whites, the Cherokee have no tradition of a time when they did not know them; there seems, however, to be no folklore connected with them. The cow-ant (Myrmica?), a large, red, stinging ant, is called properlydasûñ′tălĭ atatsûñ′skĭ, “stinging ant,” but, on account of its hard body-case, is frequently callednûñ′yunu′wĭ, “stone-dress,” after a celebrated mythic monster. Strange as it may seem, there appears to be no folklore connected with either the firefly or the glowworm, while the spider, so prominent in other tribal mythologies, appears in but a single Cherokee myth, where it brings back the fire from across the water. In the formulas it is frequently invoked to entangle in its threads the soul of a victim whom the conjurer desires to bring under his evil spells. From a fancied resemblance in appearance the name for spider,kă′năne′skĭ, is applied alsoto a watch or clock. A small yellowish moth which flies about the fire at night is calledtûñ′tăwû, a name implying that it goes into and out of the fire, and when at last it flits too near and falls into the blaze the Cherokee say, “Tûñ′tăwû is going to bed.” On account of its affinity for the fire it is invoked by the doctor in all “fire diseases,” including sore eyes and frostbite.60. WHY THE BULLFROG’S HEAD IS STRIPEDAccording to one version the Bullfrog was always ridiculing the great gambler Ûñtsai′yĭ, “Brass,” (see the story) until the latter at last got angry and dared the Bullfrog to play thegatayû′stĭ(wheel-and-stick) game with him, whichever lost to be scratched on his forehead. Brass won, as he always did, and the yellow stripes on the Bullfrog’s head show where the gambler’s fingers scratched him.Another story is that the Bullfrog had a conjurer to paint his head with yellow stripes (brass) to make him appear more handsome to a pretty woman he was courting.61. THE BULLFROG LOVERA young man courted a girl, who liked him well enough, but her mother was so much opposed to him that she would not let him come near the house. At last he made a trumpet from the handle of a gourd and hid himself after night near the spring until the old woman came down for water. While she was dipping up the water he put the trumpet to his lips and grumbled out in a deep voice like a bullfrog’s:Yañdaska′gă hûñyahu′skă,Yañdaska′gă hûñyahu′skă.The faultfinder will die,The faultfinder will die.The woman thought it a witch bullfrog, and was so frightened that she dropped her dipper and ran back to the house to tell the people They all agreed that it was a warning to her to stop interfering with her daughter’s affairs, so she gave her consent, and thus the young man won his wife.There is another story of a girl who, every day when she went down to the spring for water, heard a voice singing,Kûnu′nŭ tû′tsahyesĭ′, Kûnu′nŭ tû′tsahyesĭ′, “A bullfrog will marry you, A bullfrog will marry you.” She wondered much until one day when she came down she saw sitting on a stone by the spring a bullfrog, which suddenly took the form of a young man and asked her to marry him. She consented and took him back with her to the house. But although he had the shape of a man there was a queer bullfrog look about his face, so that the girl’s family hated him and at last persuaded her to send him away. She told him and he went away, but when they next wentdown to the spring they heard a voice:Ste′tsĭ tûya′husĭ, Ste′tsĭ tûyahusĭ′, “Your daughter will die, Your daughter will die,” and so it happened soon after.As some tell it, the lover was a tadpole, who took on human shape, retaining only his tadpole mouth. To conceal it he constantly refused to eat with the family, but stood with his back to the fire and his face screwed up, pretending that he had a toothache. At last his wife grew suspicious and turning him suddenly around to the firelight, exposed the tadpole mouth, at which they all ridiculed him so much that he left the house forever.62. THE KATYDID’S WARNINGTwo hunters camping in the woods were preparing supper one night when a Katydid began singing near them. One of them said sneeringly, “Kû!It sings and don’t know that it will die before the season ends.” The Katydid answered: “Kû! niwĭ(onomatope); O, so you say; but you need not boast. You will die before to-morrow night.” The next day they were surprised by the enemy and the hunter who had sneered at the Katydid was killed.

49. THE SNAKE TRIBEThe generic name for snakes isinădû′. They are all regarded asanida′wehĭ, “supernaturals,” having an intimate connection with the rain and thunder gods, and possessing a certain influence over the other animal and plant tribes. It is said that the snakes, the deer, and the ginseng act as allies, so that an injury to one is avenged by all. The feeling toward snakes is one of mingled fear and reverence, and every precaution is taken to avoid killing or offending one, especially the rattlesnake. He who kills a snake will soon see others; and should he kill a second one, so many will come around him whichever way he may turn that he will become dazed at the sight of their glistening eyes and darting tongues and will go wandering about like a crazy man, unable to find his way out of the woods. To guard against this misfortune there are certain prayers which the initiated say in order that a snake may not cross their path, and on meeting the first one of theseason the hunter humbly begs of him, “Let us not see each other this summer.” Certain smells, as that of the wild parsnip, and certain songs, as those of theUnika′wĭor Townhouse dance, are offensive to the snakes and make them angry. For this reason the Unika′wĭ dance is held only late in the fall, after they have retired to their dens for the winter.When one dreams of being bitten by a snake he must be treated the same as for an actual bite, because it is a snake ghost that has bitten him; otherwise the place will swell and ulcerate in the same way, even though it be years afterwards. For fear of offending them, even in speaking, it is never said that a man has been bitten by a snake, but only that he has been “scratched by a brier.” Most of the beliefs and customs in this connection have more special reference to the rattlesnake.The rattlesnake is calledutsa′nătĭ, which may be rendered, “he has a bell,” alluding to the rattle. According to a myth given elsewhere, he was once a man, and was transformed to his present shape that he might save the human race from extermination by the Sun, a mission which he accomplished successfully after others had failed. By the old men he is also spoken of as “the Thunder’s necklace” (see the story of Ûñtsaiyĭ′), and to kill one is to destroy one of the most prized ornaments of the thunder god. In one of the formulas addressed to the Little Men, the sons of the Thunder, they are implored to take the disease snake to themselves, because “it is just what you adorn yourselves with.”For obvious reasons the rattlesnake is regarded as the chief of the snake tribe and is feared and respected accordingly. Few Cherokee will venture to kill one except under absolute necessity, and even then the crime must be atoned for by asking pardon of the snake ghost, either in person or through the mediation of a priest, according to a set formula. Otherwise the relatives of the dead snake will send one of their number to track up the offender and bite him so that he will die (see story, “The Rattlesnake’s Vengeance”). The only thing of which the rattlesnake is afraid is said to be the plant known as campion, or “rattlesnake’s master” (Silene stellata), which is used by the doctors to counteract the effect of the bite, and it is believed that a snake will flee in terror from the hunter who carries a small piece of the root about his person. Chewed linn bark is also applied to the bite, perhaps from the supposed occult connection between the snake and the thunder, as this tree is said to be immune from the lightning stroke.Notwithstanding the fear of the rattlesnake, his rattles, teeth, flesh, and oil are greatly prized for occult or medical uses, the snakes being killed for this purpose by certain priests who know the necessary rites and formulas for obtaining pardon. This device for whipping the devil around the stump, and incidentally increasing their own revenues,is a common trick of Indian medicine men. Outsiders desiring to acquire this secret knowledge are discouraged by being told that it is a dangerous thing to learn, for the reason that the new initiate is almost certain to be bitten, in order that the snakes may “try” him to know if he has correctly learned the formula. When a rattlesnake is killed the head must be cut off and buried an arm’s length deep in the ground and the body carefully hidden away in a hollow log. If it is left exposed to the weather, the angry snakes will send such torrents of rain that all the streams will overflow their banks. Moreover, they will tell their friends, the deer, and the ginseng in the mountains, so that these will hide themselves and the hunters will seek them in vain.The tooth of a rattlesnake which has been killed by the priest with the proper ceremonies while the snake was lying stretched out from east to west is used to scarify patients preliminary to applying the medicine in certain ailments. Before using it the doctor holds it between the thumb and finger of his right hand and addresses it in a prayer, at the end of which the tooth “becomes alive,” when it is ready for the operation. The explanation is that the tense, nervous grasp of the doctor causes his hand to twitch and the tooth to move slightly between his fingers. The rattles are worn on the head, and sometimes a portion of the flesh is eaten by ball players to make them more terrible to their opponents, but it is said to have the bad effect of making them cross to their wives. From the lower half of the body, thought to be the fattest portion, the oil is extracted and is in as great repute among the Indians for rheumatism and sore joints as among the white mountaineers. The doctor who prepares the oil must also eat the flesh of the snake. In certain seasons of epidemic a roasted (barbecued) rattlesnake was kept hanging up in the house, and every morning the father of the family bit off a small piece and chewed it, mixing it then with water, which he spit upon the bodies of the others to preserve them from the contagion. It was said to be a sure cure, but apt to make the patients hot tempered.The copperhead,wâ′dige-askâ′lĭ, “brown-head,” although feared on account of its poisonous bite, is hated, instead of being regarded with veneration, as is the rattlesnake. It is believed to be a descendant of a great mythic serpent (seenumber 5) and is said to have “eyes of fire,” on account of their intense brightness. The blacksnake is calledgûle′gĭ, “the climber.” Biting its body is said to be a preventive of toothache, and there is also a belief, perhaps derived from the whites, that if the body of one be hung upon a tree it will bring rain within three (four?) days. The small greensnake is calledsălikwâ′yĭ, the same name being also applied to a certain plant, theEryngium virginianum, or bear grass, whose long, slender leaves bear some resemblance to a greensnake. As with the blacksnake, it is believed that toothache may be prevented and sound teeth insured as long as life lasts bybiting the greensnake along its body. It must be held by the head and tail, and all the teeth at once pressed down four times along the middle of its body, but without biting into the flesh or injuring the snake. Some informants say that the operation must be repeated four times upon as many snakes and that a certain food tabu must also be observed. The water moccasin,kanegwâ′tĭ, is not specially regarded, but a very rare wood snake, said to resemble it except that it has blue eyes, is considered to have great supernatural powers, in what way is not specified. The repulsive but harmless spreading adder (Heterodon) is calleddalĭkstă′, “vomiter,” on account of its habit of spitting, and sometimeskwandăya′hû, a word of uncertain etymology. It was formerly a man, but was transformed into a snake in order to accomplish the destruction of the Daughter of the Sun (see the story). For its failure on this occasion it is generally despised.The Wahnenauhi manuscript mentions a legend of a great serpent called on account of its color the “ground snake.” To see it was an omen of death to the one who saw it, and if it was seen by several persons some great tribal calamity was expected. For traditions and beliefs in regard to the Uktena, the Uksuhĭ, and other mythic serpents, see under those headings.

49. THE SNAKE TRIBE

The generic name for snakes isinădû′. They are all regarded asanida′wehĭ, “supernaturals,” having an intimate connection with the rain and thunder gods, and possessing a certain influence over the other animal and plant tribes. It is said that the snakes, the deer, and the ginseng act as allies, so that an injury to one is avenged by all. The feeling toward snakes is one of mingled fear and reverence, and every precaution is taken to avoid killing or offending one, especially the rattlesnake. He who kills a snake will soon see others; and should he kill a second one, so many will come around him whichever way he may turn that he will become dazed at the sight of their glistening eyes and darting tongues and will go wandering about like a crazy man, unable to find his way out of the woods. To guard against this misfortune there are certain prayers which the initiated say in order that a snake may not cross their path, and on meeting the first one of theseason the hunter humbly begs of him, “Let us not see each other this summer.” Certain smells, as that of the wild parsnip, and certain songs, as those of theUnika′wĭor Townhouse dance, are offensive to the snakes and make them angry. For this reason the Unika′wĭ dance is held only late in the fall, after they have retired to their dens for the winter.When one dreams of being bitten by a snake he must be treated the same as for an actual bite, because it is a snake ghost that has bitten him; otherwise the place will swell and ulcerate in the same way, even though it be years afterwards. For fear of offending them, even in speaking, it is never said that a man has been bitten by a snake, but only that he has been “scratched by a brier.” Most of the beliefs and customs in this connection have more special reference to the rattlesnake.The rattlesnake is calledutsa′nătĭ, which may be rendered, “he has a bell,” alluding to the rattle. According to a myth given elsewhere, he was once a man, and was transformed to his present shape that he might save the human race from extermination by the Sun, a mission which he accomplished successfully after others had failed. By the old men he is also spoken of as “the Thunder’s necklace” (see the story of Ûñtsaiyĭ′), and to kill one is to destroy one of the most prized ornaments of the thunder god. In one of the formulas addressed to the Little Men, the sons of the Thunder, they are implored to take the disease snake to themselves, because “it is just what you adorn yourselves with.”For obvious reasons the rattlesnake is regarded as the chief of the snake tribe and is feared and respected accordingly. Few Cherokee will venture to kill one except under absolute necessity, and even then the crime must be atoned for by asking pardon of the snake ghost, either in person or through the mediation of a priest, according to a set formula. Otherwise the relatives of the dead snake will send one of their number to track up the offender and bite him so that he will die (see story, “The Rattlesnake’s Vengeance”). The only thing of which the rattlesnake is afraid is said to be the plant known as campion, or “rattlesnake’s master” (Silene stellata), which is used by the doctors to counteract the effect of the bite, and it is believed that a snake will flee in terror from the hunter who carries a small piece of the root about his person. Chewed linn bark is also applied to the bite, perhaps from the supposed occult connection between the snake and the thunder, as this tree is said to be immune from the lightning stroke.Notwithstanding the fear of the rattlesnake, his rattles, teeth, flesh, and oil are greatly prized for occult or medical uses, the snakes being killed for this purpose by certain priests who know the necessary rites and formulas for obtaining pardon. This device for whipping the devil around the stump, and incidentally increasing their own revenues,is a common trick of Indian medicine men. Outsiders desiring to acquire this secret knowledge are discouraged by being told that it is a dangerous thing to learn, for the reason that the new initiate is almost certain to be bitten, in order that the snakes may “try” him to know if he has correctly learned the formula. When a rattlesnake is killed the head must be cut off and buried an arm’s length deep in the ground and the body carefully hidden away in a hollow log. If it is left exposed to the weather, the angry snakes will send such torrents of rain that all the streams will overflow their banks. Moreover, they will tell their friends, the deer, and the ginseng in the mountains, so that these will hide themselves and the hunters will seek them in vain.The tooth of a rattlesnake which has been killed by the priest with the proper ceremonies while the snake was lying stretched out from east to west is used to scarify patients preliminary to applying the medicine in certain ailments. Before using it the doctor holds it between the thumb and finger of his right hand and addresses it in a prayer, at the end of which the tooth “becomes alive,” when it is ready for the operation. The explanation is that the tense, nervous grasp of the doctor causes his hand to twitch and the tooth to move slightly between his fingers. The rattles are worn on the head, and sometimes a portion of the flesh is eaten by ball players to make them more terrible to their opponents, but it is said to have the bad effect of making them cross to their wives. From the lower half of the body, thought to be the fattest portion, the oil is extracted and is in as great repute among the Indians for rheumatism and sore joints as among the white mountaineers. The doctor who prepares the oil must also eat the flesh of the snake. In certain seasons of epidemic a roasted (barbecued) rattlesnake was kept hanging up in the house, and every morning the father of the family bit off a small piece and chewed it, mixing it then with water, which he spit upon the bodies of the others to preserve them from the contagion. It was said to be a sure cure, but apt to make the patients hot tempered.The copperhead,wâ′dige-askâ′lĭ, “brown-head,” although feared on account of its poisonous bite, is hated, instead of being regarded with veneration, as is the rattlesnake. It is believed to be a descendant of a great mythic serpent (seenumber 5) and is said to have “eyes of fire,” on account of their intense brightness. The blacksnake is calledgûle′gĭ, “the climber.” Biting its body is said to be a preventive of toothache, and there is also a belief, perhaps derived from the whites, that if the body of one be hung upon a tree it will bring rain within three (four?) days. The small greensnake is calledsălikwâ′yĭ, the same name being also applied to a certain plant, theEryngium virginianum, or bear grass, whose long, slender leaves bear some resemblance to a greensnake. As with the blacksnake, it is believed that toothache may be prevented and sound teeth insured as long as life lasts bybiting the greensnake along its body. It must be held by the head and tail, and all the teeth at once pressed down four times along the middle of its body, but without biting into the flesh or injuring the snake. Some informants say that the operation must be repeated four times upon as many snakes and that a certain food tabu must also be observed. The water moccasin,kanegwâ′tĭ, is not specially regarded, but a very rare wood snake, said to resemble it except that it has blue eyes, is considered to have great supernatural powers, in what way is not specified. The repulsive but harmless spreading adder (Heterodon) is calleddalĭkstă′, “vomiter,” on account of its habit of spitting, and sometimeskwandăya′hû, a word of uncertain etymology. It was formerly a man, but was transformed into a snake in order to accomplish the destruction of the Daughter of the Sun (see the story). For its failure on this occasion it is generally despised.The Wahnenauhi manuscript mentions a legend of a great serpent called on account of its color the “ground snake.” To see it was an omen of death to the one who saw it, and if it was seen by several persons some great tribal calamity was expected. For traditions and beliefs in regard to the Uktena, the Uksuhĭ, and other mythic serpents, see under those headings.

