“Hiadeoni was the father of the late chief Young-king. He was a Seneca warrior, a man of great prowess, dexterity, and swiftness of foot, and had established his reputation for courage and skill on many occasions. He resolved while the Seneca were still living on the Genesee river to make an incursion alone into the country of the Cherokee. He plumed himself with the idea that he could distinguish himself in this daring adventure, and he prepared for it, according to the custom of warriors. They never encumber themselves with baggage. He took nothing but his arms and the meal of a little parched and pounded corn. The forest gave him his meat.

Hiadeoni reached the confines of the Cherokee country in safety and alone. He waited for evening before he entered the precincts of a village. He found the people engaged in a dance. He watched his opportunity, and when one of the dancers went out from the ring into the bushes he dispatched him with his hatchet. In this way he killed two men that night in the skirts of the woods without exciting alarm, and took their scalps and retreated. It was late when he came to a lodge, standing remote from the rest, on his course homeward. Watching here, he saw a young man come out, and killed him as he had done the others, and took his scalp. Looking into the lodge cautiously he saw it empty, and ventured in with the hope of finding some tobacco and ammunition to serve him on his way home.

While thus busied in searching the lodge he heard footsteps at the door, and immediately threw himself on the bed from which the young man had risen, and covered his face, feigning sleep. They proved to be the footsteps of his last victim’s mother. She, supposing him to be her son, whom she had a short time before left lying there, said, “My son, I am going to such a place, and will not be back till morning.” He made a suitable response, and the old woman went out. Insensibly he fell asleep, and knew nothing till morning, when the first thing he heard was the mother’s voice. She, careful for her son, was at the fireplace very early, pulling some roasted squashes out of the ashes, and after putting them out, and telling him she left them for him to eat, she went away. He sprang up instantly and fled; but the early dawn had revealed his inroad, and he was hotly pursued. Light of foot, and having the start, he succeeded in reaching and concealing himself in a remote piece of woods, where he laid till night, and then pursued his way toward the Genesee, which, in due time he reached, bringing his three Cherokee scalps as trophies of his victory and prowess. “–Schoolcraft, Notes on Iroquois, p. 253, 1847.

Myths of the Cherokee by James Mooney. From the Nineteenth Annual Report of the Bureau of American Ethnology 1897-98, Part I. [1900] and is now in the public domain.

In ancient times, there lived some very large snakes that glittered nearly as bright as the sun. They had two horns on their heads, and they possessed a magic power of attraction. To see one of these snakes was always a bad omen. Whoever tried to escape from one instead ran directly toward the snake and was devoured.

Only a highly skilled medicine man or hunter could kill a two- horned snake. It required a very special medicine or power. The hunter had to shoot his arrow into the seventh stripe of the snake’s skin.

One day a Shawnee Indian youth was held captive by the Cherokees. He was promised his freedom if he could find and kill a horned snake. He hunted for many, many days in caves, over wild mountains, and at last found one high in the Tennessee Mountains.

The Shawnee youth made a large circle of fire by burning pine cones. Then he walked toward the two-horned snake. When it saw the hunter, the snake slowly raised its head. The Shawnee youth shouted, “Freedom or death!”

He then aimed carefully and shot his arrow through the seventh stripe of the horned snake’s skin. Turning quickly, he jumped into the centre of the ring of fire, where he felt safe from the snake.

A stream of poison flowed from the snake, but was stopped by the fire. Because of the Shawnee youth’s bravery, the grateful Cherokees granted him his freedom as they had promised.

Four days later, some of the Cherokees went to the spot where the youth had killed the horned snake. They gathered fragments of snake bones and skin, tying them into a sacred bundle. These they kept carefully for their children and grandchildren, because they believed the sacred bundle would bring good fortune to their tribe.

Also on the same spot, a small lake formed containing black water. Into this water the Cherokee women dipped their twigs used in their basket making. This is how they learned to dye their baskets black, along with other colors.

Taken from Dr. H. Kate, Journal of American Folklore 2, 1889 page 55.

This week, we share a few of the herbs common to the Cherokee country, and their uses. Remember, these plants are very valuable as medicines because of the great chemical powers they contain. At the same time, these chemicals can be potentially dangerous if used in the wrong way.

Cherokee herbalists have great experience, and have gone through extensive training and observation. Novice herbal practitioners are advised to seek out and develop a close relationship with Cherokee herbalists or their elders to learn how to use these medicines properly.

Blackberry
One of the herbs known the longest time for soothing stomach problems is the blackberry. Using a strong tea from the roots is helpful is reducing and soothing swollen tissues and joints. An infusion from the leaves is also used as a tonic for stimulating the entire system. A decoction from the roots, sweetened with sugar or honey, makes a syrup used for an expectorant. It is also healing for sore throats and gums. The leaves can also be chewed fresh to soothe bleeding gums. The Cherokee historically use the tea for curing diarrhea.

Gum (Black Gum)
Cherokee healers use a mild tea made from small pieces of the bark and twigs to relieve chest pains.

Hummingbird Blossoms (Buck Brush)
This herb is used by Cherokee healers by making a weak decoction of the roots for a diuretic that stimulates kidney function.

Cat Tail (Cattail)
This plant is not a healing agent, but is used for preventative medicine. It is an easily digestible food helpful for recovering from illness, as it is bland. Most all parts of the plant, except for the mature leaves and the seed head, are edible. Due to wide-spread growing areas, it is a reliable food source all across America. The root has a very high starch content, and can be gathered at any time. Preparation is very similar to potatoes, and can be mashed, boiled, or even mixed with other foods. The male plant provides pollen that is a wonderful source for protein. You can add it as a supplement to other kinds of flour when making breads.

