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Myths of the Cherokee · 45 of 220

Myth 26

HOW THE DEER GOT HIS HORNS In the beginning the Deer had no horns, but his head was smooth just like a doe’s. He was a great runner and the Rabbit was a great jumper, and the animals were all curious to know which could go farther in the same time. They talked about it a good deal, and at last arranged a match between the two, and made a nice large pair of antlers for a prize to the winner. They were to start together from one side of a thicket and go through it, then turn and come back, and the one who came out first was to get the horns. On the day fixed all the animals were there, with the antlers put down on the ground at the edge of the thicket to mark the starting point. While everybody was admiring the horns the Rabbit said: “I don’t know this part of the country; I want to take a look through the bushes where I am to run.” They thought that all right, so the Rabbit went into the thicket, but he was gone so long that at last the animals suspected he must be up to one of his tricks. They sent a messenger to look for him, and away in the middle of the thicket he found the Rabbit gnawing down the bushes and pulling them away until he had a road cleared nearly to the other side. The messenger turned around quietly and came back and told the other animals. When the Rabbit came out at last they accused him of cheating, but he denied it until they went into the thicket and found the cleared road. They agreed that such a trickster had no right to enter the race at all, so they gave the horns to the Deer, who was admitted to be the best runner, and he has worn them ever since. They told the Rabbit that as he was so fond of cutting down bushes he might do that for a living hereafter, and so he does to this day.
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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 possess human-like agency, speech, and social organization, treating them as distinct spiritual persons rather than mere biological entities.

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