The generic name for snakes isinădû′. They are all regarded asanida′wehĭ, “supernaturals,” having an intimate connection with the rain and thunder gods, and possessing a certain influence over the other animal and plant tribes. It is said that the snakes, the deer, and the ginseng act as allies, so that an injury to one is avenged by all. The feeling toward snakes is one of mingled fear and reverence, and every precaution is taken to avoid killing or offending one, especially the rattlesnake. He who kills a snake will soon see others; and should he kill a second one, so many will come around him whichever way he may turn that he will become dazed at the sight of their glistening eyes and darting tongues and will go wandering about like a crazy man, unable to find his way out of the woods. To guard against this misfortune there are certain prayers which the initiated say in order that a snake may not cross their path, and on meeting the first one of theseason the hunter humbly begs of him, “Let us not see each other this summer.” Certain smells, as that of the wild parsnip, and certain songs, as those of theUnika′wĭor Townhouse dance, are offensive to the snakes and make them angry. For this reason the Unika′wĭ dance is held only late in the fall, after they have retired to their dens for the winter.

When one dreams of being bitten by a snake he must be treated the same as for an actual bite, because it is a snake ghost that has bitten him; otherwise the place will swell and ulcerate in the same way, even though it be years afterwards. For fear of offending them, even in speaking, it is never said that a man has been bitten by a snake, but only that he has been “scratched by a brier.” Most of the beliefs and customs in this connection have more special reference to the rattlesnake.

The rattlesnake is calledutsa′nătĭ, which may be rendered, “he has a bell,” alluding to the rattle. According to a myth given elsewhere, he was once a man, and was transformed to his present shape that he might save the human race from extermination by the Sun, a mission which he accomplished successfully after others had failed. By the old men he is also spoken of as “the Thunder’s necklace” (see the story of Ûñtsaiyĭ′), and to kill one is to destroy one of the most prized ornaments of the thunder god. In one of the formulas addressed to the Little Men, the sons of the Thunder, they are implored to take the disease snake to themselves, because “it is just what you adorn yourselves with.”

For obvious reasons the rattlesnake is regarded as the chief of the snake tribe and is feared and respected accordingly. Few Cherokee will venture to kill one except under absolute necessity, and even then the crime must be atoned for by asking pardon of the snake ghost, either in person or through the mediation of a priest, according to a set formula. Otherwise the relatives of the dead snake will send one of their number to track up the offender and bite him so that he will die (see story, “The Rattlesnake’s Vengeance”). The only thing of which the rattlesnake is afraid is said to be the plant known as campion, or “rattlesnake’s master” (Silene stellata), which is used by the doctors to counteract the effect of the bite, and it is believed that a snake will flee in terror from the hunter who carries a small piece of the root about his person. Chewed linn bark is also applied to the bite, perhaps from the supposed occult connection between the snake and the thunder, as this tree is said to be immune from the lightning stroke.

Notwithstanding the fear of the rattlesnake, his rattles, teeth, flesh, and oil are greatly prized for occult or medical uses, the snakes being killed for this purpose by certain priests who know the necessary rites and formulas for obtaining pardon. This device for whipping the devil around the stump, and incidentally increasing their own revenues,is a common trick of Indian medicine men. Outsiders desiring to acquire this secret knowledge are discouraged by being told that it is a dangerous thing to learn, for the reason that the new initiate is almost certain to be bitten, in order that the snakes may “try” him to know if he has correctly learned the formula. When a rattlesnake is killed the head must be cut off and buried an arm’s length deep in the ground and the body carefully hidden away in a hollow log. If it is left exposed to the weather, the angry snakes will send such torrents of rain that all the streams will overflow their banks. Moreover, they will tell their friends, the deer, and the ginseng in the mountains, so that these will hide themselves and the hunters will seek them in vain.

The tooth of a rattlesnake which has been killed by the priest with the proper ceremonies while the snake was lying stretched out from east to west is used to scarify patients preliminary to applying the medicine in certain ailments. Before using it the doctor holds it between the thumb and finger of his right hand and addresses it in a prayer, at the end of which the tooth “becomes alive,” when it is ready for the operation. The explanation is that the tense, nervous grasp of the doctor causes his hand to twitch and the tooth to move slightly between his fingers. The rattles are worn on the head, and sometimes a portion of the flesh is eaten by ball players to make them more terrible to their opponents, but it is said to have the bad effect of making them cross to their wives. From the lower half of the body, thought to be the fattest portion, the oil is extracted and is in as great repute among the Indians for rheumatism and sore joints as among the white mountaineers. The doctor who prepares the oil must also eat the flesh of the snake. In certain seasons of epidemic a roasted (barbecued) rattlesnake was kept hanging up in the house, and every morning the father of the family bit off a small piece and chewed it, mixing it then with water, which he spit upon the bodies of the others to preserve them from the contagion. It was said to be a sure cure, but apt to make the patients hot tempered.

The copperhead,wâ′dige-askâ′lĭ, “brown-head,” although feared on account of its poisonous bite, is hated, instead of being regarded with veneration, as is the rattlesnake. It is believed to be a descendant of a great mythic serpent (seenumber 5) and is said to have “eyes of fire,” on account of their intense brightness. The blacksnake is calledgûle′gĭ, “the climber.” Biting its body is said to be a preventive of toothache, and there is also a belief, perhaps derived from the whites, that if the body of one be hung upon a tree it will bring rain within three (four?) days. The small greensnake is calledsălikwâ′yĭ, the same name being also applied to a certain plant, theEryngium virginianum, or bear grass, whose long, slender leaves bear some resemblance to a greensnake. As with the blacksnake, it is believed that toothache may be prevented and sound teeth insured as long as life lasts bybiting the greensnake along its body. It must be held by the head and tail, and all the teeth at once pressed down four times along the middle of its body, but without biting into the flesh or injuring the snake. Some informants say that the operation must be repeated four times upon as many snakes and that a certain food tabu must also be observed. The water moccasin,kanegwâ′tĭ, is not specially regarded, but a very rare wood snake, said to resemble it except that it has blue eyes, is considered to have great supernatural powers, in what way is not specified. The repulsive but harmless spreading adder (Heterodon) is calleddalĭkstă′, “vomiter,” on account of its habit of spitting, and sometimeskwandăya′hû, a word of uncertain etymology. It was formerly a man, but was transformed into a snake in order to accomplish the destruction of the Daughter of the Sun (see the story). For its failure on this occasion it is generally despised.

The Wahnenauhi manuscript mentions a legend of a great serpent called on account of its color the “ground snake.” To see it was an omen of death to the one who saw it, and if it was seen by several persons some great tribal calamity was expected. For traditions and beliefs in regard to the Uktena, the Uksuhĭ, and other mythic serpents, see under those headings.

50. THE UKTENA AND THE ULÛÑSÛ′TĬLong ago—hĭlahi′yu—when the Sun became angry at the people on earth and sent a sickness to destroy them, the Little Men changed a man into a monster snake, which they called Uktena, “The Keen-eyed,” and sent him to kill her. He failed to do the work, and the Rattlesnake had to be sent instead, which made the Uktena so jealous and angry that the people were afraid of him and had him taken up to Gălûñ′lătĭ, to stay with the other dangerous things.1He left others behind him, though, nearly as large and dangerous as himself, and they hide now in deep pools in the river and about lonely passes in the high mountains, the places which the Cherokee call “Where the Uktena stays.”Those who know say that the Uktena is a great snake, as large around as a tree trunk, with horns on its head, and a bright, blazing crest like a diamond upon its forehead, and scales glittering like sparks of fire. It has rings or spots of color along its whole length, and can not be wounded except by shooting in the seventh spot from the head, because under this spot are its heart and its life. The blazing diamond is calledUlûñsû′tĭ, “Transparent,” and he who can win it may become the greatest wonder worker of the tribe, but it is worth a man’s life to attempt it, for whoever is seen by the Uktena is so dazed by the bright light that he runs toward the snake instead of trying to escape.Even to see the Uktena asleep is death, not to the hunter himself, but tohis family.Of all the daring warriors who have started out in search of the Ulûñsû′tĭ only Âgăn-uni′tsĭ ever came back successful.2The East Cherokee still keep the one which he brought. It is like a large transparent crystal, nearly the shape of a cartridge bullet, with a blood-red streak running through the center from top to bottom. The owner keeps it wrapped in a whole deerskin, inside an earthen jar hidden away in a secret cave in the mountains. Every seven days he feeds it with the blood of small game, rubbing the blood all over the crystal as soon as the animal has been killed. Twice a year it must have the blood of a deer or some other large animal. Should he forget to feed it at the proper time it would come out from its cave at night in a shape of fire and fly through the air to slake its thirst with the lifeblood of the conjurer or some one of his people. He may save himself from this danger by telling it, when he puts it away, that he will not need it again for a long time. It will then go quietly to sleep and feel no hunger until it is again brought out to be consulted. Then it must be fed again with blood before it is used.No white man must ever see it and no person but the owner will venture near it for fear of sudden death. Even the conjurer who keeps it is afraid of it, and changes its hiding place every once in a while so that it can not learn the way out. When he dies it will be buried with him. Otherwise it will come out of its cave, like a blazing star, to search for his grave, night after night for seven years, when, if still not able to find him, it will go back to sleep forever where he has placed it.Whoever owns the Ulûñsû′tĭ is sure of success in hunting, love, rain-making, and every other business, but its great use is in life prophecy. When it is consulted for this purpose the future is seen mirrored in the clear crystal as a tree is reflected in the quiet stream below, and the conjurer knows whether the sick man will recover, whether the warrior will return from battle, or whether the youth will live to be old.

50. THE UKTENA AND THE ULÛÑSÛ′TĬ

Long ago—hĭlahi′yu—when the Sun became angry at the people on earth and sent a sickness to destroy them, the Little Men changed a man into a monster snake, which they called Uktena, “The Keen-eyed,” and sent him to kill her. He failed to do the work, and the Rattlesnake had to be sent instead, which made the Uktena so jealous and angry that the people were afraid of him and had him taken up to Gălûñ′lătĭ, to stay with the other dangerous things.1He left others behind him, though, nearly as large and dangerous as himself, and they hide now in deep pools in the river and about lonely passes in the high mountains, the places which the Cherokee call “Where the Uktena stays.”Those who know say that the Uktena is a great snake, as large around as a tree trunk, with horns on its head, and a bright, blazing crest like a diamond upon its forehead, and scales glittering like sparks of fire. It has rings or spots of color along its whole length, and can not be wounded except by shooting in the seventh spot from the head, because under this spot are its heart and its life. The blazing diamond is calledUlûñsû′tĭ, “Transparent,” and he who can win it may become the greatest wonder worker of the tribe, but it is worth a man’s life to attempt it, for whoever is seen by the Uktena is so dazed by the bright light that he runs toward the snake instead of trying to escape.Even to see the Uktena asleep is death, not to the hunter himself, but tohis family.Of all the daring warriors who have started out in search of the Ulûñsû′tĭ only Âgăn-uni′tsĭ ever came back successful.2The East Cherokee still keep the one which he brought. It is like a large transparent crystal, nearly the shape of a cartridge bullet, with a blood-red streak running through the center from top to bottom. The owner keeps it wrapped in a whole deerskin, inside an earthen jar hidden away in a secret cave in the mountains. Every seven days he feeds it with the blood of small game, rubbing the blood all over the crystal as soon as the animal has been killed. Twice a year it must have the blood of a deer or some other large animal. Should he forget to feed it at the proper time it would come out from its cave at night in a shape of fire and fly through the air to slake its thirst with the lifeblood of the conjurer or some one of his people. He may save himself from this danger by telling it, when he puts it away, that he will not need it again for a long time. It will then go quietly to sleep and feel no hunger until it is again brought out to be consulted. Then it must be fed again with blood before it is used.No white man must ever see it and no person but the owner will venture near it for fear of sudden death. Even the conjurer who keeps it is afraid of it, and changes its hiding place every once in a while so that it can not learn the way out. When he dies it will be buried with him. Otherwise it will come out of its cave, like a blazing star, to search for his grave, night after night for seven years, when, if still not able to find him, it will go back to sleep forever where he has placed it.Whoever owns the Ulûñsû′tĭ is sure of success in hunting, love, rain-making, and every other business, but its great use is in life prophecy. When it is consulted for this purpose the future is seen mirrored in the clear crystal as a tree is reflected in the quiet stream below, and the conjurer knows whether the sick man will recover, whether the warrior will return from battle, or whether the youth will live to be old.

Long ago—hĭlahi′yu—when the Sun became angry at the people on earth and sent a sickness to destroy them, the Little Men changed a man into a monster snake, which they called Uktena, “The Keen-eyed,” and sent him to kill her. He failed to do the work, and the Rattlesnake had to be sent instead, which made the Uktena so jealous and angry that the people were afraid of him and had him taken up to Gălûñ′lătĭ, to stay with the other dangerous things.1He left others behind him, though, nearly as large and dangerous as himself, and they hide now in deep pools in the river and about lonely passes in the high mountains, the places which the Cherokee call “Where the Uktena stays.”

