Myths of the Cherokee · 2 of 220

Myth 1b

When the animals and plants were first made—we do not know by whom—they were told to watch and keep awake for seven nights, just as young men now fast and keep awake when they pray to their medicine.

They tried to do this, and nearly all were awake through the first night, but the next night several dropped off to sleep, and the third night others were asleep, and then others, until, on the seventh night, of all the animals only the owl, the panther, and one or two more were still awake.

To these were given the power to see and to go about in the dark, and to make prey of the birds and animals which must sleep at night.

Of the trees only the cedar, the pine, the spruce, the holly, and the laurel were awake to the end, and to them it was given to be always green and to be greatest for medicine, but to the others it was said: “Because you have not endured to the end you shall lose your hair every winter.” Men came after the animals and plants.

At first there were only a brother and sister until he struck her with a fish and told her to multiply, and so it was.

In seven days a child was born to her, and thereafter every seven days another, and they increased very fast until there was danger that the world could not keep them.

Then it was made that a woman should have only one child in a year, and it has been so ever since.

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Themes

◆Animismcosmology

The doctrine and worldview that natural phenomena, places, and objects possess inherent spirit, soul, or personality — and that the cosmos is populated by countless local, plural, embodied divine agents: kami in mountain and tree, sidhe in cairn and well, landwights in field and stone, nymphs in spring and grove, haltija in forest and lake, lares and penates in household and threshold, Iamblichean daemons in element and place. Distinct from monotheism (single transcendent God), pantheism (one underlying substance), and emanation_hierarchy (cascading single source); animism's signature is the plurality, locality, and embodied-in-landscape character of the divine.

The text depicts a world where animals and plants possess agency, consciousness, and the capacity to receive divine gifts, reflecting a worldview populated by plural, embodied spiritual agents.

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◆Cosmogonycosmology

Narratives or doctrines of cosmic origin — how heaven, earth, and the primordial deities first came into being. The Kojiki's deities born alone on the Plain of High Heaven, Voluspo's Ginnungagap, Genesis's tohu wa-bohu, the Timaeus's Demiurge fashioning the Receptacle, the Hesiodic Theogony, the Kalevala's egg-cosmogony, Egyptian Nun-and-Atum. Distinct from emanation_hierarchy (structural-ontological cascade), letters_of_creation (mechanism of creation), and apocatastasis/frashokereti (end-state restoration); cosmogony is temporally-narrative beginning.

The passage is a foundational origin narrative detailing the creation of animals, plants, and humans, explaining how their current natures and life cycles were established.

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◆Divine Providencetheology

Pronoia — the doctrine that the divine actively orders the unfolding of the cosmos and human affairs toward intelligible ends, against pure chance or blind necessity.

An unseen power actively intervenes to reward endurance in nature and regulate human population growth to prevent the world from being overwhelmed.

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◆Fasting And Prayerpraxis

Ascetic disciplines that prepare the body and mind for spiritual receptivity or purification.

The passage explicitly compares the animals' seven-night vigil to the practice of young men fasting and keeping awake when praying to their medicine.

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◆Numerical Mysticismtheology

Numbers, proportions, and mathematical relationships as the underlying structure of divine reality.

The number seven serves as a structurally significant period for the trial of animals and plants, as well as the initial rapid reproductive cycle of humans.

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