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Myths of the Cherokee · 17 of 220

Myth 6a

HOW THEY BROUGHT BACK THE TOBACCO In the beginning of the world, when people and animals were all the same, there was only one tobacco plant, to which they all came for their tobacco until the Dagûlʻkû geese stole it and carried it far away to the south. The people were suffering without it, and there was one old woman who grew so thin and weak that everybody said she would soon die unless she could get tobacco to keep her alive. Different animals offered to go for it, one after another, the larger ones first and then the smaller ones, but the Dagûlʻkû saw and killed every one before he could get to the plant. After the others the little Mole tried to reach it by going under the ground, but the Dagûlʻkû saw his track and killed him as he came out. At last the Hummingbird offered, but the others said he was entirely too small and might as well stay at home. He begged them to let him try, so they showed him a plant in a field and told him to let them see how he would go about it. The next moment he was gone and they saw him sitting on the plant, and then in a moment he was back again, but no one had seen him going or coming, because he was so swift. “This is the way I’ll do,” said the Hummingbird, so they let him try. He flew off to the east, and when he came in sight of the tobacco the Dagûlʻkû were watching all about it, but they could not see him because he was so small and flew so swiftly. He darted down on the plant— tsa! —and snatched off the top with the leaves and seeds, and was off again before the Dagûlʻkû knew what had happened. Before he got home with the tobacco the old woman had fainted and they thought she was dead, but he blew the smoke into her nostrils, and with a cry of “ Tsâ′lû! [Tobacco!]” she opened her eyes and was alive again. SECOND VERSION The people had tobacco in the beginning, but they had used it all, and there was great suffering for want of it. There was one old man so old that he had to be kept alive by smoking, and as his son did not want to see him die he decided to go himself to try and get some more. The tobacco country was far in the south, with high mountains all around it, and the passes were guarded, so that it was very hard to get into it, but the young man was a conjurer and was not afraid. He traveled southward until he came to the mountains on the border of the tobacco country. Then he opened his medicine bag and took out a hummingbird skin and put it over himself like a dress. Now he was a hummingbird and flew over the mountains to the tobacco field and pulled some of the leaves and seed and put them into his medicine bag. He was so small and swift that the guards, whoever they were, did not see him, and when he had taken as much as he could carry he flew back over the mountains in the same way. Then he took off the hummingbird skin and put it into his medicine bag, and was a man again. He started home, and on his way came to a tree that had a hole in the trunk, like a door, near the first branches, and a very pretty woman was looking out from it. He stopped and tried to climb the tree, but although he was a good climber he found that he always slipped back. He put on a pair of medicine moccasins from his pouch, and then he could climb the tree, but when he reached the first branches he looked up and the hole was still as far away as before.
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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 passage depicts a worldview where animals (geese, mole, hummingbird) and plants possess agency, personality, and spiritual significance, interacting directly with humans in a shared cosmos.

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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 story begins with 'In the beginning of the world' and explains the origin of a crucial cultural element (tobacco) and the initial state of humanity and animals.

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Shamanic Journeypraxis

The living practitioner's deliberate trance-journey into spirit, underworld, or upper realms — Lemminkainen's descent into Tuoni and Wainamoinen's entry into Wipunen's body in the Kalevala, the Siberian shaman's drum-mediated travel, Inuit angakkuq's submarine journey to Sedna, classical katabasis as ritual technique. The practitioner returns with knowledge, songs, lost-words, or a recovered soul. Distinct from psychopomp_journey (which guides the *dead* soul through afterlife realms) and from spiritual_ascent (which is the soul's *upward* return to source); shamanic_journey is the *living* practitioner crossing into ordinarily-inaccessible domains as a worked technique.

The narrative describes a deliberate journey by a practitioner (the hummingbird or the conjurer) into a guarded, distant realm to retrieve a vital substance (tobacco) for the community's survival.

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Shapeshifting Transformationtheology

Form-mutability as a constitutional property of divine and preternatural beings — gods, heroes, spirits, and their human practitioners possessing inherent capacity to alter form across human, animal, plant, or elemental states. Loki and Odin's transformations in Norse, Math's pigs and Blodeuwedd's owl-shape and Pwyll's exchange with Arawn in the Mabinogion, the Greek Proteus, the Indian dasavatara, Vainamoinen's bird-flight in the Kalevala, Ovid's metamorphoses, the shamanic and witch's capacity for ritual form-change. Distinct from anthropomorphism (divine taking specific human form, single embodiment) in that anthropomorphism establishes a stable form whereas this concept establishes form's plurality and instability.

The second version explicitly features a human conjurer using a hummingbird skin to transform into a bird to bypass guards, illustrating the capacity for form-mutability.

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