Those who know say that the Uktena is a great snake, as large around as a tree trunk, with horns on its head, and a bright, blazing crest like a diamond upon its forehead, and scales glittering like sparks of fire. It has rings or spots of color along its whole length, and can not be wounded except by shooting in the seventh spot from the head, because under this spot are its heart and its life. The blazing diamond is calledUlûñsû′tĭ, “Transparent,” and he who can win it may become the greatest wonder worker of the tribe, but it is worth a man’s life to attempt it, for whoever is seen by the Uktena is so dazed by the bright light that he runs toward the snake instead of trying to escape.Even to see the Uktena asleep is death, not to the hunter himself, but tohis family.

Of all the daring warriors who have started out in search of the Ulûñsû′tĭ only Âgăn-uni′tsĭ ever came back successful.2The East Cherokee still keep the one which he brought. It is like a large transparent crystal, nearly the shape of a cartridge bullet, with a blood-red streak running through the center from top to bottom. The owner keeps it wrapped in a whole deerskin, inside an earthen jar hidden away in a secret cave in the mountains. Every seven days he feeds it with the blood of small game, rubbing the blood all over the crystal as soon as the animal has been killed. Twice a year it must have the blood of a deer or some other large animal. Should he forget to feed it at the proper time it would come out from its cave at night in a shape of fire and fly through the air to slake its thirst with the lifeblood of the conjurer or some one of his people. He may save himself from this danger by telling it, when he puts it away, that he will not need it again for a long time. It will then go quietly to sleep and feel no hunger until it is again brought out to be consulted. Then it must be fed again with blood before it is used.

No white man must ever see it and no person but the owner will venture near it for fear of sudden death. Even the conjurer who keeps it is afraid of it, and changes its hiding place every once in a while so that it can not learn the way out. When he dies it will be buried with him. Otherwise it will come out of its cave, like a blazing star, to search for his grave, night after night for seven years, when, if still not able to find him, it will go back to sleep forever where he has placed it.

Whoever owns the Ulûñsû′tĭ is sure of success in hunting, love, rain-making, and every other business, but its great use is in life prophecy. When it is consulted for this purpose the future is seen mirrored in the clear crystal as a tree is reflected in the quiet stream below, and the conjurer knows whether the sick man will recover, whether the warrior will return from battle, or whether the youth will live to be old.

51. ÂGĂN-UNI′TSĬ’S SEARCH FOR THE UKTENAIn one of their battles with the Shawano, who are all magicians, the Cherokee captured a great medicine-man whose name was Âgăn-uni′tsĭ, “The Ground-hogs’ Mother.” They had tied him ready for the torture when he begged for his life and engaged, if spared, to find for them the great wonder worker, the Ulûñsû′tĭ. Now, the Ulûñsû′tĭ is like a blazing star set in the forehead of the great Uktena serpent, and the medicine-man who could possess it might do marvelous things, but everyone knew this could not be, because it was certain death tomeet the Uktena. They warned him of all this, but he only answered that his medicine was strong and he was not afraid. So they gave him his life on that condition and he began the search.The Uktena used to lie in wait in lonely places to surprise its victims, and especially haunted the dark passes of the Great Smoky mountains. Knowing this, the magician went first to a gap in the range on the far northern border of the Cherokee country. He searched and found there a monster blacksnake, larger than had ever been known before, but it was not what he was looking for, and he laughed at it as something too small for notice. Coming southward to the next gap he found there a great moccasin snake, the largest ever seen, but when the people wondered he said it was nothing. In the next gap he found a greensnake and called the people to see “the pretty sălikwâ′yĭ,” but when they found an immense greensnake coiled up in the path they ran away in fear. Coming on to U′tăwagûn′ta, the Bald mountain, he found there a great diya′hălĭ (lizard) basking, but, although it was large and terrible to look at, it was not what he wanted and he paid no attention to it. Going still south to Walâsi′yĭ, the Frog place, he found a great frog squatting in the gap, but when the people who came to see it were frightened like the others and ran away from the monster he mocked at them for being afraid of a frog and went on to the next gap. He went on to Duniskwaʻlgûñ′yĭ, the Gap of the Forked Antler, and to the enchanted lake of Atagâ′hĭ, and at each he found monstrous reptiles, but he said they were nothing. He thought the Uktena might be hiding in the deep water at Tlanusi′yĭ, the Leech place, on Hiwassee, where other strange things had been seen before, and going there he dived far down under the surface. He saw turtles and water snakes, and two immense sun-perches rushed at him and retreated again, but that was all. Other places he tried, going always southward, and at last on Gahû′tĭ mountain he found the Uktena asleep.Turning without noise, he ran swiftly down the mountain side as far as he could go with one long breath, nearly to the bottom of the slope. There he stopped and piled up a great circle of pine cones, and inside of it he dug a deep trench. Then he set fire to the cones and came back again up the mountain.The Uktena was still asleep, and, putting an arrow to his bow, Âgăn-uni′tsĭ shot and sent the arrow through its heart, which was under the seventh spot from the serpent’s head. The great snake raised his head, with the diamond in front flashing fire, and came straight at his enemy, but the magician, turning quickly, ran at full speed down the mountain, cleared the circle of fire and the trench at one bound, and lay down on the ground inside.The Uktena tried to follow, but the arrow was through his heart,and in another moment he rolled over in his death struggle, spittingpoison over all the mountain side. But the poison drops could not pass the circle of fire, but only hissed and sputtered in the blaze, and the magician on the inside was untouched except by one small drop which struck upon his head as he lay close to the ground; but he did not know it. The blood, too, as poisonous as the froth, poured from the Uktena’s wound and down the slope in a dark stream, but it ran into the trench and left him unharmed. The dying monster rolled over and over down the mountain, breaking down large trees in its path until it reached the bottom. Then Âgăn-uni′tsĭ called every bird in all the woods to come to the feast, and so many came that when they were done not even the bones were left.After seven days he went by night to the spot. The body and the bones of the snake were gone, all eaten by the birds, but he saw a bright light shining in the darkness, and going over to it he found, resting on a low-hanging branch, where a raven had dropped it, the diamond from the head of the Uktena. He wrapped it up carefully and took it with him, and from that time he became the greatest medicine-man in the whole tribe.When Âgăn-uni′tsĭ came down again to the settlement the people noticed a small snake hanging from his head where the single drop of poison from the Uktena had struck; but so long as he lived he himself never knew that it was there.Where the blood of the Uktena had filled the trench a lake formed afterwards, and the water was black and in this water the women used to dye the cane splits for their baskets.

51. ÂGĂN-UNI′TSĬ’S SEARCH FOR THE UKTENA

In one of their battles with the Shawano, who are all magicians, the Cherokee captured a great medicine-man whose name was Âgăn-uni′tsĭ, “The Ground-hogs’ Mother.” They had tied him ready for the torture when he begged for his life and engaged, if spared, to find for them the great wonder worker, the Ulûñsû′tĭ. Now, the Ulûñsû′tĭ is like a blazing star set in the forehead of the great Uktena serpent, and the medicine-man who could possess it might do marvelous things, but everyone knew this could not be, because it was certain death tomeet the Uktena. They warned him of all this, but he only answered that his medicine was strong and he was not afraid. So they gave him his life on that condition and he began the search.The Uktena used to lie in wait in lonely places to surprise its victims, and especially haunted the dark passes of the Great Smoky mountains. Knowing this, the magician went first to a gap in the range on the far northern border of the Cherokee country. He searched and found there a monster blacksnake, larger than had ever been known before, but it was not what he was looking for, and he laughed at it as something too small for notice. Coming southward to the next gap he found there a great moccasin snake, the largest ever seen, but when the people wondered he said it was nothing. In the next gap he found a greensnake and called the people to see “the pretty sălikwâ′yĭ,” but when they found an immense greensnake coiled up in the path they ran away in fear. Coming on to U′tăwagûn′ta, the Bald mountain, he found there a great diya′hălĭ (lizard) basking, but, although it was large and terrible to look at, it was not what he wanted and he paid no attention to it. Going still south to Walâsi′yĭ, the Frog place, he found a great frog squatting in the gap, but when the people who came to see it were frightened like the others and ran away from the monster he mocked at them for being afraid of a frog and went on to the next gap. He went on to Duniskwaʻlgûñ′yĭ, the Gap of the Forked Antler, and to the enchanted lake of Atagâ′hĭ, and at each he found monstrous reptiles, but he said they were nothing. He thought the Uktena might be hiding in the deep water at Tlanusi′yĭ, the Leech place, on Hiwassee, where other strange things had been seen before, and going there he dived far down under the surface. He saw turtles and water snakes, and two immense sun-perches rushed at him and retreated again, but that was all. Other places he tried, going always southward, and at last on Gahû′tĭ mountain he found the Uktena asleep.Turning without noise, he ran swiftly down the mountain side as far as he could go with one long breath, nearly to the bottom of the slope. There he stopped and piled up a great circle of pine cones, and inside of it he dug a deep trench. Then he set fire to the cones and came back again up the mountain.The Uktena was still asleep, and, putting an arrow to his bow, Âgăn-uni′tsĭ shot and sent the arrow through its heart, which was under the seventh spot from the serpent’s head. The great snake raised his head, with the diamond in front flashing fire, and came straight at his enemy, but the magician, turning quickly, ran at full speed down the mountain, cleared the circle of fire and the trench at one bound, and lay down on the ground inside.The Uktena tried to follow, but the arrow was through his heart,and in another moment he rolled over in his death struggle, spittingpoison over all the mountain side. But the poison drops could not pass the circle of fire, but only hissed and sputtered in the blaze, and the magician on the inside was untouched except by one small drop which struck upon his head as he lay close to the ground; but he did not know it. The blood, too, as poisonous as the froth, poured from the Uktena’s wound and down the slope in a dark stream, but it ran into the trench and left him unharmed. The dying monster rolled over and over down the mountain, breaking down large trees in its path until it reached the bottom. Then Âgăn-uni′tsĭ called every bird in all the woods to come to the feast, and so many came that when they were done not even the bones were left.After seven days he went by night to the spot. The body and the bones of the snake were gone, all eaten by the birds, but he saw a bright light shining in the darkness, and going over to it he found, resting on a low-hanging branch, where a raven had dropped it, the diamond from the head of the Uktena. He wrapped it up carefully and took it with him, and from that time he became the greatest medicine-man in the whole tribe.When Âgăn-uni′tsĭ came down again to the settlement the people noticed a small snake hanging from his head where the single drop of poison from the Uktena had struck; but so long as he lived he himself never knew that it was there.Where the blood of the Uktena had filled the trench a lake formed afterwards, and the water was black and in this water the women used to dye the cane splits for their baskets.

In one of their battles with the Shawano, who are all magicians, the Cherokee captured a great medicine-man whose name was Âgăn-uni′tsĭ, “The Ground-hogs’ Mother.” They had tied him ready for the torture when he begged for his life and engaged, if spared, to find for them the great wonder worker, the Ulûñsû′tĭ. Now, the Ulûñsû′tĭ is like a blazing star set in the forehead of the great Uktena serpent, and the medicine-man who could possess it might do marvelous things, but everyone knew this could not be, because it was certain death tomeet the Uktena. They warned him of all this, but he only answered that his medicine was strong and he was not afraid. So they gave him his life on that condition and he began the search.

The Uktena used to lie in wait in lonely places to surprise its victims, and especially haunted the dark passes of the Great Smoky mountains. Knowing this, the magician went first to a gap in the range on the far northern border of the Cherokee country. He searched and found there a monster blacksnake, larger than had ever been known before, but it was not what he was looking for, and he laughed at it as something too small for notice. Coming southward to the next gap he found there a great moccasin snake, the largest ever seen, but when the people wondered he said it was nothing. In the next gap he found a greensnake and called the people to see “the pretty sălikwâ′yĭ,” but when they found an immense greensnake coiled up in the path they ran away in fear. Coming on to U′tăwagûn′ta, the Bald mountain, he found there a great diya′hălĭ (lizard) basking, but, although it was large and terrible to look at, it was not what he wanted and he paid no attention to it. Going still south to Walâsi′yĭ, the Frog place, he found a great frog squatting in the gap, but when the people who came to see it were frightened like the others and ran away from the monster he mocked at them for being afraid of a frog and went on to the next gap. He went on to Duniskwaʻlgûñ′yĭ, the Gap of the Forked Antler, and to the enchanted lake of Atagâ′hĭ, and at each he found monstrous reptiles, but he said they were nothing. He thought the Uktena might be hiding in the deep water at Tlanusi′yĭ, the Leech place, on Hiwassee, where other strange things had been seen before, and going there he dived far down under the surface. He saw turtles and water snakes, and two immense sun-perches rushed at him and retreated again, but that was all. Other places he tried, going always southward, and at last on Gahû′tĭ mountain he found the Uktena asleep.

Turning without noise, he ran swiftly down the mountain side as far as he could go with one long breath, nearly to the bottom of the slope. There he stopped and piled up a great circle of pine cones, and inside of it he dug a deep trench. Then he set fire to the cones and came back again up the mountain.

The Uktena was still asleep, and, putting an arrow to his bow, Âgăn-uni′tsĭ shot and sent the arrow through its heart, which was under the seventh spot from the serpent’s head. The great snake raised his head, with the diamond in front flashing fire, and came straight at his enemy, but the magician, turning quickly, ran at full speed down the mountain, cleared the circle of fire and the trench at one bound, and lay down on the ground inside.

The Uktena tried to follow, but the arrow was through his heart,and in another moment he rolled over in his death struggle, spittingpoison over all the mountain side. But the poison drops could not pass the circle of fire, but only hissed and sputtered in the blaze, and the magician on the inside was untouched except by one small drop which struck upon his head as he lay close to the ground; but he did not know it. The blood, too, as poisonous as the froth, poured from the Uktena’s wound and down the slope in a dark stream, but it ran into the trench and left him unharmed. The dying monster rolled over and over down the mountain, breaking down large trees in its path until it reached the bottom. Then Âgăn-uni′tsĭ called every bird in all the woods to come to the feast, and so many came that when they were done not even the bones were left.

After seven days he went by night to the spot. The body and the bones of the snake were gone, all eaten by the birds, but he saw a bright light shining in the darkness, and going over to it he found, resting on a low-hanging branch, where a raven had dropped it, the diamond from the head of the Uktena. He wrapped it up carefully and took it with him, and from that time he became the greatest medicine-man in the whole tribe.

When Âgăn-uni′tsĭ came down again to the settlement the people noticed a small snake hanging from his head where the single drop of poison from the Uktena had struck; but so long as he lived he himself never knew that it was there.

Where the blood of the Uktena had filled the trench a lake formed afterwards, and the water was black and in this water the women used to dye the cane splits for their baskets.

