Heron and Humming Bird agreed to race. They said to each other, “We will race for four days, and whichever first on the fourth day reaches and sits down by a big dead tree standing on the bank of the river shall own all the fish in the water.” When the time for the race came, Heron started off, while Humming Bird went along or stopped as he chose. While he was going about tasting the flowers Heron overtook him and went on past, while Humming Bird when he got ready went on and overtook Heron. He passed him and when he got a considerable distance ahead tasted the flowers again. While he was flitting about, Heron kept on, reached him, and went past, but while he was going along Humming Bird overtook and passed him once more. When night came he stopped and slept. Humming Bird sat there asleep, but Heron traveled all night. He went on past and when day came Humming Bird chased him and again overtook him. They went on and the night of the fourth day Humming Bird also slept. He sat where he was until morning and then started on, but when he got to where the dead tree stood, Heron had reached it first and was sitting on it. When Humming Bird got there Heron said to him, “We agreed that whoever got to the dead tree first should own all of the water. Now all of the water is mine.” Because Heron said to Humming Bird, “You must not drink water but only taste of the flowers when you travel about,” Humming Bird has since merely tasted of the flowers.

This is how it has always been told.

Myths and Tales of the Southeastern Indians, by John R. Swanton; Smithsonian Institution, USGPO, Washington, D.C.; Bureau of American Ethnology Bulletin 88 [1929] and is now in the public domain.( Hitchiti)

IN THE DAYS when animals talked proper Yaqui, a fox and a heron formed an intimate friendship.

The fox, in order to show her sharpness and wit, said to the heron one day, “Do come and visit me tomorrow.”

“I will,” answered the heron.

The following day the heron flew to the foot of a little hill where the fox had her cave. “Come in, my friend,” said the fox. “Sit down. I am going to serve you a little something,” and she brought out a flat stone which was very smooth, and spread a thin coat of atole on top of it.

“Eat with me,” said the fox. The heron began to peck at the rock, but could not get anything into her mouth. The fox licked the rock clean.

Pretending to be satisfied, the heron thanked her hostess. “Tomorrow I am expecting you at my home on the seashore,” said the heron.

“Good, I shall go there,” answered the fox.

“Well, good bye,” said the heron, and she flew away.

The next day the fox got up at dawn. By noon she arrived at her friend’s house. “Come in,” said the heron, “I am going to give you something.” She brought out a big bottle full of oysters and said to her friend, “Let us sit down and eat together.”

The fox could not reach a single oyster in the bottle. She could only lick the outside. Meanwhile, the heron put her beak into the bottle and ate all of the oysters.

When the meal was finished, the fox thanked her friend and went away. She was very ashamed.

Yaqui Myths and Legends, by Ruth Warner Giddings; Illustrated by Laurie Cook; University of Arizona Press, Tucson, AZ (Univ. Ariz. Anthropological Paper No. 2) [1959] [1959, Copyright not registered or renewed] 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.

COYOTE

Coyote is a trickster celebrated in Indain songs and stories from the Gulf of Mexico to the Northern Plains and from the Pacific Ocean to the Mississippi River. But nowhere is he more infamous than in the Southwest, where he appears in many forms. Coyote is a wise fool who teaches tribal rules by breaking them. No matter how tricky he is, the joke is always on Coyote in the end. The most important thing he teaches is that people shouldn’t take themselves too seriously.

He’s Appointed To The Study The Stars – Pima

This guy, Coyote, was always appointing himself over people, wanting to show them he could do anything, however hard it was. So the medicine men, wanting to find out if it was true, said, ” Maybe he’s just a fraud.” They said to him ,: Uncle ! Uncle !! You’re so fast and wise about everything that you should go and find out for us what those things are doing shinning up there every night.”

As they said this, they pointed to the stars. Coyote took them seriously. So Coyote went off and didn’t return for a long time. Then suddenly , he came back, singing.:

Beneath the heavens above us there are round pools of water,
each time coyote drinks from one,
he sees his reflection and says,
” i-toi” (all drunk up) but when he catches on,
he laughs quietly at himself.

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’.