← Home
Myths of the Cherokee · 25 of 220

Myth 13

THE GREAT YELLOW-JACKET: ORIGIN OF FISH AND FROGS A long time ago the people of the old town of Kanu′gaʻlâ′yĭ (“Brier place,” or Briertown), on Nantahala river, in the present Macon county, North Carolina, were much annoyed by a great insect called U′laʻgû′, as large as a house, which used to come from some secret hiding place, and darting swiftly through the air, would snap up children from their play and carry them away. It was unlike any other insect ever known, and the people tried many times to track it to its home, but it was too swift to be followed. They killed a squirrel and tied a white string to it, so that its course could be followed with the eye, as bee hunters follow the flight of a bee to its tree. The U′laʻgû′ came and carried off the squirrel with the string hanging to it, but darted away so swiftly through the air that it was out of sight in a moment. They killed a turkey and put a longer white string to it, and the U′laʻgû′ came and took the turkey, but was gone again before they could see in what direction it flew. They took a deer ham and tied a white string to it, and again the U′laʻgû′ swooped down and bore it off so swiftly that it could not be followed. At last they killed a yearling deer and tied a very long white string to it. The U′laʻgû′ came again and seized the deer, but this time the load was so heavy that it had to fly slowly and so low down that the string could be plainly seen. The hunters got together for the pursuit. They followed it along a ridge to the east until they came near where Franklin now is, when, on looking across the valley to the other side, they saw the nest of the U′laʻgû′ in a large cave in the rocks. On this they raised a great shout and made their way rapidly down the mountain and across to the cave. The nest had the entrance below with tiers of cells built up one above another to the roof of the cave. The great U′laʻgû′ was there, with thousands of smaller ones, that we now call yellow-jackets. The hunters built fires around the hole, so that the smoke filled the cave and smothered the great insect and multitudes of the smaller ones, but others which were outside the cave were not killed, and these escaped and increased until now the yellow-jackets, which before were unknown, are all over the world. The people called the cave Tsgâgûñ′yĭ, “Where the yellow-jacket was,” and the place from which they first saw the nest they called Aʻtahi′ta, “Where they shouted,” and these are their names today. They say also that all the fish and frogs came from a great monster fish and frog which did much damage until at last they were killed by the people, who cut them up into little pieces which were thrown into the water and afterward took shape as the smaller fishes and frogs.
§ Ask Guru about this passage →
Themes
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 text explicitly functions as a cosmogonic narrative by explaining the origin of specific species (yellow-jackets, fish, frogs) through mythic events involving the transformation or destruction of primordial monsters.

All passages →
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 narrative describes a radical transformation where the pieces of a slain monster fish and frog are thrown into water and take on new shapes as smaller fishes and frogs, illustrating form-mutability as a mechanism of creation.

All passages →
Related passages · 6 parallels
theosophy|The Secret Doctrine|Page 55 (part 11)
“And if Bath-Kol, in Jewish mysticism, is an articulate praeternatural voice from heaven, revealing to the "chosen people" the sacred traditions and laws, it is only because Vach was called, before Judaism, the "Mother of the Vedas," who ent…”
Shared concept: Cosmogony — Narratives or doctrines of cosmic origin — how heaven, earth, and the primordial deities first came into being. (derived)
theosophy|The Secret Doctrine|Page 54 (part 1)
“The Secret Doctrine by H. P. Blavatsky -- Vol. 2 [[Vol. 2, Page]] 75 THE SECRET OF THE FALL OF THE ANGELS. STANZA III. ATTEMPTS TO CREATE MAN. §§ (11) The Descent of the Demiurge. (12) The lunar gods ordered to create. (13) The hig…”
Shared concept: Cosmogony — Narratives or doctrines of cosmic origin — how heaven, earth, and the primordial deities first came into being. (derived)
western_esoteric|The Book of Ceremonial Magic (A.E. Waite)|Page 53
“§ 2. Concerning the Forms of Infernal Spirits in their Manifestations Having regard to the nature and antecedents of the Intelligences with which Black Magic professes to be concerned, it must be highly important that the operator should kn…”
Shared concept: Shapeshifting Transformation — 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. (derived)
western_esoteric|The Secret Teachings of All Ages (Manly P. Hall)|The Elements and Their Inhabitants-e
“The imagination of the Greeks peopled the regions of earth and sea with divinities, to whose agency it attributed the phenomena that our philosophy ascribes to the operation of natural law." Thus, in behalf of the plant it worked with, the…”
Shared concept: Shapeshifting Transformation — 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. (derived)
neoplatonism|Iamblichus: On the Mysteries|Chapter XXXI-a
“Again, therefore, still worse than this is the explanation of sacred operations, which assigns as the cause of divination, “ a certain genus of dæmons, which is naturally fraudulent, omniform, and various, and which assumes the appearance o…”
Shared concept: Shapeshifting Transformation — 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. (derived)
western_esoteric|Transcendental Magic II: The Ritual (Éliphas Lévi)|14. Transmutations-b
“The life of beings is a progressive transformation, and its forms can be deter-mined, renewed, prolonged further, or destroyed sooner. If the doctrine of metempsychosis were true, might one not say that the debauch represented by Circe rea…”
Shared concept: Shapeshifting Transformation — 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. (derived)