52. THE RED MAN AND THE UKTENATwo brothers went hunting together, and when they came to a good camping place in the mountains they made a fire, and while one gathered bark to put up a shelter the other started up the creek to look for a deer. Soon he heard a noise on the top of the ridge as if two animals were fighting. He hurried through the bushes to see what it might be, and when he came to the spot he found a great uktena coiled around a man and choking him to death. The man was fighting for his life, and called out to the hunter: “Help me, nephew; he is your enemy as well as mine.” The hunter took good aim, and, drawing the arrow to the head, sent it through the body of the uktena, so that the blood spouted from the hole. The snake loosed its coils with a snapping noise, and went tumbling down the ridge into the valley, tearing up the earth like a water spout as it rolled.The stranger stood up, and it was the Asga′ya Gi′găgeĭ, the Red Man of the Lightning. He said to the hunter: “You have helped me, and now I will reward you, and give you a medicine so that you can always find game.” They waited until it was dark, and then went down the ridge to where the dead uktena had rolled, but by this timethe birds and insects had eaten the body and only the bones were left. In one place were flashes of light coming up from the ground, and on digging here, just under the surface, the Red Man found a scale of the uktena. Next he went over to a tree that had been struck by lightning, and gathering a handful of splinters he made a fire and burned the uktena scale to a coal. He wrapped this in a piece of deerskin and gave it to the hunter, saying: “As long as you keep this you can always kill game.” Then he told the hunter that when he went back to camp he must hang up the medicine on a tree outside, because it was very strong and dangerous. He told him also that when he went into the cabin he would find his brother lying inside nearly dead on account of the presence of the uktena’s scale, but he must take a small piece of cane, which the Red Man gave him, and scrape a little of it into water and give it to his brother to drink and he would be well again. Then the Red Man was gone, and the hunter could not see where he went. He returned to camp alone, and found his brother very sick, but soon cured him with the medicine from the cane, and that day and the next, and every day after, he found game whenever he went for it.

52. THE RED MAN AND THE UKTENA

Two brothers went hunting together, and when they came to a good camping place in the mountains they made a fire, and while one gathered bark to put up a shelter the other started up the creek to look for a deer. Soon he heard a noise on the top of the ridge as if two animals were fighting. He hurried through the bushes to see what it might be, and when he came to the spot he found a great uktena coiled around a man and choking him to death. The man was fighting for his life, and called out to the hunter: “Help me, nephew; he is your enemy as well as mine.” The hunter took good aim, and, drawing the arrow to the head, sent it through the body of the uktena, so that the blood spouted from the hole. The snake loosed its coils with a snapping noise, and went tumbling down the ridge into the valley, tearing up the earth like a water spout as it rolled.The stranger stood up, and it was the Asga′ya Gi′găgeĭ, the Red Man of the Lightning. He said to the hunter: “You have helped me, and now I will reward you, and give you a medicine so that you can always find game.” They waited until it was dark, and then went down the ridge to where the dead uktena had rolled, but by this timethe birds and insects had eaten the body and only the bones were left. In one place were flashes of light coming up from the ground, and on digging here, just under the surface, the Red Man found a scale of the uktena. Next he went over to a tree that had been struck by lightning, and gathering a handful of splinters he made a fire and burned the uktena scale to a coal. He wrapped this in a piece of deerskin and gave it to the hunter, saying: “As long as you keep this you can always kill game.” Then he told the hunter that when he went back to camp he must hang up the medicine on a tree outside, because it was very strong and dangerous. He told him also that when he went into the cabin he would find his brother lying inside nearly dead on account of the presence of the uktena’s scale, but he must take a small piece of cane, which the Red Man gave him, and scrape a little of it into water and give it to his brother to drink and he would be well again. Then the Red Man was gone, and the hunter could not see where he went. He returned to camp alone, and found his brother very sick, but soon cured him with the medicine from the cane, and that day and the next, and every day after, he found game whenever he went for it.

Two brothers went hunting together, and when they came to a good camping place in the mountains they made a fire, and while one gathered bark to put up a shelter the other started up the creek to look for a deer. Soon he heard a noise on the top of the ridge as if two animals were fighting. He hurried through the bushes to see what it might be, and when he came to the spot he found a great uktena coiled around a man and choking him to death. The man was fighting for his life, and called out to the hunter: “Help me, nephew; he is your enemy as well as mine.” The hunter took good aim, and, drawing the arrow to the head, sent it through the body of the uktena, so that the blood spouted from the hole. The snake loosed its coils with a snapping noise, and went tumbling down the ridge into the valley, tearing up the earth like a water spout as it rolled.

The stranger stood up, and it was the Asga′ya Gi′găgeĭ, the Red Man of the Lightning. He said to the hunter: “You have helped me, and now I will reward you, and give you a medicine so that you can always find game.” They waited until it was dark, and then went down the ridge to where the dead uktena had rolled, but by this timethe birds and insects had eaten the body and only the bones were left. In one place were flashes of light coming up from the ground, and on digging here, just under the surface, the Red Man found a scale of the uktena. Next he went over to a tree that had been struck by lightning, and gathering a handful of splinters he made a fire and burned the uktena scale to a coal. He wrapped this in a piece of deerskin and gave it to the hunter, saying: “As long as you keep this you can always kill game.” Then he told the hunter that when he went back to camp he must hang up the medicine on a tree outside, because it was very strong and dangerous. He told him also that when he went into the cabin he would find his brother lying inside nearly dead on account of the presence of the uktena’s scale, but he must take a small piece of cane, which the Red Man gave him, and scrape a little of it into water and give it to his brother to drink and he would be well again. Then the Red Man was gone, and the hunter could not see where he went. He returned to camp alone, and found his brother very sick, but soon cured him with the medicine from the cane, and that day and the next, and every day after, he found game whenever he went for it.

53. THE HUNTER AND THE UKSU′HĬA man living down in Georgia came to visit some relatives at Hickory-log. He was a great hunter, and after resting in the house a day or two got ready to go into the mountains. His friends warned him not to go toward the north, as in that direction, near a certain large uprooted tree, there lived a dangerous monster uksu′hĭ snake. It kept constant watch, and whenever it could spring upon an unwary hunter it would coil about him and crush out his life in its folds and then drag the dead body down the mountain side into a deep hole in Hiwassee.He listened quietly to the warning, but all they said only made him the more anxious to see such a monster, so, without saying anything of his intention, he left the settlement and took his way directly up the mountain toward the north. Soon he came to the fallen tree and climbed upon the trunk, and there, sure enough, on the other side was the great uksu′hĭ stretched out in the grass, with its head raised, but looking the other way. It was about so large [making a circle of a foot in diameter with his hands]. The frightened hunter got down again at once and started to run; but the snake had heard the noise and turned quickly and was after him. Up the ridge the hunter ran, the snake close behind him, then down the other side toward the river. With all his running the uksu′hĭ gained rapidly, and just as he reached the low ground it caught up with him and wrapped around him, pinning one arm down by his side, but leaving the other free.Now it gave him a terrible squeeze that almost broke his ribs, and then began to drag him along toward the water. With his free handthe hunter clutched at the bushes as they passed, but the snake turned its head and blew its sickening breath into his face until he had to let go his hold. Again and again this happened, and all the time they were getting nearer to a deep hole in the river, when, almost at the last moment, a lucky thought came into the hunter’s mind.He was sweating all over from his hard run across the mountain, and suddenly remembered to have heard that snakes can not bear the smell of perspiration. Putting his free hand into his bosom he worked it around under his armpit until it was covered with perspiration. Then withdrawing it he grasped at a bush until the snake turned its head, when he quickly slapped his sweaty hand on its nose. The uksu′hĭ gave one gasp almost as if it had been wounded, loosened its coil, and glided swiftly away through the bushes, leaving the hunter, bruised but not disabled, to make his way home to Hickory-log.

53. THE HUNTER AND THE UKSU′HĬ

A man living down in Georgia came to visit some relatives at Hickory-log. He was a great hunter, and after resting in the house a day or two got ready to go into the mountains. His friends warned him not to go toward the north, as in that direction, near a certain large uprooted tree, there lived a dangerous monster uksu′hĭ snake. It kept constant watch, and whenever it could spring upon an unwary hunter it would coil about him and crush out his life in its folds and then drag the dead body down the mountain side into a deep hole in Hiwassee.He listened quietly to the warning, but all they said only made him the more anxious to see such a monster, so, without saying anything of his intention, he left the settlement and took his way directly up the mountain toward the north. Soon he came to the fallen tree and climbed upon the trunk, and there, sure enough, on the other side was the great uksu′hĭ stretched out in the grass, with its head raised, but looking the other way. It was about so large [making a circle of a foot in diameter with his hands]. The frightened hunter got down again at once and started to run; but the snake had heard the noise and turned quickly and was after him. Up the ridge the hunter ran, the snake close behind him, then down the other side toward the river. With all his running the uksu′hĭ gained rapidly, and just as he reached the low ground it caught up with him and wrapped around him, pinning one arm down by his side, but leaving the other free.Now it gave him a terrible squeeze that almost broke his ribs, and then began to drag him along toward the water. With his free handthe hunter clutched at the bushes as they passed, but the snake turned its head and blew its sickening breath into his face until he had to let go his hold. Again and again this happened, and all the time they were getting nearer to a deep hole in the river, when, almost at the last moment, a lucky thought came into the hunter’s mind.He was sweating all over from his hard run across the mountain, and suddenly remembered to have heard that snakes can not bear the smell of perspiration. Putting his free hand into his bosom he worked it around under his armpit until it was covered with perspiration. Then withdrawing it he grasped at a bush until the snake turned its head, when he quickly slapped his sweaty hand on its nose. The uksu′hĭ gave one gasp almost as if it had been wounded, loosened its coil, and glided swiftly away through the bushes, leaving the hunter, bruised but not disabled, to make his way home to Hickory-log.

A man living down in Georgia came to visit some relatives at Hickory-log. He was a great hunter, and after resting in the house a day or two got ready to go into the mountains. His friends warned him not to go toward the north, as in that direction, near a certain large uprooted tree, there lived a dangerous monster uksu′hĭ snake. It kept constant watch, and whenever it could spring upon an unwary hunter it would coil about him and crush out his life in its folds and then drag the dead body down the mountain side into a deep hole in Hiwassee.

He listened quietly to the warning, but all they said only made him the more anxious to see such a monster, so, without saying anything of his intention, he left the settlement and took his way directly up the mountain toward the north. Soon he came to the fallen tree and climbed upon the trunk, and there, sure enough, on the other side was the great uksu′hĭ stretched out in the grass, with its head raised, but looking the other way. It was about so large [making a circle of a foot in diameter with his hands]. The frightened hunter got down again at once and started to run; but the snake had heard the noise and turned quickly and was after him. Up the ridge the hunter ran, the snake close behind him, then down the other side toward the river. With all his running the uksu′hĭ gained rapidly, and just as he reached the low ground it caught up with him and wrapped around him, pinning one arm down by his side, but leaving the other free.

Now it gave him a terrible squeeze that almost broke his ribs, and then began to drag him along toward the water. With his free handthe hunter clutched at the bushes as they passed, but the snake turned its head and blew its sickening breath into his face until he had to let go his hold. Again and again this happened, and all the time they were getting nearer to a deep hole in the river, when, almost at the last moment, a lucky thought came into the hunter’s mind.

He was sweating all over from his hard run across the mountain, and suddenly remembered to have heard that snakes can not bear the smell of perspiration. Putting his free hand into his bosom he worked it around under his armpit until it was covered with perspiration. Then withdrawing it he grasped at a bush until the snake turned its head, when he quickly slapped his sweaty hand on its nose. The uksu′hĭ gave one gasp almost as if it had been wounded, loosened its coil, and glided swiftly away through the bushes, leaving the hunter, bruised but not disabled, to make his way home to Hickory-log.

54. THE USTÛ′TLĬThere was once a great serpent called the Ustû′tlĭ that made its haunt upon Cohutta mountain. It was called the Ustû′tlĭ or “foot” snake, because it did not glide like other snakes, but had feet at each end of its body, and moved by strides or jerks, like a great measuring worm. These feet were three-cornered and flat and could hold on to the ground like suckers. It had no legs, but would raise itself up on its hind feet, with its snaky head waving high in the air until it found a good place to take a fresh hold; then it would bend down and grip its front feet to the ground while it drew its body up from behind. It could cross rivers and deep ravines by throwing its head across and getting a grip with its front feet and then swinging its body over. Wherever its footprints were found there was danger. It used to bleat like a young fawn, and when the hunter heard a fawn bleat in the woods he never looked for it, but hurried away in the other direction. Up the mountain or down, nothing could escape the Ustû′tlĭ’s pursuit, but along the side of the ridge it could not go, because the great weight of its swinging head broke its hold on the ground when it moved sideways.It came to pass after a while that not a hunter about Cohutta would venture near the mountain for dread of the Ustû′tlĭ. At last a man from one of the northern settlements came down to visit some relatives in that neighborhood. When he arrived they made a feast for him, but had only corn and beans, and excused themselves for having no meat because the hunters were afraid to go into the mountains. He asked the reason, and when they told him he said he would go himself to-morrow and either bring in a deer or find the Ustû′tlĭ. They tried to dissuade him from it, but as he insisted upon going they warned him that if he heard a fawn bleat in the thicket he must run at once and if the snake came after him he must not try to run down the mountain, but along the side of the ridge.In the morning he started out and went directly toward the mountain. Working his way through the bushes at the base, he suddenly heard a fawn bleat in front. He guessed at once that it was the Ustû′tlĭ, but he had made up his mind to see it, so he did not turn back, but went straight forward, and there, sure enough, was the monster, with its great head in the air, as high as the pine branches, looking in every direction to discover a deer, or maybe a man, for breakfast. It saw him and came at him at once, moving in jerky strides, every one the length of a tree trunk, holding its scaly head high above the bushes and bleating as it came.The hunter was so badly frightened that he lost his wits entirely and started to run directly up the mountain. The great snake came after him, gaining half its length on him every time it took a fresh grip with its fore feet, and would have caught the hunter before he reached the top of the ridge, but that he suddenly remembered the warning and changed his course to run along the sides of the mountain. At once the snake began to lose ground, for every time it raised itself up the weight of its body threw it out of a straight line and made it fall a little lower down the side of the ridge. It tried to recover itself, but now the hunter gained and kept on until he turned the end of the ridge and left the snake out of sight. Then he cautiously climbed to the top and looked over and saw the Ustû′tlĭ still slowly working its way toward the summit.He went down to the base of the mountain, opened his fire pouch, and set fire to the grass and leaves. Soon the fire ran all around the mountain and began to climb upward. When the great snake smelled the smoke and saw the flames coming it forgot all about the hunter and turned to make all speed for a high cliff near the summit. It reached the rock and got upon it, but the fire followed and caught the dead pines about the base of the cliff until the heat made the Ustû′tlĭ’s scales crack. Taking a close grip of the rock with its hind feet it raised its body and put forth all its strength in an effort to spring across the wall of fire that surrounded it, but the smoke choked it and its hold loosened and it fell among the blazing pine trunks and lay there until it was burned to ashes.