Pull Out a Sticker (Greenbrier)
A decoction of the small roots of this plant is useful as a blood purifier. It is also a mild diuretic. Some healers make a salve from the leaves and bark, mixed with hog lard, and apply to minor sores, scalds and burns. Some Cherokee healers also use the root tea for arthritis.

Mint
Mint teas are a stimulant for the stomach, as it aids in digestion. The crushed and bruised leaves can be used as a cold compress, made into a salve, or added to the bath water which relieves itching skin. Cherokee healers also use an infusion of the leaves and stems to lower high blood pressure.

Tobacco-like Plant (Mullein)
This is one of the oldest herbs, and some healers recommend inhaling the smoke from smoldering mullein roots and leaves to soothe asthma attacks and chest congestion. The roots can be made into a warm decoction for soaking swollen feet or reducing swelling in joints. It also reduces swelling from inflammation and soothes painful, irritated tissue. It is particularly useful to the mucous membranes. A tea can be made from the flowers for a mild sedative.

*Note: Cultural information may vary from clan to clan, location to location, family to family, and from differing opinions and experiences. Information provided here is not ‘etched in stone’.

“From the head of the southern branch of Savannah river it does not exceed half a mile to a head spring of the Missisippi water that runs through the middle and upper parts of the Cheerake nation about a northwest course, and, joining other rivers, they empty themselves into the great Missisippi. The above fountain is called ‘Herbert’s spring,’ so named from an early commissioner of Indian affairs, and it was natural for strangers to drink thereof, to quench thirst, gratify their curiosity, and have it to say they had drank of the French waters.

Some of our people, who went only with the view of staying a short time, but by some allurement or other exceeded the time appointed, at their return reported, either through merriment or superstition, that the spring had such a natural bewitching quality that whosoever drank of it could not possibly quit the nation during the tedious space of seven years. All the debauchees readily fell in with this superstitious notion as an excuse for their bad method of living, when they had no proper call to stay in that country; and in process of time it became as received a truth as any ever believed to have been spoken by the Delphic oracle. One cursed, because its enchantment had marred his good fortune; another condemned his weakness for drinking down witchcraft, against his own secret suspicions; one swore he would never taste another such dangerous poison, even though he should be forced to go down to the Missisippi for water; and another comforted himself that so many years out of the seven were already passed, and wished that if ever he tasted it again, though under the greatest necessity, he might be confined to the Stygian waters. Those who had their minds more enlarged diverted themselves much at their cost, for it was a noted favorite place, on account of the name it went by; and, being a well situated and good spring, there all travelers commonly drank a bottle of choice. But now most of the pack-horse men, though they be dry, and also matchless sons of Bacchus, on the most pressing invitations to drink there, would swear to forfeit sacred liquor the better part of their lives rather than basely renew or confirm the loss of their liberty, which that execrable fountain occasions.”–Adair, American Indians, p. 231, 1775.

Myths of the Cherokee by James Mooney. From the Nineteenth Annual Report of the Bureau of American Ethnology 1897-98, Part I. [1900] and is now in the public domain.

On the southern slope of the ridge, along the trail from Robbinsville to Valley river, in Cherokee county, North Carolina, are the remains of a number of stone cairns. The piles are leveled now, but thirty years ago the stones were still heaped up into pyramids, to which every Cherokee who passed added a stone. According to the tradition these piles marked the graves of a number of women and children of the tribe who were surprised and killed on the spot by a raiding party of the Iroquois shortly before the final peace between the two Nations. As soon as the news was brought to the settlements on Hiwassee and Cheowa a party was made under Tâle’tanigi’skï, “Hemp-carrier,” to follow and take vengeance on the enemy. Among others of the party was the father of the noted chief Tsunu’lähûñ’skï, or Junaluska, who (Junaluska) died on Cheowa about 1855.

For days they followed the trail of the Iroquois across the Great Smoky mountains, through forests and over rivers, until they finally tracked them to their very town in the far northern Seneca country. On the way they met another war party headed for the south, and the Cherokee killed them all and took their scalps. When they came near the Seneca town it was almost night, and they heard shouts in the townhouse, where the women were dancing over the fresh Cherokee scalps. The avengers hid themselves near the spring, and as the dancers came down to drink the Cherokee silently killed one and another until they had counted as many scalps as had been taken on Cheowa, and still the dancers in the townhouse never thought that enemies were near. Then said the Cherokee leader, “We have covered the scalps of our women and children. Shall we go home now like cowards, or shall we raise the war whoop and let the Seneca know that we are men?” “Let them come, if they will,” said his men; and they raised the scalp yell of the Cherokee. At once there was an answering shout from the townhouse, and the dance came to a sudden stop. The Seneca warriors swarmed out with ready gun and hatchet, but the nimble Cherokee were off and away. There was a hot pursuit in the darkness, but the Cherokee knew the trails and were light and active runners, and managed to get away with the loss of only a single man. The rest got home safely, and the people were so well pleased with Hemp-carrier’s bravery and success that they gave him seven wives.

Myths of the Cherokee by James Mooney. From the Nineteenth Annual Report of the Bureau of American Ethnology 1897-98, Part I. [1900] and is now in the public domain.