54. THE USTÛ′TLĬ

There was once a great serpent called the Ustû′tlĭ that made its haunt upon Cohutta mountain. It was called the Ustû′tlĭ or “foot” snake, because it did not glide like other snakes, but had feet at each end of its body, and moved by strides or jerks, like a great measuring worm. These feet were three-cornered and flat and could hold on to the ground like suckers. It had no legs, but would raise itself up on its hind feet, with its snaky head waving high in the air until it found a good place to take a fresh hold; then it would bend down and grip its front feet to the ground while it drew its body up from behind. It could cross rivers and deep ravines by throwing its head across and getting a grip with its front feet and then swinging its body over. Wherever its footprints were found there was danger. It used to bleat like a young fawn, and when the hunter heard a fawn bleat in the woods he never looked for it, but hurried away in the other direction. Up the mountain or down, nothing could escape the Ustû′tlĭ’s pursuit, but along the side of the ridge it could not go, because the great weight of its swinging head broke its hold on the ground when it moved sideways.It came to pass after a while that not a hunter about Cohutta would venture near the mountain for dread of the Ustû′tlĭ. At last a man from one of the northern settlements came down to visit some relatives in that neighborhood. When he arrived they made a feast for him, but had only corn and beans, and excused themselves for having no meat because the hunters were afraid to go into the mountains. He asked the reason, and when they told him he said he would go himself to-morrow and either bring in a deer or find the Ustû′tlĭ. They tried to dissuade him from it, but as he insisted upon going they warned him that if he heard a fawn bleat in the thicket he must run at once and if the snake came after him he must not try to run down the mountain, but along the side of the ridge.In the morning he started out and went directly toward the mountain. Working his way through the bushes at the base, he suddenly heard a fawn bleat in front. He guessed at once that it was the Ustû′tlĭ, but he had made up his mind to see it, so he did not turn back, but went straight forward, and there, sure enough, was the monster, with its great head in the air, as high as the pine branches, looking in every direction to discover a deer, or maybe a man, for breakfast. It saw him and came at him at once, moving in jerky strides, every one the length of a tree trunk, holding its scaly head high above the bushes and bleating as it came.The hunter was so badly frightened that he lost his wits entirely and started to run directly up the mountain. The great snake came after him, gaining half its length on him every time it took a fresh grip with its fore feet, and would have caught the hunter before he reached the top of the ridge, but that he suddenly remembered the warning and changed his course to run along the sides of the mountain. At once the snake began to lose ground, for every time it raised itself up the weight of its body threw it out of a straight line and made it fall a little lower down the side of the ridge. It tried to recover itself, but now the hunter gained and kept on until he turned the end of the ridge and left the snake out of sight. Then he cautiously climbed to the top and looked over and saw the Ustû′tlĭ still slowly working its way toward the summit.He went down to the base of the mountain, opened his fire pouch, and set fire to the grass and leaves. Soon the fire ran all around the mountain and began to climb upward. When the great snake smelled the smoke and saw the flames coming it forgot all about the hunter and turned to make all speed for a high cliff near the summit. It reached the rock and got upon it, but the fire followed and caught the dead pines about the base of the cliff until the heat made the Ustû′tlĭ’s scales crack. Taking a close grip of the rock with its hind feet it raised its body and put forth all its strength in an effort to spring across the wall of fire that surrounded it, but the smoke choked it and its hold loosened and it fell among the blazing pine trunks and lay there until it was burned to ashes.

There was once a great serpent called the Ustû′tlĭ that made its haunt upon Cohutta mountain. It was called the Ustû′tlĭ or “foot” snake, because it did not glide like other snakes, but had feet at each end of its body, and moved by strides or jerks, like a great measuring worm. These feet were three-cornered and flat and could hold on to the ground like suckers. It had no legs, but would raise itself up on its hind feet, with its snaky head waving high in the air until it found a good place to take a fresh hold; then it would bend down and grip its front feet to the ground while it drew its body up from behind. It could cross rivers and deep ravines by throwing its head across and getting a grip with its front feet and then swinging its body over. Wherever its footprints were found there was danger. It used to bleat like a young fawn, and when the hunter heard a fawn bleat in the woods he never looked for it, but hurried away in the other direction. Up the mountain or down, nothing could escape the Ustû′tlĭ’s pursuit, but along the side of the ridge it could not go, because the great weight of its swinging head broke its hold on the ground when it moved sideways.

It came to pass after a while that not a hunter about Cohutta would venture near the mountain for dread of the Ustû′tlĭ. At last a man from one of the northern settlements came down to visit some relatives in that neighborhood. When he arrived they made a feast for him, but had only corn and beans, and excused themselves for having no meat because the hunters were afraid to go into the mountains. He asked the reason, and when they told him he said he would go himself to-morrow and either bring in a deer or find the Ustû′tlĭ. They tried to dissuade him from it, but as he insisted upon going they warned him that if he heard a fawn bleat in the thicket he must run at once and if the snake came after him he must not try to run down the mountain, but along the side of the ridge.

In the morning he started out and went directly toward the mountain. Working his way through the bushes at the base, he suddenly heard a fawn bleat in front. He guessed at once that it was the Ustû′tlĭ, but he had made up his mind to see it, so he did not turn back, but went straight forward, and there, sure enough, was the monster, with its great head in the air, as high as the pine branches, looking in every direction to discover a deer, or maybe a man, for breakfast. It saw him and came at him at once, moving in jerky strides, every one the length of a tree trunk, holding its scaly head high above the bushes and bleating as it came.

The hunter was so badly frightened that he lost his wits entirely and started to run directly up the mountain. The great snake came after him, gaining half its length on him every time it took a fresh grip with its fore feet, and would have caught the hunter before he reached the top of the ridge, but that he suddenly remembered the warning and changed his course to run along the sides of the mountain. At once the snake began to lose ground, for every time it raised itself up the weight of its body threw it out of a straight line and made it fall a little lower down the side of the ridge. It tried to recover itself, but now the hunter gained and kept on until he turned the end of the ridge and left the snake out of sight. Then he cautiously climbed to the top and looked over and saw the Ustû′tlĭ still slowly working its way toward the summit.

He went down to the base of the mountain, opened his fire pouch, and set fire to the grass and leaves. Soon the fire ran all around the mountain and began to climb upward. When the great snake smelled the smoke and saw the flames coming it forgot all about the hunter and turned to make all speed for a high cliff near the summit. It reached the rock and got upon it, but the fire followed and caught the dead pines about the base of the cliff until the heat made the Ustû′tlĭ’s scales crack. Taking a close grip of the rock with its hind feet it raised its body and put forth all its strength in an effort to spring across the wall of fire that surrounded it, but the smoke choked it and its hold loosened and it fell among the blazing pine trunks and lay there until it was burned to ashes.

55. THE UWʼTSÛÑ′TAAt Nûñ′dăye′ʻlĭ, the wildest spot on Nantahala river, in what is now Macon county, North Carolina, where the overhanging cliff is highest and the river far below, there lived in the old time a great snake called the Uwʼtsûñ′ta or “bouncer,” because it moved by jerks like a measuring worm, with only one part of its body on the ground at a time. It stayed generally on the east side, where the sun came first in the morning, and used to cross by reaching over from the highest point of the cliff until it could get a grip on the other side, when it would pullover the rest of its body. It was so immense that when it was thus stretched across its shadow darkened the whole valley below. For a long time the people did not know it was there, but when at last they found out about it they were afraid to live in the valley, so that it was deserted even while still Indian country.

55. THE UWʼTSÛÑ′TA

At Nûñ′dăye′ʻlĭ, the wildest spot on Nantahala river, in what is now Macon county, North Carolina, where the overhanging cliff is highest and the river far below, there lived in the old time a great snake called the Uwʼtsûñ′ta or “bouncer,” because it moved by jerks like a measuring worm, with only one part of its body on the ground at a time. It stayed generally on the east side, where the sun came first in the morning, and used to cross by reaching over from the highest point of the cliff until it could get a grip on the other side, when it would pullover the rest of its body. It was so immense that when it was thus stretched across its shadow darkened the whole valley below. For a long time the people did not know it was there, but when at last they found out about it they were afraid to live in the valley, so that it was deserted even while still Indian country.

At Nûñ′dăye′ʻlĭ, the wildest spot on Nantahala river, in what is now Macon county, North Carolina, where the overhanging cliff is highest and the river far below, there lived in the old time a great snake called the Uwʼtsûñ′ta or “bouncer,” because it moved by jerks like a measuring worm, with only one part of its body on the ground at a time. It stayed generally on the east side, where the sun came first in the morning, and used to cross by reaching over from the highest point of the cliff until it could get a grip on the other side, when it would pullover the rest of its body. It was so immense that when it was thus stretched across its shadow darkened the whole valley below. For a long time the people did not know it was there, but when at last they found out about it they were afraid to live in the valley, so that it was deserted even while still Indian country.

56. THE SNAKE BOYThere was a boy who used to go bird hunting every day, and all the birds he brought home he gave to his grandmother, who was very fond of him. This made the rest of the family jealous, and they treated him in such fashion that at last one day he told his grandmother he would leave them all, but that she must not grieve for him. Next morning he refused to eat any breakfast, but went off hungry to the woods and was gone all day. In the evening he returned, bringing with him a pair of deer horns, and went directly to the hothouse (âsĭ), where his grandmother was waiting for him. He told the old woman he must be alone that night, so she got up and went into the house where the others were.At early daybreak she came again to the hothouse and looked in, and there she saw an immense uktena that filled the âsĭ, with horns on its head, but still with two human legs instead of a snake tail. It was all that was left of her boy. He spoke to her and told her to leave him, and she went away again from the door. When the sun was well up, the uktena began slowly to crawl out, but it was full noon before it was all out of the âsĭ. It made a terrible hissing noise as it came out, and all the people ran from it. It crawled on through the settlement, leaving a broad trail in the ground behind it, until it came to a deep bend in the river, where it plunged in and went under the water.The grandmother grieved much for her boy, until the others of the family got angry and told her that as she thought -so much of him she ought to go and stay with him. So she left them and went along the trail made by the uktena to the river and walked directly into the water and disappeared. Once after that a man fishing near the place saw her sitting on a large rock in the river, looking just as she had always looked, but as soon as she caught sight of him she jumped into the water and was gone.

56. THE SNAKE BOY

There was a boy who used to go bird hunting every day, and all the birds he brought home he gave to his grandmother, who was very fond of him. This made the rest of the family jealous, and they treated him in such fashion that at last one day he told his grandmother he would leave them all, but that she must not grieve for him. Next morning he refused to eat any breakfast, but went off hungry to the woods and was gone all day. In the evening he returned, bringing with him a pair of deer horns, and went directly to the hothouse (âsĭ), where his grandmother was waiting for him. He told the old woman he must be alone that night, so she got up and went into the house where the others were.At early daybreak she came again to the hothouse and looked in, and there she saw an immense uktena that filled the âsĭ, with horns on its head, but still with two human legs instead of a snake tail. It was all that was left of her boy. He spoke to her and told her to leave him, and she went away again from the door. When the sun was well up, the uktena began slowly to crawl out, but it was full noon before it was all out of the âsĭ. It made a terrible hissing noise as it came out, and all the people ran from it. It crawled on through the settlement, leaving a broad trail in the ground behind it, until it came to a deep bend in the river, where it plunged in and went under the water.The grandmother grieved much for her boy, until the others of the family got angry and told her that as she thought -so much of him she ought to go and stay with him. So she left them and went along the trail made by the uktena to the river and walked directly into the water and disappeared. Once after that a man fishing near the place saw her sitting on a large rock in the river, looking just as she had always looked, but as soon as she caught sight of him she jumped into the water and was gone.

There was a boy who used to go bird hunting every day, and all the birds he brought home he gave to his grandmother, who was very fond of him. This made the rest of the family jealous, and they treated him in such fashion that at last one day he told his grandmother he would leave them all, but that she must not grieve for him. Next morning he refused to eat any breakfast, but went off hungry to the woods and was gone all day. In the evening he returned, bringing with him a pair of deer horns, and went directly to the hothouse (âsĭ), where his grandmother was waiting for him. He told the old woman he must be alone that night, so she got up and went into the house where the others were.

At early daybreak she came again to the hothouse and looked in, and there she saw an immense uktena that filled the âsĭ, with horns on its head, but still with two human legs instead of a snake tail. It was all that was left of her boy. He spoke to her and told her to leave him, and she went away again from the door. When the sun was well up, the uktena began slowly to crawl out, but it was full noon before it was all out of the âsĭ. It made a terrible hissing noise as it came out, and all the people ran from it. It crawled on through the settlement, leaving a broad trail in the ground behind it, until it came to a deep bend in the river, where it plunged in and went under the water.

The grandmother grieved much for her boy, until the others of the family got angry and told her that as she thought -so much of him she ought to go and stay with him. So she left them and went along the trail made by the uktena to the river and walked directly into the water and disappeared. Once after that a man fishing near the place saw her sitting on a large rock in the river, looking just as she had always looked, but as soon as she caught sight of him she jumped into the water and was gone.

57. THE SNAKE MANTwo hunters, both for some reason under a tabu against the meat of a squirrel or turkey, had gone into the woods together. When evening came they found a good camping place and lighted a fire to prepare their supper. One of them had killed several squirrels during the day, and now got ready to broil them over the fire. His companion warned him that if he broke the tabu and ate squirrel meat he wouldbecome a snake, but the other laughed and said that was only a conjurer’s story. He went on with his preparation, and when the squirrels were roasted made his supper of them and then lay down beside the fire to sleep.Late that night his companion was aroused by groaning, and on looking around he found the other lying on the ground rolling and twisting in agony, and with the lower part of his body already changed to the body and tail of a large water snake. The man was still able to speak and called loudly for help, but his companion could do nothing, but only sit by and try to comfort him while he watched the arms sink into the body and the skin take on a scaly change that mounted gradually toward the neck, until at last even the head was a serpent’s head and the great snake crawled away from the fire and down the bank into the river.

57. THE SNAKE MAN

Two hunters, both for some reason under a tabu against the meat of a squirrel or turkey, had gone into the woods together. When evening came they found a good camping place and lighted a fire to prepare their supper. One of them had killed several squirrels during the day, and now got ready to broil them over the fire. His companion warned him that if he broke the tabu and ate squirrel meat he wouldbecome a snake, but the other laughed and said that was only a conjurer’s story. He went on with his preparation, and when the squirrels were roasted made his supper of them and then lay down beside the fire to sleep.Late that night his companion was aroused by groaning, and on looking around he found the other lying on the ground rolling and twisting in agony, and with the lower part of his body already changed to the body and tail of a large water snake. The man was still able to speak and called loudly for help, but his companion could do nothing, but only sit by and try to comfort him while he watched the arms sink into the body and the skin take on a scaly change that mounted gradually toward the neck, until at last even the head was a serpent’s head and the great snake crawled away from the fire and down the bank into the river.

Two hunters, both for some reason under a tabu against the meat of a squirrel or turkey, had gone into the woods together. When evening came they found a good camping place and lighted a fire to prepare their supper. One of them had killed several squirrels during the day, and now got ready to broil them over the fire. His companion warned him that if he broke the tabu and ate squirrel meat he wouldbecome a snake, but the other laughed and said that was only a conjurer’s story. He went on with his preparation, and when the squirrels were roasted made his supper of them and then lay down beside the fire to sleep.

Late that night his companion was aroused by groaning, and on looking around he found the other lying on the ground rolling and twisting in agony, and with the lower part of his body already changed to the body and tail of a large water snake. The man was still able to speak and called loudly for help, but his companion could do nothing, but only sit by and try to comfort him while he watched the arms sink into the body and the skin take on a scaly change that mounted gradually toward the neck, until at last even the head was a serpent’s head and the great snake crawled away from the fire and down the bank into the river.

58. THE RATTLESNAKE’S VENGEANCEOne day in the old times when we could still talk with other creatures, while some children were playing about the house, their mother inside heard them scream. Running out she found that a rattlesnake had crawled from the grass, and taking up a stick she killed it. The father was out hunting in the mountains, and that evening when coming home after dark through the gap he heard a strange wailing sound. Looking about he found that he had come into the midst of a whole company of rattlesnakes, which all had their mouths open and seemed to be crying. He asked them the reason of their trouble, and they told him that his own wife had that day killed their chief, the Yellow Rattlesnake, and they were just now about to send the Black Rattlesnake to take revenge.The hunter said he was very sorry, but they told him that if he spoke the truth he must be ready to make satisfaction and give his wife as a sacrifice for the life of their chief. Not knowing what might happen otherwise, he consented. They then told him that the Black Rattlesnake would go home with him and coil up just outside the door in the dark. He must go inside, where he would find his wife awaiting him, and ask her to get him a drink of fresh water from the spring. That was all.He went home and knew that the Black Rattlesnake was following. It was night when he arrived and very dark, but he found his wife waiting with his supper ready. He sat down and asked for a drink of water. She handed him a gourd full from the jar, but he said he wanted it fresh from the spring, so she took a bowl and went out of the door. The next moment he heard a cry, and going out he found that the Black Rattlesnake had bitten her and that she was already dying. He stayed with her until she was dead, when the Black Rattlesnake came out from the grass again and said his tribe was now satisfied.He then taught the hunter a prayer song, and said, “When you meet any of us hereafter sing this song and we will not hurt you; but if by accident one of us should bite one of your people then sing this song over him and he will recover.” And the Cherokee have kept the song to this day.

58. THE RATTLESNAKE’S VENGEANCE

One day in the old times when we could still talk with other creatures, while some children were playing about the house, their mother inside heard them scream. Running out she found that a rattlesnake had crawled from the grass, and taking up a stick she killed it. The father was out hunting in the mountains, and that evening when coming home after dark through the gap he heard a strange wailing sound. Looking about he found that he had come into the midst of a whole company of rattlesnakes, which all had their mouths open and seemed to be crying. He asked them the reason of their trouble, and they told him that his own wife had that day killed their chief, the Yellow Rattlesnake, and they were just now about to send the Black Rattlesnake to take revenge.The hunter said he was very sorry, but they told him that if he spoke the truth he must be ready to make satisfaction and give his wife as a sacrifice for the life of their chief. Not knowing what might happen otherwise, he consented. They then told him that the Black Rattlesnake would go home with him and coil up just outside the door in the dark. He must go inside, where he would find his wife awaiting him, and ask her to get him a drink of fresh water from the spring. That was all.He went home and knew that the Black Rattlesnake was following. It was night when he arrived and very dark, but he found his wife waiting with his supper ready. He sat down and asked for a drink of water. She handed him a gourd full from the jar, but he said he wanted it fresh from the spring, so she took a bowl and went out of the door. The next moment he heard a cry, and going out he found that the Black Rattlesnake had bitten her and that she was already dying. He stayed with her until she was dead, when the Black Rattlesnake came out from the grass again and said his tribe was now satisfied.He then taught the hunter a prayer song, and said, “When you meet any of us hereafter sing this song and we will not hurt you; but if by accident one of us should bite one of your people then sing this song over him and he will recover.” And the Cherokee have kept the song to this day.

One day in the old times when we could still talk with other creatures, while some children were playing about the house, their mother inside heard them scream. Running out she found that a rattlesnake had crawled from the grass, and taking up a stick she killed it. The father was out hunting in the mountains, and that evening when coming home after dark through the gap he heard a strange wailing sound. Looking about he found that he had come into the midst of a whole company of rattlesnakes, which all had their mouths open and seemed to be crying. He asked them the reason of their trouble, and they told him that his own wife had that day killed their chief, the Yellow Rattlesnake, and they were just now about to send the Black Rattlesnake to take revenge.

The hunter said he was very sorry, but they told him that if he spoke the truth he must be ready to make satisfaction and give his wife as a sacrifice for the life of their chief. Not knowing what might happen otherwise, he consented. They then told him that the Black Rattlesnake would go home with him and coil up just outside the door in the dark. He must go inside, where he would find his wife awaiting him, and ask her to get him a drink of fresh water from the spring. That was all.

He went home and knew that the Black Rattlesnake was following. It was night when he arrived and very dark, but he found his wife waiting with his supper ready. He sat down and asked for a drink of water. She handed him a gourd full from the jar, but he said he wanted it fresh from the spring, so she took a bowl and went out of the door. The next moment he heard a cry, and going out he found that the Black Rattlesnake had bitten her and that she was already dying. He stayed with her until she was dead, when the Black Rattlesnake came out from the grass again and said his tribe was now satisfied.He then taught the hunter a prayer song, and said, “When you meet any of us hereafter sing this song and we will not hurt you; but if by accident one of us should bite one of your people then sing this song over him and he will recover.” And the Cherokee have kept the song to this day.

59. THE SMALLER REPTILES—FISHES AND INSECTSThere are several varieties of frogs and toads, each with a different name, but there is very little folklore in connection with them. The common green frog is calledwalâ′sĭ, and among the Cherokee, as among uneducated whites, the handling of it is thought to cause warts, which for this reason are called by the same name,walâ′sĭ. A solar eclipse is believed to be caused by the attempt of a great frog to swallow the sun, and in former times it was customary on such occasions to fire guns and make other loud noises to frighten away the frog. The smaller varieties are sometimes eaten, and on rare occasions the bullfrog also, but the meat is tabued to ball players while in training, for fear that the brittleness of the frog’s bones would be imparted to those of the player.The land tortoise (tûksĭ′) is prominent in the animal myths, and is reputed to have been a great warrior in the old times. On account of the stoutness of its legs ball players rub their limbs with them before going into the contest. The common water turtle (săligu′gĭ), which occupies so important a place in the mythology of the northern tribes, is not mentioned in Cherokee myth or folklore, and the same is true of the soft-shelled turtle (uʻlănă′wă), perhaps for the reason that both are rare in the cold mountain streams of the Cherokee country.There are perhaps half a dozen varieties of lizard, each with a different name. The gray road lizard, ordiyâ′hălĭ(alligator lizard,Sceloporus undulatus), is the most common. On account of its habit of alternately puffing out and drawing in its throat as though sucking, when basking in the sun, it is invoked in the formulas for drawing out the poison from snake bites. If one catches the first diyâ′hălĭ seen in the spring, and, holding it between his fingers, scratches his legs downward with its claws, he will see no dangerous snakes all summer. Also, if one be caught alive at any time and rubbed over the head and throat of an infant, scratching the skin very slightly at the same time with the claws, the child will never be fretful, but will sleep quietly without complaining, even when sick or exposed to the rain. This is a somewhat risky experiment, however, as the child is liable thereafter to go to sleep wherever it may be laid down for a moment, so that the mother is in constant danger of losing it. According to some authorities this sleep lizard is not the diyâ′hălĭ, but a larger variety akin to the next described.Thegigă-tsuha′ʻlĭ(“bloody mouth,”Pleistodon?) is described as avery large lizard, nearly as large as a water dog, with the throat and corners of the mouth red, as though from drinking blood. It is believed to be not a true lizard but a transformedugûñste′lĭfish (described below) on account of the similarity of coloring and the fact that the fish disappears about the time the gigă-tsuha′ʻlĭ begins to come out. It is ferocious and a hard biter, and pursues other lizards. In dry weather it cries or makes a noise like a cicada, raising itself up as it cries. It has a habit of approaching near to where some person is sitting or standing, then halting and looking fixedly at him, and constantly puffing out its throat until its head assumes a bright red color. It is thought then to be sucking the blood of its victim, and is dreaded and shunned accordingly. The small scorpion lizard (tsâne′nĭ) is sometimes called alsogigă-danegi′skĭ, “blood taker.” It is a striped lizard which frequents sandy beaches and resemble the diyâ′hălĭ, but is of a brown color. It is believed also to be sucking blood in some mysterious way whenever it nods its head, and if its heart be eaten by a dog that animal will be able to extract all the nutrient properties from food by simply looking at these who are eating.The small spring lizard (duwĕ′ʻgă), which lives in springs, is supposed to cause rain whenever it crawls out of the spring. It is frequently invoked in the formulas. Another spring (?) lizard, red, with black spots, is calleddăgan′ʻtû′oraniganti′skĭ“the rain maker,” because its cry is said to bring rain. The water dog (tsuwă′, mud puppy,MenopomaorProtonopsis) is a very large lizard, or rather salamander, frequenting muddy water. It is rarely eaten, from an unexplained belief that if one who has eaten its meat goes into the field immediately afterward the crop will be ruined. There are names for one or two other varieties of lizard as well as for the alligator (tsula′skĭ), but no folklore in connection with them.Although the Cherokee country abounds in swift-flowing streams well stocked with fish, of which the Indians make free use, there is but little fish lore. A number of “dream” diseases, really due to indigestion, are ascribed to revengeful fish ghosts, and the doctor usually tries to effect the cure by invoking some larger fish or fish-eating bird to drive out the ghost.Toco creek, in Monroe county, Tennessee, derives its name from a mythic monster fish, the Dăkwă′, considered the father of all the fish tribe, which is said to have lived formerly in Little Tennessee river at that point (see story, “The Hunter and the Dăkwă′”). A fish calledugûñste′lĭ, “having horns,” which appears only in spring, is believed to be transformed later into the giga-tsuha′lĭ lizard, already mentioned. The fish is described as having horns or projections upon its nose and beautiful red spots upon its head, and as being attended or accompanied by many smaller red fish, all of which, including the ugûñste′lĭ, are accustomed to pile up small stones in the water. As the seasonadvances it disappears and is believed then to have turned into a giga-tsuha′lĭ lizard, the change beginning at the head and finishing with the tail. It is probably theCampostomaor stone roller, which is conspicuous for its bright coloring in early spring, but loses its tints after spawning. The meat of the sluggish hog-sucker is tabued to the ball player, who must necessarily be active in movement. The fresh-water mussel is calleddăgû′nă, and the same name is applied to certain pimples upon the face, on account of a fancied resemblance. The ball player rubs himself with an eel skin to make himself slippery and hard to hold, and, according to the Wahnenauhi manuscript, women formerly tied up their hair with the dried skin of an eel to make it grow long. A large red crawfish calledtsiska′gĭlĭ, much resembling a lobster, is used to scratch young children in order to give them a strong grip, each hand of the child being lightly scratched once with the pincer of the living animal. A mother whose grown son had been thus treated when an infant claimed that he could hold anything with his thumb and finger. It is said, however, to render the child quarrelsome and disposed to bite.Of insects there is more to be said. The generic name for all sorts of small insects and worms istsgâya, and according to the doctors, who had anticipated the microbe theory by several centuries, these tsgâya are to blame for nearly every human ailment not directly traceable to theasginaof the larger animals or to witchcraft. The reason is plain. There are such myriads of them everywhere on the earth and in the air that mankind is constantly destroying them by wholesale, without mercy and almost without knowledge, and this is their method of taking revenge.Beetles are classed together under a name which signifies “insects with shells.” The little water-beetle or mellow-bug (Dineutes discolor) is calleddâyuni′sĭ, “beaver’s grandmother,” and according to the genesis tradition it brought up the first earth from under the water. A certain green-headed beetle with horns (Phanæus carnifex) is spoken of as the dog of the Thunder boys, and the metallic-green luster upon its forehead is said to have been caused by striking at the celebrated mythic gambler, Ûñtsaiyĭ′, “Brass” (see the story). The June-bug (Allorhina nitida), another green beetle, istagû, but is frequently called by the curious name oftu′ya-dĭ′skalawʻsti′skĭ, “one who keeps fire under the beans.” Its larva is the grubworm which presided at the meeting held by the insects to compass the destruction of the human race (see the story, “Origin of Disease and Medicine”). The large horned beetle (Dynastes tityus?) is calledtsistû′na, “crawfish,”aʻwĭ′, “deer,” orgălăgi′na, “buck,” on account of its branching horns. The snapping beetle (Alaus oculatus?) is calledtûlsku′wa, “one that snaps with his head.”When thelâlûor jar-fly (Cicada auletes) begins to sing in midsummerthey say: “The jar-fly has brought the beans,” his song being taken as the signal that beans are ripe and that green corn is not far behind. When the katydid (tsĭkĭkĭ′) is heard a little later they say, “Katydid has brought the roasting-ear bread.” The cricket (tăla′tŭ′) is often called “the barber” (ditastaye′skĭ), on account of its habit of gnawing hair from furs, and when the Cherokee meet a man with his hair clipped unevenly they sometimes ask playfully, “Did the cricket cut your hair?” (see story, “Why the Possum’s Tail is Bare”). Certain persons are said to drink tea made of crickets in order to become good singers.The mole cricket (Gryllotalpa), so called because it tunnels in the earth and has hand-like claws fitted for digging, is known to the Cherokee asgûlʻkwâgĭ, a word which literally means “seven,” but is probably an onomatope. It is reputed among them to be alert, hard to catch, and an excellent singer, who “never makes mistakes.” Like the crawfish and the cricket, it plays an important part in preparing people for the duties of life. Infants slow in learning to speak have their tongues scratched with the claw of a gûlʻkwâgĭ, the living insect being held in the hand during the operation, in order that they may soon learn to speak distinctly and be eloquent, wise, and shrewd of speech as they grow older, and of such quick intelligence as to remember without effort anything once heard. The same desirable result may be accomplished with a grown person, but with much more difficulty, as in that case it is necessary to scratch the inside of the throat for four successive mornings, the insect being pushed down with the fingers and again withdrawn, while the regular tabus must be strictly observed for the same period, or the operation will be without effect. In some cases the insect is put into a small bowl of water overnight, and if still alive in the morning it is taken out and the water given to the patient to drink, after which the gûlʻkwâgĭ is set at liberty.Bees are kept by many of the Cherokee, in addition to the wild bees which are hunted in the woods. Although they are said to have come originally from the whites, the Cherokee have no tradition of a time when they did not know them; there seems, however, to be no folklore connected with them. The cow-ant (Myrmica?), a large, red, stinging ant, is called properlydasûñ′tălĭ atatsûñ′skĭ, “stinging ant,” but, on account of its hard body-case, is frequently callednûñ′yunu′wĭ, “stone-dress,” after a celebrated mythic monster. Strange as it may seem, there appears to be no folklore connected with either the firefly or the glowworm, while the spider, so prominent in other tribal mythologies, appears in but a single Cherokee myth, where it brings back the fire from across the water. In the formulas it is frequently invoked to entangle in its threads the soul of a victim whom the conjurer desires to bring under his evil spells. From a fancied resemblance in appearance the name for spider,kă′năne′skĭ, is applied alsoto a watch or clock. A small yellowish moth which flies about the fire at night is calledtûñ′tăwû, a name implying that it goes into and out of the fire, and when at last it flits too near and falls into the blaze the Cherokee say, “Tûñ′tăwû is going to bed.” On account of its affinity for the fire it is invoked by the doctor in all “fire diseases,” including sore eyes and frostbite.

59. THE SMALLER REPTILES—FISHES AND INSECTS

There are several varieties of frogs and toads, each with a different name, but there is very little folklore in connection with them. The common green frog is calledwalâ′sĭ, and among the Cherokee, as among uneducated whites, the handling of it is thought to cause warts, which for this reason are called by the same name,walâ′sĭ. A solar eclipse is believed to be caused by the attempt of a great frog to swallow the sun, and in former times it was customary on such occasions to fire guns and make other loud noises to frighten away the frog. The smaller varieties are sometimes eaten, and on rare occasions the bullfrog also, but the meat is tabued to ball players while in training, for fear that the brittleness of the frog’s bones would be imparted to those of the player.The land tortoise (tûksĭ′) is prominent in the animal myths, and is reputed to have been a great warrior in the old times. On account of the stoutness of its legs ball players rub their limbs with them before going into the contest. The common water turtle (săligu′gĭ), which occupies so important a place in the mythology of the northern tribes, is not mentioned in Cherokee myth or folklore, and the same is true of the soft-shelled turtle (uʻlănă′wă), perhaps for the reason that both are rare in the cold mountain streams of the Cherokee country.There are perhaps half a dozen varieties of lizard, each with a different name. The gray road lizard, ordiyâ′hălĭ(alligator lizard,Sceloporus undulatus), is the most common. On account of its habit of alternately puffing out and drawing in its throat as though sucking, when basking in the sun, it is invoked in the formulas for drawing out the poison from snake bites. If one catches the first diyâ′hălĭ seen in the spring, and, holding it between his fingers, scratches his legs downward with its claws, he will see no dangerous snakes all summer. Also, if one be caught alive at any time and rubbed over the head and throat of an infant, scratching the skin very slightly at the same time with the claws, the child will never be fretful, but will sleep quietly without complaining, even when sick or exposed to the rain. This is a somewhat risky experiment, however, as the child is liable thereafter to go to sleep wherever it may be laid down for a moment, so that the mother is in constant danger of losing it. According to some authorities this sleep lizard is not the diyâ′hălĭ, but a larger variety akin to the next described.Thegigă-tsuha′ʻlĭ(“bloody mouth,”Pleistodon?) is described as avery large lizard, nearly as large as a water dog, with the throat and corners of the mouth red, as though from drinking blood. It is believed to be not a true lizard but a transformedugûñste′lĭfish (described below) on account of the similarity of coloring and the fact that the fish disappears about the time the gigă-tsuha′ʻlĭ begins to come out. It is ferocious and a hard biter, and pursues other lizards. In dry weather it cries or makes a noise like a cicada, raising itself up as it cries. It has a habit of approaching near to where some person is sitting or standing, then halting and looking fixedly at him, and constantly puffing out its throat until its head assumes a bright red color. It is thought then to be sucking the blood of its victim, and is dreaded and shunned accordingly. The small scorpion lizard (tsâne′nĭ) is sometimes called alsogigă-danegi′skĭ, “blood taker.” It is a striped lizard which frequents sandy beaches and resemble the diyâ′hălĭ, but is of a brown color. It is believed also to be sucking blood in some mysterious way whenever it nods its head, and if its heart be eaten by a dog that animal will be able to extract all the nutrient properties from food by simply looking at these who are eating.The small spring lizard (duwĕ′ʻgă), which lives in springs, is supposed to cause rain whenever it crawls out of the spring. It is frequently invoked in the formulas. Another spring (?) lizard, red, with black spots, is calleddăgan′ʻtû′oraniganti′skĭ“the rain maker,” because its cry is said to bring rain. The water dog (tsuwă′, mud puppy,MenopomaorProtonopsis) is a very large lizard, or rather salamander, frequenting muddy water. It is rarely eaten, from an unexplained belief that if one who has eaten its meat goes into the field immediately afterward the crop will be ruined. There are names for one or two other varieties of lizard as well as for the alligator (tsula′skĭ), but no folklore in connection with them.Although the Cherokee country abounds in swift-flowing streams well stocked with fish, of which the Indians make free use, there is but little fish lore. A number of “dream” diseases, really due to indigestion, are ascribed to revengeful fish ghosts, and the doctor usually tries to effect the cure by invoking some larger fish or fish-eating bird to drive out the ghost.Toco creek, in Monroe county, Tennessee, derives its name from a mythic monster fish, the Dăkwă′, considered the father of all the fish tribe, which is said to have lived formerly in Little Tennessee river at that point (see story, “The Hunter and the Dăkwă′”). A fish calledugûñste′lĭ, “having horns,” which appears only in spring, is believed to be transformed later into the giga-tsuha′lĭ lizard, already mentioned. The fish is described as having horns or projections upon its nose and beautiful red spots upon its head, and as being attended or accompanied by many smaller red fish, all of which, including the ugûñste′lĭ, are accustomed to pile up small stones in the water. As the seasonadvances it disappears and is believed then to have turned into a giga-tsuha′lĭ lizard, the change beginning at the head and finishing with the tail. It is probably theCampostomaor stone roller, which is conspicuous for its bright coloring in early spring, but loses its tints after spawning. The meat of the sluggish hog-sucker is tabued to the ball player, who must necessarily be active in movement. The fresh-water mussel is calleddăgû′nă, and the same name is applied to certain pimples upon the face, on account of a fancied resemblance. The ball player rubs himself with an eel skin to make himself slippery and hard to hold, and, according to the Wahnenauhi manuscript, women formerly tied up their hair with the dried skin of an eel to make it grow long. A large red crawfish calledtsiska′gĭlĭ, much resembling a lobster, is used to scratch young children in order to give them a strong grip, each hand of the child being lightly scratched once with the pincer of the living animal. A mother whose grown son had been thus treated when an infant claimed that he could hold anything with his thumb and finger. It is said, however, to render the child quarrelsome and disposed to bite.Of insects there is more to be said. The generic name for all sorts of small insects and worms istsgâya, and according to the doctors, who had anticipated the microbe theory by several centuries, these tsgâya are to blame for nearly every human ailment not directly traceable to theasginaof the larger animals or to witchcraft. The reason is plain. There are such myriads of them everywhere on the earth and in the air that mankind is constantly destroying them by wholesale, without mercy and almost without knowledge, and this is their method of taking revenge.Beetles are classed together under a name which signifies “insects with shells.” The little water-beetle or mellow-bug (Dineutes discolor) is calleddâyuni′sĭ, “beaver’s grandmother,” and according to the genesis tradition it brought up the first earth from under the water. A certain green-headed beetle with horns (Phanæus carnifex) is spoken of as the dog of the Thunder boys, and the metallic-green luster upon its forehead is said to have been caused by striking at the celebrated mythic gambler, Ûñtsaiyĭ′, “Brass” (see the story). The June-bug (Allorhina nitida), another green beetle, istagû, but is frequently called by the curious name oftu′ya-dĭ′skalawʻsti′skĭ, “one who keeps fire under the beans.” Its larva is the grubworm which presided at the meeting held by the insects to compass the destruction of the human race (see the story, “Origin of Disease and Medicine”). The large horned beetle (Dynastes tityus?) is calledtsistû′na, “crawfish,”aʻwĭ′, “deer,” orgălăgi′na, “buck,” on account of its branching horns. The snapping beetle (Alaus oculatus?) is calledtûlsku′wa, “one that snaps with his head.”When thelâlûor jar-fly (Cicada auletes) begins to sing in midsummerthey say: “The jar-fly has brought the beans,” his song being taken as the signal that beans are ripe and that green corn is not far behind. When the katydid (tsĭkĭkĭ′) is heard a little later they say, “Katydid has brought the roasting-ear bread.” The cricket (tăla′tŭ′) is often called “the barber” (ditastaye′skĭ), on account of its habit of gnawing hair from furs, and when the Cherokee meet a man with his hair clipped unevenly they sometimes ask playfully, “Did the cricket cut your hair?” (see story, “Why the Possum’s Tail is Bare”). Certain persons are said to drink tea made of crickets in order to become good singers.The mole cricket (Gryllotalpa), so called because it tunnels in the earth and has hand-like claws fitted for digging, is known to the Cherokee asgûlʻkwâgĭ, a word which literally means “seven,” but is probably an onomatope. It is reputed among them to be alert, hard to catch, and an excellent singer, who “never makes mistakes.” Like the crawfish and the cricket, it plays an important part in preparing people for the duties of life. Infants slow in learning to speak have their tongues scratched with the claw of a gûlʻkwâgĭ, the living insect being held in the hand during the operation, in order that they may soon learn to speak distinctly and be eloquent, wise, and shrewd of speech as they grow older, and of such quick intelligence as to remember without effort anything once heard. The same desirable result may be accomplished with a grown person, but with much more difficulty, as in that case it is necessary to scratch the inside of the throat for four successive mornings, the insect being pushed down with the fingers and again withdrawn, while the regular tabus must be strictly observed for the same period, or the operation will be without effect. In some cases the insect is put into a small bowl of water overnight, and if still alive in the morning it is taken out and the water given to the patient to drink, after which the gûlʻkwâgĭ is set at liberty.Bees are kept by many of the Cherokee, in addition to the wild bees which are hunted in the woods. Although they are said to have come originally from the whites, the Cherokee have no tradition of a time when they did not know them; there seems, however, to be no folklore connected with them. The cow-ant (Myrmica?), a large, red, stinging ant, is called properlydasûñ′tălĭ atatsûñ′skĭ, “stinging ant,” but, on account of its hard body-case, is frequently callednûñ′yunu′wĭ, “stone-dress,” after a celebrated mythic monster. Strange as it may seem, there appears to be no folklore connected with either the firefly or the glowworm, while the spider, so prominent in other tribal mythologies, appears in but a single Cherokee myth, where it brings back the fire from across the water. In the formulas it is frequently invoked to entangle in its threads the soul of a victim whom the conjurer desires to bring under his evil spells. From a fancied resemblance in appearance the name for spider,kă′năne′skĭ, is applied alsoto a watch or clock. A small yellowish moth which flies about the fire at night is calledtûñ′tăwû, a name implying that it goes into and out of the fire, and when at last it flits too near and falls into the blaze the Cherokee say, “Tûñ′tăwû is going to bed.” On account of its affinity for the fire it is invoked by the doctor in all “fire diseases,” including sore eyes and frostbite.

There are several varieties of frogs and toads, each with a different name, but there is very little folklore in connection with them. The common green frog is calledwalâ′sĭ, and among the Cherokee, as among uneducated whites, the handling of it is thought to cause warts, which for this reason are called by the same name,walâ′sĭ. A solar eclipse is believed to be caused by the attempt of a great frog to swallow the sun, and in former times it was customary on such occasions to fire guns and make other loud noises to frighten away the frog. The smaller varieties are sometimes eaten, and on rare occasions the bullfrog also, but the meat is tabued to ball players while in training, for fear that the brittleness of the frog’s bones would be imparted to those of the player.

The land tortoise (tûksĭ′) is prominent in the animal myths, and is reputed to have been a great warrior in the old times. On account of the stoutness of its legs ball players rub their limbs with them before going into the contest. The common water turtle (săligu′gĭ), which occupies so important a place in the mythology of the northern tribes, is not mentioned in Cherokee myth or folklore, and the same is true of the soft-shelled turtle (uʻlănă′wă), perhaps for the reason that both are rare in the cold mountain streams of the Cherokee country.

There are perhaps half a dozen varieties of lizard, each with a different name. The gray road lizard, ordiyâ′hălĭ(alligator lizard,Sceloporus undulatus), is the most common. On account of its habit of alternately puffing out and drawing in its throat as though sucking, when basking in the sun, it is invoked in the formulas for drawing out the poison from snake bites. If one catches the first diyâ′hălĭ seen in the spring, and, holding it between his fingers, scratches his legs downward with its claws, he will see no dangerous snakes all summer. Also, if one be caught alive at any time and rubbed over the head and throat of an infant, scratching the skin very slightly at the same time with the claws, the child will never be fretful, but will sleep quietly without complaining, even when sick or exposed to the rain. This is a somewhat risky experiment, however, as the child is liable thereafter to go to sleep wherever it may be laid down for a moment, so that the mother is in constant danger of losing it. According to some authorities this sleep lizard is not the diyâ′hălĭ, but a larger variety akin to the next described.

Thegigă-tsuha′ʻlĭ(“bloody mouth,”Pleistodon?) is described as avery large lizard, nearly as large as a water dog, with the throat and corners of the mouth red, as though from drinking blood. It is believed to be not a true lizard but a transformedugûñste′lĭfish (described below) on account of the similarity of coloring and the fact that the fish disappears about the time the gigă-tsuha′ʻlĭ begins to come out. It is ferocious and a hard biter, and pursues other lizards. In dry weather it cries or makes a noise like a cicada, raising itself up as it cries. It has a habit of approaching near to where some person is sitting or standing, then halting and looking fixedly at him, and constantly puffing out its throat until its head assumes a bright red color. It is thought then to be sucking the blood of its victim, and is dreaded and shunned accordingly. The small scorpion lizard (tsâne′nĭ) is sometimes called alsogigă-danegi′skĭ, “blood taker.” It is a striped lizard which frequents sandy beaches and resemble the diyâ′hălĭ, but is of a brown color. It is believed also to be sucking blood in some mysterious way whenever it nods its head, and if its heart be eaten by a dog that animal will be able to extract all the nutrient properties from food by simply looking at these who are eating.

The small spring lizard (duwĕ′ʻgă), which lives in springs, is supposed to cause rain whenever it crawls out of the spring. It is frequently invoked in the formulas. Another spring (?) lizard, red, with black spots, is calleddăgan′ʻtû′oraniganti′skĭ“the rain maker,” because its cry is said to bring rain. The water dog (tsuwă′, mud puppy,MenopomaorProtonopsis) is a very large lizard, or rather salamander, frequenting muddy water. It is rarely eaten, from an unexplained belief that if one who has eaten its meat goes into the field immediately afterward the crop will be ruined. There are names for one or two other varieties of lizard as well as for the alligator (tsula′skĭ), but no folklore in connection with them.

Although the Cherokee country abounds in swift-flowing streams well stocked with fish, of which the Indians make free use, there is but little fish lore. A number of “dream” diseases, really due to indigestion, are ascribed to revengeful fish ghosts, and the doctor usually tries to effect the cure by invoking some larger fish or fish-eating bird to drive out the ghost.

Toco creek, in Monroe county, Tennessee, derives its name from a mythic monster fish, the Dăkwă′, considered the father of all the fish tribe, which is said to have lived formerly in Little Tennessee river at that point (see story, “The Hunter and the Dăkwă′”). A fish calledugûñste′lĭ, “having horns,” which appears only in spring, is believed to be transformed later into the giga-tsuha′lĭ lizard, already mentioned. The fish is described as having horns or projections upon its nose and beautiful red spots upon its head, and as being attended or accompanied by many smaller red fish, all of which, including the ugûñste′lĭ, are accustomed to pile up small stones in the water. As the seasonadvances it disappears and is believed then to have turned into a giga-tsuha′lĭ lizard, the change beginning at the head and finishing with the tail. It is probably theCampostomaor stone roller, which is conspicuous for its bright coloring in early spring, but loses its tints after spawning. The meat of the sluggish hog-sucker is tabued to the ball player, who must necessarily be active in movement. The fresh-water mussel is calleddăgû′nă, and the same name is applied to certain pimples upon the face, on account of a fancied resemblance. The ball player rubs himself with an eel skin to make himself slippery and hard to hold, and, according to the Wahnenauhi manuscript, women formerly tied up their hair with the dried skin of an eel to make it grow long. A large red crawfish calledtsiska′gĭlĭ, much resembling a lobster, is used to scratch young children in order to give them a strong grip, each hand of the child being lightly scratched once with the pincer of the living animal. A mother whose grown son had been thus treated when an infant claimed that he could hold anything with his thumb and finger. It is said, however, to render the child quarrelsome and disposed to bite.

Of insects there is more to be said. The generic name for all sorts of small insects and worms istsgâya, and according to the doctors, who had anticipated the microbe theory by several centuries, these tsgâya are to blame for nearly every human ailment not directly traceable to theasginaof the larger animals or to witchcraft. The reason is plain. There are such myriads of them everywhere on the earth and in the air that mankind is constantly destroying them by wholesale, without mercy and almost without knowledge, and this is their method of taking revenge.

Beetles are classed together under a name which signifies “insects with shells.” The little water-beetle or mellow-bug (Dineutes discolor) is calleddâyuni′sĭ, “beaver’s grandmother,” and according to the genesis tradition it brought up the first earth from under the water. A certain green-headed beetle with horns (Phanæus carnifex) is spoken of as the dog of the Thunder boys, and the metallic-green luster upon its forehead is said to have been caused by striking at the celebrated mythic gambler, Ûñtsaiyĭ′, “Brass” (see the story). The June-bug (Allorhina nitida), another green beetle, istagû, but is frequently called by the curious name oftu′ya-dĭ′skalawʻsti′skĭ, “one who keeps fire under the beans.” Its larva is the grubworm which presided at the meeting held by the insects to compass the destruction of the human race (see the story, “Origin of Disease and Medicine”). The large horned beetle (Dynastes tityus?) is calledtsistû′na, “crawfish,”aʻwĭ′, “deer,” orgălăgi′na, “buck,” on account of its branching horns. The snapping beetle (Alaus oculatus?) is calledtûlsku′wa, “one that snaps with his head.”

When thelâlûor jar-fly (Cicada auletes) begins to sing in midsummerthey say: “The jar-fly has brought the beans,” his song being taken as the signal that beans are ripe and that green corn is not far behind. When the katydid (tsĭkĭkĭ′) is heard a little later they say, “Katydid has brought the roasting-ear bread.” The cricket (tăla′tŭ′) is often called “the barber” (ditastaye′skĭ), on account of its habit of gnawing hair from furs, and when the Cherokee meet a man with his hair clipped unevenly they sometimes ask playfully, “Did the cricket cut your hair?” (see story, “Why the Possum’s Tail is Bare”). Certain persons are said to drink tea made of crickets in order to become good singers.

The mole cricket (Gryllotalpa), so called because it tunnels in the earth and has hand-like claws fitted for digging, is known to the Cherokee asgûlʻkwâgĭ, a word which literally means “seven,” but is probably an onomatope. It is reputed among them to be alert, hard to catch, and an excellent singer, who “never makes mistakes.” Like the crawfish and the cricket, it plays an important part in preparing people for the duties of life. Infants slow in learning to speak have their tongues scratched with the claw of a gûlʻkwâgĭ, the living insect being held in the hand during the operation, in order that they may soon learn to speak distinctly and be eloquent, wise, and shrewd of speech as they grow older, and of such quick intelligence as to remember without effort anything once heard. The same desirable result may be accomplished with a grown person, but with much more difficulty, as in that case it is necessary to scratch the inside of the throat for four successive mornings, the insect being pushed down with the fingers and again withdrawn, while the regular tabus must be strictly observed for the same period, or the operation will be without effect. In some cases the insect is put into a small bowl of water overnight, and if still alive in the morning it is taken out and the water given to the patient to drink, after which the gûlʻkwâgĭ is set at liberty.

Bees are kept by many of the Cherokee, in addition to the wild bees which are hunted in the woods. Although they are said to have come originally from the whites, the Cherokee have no tradition of a time when they did not know them; there seems, however, to be no folklore connected with them. The cow-ant (Myrmica?), a large, red, stinging ant, is called properlydasûñ′tălĭ atatsûñ′skĭ, “stinging ant,” but, on account of its hard body-case, is frequently callednûñ′yunu′wĭ, “stone-dress,” after a celebrated mythic monster. Strange as it may seem, there appears to be no folklore connected with either the firefly or the glowworm, while the spider, so prominent in other tribal mythologies, appears in but a single Cherokee myth, where it brings back the fire from across the water. In the formulas it is frequently invoked to entangle in its threads the soul of a victim whom the conjurer desires to bring under his evil spells. From a fancied resemblance in appearance the name for spider,kă′năne′skĭ, is applied alsoto a watch or clock. A small yellowish moth which flies about the fire at night is calledtûñ′tăwû, a name implying that it goes into and out of the fire, and when at last it flits too near and falls into the blaze the Cherokee say, “Tûñ′tăwû is going to bed.” On account of its affinity for the fire it is invoked by the doctor in all “fire diseases,” including sore eyes and frostbite.

60. WHY THE BULLFROG’S HEAD IS STRIPEDAccording to one version the Bullfrog was always ridiculing the great gambler Ûñtsai′yĭ, “Brass,” (see the story) until the latter at last got angry and dared the Bullfrog to play thegatayû′stĭ(wheel-and-stick) game with him, whichever lost to be scratched on his forehead. Brass won, as he always did, and the yellow stripes on the Bullfrog’s head show where the gambler’s fingers scratched him.Another story is that the Bullfrog had a conjurer to paint his head with yellow stripes (brass) to make him appear more handsome to a pretty woman he was courting.

60. WHY THE BULLFROG’S HEAD IS STRIPED

According to one version the Bullfrog was always ridiculing the great gambler Ûñtsai′yĭ, “Brass,” (see the story) until the latter at last got angry and dared the Bullfrog to play thegatayû′stĭ(wheel-and-stick) game with him, whichever lost to be scratched on his forehead. Brass won, as he always did, and the yellow stripes on the Bullfrog’s head show where the gambler’s fingers scratched him.Another story is that the Bullfrog had a conjurer to paint his head with yellow stripes (brass) to make him appear more handsome to a pretty woman he was courting.

According to one version the Bullfrog was always ridiculing the great gambler Ûñtsai′yĭ, “Brass,” (see the story) until the latter at last got angry and dared the Bullfrog to play thegatayû′stĭ(wheel-and-stick) game with him, whichever lost to be scratched on his forehead. Brass won, as he always did, and the yellow stripes on the Bullfrog’s head show where the gambler’s fingers scratched him.

Another story is that the Bullfrog had a conjurer to paint his head with yellow stripes (brass) to make him appear more handsome to a pretty woman he was courting.

61. THE BULLFROG LOVERA young man courted a girl, who liked him well enough, but her mother was so much opposed to him that she would not let him come near the house. At last he made a trumpet from the handle of a gourd and hid himself after night near the spring until the old woman came down for water. While she was dipping up the water he put the trumpet to his lips and grumbled out in a deep voice like a bullfrog’s:Yañdaska′gă hûñyahu′skă,Yañdaska′gă hûñyahu′skă.The faultfinder will die,The faultfinder will die.The woman thought it a witch bullfrog, and was so frightened that she dropped her dipper and ran back to the house to tell the people They all agreed that it was a warning to her to stop interfering with her daughter’s affairs, so she gave her consent, and thus the young man won his wife.There is another story of a girl who, every day when she went down to the spring for water, heard a voice singing,Kûnu′nŭ tû′tsahyesĭ′, Kûnu′nŭ tû′tsahyesĭ′, “A bullfrog will marry you, A bullfrog will marry you.” She wondered much until one day when she came down she saw sitting on a stone by the spring a bullfrog, which suddenly took the form of a young man and asked her to marry him. She consented and took him back with her to the house. But although he had the shape of a man there was a queer bullfrog look about his face, so that the girl’s family hated him and at last persuaded her to send him away. She told him and he went away, but when they next wentdown to the spring they heard a voice:Ste′tsĭ tûya′husĭ, Ste′tsĭ tûyahusĭ′, “Your daughter will die, Your daughter will die,” and so it happened soon after.As some tell it, the lover was a tadpole, who took on human shape, retaining only his tadpole mouth. To conceal it he constantly refused to eat with the family, but stood with his back to the fire and his face screwed up, pretending that he had a toothache. At last his wife grew suspicious and turning him suddenly around to the firelight, exposed the tadpole mouth, at which they all ridiculed him so much that he left the house forever.

61. THE BULLFROG LOVER

A young man courted a girl, who liked him well enough, but her mother was so much opposed to him that she would not let him come near the house. At last he made a trumpet from the handle of a gourd and hid himself after night near the spring until the old woman came down for water. While she was dipping up the water he put the trumpet to his lips and grumbled out in a deep voice like a bullfrog’s:Yañdaska′gă hûñyahu′skă,Yañdaska′gă hûñyahu′skă.The faultfinder will die,The faultfinder will die.The woman thought it a witch bullfrog, and was so frightened that she dropped her dipper and ran back to the house to tell the people They all agreed that it was a warning to her to stop interfering with her daughter’s affairs, so she gave her consent, and thus the young man won his wife.There is another story of a girl who, every day when she went down to the spring for water, heard a voice singing,Kûnu′nŭ tû′tsahyesĭ′, Kûnu′nŭ tû′tsahyesĭ′, “A bullfrog will marry you, A bullfrog will marry you.” She wondered much until one day when she came down she saw sitting on a stone by the spring a bullfrog, which suddenly took the form of a young man and asked her to marry him. She consented and took him back with her to the house. But although he had the shape of a man there was a queer bullfrog look about his face, so that the girl’s family hated him and at last persuaded her to send him away. She told him and he went away, but when they next wentdown to the spring they heard a voice:Ste′tsĭ tûya′husĭ, Ste′tsĭ tûyahusĭ′, “Your daughter will die, Your daughter will die,” and so it happened soon after.As some tell it, the lover was a tadpole, who took on human shape, retaining only his tadpole mouth. To conceal it he constantly refused to eat with the family, but stood with his back to the fire and his face screwed up, pretending that he had a toothache. At last his wife grew suspicious and turning him suddenly around to the firelight, exposed the tadpole mouth, at which they all ridiculed him so much that he left the house forever.

A young man courted a girl, who liked him well enough, but her mother was so much opposed to him that she would not let him come near the house. At last he made a trumpet from the handle of a gourd and hid himself after night near the spring until the old woman came down for water. While she was dipping up the water he put the trumpet to his lips and grumbled out in a deep voice like a bullfrog’s:

Yañdaska′gă hûñyahu′skă,Yañdaska′gă hûñyahu′skă.The faultfinder will die,The faultfinder will die.

Yañdaska′gă hûñyahu′skă,Yañdaska′gă hûñyahu′skă.

Yañdaska′gă hûñyahu′skă,

Yañdaska′gă hûñyahu′skă.

The faultfinder will die,The faultfinder will die.

The faultfinder will die,

The faultfinder will die.

The woman thought it a witch bullfrog, and was so frightened that she dropped her dipper and ran back to the house to tell the people They all agreed that it was a warning to her to stop interfering with her daughter’s affairs, so she gave her consent, and thus the young man won his wife.

There is another story of a girl who, every day when she went down to the spring for water, heard a voice singing,Kûnu′nŭ tû′tsahyesĭ′, Kûnu′nŭ tû′tsahyesĭ′, “A bullfrog will marry you, A bullfrog will marry you.” She wondered much until one day when she came down she saw sitting on a stone by the spring a bullfrog, which suddenly took the form of a young man and asked her to marry him. She consented and took him back with her to the house. But although he had the shape of a man there was a queer bullfrog look about his face, so that the girl’s family hated him and at last persuaded her to send him away. She told him and he went away, but when they next wentdown to the spring they heard a voice:Ste′tsĭ tûya′husĭ, Ste′tsĭ tûyahusĭ′, “Your daughter will die, Your daughter will die,” and so it happened soon after.

As some tell it, the lover was a tadpole, who took on human shape, retaining only his tadpole mouth. To conceal it he constantly refused to eat with the family, but stood with his back to the fire and his face screwed up, pretending that he had a toothache. At last his wife grew suspicious and turning him suddenly around to the firelight, exposed the tadpole mouth, at which they all ridiculed him so much that he left the house forever.

62. THE KATYDID’S WARNINGTwo hunters camping in the woods were preparing supper one night when a Katydid began singing near them. One of them said sneeringly, “Kû!It sings and don’t know that it will die before the season ends.” The Katydid answered: “Kû! niwĭ(onomatope); O, so you say; but you need not boast. You will die before to-morrow night.” The next day they were surprised by the enemy and the hunter who had sneered at the Katydid was killed.

62. THE KATYDID’S WARNING

Two hunters camping in the woods were preparing supper one night when a Katydid began singing near them. One of them said sneeringly, “Kû!It sings and don’t know that it will die before the season ends.” The Katydid answered: “Kû! niwĭ(onomatope); O, so you say; but you need not boast. You will die before to-morrow night.” The next day they were surprised by the enemy and the hunter who had sneered at the Katydid was killed.

Two hunters camping in the woods were preparing supper one night when a Katydid began singing near them. One of them said sneeringly, “Kû!It sings and don’t know that it will die before the season ends.” The Katydid answered: “Kû! niwĭ(onomatope); O, so you say; but you need not boast. You will die before to-morrow night.” The next day they were surprised by the enemy and the hunter who had sneered at the Katydid was killed.

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